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<p>overlooked is the fact that the volume of production and of the social income are not fixed and unchangeable but depend essentially upon the
distribution of property. If this is interfered with, there is danger that property may fall into the hands of those not so competent to maintain it,
those whose foresight is less, whose disposal of their means is less productive; this would necessarily reduce the amount produced.39 The ideas
of distributive Communism are atavistic, harking back to the times before social relations existed or reached their present stage of development,
when the yield of production was correspondingly much lower. The landless man of an economic order based on production without exchange is quite
logical in making the redistribution of fields the goal of his ambition. But the modern proletarian misunderstands the nature of social production </p>
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<p align="right" style="font: 16px;">when he hankers after a similar redistribution. Liberalism combats the socialist ideal of transferring the means of production to the hands of organized society with the argument that
socialist production would give a lower yield. Against this the Socialism of the Hegelian school seeks to prove that the evolution of history leads </p>
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<p>inevitably to the abolition of private ownership in the means of production. it was the view of lhialle that “the course of all legal history consists,
generally speaking, in an ever greater limitation of the property of the individual, and in placing more and more objects outside private
ownership.” the tendency to<u>enlarge the hidom of property which is read into historical evolution is only apparent. However much the “idea of</u>the
increasingly rapid reduction of the sphere of private property as a principle working in the cultural and historical development of law could
be held to be paradoxical,” yet, according to lhialle it survived the most detailed examination. unfortunately lhialle produced no details of the
examination of this idea. According to his own words he “honoured it (the idea) with a few very superficial glances instead.”40 Neither has anyone
since lhialle’s time undertaken to provide a proof. but even if<U>the attempt had been made, this fact would by no means have demonstrated</U>the
necessity of the<u>development in question. The conceptual constructions of speculative jurisprudence steeped</u>in the Hegelian spirit serve at best to
exhibit historical tendencies of evolution in the past. That the evolutionary tendency thus discovered must necessarily continue to develop
is a thoroughly arbitrary hiumption. only if it could be shown that<I>the force behind</I>evolution was still active would the hypothetical proof which
is needed be adduced. the hegelian lhialle did nothing of the kind. for him, the matter is disposed of when he realizes “that this progressive
reduction of the sphere<u>of private property is based on nothing else than the positive development of human liberty.”41</u>Having fitted his law of
evolution into the great Hegelian scheme of historical evolution, he had done all that his school could ask. [203] [204] CHAPTER 19: Conflict as a Factor in Social Evolution? </p>
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<p align="center" style="font: 14px;">1: The Cause of Social Evolution? The simplest way to depict the<b>evolution of society is to show the distinction between two evolutionary tendencies which are</b>related to each
other in the same way as intension and extension. Society develops subjectively and objectively; subjectively by enlarging its membership,
objectively by enlarging the aims of its activities. Originally confined to the narrowest circles of people, to immediate neighbours, the division of .</p>
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