Co-operation as usually defined is "concurrent effort, or labor; operating jointly with another." It is a universal and indispensable law in man's social constitution, and in the world of economics. "In union there is strength." Without this principle no notable human accomplishment would be possible. Every great edifice, city, railroad, or manufactory comes into existence through adaptive and general co-operation. Even the simplest human product embodies the co-operative principle. A needle bears silent witness to the existence of a great factory where there is found a variety of concurrent effort employed for a single end. A great artist would be helpless without the co-operative skill of the manufacturer of pigments, concerning the production of which he may know nothing. The principle is so complex and silent in its operations that we are largely unconscious of its ubiquity.

Co-operation lies so deeply imbedded in the human constitution that it may be called an instinct. It is therefore common to all the inferior planes of life. A swarm of bees furnishes a good illustration. Below the level of humanity each co-operative circle is naturally confined to those of the same species. The co-operation of the bee does not extend beyond bees, or, perhaps, is still further limited to its own swarm. Animal co-operation uniformly has narrow limits. When, in the ascending trend of organized life, man is reached, the principle broadens, and its normal and ideal position as a law begins to be realized. In proportion as animality is slowly but surely overcome, co-operation will continue to widen its scope until it becomes in action what it now is ideally-all-comprehensive.

It is undeniable that from a superficial standpoint, cooperation has a more attractive and unselfish aspect than competition. But a deeper view shows that limited co-operation usually has a basis of self-interest, if not of selfishness. As popularly defined, its application is always restricted.

We co-operate with those of our own union, sect, secret society, or political party. But what of all the rest of mankind? If a man does not belong to our union, he is a "scab;" if not to our party, he is a "demagogue." If we live in Colorado, Eastern people are "gold bugs," or, if in New York, those of the West are "silver lunatics." Not only co-operation, but the true co-operative spirit is held under restriction. Just in proportion that such is the case, it becomes selfish and antagonistic. Limited co-operation really means co-operation's negation, or absence, and thus it entirely fails to fulfil its ideal function. Prevailing cooperation is still that of the animal plane. Until limitations are outgrown it will be only elementary. Education comes through an adverse experience among partial negations and rudiments.

But all limited forms of co-operative effort are by no means to be condemned or discouraged. They are abuses only to that degree that they embody a spirit of antagonism toward the rest of society. An organized body of carpenters whose mutual aim and interest is to develop moral and intellectual fibre among its members, to provide for their social recreation and enjoyment, to succor them when in distress and to stimulate technical and mechanical skill —

all these embrace the true co-operative principle, though limited in scope. Such elements are positive and their limitations are only superficial. Their spirit overflows the boundaries of their visible application. Unions that operate upon such lines are working in harmony with broad co-operative law. But when such aims are set aside, and an unfriendly spirit developed towards those of the same trade who, in the exercise of individual freedom, do not belong to our union, there is a want of true co-operation. When such a temper becomes ruling and those of other, or no unions, are abused or threatened, it is purely animal co-operation, which is organized selfishness.

A co-operation, though limited to those of the same profession, trade, or calling, which seeks to increase its efficiency in service to the greater unit society at large — is proper and laudable. The carpenter must not narrow his view of the carpenter's interest entirely to his own trade, because his real interest is a part of, and bound up in the general interest. The larger is more important than the smaller, and the whole than any one of its parts. This truth, though so fundamental, finds but little lodgement in the popular mind. Society, instead of being a great co-operative, harmonious One, is split into warring fragments. It should be like a grand orchestra where many dissimilar instruments co-operate for the elaboration of one supreme theme. Suppose that the violins co-operate alone, what becomes of the symphony? But some theoretical socialist will suggest that the orchestral illustration is quite in the line of his own philosophy. Let us see. Could the enactment of the best musical legislation, and a proclamation of all the laws of harmony to the united orchestra, enable it to interpret one of Beethoven's immortal productions? No, there must be a preparatory individual education, and an inner inspiration, and only when these have formed the basis, is an orderly and harmonious expression possible. The music must flow forth in vibrations from within. It cannot be artificially imposed from without. All true unity comes from a drawing towards a common centre, and not from external binding or hooping. If true co-operation could be inaugurated by legislative enactment, a single day would suffice for the accomplishment of a great evolutionary agelong process.

The human body, in its normal condition, is an ideal illustration of the co-operative principle. The body is one. No single set of members organize a union against the others. Concurrent effort is not limited to those having

a like office, but embraces the most distant and unlike. Though some appear less important, yet all are needed and honorable. Paul delineated this beautiful relation not only religiously but scientifically.

But a necessary and expected antagonism between the various members of the body-politic is every where assumed. Conventional literature, the daily press, common habits of thought, and general consent, all combine to create and emphasize a universal disagreement. It is everywhere taken for granted that the interests of different sections are inimical to each other. That of the farmer is against that of the manufacturer, that of the importer opposed to that of the exporter, and, more than all, that of the poor contrary to that of the rich. Class prejudice, which can only aggravate existing evils, is systematically stimulated. Ignorant and fanatical self-constituted leaders build up a fallacious political economy, and gain a cheap notoriety by arousing section against section and class against class. Trades, professions, unions, parties, and societies are led to believe, in all sincerity, that their interest is peculiar, and disconnected from the common interest. Friction is everywhere increased, prosperity blighted, and confidence destroyed.

Paul's illustration of co-operative activity among the bodily members holds equally good in the business world. The law is immutable, and seeming temporary and superficial exceptions do not in the least invalidate its deep, silent trend. They are only eddies on the bosom of a great river.

Law, complied with, brings harmony, and harmony introduces prosperity. Amid all the jarring contentions of various "interests," the unrepealable principle remains that no "member" can more than temporarily suffer or rejoice by itself. The rule holds good when extended to

nations. Any seeming advantage to one, gained through the misfortune of another, is only superficial.

In the economic world all parties and transactions have real though invisible relations; but only in proportion as these are permeated with a genuine co-operative spirit, will harmony and prosperity prevail.