The different kinds of sport are for the leisure classes a substitute for productive labor which a physiological necessity imposes upon them, in order that they may escape the detrimental consequences of absolute repose and ennui.

The gravest problem will be to proportion the remuneration to the labor of each.  You know that collectivism adopts the formula—­to each according to his labor, while communism adopts this other—­to each according to his needs.

No one can give, in its practical details, the solution of this problem; but this impossibility of predicting the future even in its slightest details does not justify those who brand socialism as a utopia incapable of realization.  No one could have, a priori, in the dawn of any civilization predicted its successive developments, as I will demonstrate when I come to speak of the methods of social renovation.

This is what we are able to affirm with assurance, basing our position on the most certain inductions of psychology and sociology.

It cannot be denied, as Marx himself declared, that this second formula—­which makes it possible to distinguish, according to some, anarchy from socialism—­represents a more remote and more complex ideal.  But it is equally impossible to deny that, in any case, the formula of collectivism represents a phase of social evolution, a period of individual discipline which must necessarily precede communism.[8]

There is no need to believe that socialism will realize in their fulness all the highest possible ideals of humanity and that after its advent there will be nothing left to desire or to battle for!  Our descendants would be condemned to idleness and vagabondage if our immediate ideal was so perfect and all-inclusive as to leave them no ideal at which to aim.

The individual or the society which no longer has an ideal to strive toward is dead or about to die.[9] The formula of communism may then be a more remote ideal, when collectivism shall have been completely realized by the historical processes which I will consider further on.

We are now in a position to conclude that there is no contradiction between socialism and Darwinism on the subject of the equality of all men.  Socialism has never laid down this proposition and like Darwinism its tendency is toward a better life for individuals and for society.

This enables us also to reply to this objection, too often repeated, that socialism stifles and suppresses human individuality under the leaden pall of collectivism, by subjecting individuals to uniform monastic regulations and by making them into so many human bees in the social honey-comb.

Exactly the opposite of this is true.  Is it not obvious that it is under the present bourgeois organization of society that so many individualities atrophy and are lost to humanity, which under other conditions might be developed to their own advantage and to the advantage of society as a whole?  To-day, in fact, apart from some rare exceptions, every man is valued for what he possesses and not for what he is.[10]