will prove more productive of the best kind of neigh-
borliness and mutual personal service, than all the
efforts consciously directed towards that specific end.

The lesson of this maladjustment is therefore like
that of the others which we have considered. The
remedies that we find to be indicated are the remedies
for the other kinds of misery. The faith upon which
we may stand is the faith which has inspired our policies
for dealing with health problems and industrial prob-
lems. The confidence which it implies in the soundness
of human nature and its responsiveness to generous
treatment is again put in contrast with the pessimistic
view that to be friendless is to be without the latent
capacity for friendship. That faith assumes in its
democracy that there is the same capacity among the
poor as among others to make friends, to choose their
friends, to be friends, as well as to be befriended.

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