 That is, as noted above, whatever his anxieties about economic socialism, Sidgwick was openly enthusiastic about ethical socialism, the possibility of humanity growing more altruistic and compassionate, regarding their labor as their contribution to the common good. He was under no illusions whatsoever, not only about the market failing to reflect claims of desert or merit, but also about the limitations of that abstraction, “economic man,” since historical and cultural or national context could dramatically alter the possibilities for moving beyond economic individualism, though again, in some areas this emphasis on “national character” lent itself to the racist and imperialistic tendencies of the British empire (Schultz 2004; Schultz 2005). It is remarkable that Sidgwick’s drift toward racism may have been in significant part of result of his absorption in the work of Jevons, who held that a “man of lower race, a negro for instance, enjoys possession less, and loathes labour more; his exertions, therefore, soon stop” (Jevons 1871: 177). Such views on matters of race, which were more extreme than Mill’s, would increasingly reverberate through late 19th-century political economy (Macmillan 1890), finding expression in Sidgwick’s admirer Edgeworth, who would insist on how “Capacity for pleasure is a property of evolution, an essential attribute of civilization,” with “civilization” being determined in part by race. (Edgeworth 1881 [2003: 78]).