In order to understand Spencer’s social laws it is necessary first to consider his general law of evolution. He traced everything in the world back through causal chains to two fundamental factors, namely, matter and motion--two aspects of force. As a result of the operation of some First Cause, an integration of matter began to take place, accompanied by a concomitant dissipation of motion. As a result, matter passes from an indefinite, incoherent homogeneity to a definite, coherent heterogeneity. During this process the unexpended motion undergoes a similar change.[XVI-2] The best explanation of this law of evolution can be found in its application to societary phenomena. Suppose that a modern city neighborhood undertakes to organize itself. It possesses physical resources and mental abilities. The “neighbors” are all more or less untrained in community organization activities. In this sense they are homogeneous. At first they are unable to work together; in fact they do not know what to do; thus, they form “an indefinite, incoherent homogeneity.” But with experience in community organization activities, the individuals of the neighborhood learn to work together. Each finds the type of work which he can do best. All work toward a definite goal. Thus, a definite, coherent heterogeneity arises. Further, the unexpended energies of the people are influenced and transformed by the pattern ideas which experience in community organization measures has taught.[XVI-3] This application of Spencer’s law of evolution to human progress has weak as well as strong points. There is not always an original homogeneity. Upon close examination this homogeneity disappears before a variegated conglomeration of heterogeneous experiences and potentialities of all the individuals who are concerned. It is not necessary to point out additional errors. Spencer deserves credit, however, for developing the concept of social evolution as a phase of natural evolution and for stressing the idea of natural causation in societary matters. Spencer began his _Principles of Sociology_ with a very elaborate description of primitive man--the original societary unit corresponding to the biological cell. The physical, emotional, and intellectual life of primitive man is given prominence. An analysis is made of the behavior of man, the original social unit, when he is exposed to the various environing conditions--inorganic, organic, and super-organic. The emphasis upon “man” as the primary unit neglects the importance of the “group” in the social evolutionary process. Moreover, Spencer underrated the intellectual nature of primitive man; he denied to early man the qualities involving excursiveness of thought, imagination, and original ideas.[XVI-4]