Following the ideas of Maine, Tylor, McLennan, and Lubbock, Fiske concluded that social evolution originated when families, “temporarily organized among all the higher gregarious mammals, became in the case of the highest mammal permanently organized.”[XVI-10] Gregariousness developed into definite family relationships and responsibilities. Social evolution produced an increased complexity and specialty in intelligence, which in turn required a lengthening of the period “during which the nervous connections involved in ordinary adjustments are becoming organized.” Such a transformation requires time, and hence the need for a period of infancy which is not common to the lower animals. Accompanying this period of infancy, there is the development of strong affection of relatively short duration among higher animals. Among mankind parental love takes on the characteristics not only of intensity and unselfishness but of duration and forgiveness. In this phase of evolution there is a correlative development of three factors, namely, the prolongation of infancy, the rise of parental affection, and increasing intelligence. The gradual prolongation of the period of infancy is partly a consequence of increasing intelligence, and in turn the prolongation of infancy affords the circumstances for the establishment of permanent relationships, of reciprocal behavior, of sociality. Fiske was one of the first social philosophers to point out the significance of foresight as a phase of evolutionary development. Perhaps the chief way in which civilized man is distinguished from the barbarian is in his ability “to adapt his conduct to future events, whether contingent or certain to occur.” Civilized man has the power to forego present enjoyment in order to safeguard himself against future disaster.[XVI-12] This quality is the essence of prudence and is due in large part to civilized man’s superior power of self-restraint, one of the chief elements in moral progress. It is equally important as “an indispensable prerequisite to the accumulation of wealth in any community.” It is the basic factor in civilized man’s elaborate scientific provisions and in his numerous far-reaching philosophic and religious systems. Paul von Lilienfeld (1829–1903) made the organic analogy a definite part of his theory of society. He compared the individual to the cells in an organism; the governmental and industrial organizations, to the neural system; and the cultural products of society, to the intercellular parts of an organism.[XVI-13] Lilienfeld compared the stages of growth of the individual to the stages of racial development, namely, savage, barbarian, and civilized. This analogy was made use of by Fiske. Although somewhat true in a very general sense, this recapitulation theory cannot be carried into minute details.