The discussions in this and the preceding chapter have shown that the natural trend of evolution is away from a pitiless competitive and destructive social process, and toward a tempered, productive, and co-operative process. Of course, there are reactionary movements from time to time which halt the co-operative trend. On the other hand, the development of reason gradually eliminates the more brutal effects of conflict. Conflict, however, will always remain, as far as can now be seen, an essential factor in the processes of individual and societal growth. Through rational controls, it will operate in the direction and interest of the co-operative spirit. In the old social order, hate and the spirit of conflict have ruled. The spirit of co-operation has often been utilized only for selfish purposes. In the coming social order love and the co-operative spirit will direct, while the spirit of conflict will play a vital but secondary rôle. CHAPTER XXII PSYCHO-SOCIOLOGIC THOUGHT A large number of references have already been made to psycho-sociologic thought. In origin it may be traced to the primitive days of the race. The folkways reveal keen psycho-sociologic observations. Undoubtedly, many phases of the psychic nature of group activities were known to the leaders of ancient civilizations. Plato wrote on the importance of custom and custom imitation as a societal force. Aristotle understood the socio-psychic nature of man when he observed that property which is owned in common is least taken care of, and when he declared that a fundamental test of good government may be found in the attitude of a people toward public service. In his theory of social attitudes Aristotle made a distinct contribution to psycho-sociologic thought. Thomas More analyzed the causes of human actions. He was a worthy social psychologist when he protested against heaping punishment upon human beings, without attempting to understand the causes of criminal conduct and without seeking to remove the societal causes of such conduct. Bodin postulated a theory of interests in his explanation of social evolution. He made the common economic, religious, and other interests of man the basis of social organization. These interests, according to Bodin, led primitive families to form a commonality of organization or government. It was Hobbes who believed that man originally was a being of entirely selfish interests. Man’s interest in others was based on their ability to cater to his own good. This theory still has strong support; there are large numbers of individuals who today apparently are living according to this rule. Nations oftentimes still seem to be motivated by no higher principle. On the basis of an introspective psychology, Hobbes made the scientific observation that “he that is going to be a whole man must read in himself--mankind.” Such a person must not simply find in himself this or that man’s interests, but the interests of all mankind.