The title of the fifth chapter is: “L’avvenire morale dell’umanità.” The socialists—so the author begins—believe that there is a great difference between them and the positivist sociologists, in that the latter consider crime as an inevitable social evil, while the socialists see in it only a passing phenomenon. Professor Ferri, on the contrary, claims that crime, that is, the act which endangers the conditions of existence, as well as the penalty, the corresponding reaction, defensive or preventive, both have their roots in the animal kingdom, and are consequently phenomena more or less inseparable from humanity. However, this sociological induction is not to be taken in an absolute, but in this relative sense: first, that in criminality it is necessary to distinguish two divisions, of which the one is determined by the normal saturation, and the second by the abnormal super-saturation; second, that the author and his adherents do not understand by the “absolute necessity” of crime that crime will always exist, but only that it will exist in the immediate future (19th and 20th centuries), and that they retain this expression because they regard it as useless and impossible to make predictions concerning times more remote than this. With regard to future morality Professor Ferri considers in this chapter the two following socialistic theses: I. The struggle for existence which has hitherto reigned among men, will find no place in the socialistic society. II. In the socialistic society, egoism, which has been the basis of the moral and social life, will have to give place to altruism. First, then, the question of the permanence of the struggle for existence. Professor Ferri cites here the opinions of Labusquière (“Rivista internazionale del socialismo,” 1880) and of Professor Loria (“Discorso sur Carlo Darwin,” 1882). Abridged, Labusquière says as follows: Is the struggle for existence, an integral part of the evolution of animals, also a “conditio sine qua non” of the development of humanity? No, since it prevents the total development by putting the majority of men in a most precarious situation. We cannot picture man as living all alone. He has always lived and will always live in a society. This demands a certain solidarity, without which a society is not imaginable. We cannot admit, then, the necessity of a continual struggle—at least we cannot admit the necessity, on the part of some, of receiving the fruits of the labor of others. The struggle for existence is necessary among animals, since they are not able to produce, and consequently must live upon such fruits as nature gives. But man can produce, and the productive forces increase just as men support one another more.