After this introductory observation he attacks the theses that Labusquière and Loria have developed. The great error committed by Labusquière and by most of the socialists is their failing to grasp the idea of the continuity and naturalness of social phenomena. There results in such cases an erroneous distinction between societies of man and those of animals; hence they do not see that the combat, proved as always existing in the case of animals and men as well, is a natural law. And then Labusquière and his followers forget that while the sociologists explain this combat, that is not at all saying that they justify it. In any case the assertion of the socialists that it will be possible to make this combat cease at once, after only a very brief delay, is false. As to the question of knowing whether it will ever cease, this will be examined later. Then Professor Ferri remarks that we must not confuse the principle of a natural law with its manifestations. In the case in question this would be saying that in recognizing that the struggle for existence is a law which rules in the animal kingdom and among men, it is necessary also to think that the forms of the combat have been, and remain, the same. The author believes, for example, that it would be desirable to mitigate the present economic combat and to carry it to a higher plane, without therefore being an adherent of the maxim, “each one according to his needs”, the application of which would ruin the human race entirely. In criticising the law of the struggle for existence, we very often forget that it does not stand alone, but that there is another beside it, which in the long run levels all the inequalities produced by this conflict. We see thus that individuals, families, and races raise themselves above the general plane, reach the maximum of power, wealth, and intelligence, to fall again below the average. We cannot admit that the struggle for existence, which is a principle of life, and the cause of human and animal evolution, will disappear some day because men, animated by humanitarian ideas, ardently desire it. The opinion that in the course of time this struggle is becoming and will become less and less violent and brutal, is scientifically more correct and humanitarian as well. It may be that after centuries and centuries a day will come when every individual will have his material existence assured. But the struggle for moral existence will not yet disappear on that account. For every need satisfied causes in its turn new needs to spring up, and rekindles the conflict. The socialists evince great one-sidedness in understanding by the struggle for existence only the struggle for food, forgetting that there is a struggle in every sphere.