The evidence, and it is of a most substantial kind, would seem to point strongly to the practical abeyance of organic intellectual development from the time mankind first formed simple communities for purposes of self-defence and mutual aid up to the present time. It would follow, therefore, that although we have been accumulating intellectual property, we have not necessarily become more intellectually active. _Social Communities do not permit of the Destruction of the Less Intellectually Capable._ But it may not unnaturally be asked, How is this state of things compatible with our views regarding selection? for we have seen that struggle and competition between brain and brain has incessantly been going on, and it seems to be a natural sequence that the brains of the community must be improved by selection. We come here, however, to an outstanding difference between the results of the competition of one animal and another, and with that of one member of a community with another. In the animal world, the sickly, or the feeble, or deficient, have always tended towards destruction, their more capable fellows having as a rule an interest in their destruction. A sickly fowl or pigeon has not only to compete at great disadvantage with its fellows for its food, but it has to face a pitiless instinct which leads the healthy ones to destroy it as soon as its weakness is apparent. In the animal world, competition is to the death; it is competition without compromise, in which the conqueror alone remains to continue the race. But man has become a social animal and lives in communities, and the very existence of a social community implies that the members of it have already acquired a certain regard for the well-being of their fellows, for the end and aim of society even in its most primitive form is advantage to the many. It is true that in a human community everyone does the best for himself, yet even amongst the so-called outcasts of society there are social bonds not to be found in the animal world, which link man to man often with strange tenacity. We regard our own interests as by far the most important, yet we have some regard for the interests of others, and the most savage man is capable of that very human virtue called friendship. Hence it is that although we may pursue our own ends and aims in life, we are not always entirely regardless of others. We are content to become rich and influential while our neighbour remains poor; and so strong are our instincts of self-love, that it wounds us sorely for him to overtake or outstrip us in the race for wealth, though, in spite of this, we shrink from doing him actual injury. _Human Brain Power results merely in Wealth Accumulation._