The main fact abides--that progress is an evolutionary reality, and that an analysis of the modes of biological progress may often help us in our quest for human progress. The next great problem on which biology has something to say to sociology is that eternal one of the relation between individual and community. As it is sometimes put, Does the individual exist for the State, or the State for the individual? In all non-human biological aggregates--cell-colonies, second-grade aggregates or metazoan organisms, third-grade aggregates like Siphonophora and insect communities--the very existence of the aggregate as a unit, its biological efficiency and success, depend upon a permanent division of labour between its members, upon their thoroughgoing specialization. This always and inevitably involves a sacrifice of certain of their potentialities to greater efficiency in one of a few actual functions, and in evolution a progressive subordination of the smaller unit to the aggregate. At first sight, biological principles seem to contradict themselves on this subject. On the one hand, the human individual is, or, we had better say, has the potentiality of being the highest type of organism in existence--far higher, biologically speaking, not only than any human community now in existence, but than any which we could possibly imagine as coming into existence in the future. When we remember the general agreement of biological progress with our human values, it is clear that to degrade the individual for the benefit of the community is wrong--a biological crime. On the other hand, human progress depends and will always depend to an extent scarcely to be overrated upon the proper organization of the community. So long as present competition continues, the very survival of a nation may easily depend upon the efficiency of its organization as a community. Biological as well as human experience makes it perfectly plain that such success, in a unit which is itself an aggregate of smaller units, depends upon the degree of specialization of these constituent units and the division of labour and co-operation between them. Biology here then lays down that human individuals should become more and more specialized if progress is to continue; but since specialization implies the sacrifice of many potentialities for the good of the whole, this apparently contradicts what we have just inculcated above. This is where our human flexibility comes in. Man should neither live whole-heartedly for himself, nor throw his individuality, ant-like, beneath the wheels of the community Juggernaut. He can escape from the dilemma by passing from one state to the other. For part of his time, he can apply his energies as a specialized unit--for the rest, he can be a complete individual, realizing the various potentialities of his many-sided nature, with the community contributing to his development, not he to the community’s. And not only can he, but he should act thus.