It is evident that there is a close connection between these two collisions; in fact, the second becomes in practice a form of the first. For we saw in the last chapter that custom is really backed and enforced by the group, and its merely habitual parts are as strongly supported as those parts which have a more rational basis. It would perhaps be conceivable that a people should move on all together, working out a higher civilization in which free thought should keep full reverence for social values, in which political liberty should keep even pace with the development of government, in which self-interest should be accompanied by regard for the welfare of others, just as it may be possible for a child to grow into full morality without a period of "storm and stress." But this is not usual. Progress has generally cost struggle. And the first phase of this struggle is opposition between the individual and the group. The self-assertive instincts and impulses were present in group life, but they were in part undeveloped because they had not enough stimulus to call them out. A man could not develop his impulse for possession to its full extent if there was little or nothing for him to possess. In part they were not developed because the group held them back, and the conditions of living and fighting favored those groups which did keep them back. Nevertheless they were present in some degree, always contending against the more social forces. Indeed what makes the opposition between group and individual so strong and so continuous is that both the social and the individual are rooted in human nature. They constitute what Kant calls the _unsocial sociableness_ of man. "Man cannot get on with his fellows and he cannot do without them."