Whereas it is we—we, the general public, with all these hereditary heirlooms in our heads in place of facts—that are ten thousand years behind them! We try to explain and assist the highly developed and absolutely interdependent social processes by arguments from a long-outgrown era of individualism. Theories of individual effort, incentive, reward, competition, and “survival of the fittest,” we apply to our own organic functions. If they do not fit, so much the worse for the functions! If we _were_ individuals, like the beasts, it would all hang together well enough, thus: Here is a Bear. His business is the same old series, maintenance, reproduction, and improvement; to be, to re-be, and to be better. All of these ends he serves by the exercise of his own personal abilities. These abilities, being _purely personal_, are only called into exercise by personal wants or impulses. If the Bear found his food on a plate before his cave every day he would indeed suffer from fatty degeneration; his powers would decay, he would become less and less Bear because he did less and less Bear-ing. And conversely, if suitable difficulties (not too great) intervene between him and his food, he develops the faculties to meet the difficulties, and improves. If he is not a smart or strong Bear, and cannot get much for himself and the little Bears, why, let them die; better Bears will survive them, and the race improve by their absence. If too much survival of the fittest left too much food for the survivors, so that they became less fit, why up would pop others less fit also to compete for the food, and thus a beautiful level of Bearishness is maintained. This method of evolution we see plainly and admire, perhaps unduly, as a “natural law.” All laws are natural. If not natural—they are not laws; we only thought they were. The essential difference between us and the Bears is in our _organic relation_. The Bears have no common interests, common functions, common good; we have. A perfect balance of highly superior Humans, muscular and ferocious, with just food supply enough to keep up the fighting, and just fighting enough to keep down the food supply, is scarcely a social ideal. The social organism alters the matter completely. The human race improves through production and exchange of products—Work. The work of the human race improves under laws of organic evolution, of increasing specialisation and interdependence. As society advances a man profits less and less by what he does for himself, more and more by what others do for him.