Evidently progress is to be looked for not in the suppression of conflict but in bringing it under rational control. To do this calls for some sort of a social constitution, formal or informal, covering the sphere of struggle, a whole that is greater than the conflicting elements and capable of imposing regulation upon them. This regulation must be based on principles broad enough to provide for pacific change and adaptation, to meet new conditions. So far as we can achieve this we may expect that struggle will rise to higher forms, war giving place to judicial procedure, a selfish struggle for existence to emulation in service, a wasteful and disorderly competition to one that is rational and efficient. Our past development has been in this direction, and we may hope to continue it. But the current of events is ever bringing to pass unforeseen changes, and if these are great and sudden they may again throw us into a disorderly struggle, just as a panic in a theatre may convert an assemblage of polite and considerate people into a ruthless mob. Something of this kind has taken place in connection with the industrial revolution, bringing on a confusion and demoralization from which we have only partly emerged. Another case is where a conflict, for whose orderly conduct the organization does not provide, having long developed beneath the surface in the shape of antagonistic ideals and institutions, breaks out disastrously at last, as did the Civil War in the United States, or the great war in Europe. We can provide against this only in the measure that we foresee and control the process in which we live. If we can do this we may look for an era of deliberate and assured progress, in which conflict is confined and utilized like fire under the boiler. CHAPTER V PARTICULARISM _VERSUS_ THE ORGANIC VIEW INTELLECTUAL PARTICULARISM—ITS FALLACY—ECONOMIC DETERMINISM—THE ORGANIC VIEW AS AFFECTING METHODS OF STUDY—WHY PARTICULARISM IS COMMON We meet in social discussion a way of thinking opposed to the conception of organic process as I have tried to expound it, which I will call intellectual particularism.[7] It consists in holding some one phase of the process to be the source of all the others, so that they may be treated as subsidiary to it.