I hold, then, that the "struggle for existence" belongs to an underlying order of facts to which moral epithets cannot be properly applied. It denotes a condition of which the moralist has to take account, and to which morality has to be adapted; but which, just because it is a "cosmic process," cannot be altered, however much we may alter the conduct which it dictates. Under all conceivable circumstances, the race has to adapt itself to the environment, and that necessarily implies a conflict as well as an alliance. The preservation of the fittest, which is surely a good thing, is merely another aspect of the dying out of the unfit, which is hardly a bad thing. The feast which Nature spreads before us, according to Malthus's metaphor, is only sufficient for a limited number of guests, and the one question is how to select them. The tendency of morality is to humanise the struggle, to minimise the suffering of those who lose the game; and to offer the prizes to the qualities which are advantageous to all, rather than to those which increase and intensify the bitterness of the conflict. This implies the growth of foresight, which is an extension of the earlier instinct, and enables men to adapt themselves to the future and to learn from the past, as well as to act up to immediate impulse of present events. It implies still more the development of the sympathy which makes every man feel for the hurts of all, and which, as social organisation is closer, and the dependence of each constituent atom upon the whole organisation is more vividly realised, extends the range of a man's interests beyond his own private needs. In that sense, again, it must stimulate "collectivism" at the expense of a crude individualism, and condemns the doctrine which, as Professor Huxley puts it, would forbid us to restrain the member of a community from doing his best to destroy it. To restrain such conduct is surely to carry on the conflict against all anti-social agents or tendencies. For I should certainly hold any form of collectivism to be immoral which denied the essential doctrine of the abused individualist, the necessity, that is, for individual responsibility. We have surely to suppress the murderer, as our ancestors suppressed the wolf. We have to suppress both the external enemies, the noxious animals whose existence is incompatible with our own, and the internal enemies which are injurious elements in the society itself. That is, we have to work for the same end of eliminating the least fit. Our methods are changed; we desire to suppress poverty, not to extirpate the poor man. We give inferior races a chance of taking whatever place they are fit for, and try to supplant them with the least possible severity if they are unfit for any place. But the suppression of poverty supposes not the confiscation of wealth, which would hardly suppress poverty in the long run, nor even the adoption of a system of living which would