But even could the militant _régime_ forthwith end, the hinderance to development of sympathy would still be great. Though cessation of war would imply increased adaptation of man to social life, and decrease of sundry evils, yet there would remain much non-adaptation and much consequent unhappiness. In the first place, that form of nature which has generated and still generates wars, though by implication raised to a higher form, would not at once be raised to so high a form that there would cease all injustices and the pains they cause. For a considerable period after predatory activities had ended, the defects of the predatory nature would continue: entailing their slowly diminishing evils. In the second place, the ill-adjustment of the human constitution to the pursuits of industrial life, must long persist, and may be expected to survive in a measure the cessation of wars: the required modes of activity must remain for innumerable generations in some degree displeasurable. And in the third place, deficiencies of self-control such as the improvident show us, as well as those many failures of conduct due to inadequate foresight of consequences, though less marked than now, could not fail still to produce suffering. Nor would even complete adaptation, if limited to disappearance of the non-adaptations just indicated, remove all sources of those miseries which, to the extent of their manifestation, check the growth of sympathy. For while the rate of multiplication continues so to exceed the rate of mortality as to cause pressure on the means of subsistence, there must continue to result much unhappiness; either from balked affections or from overwork and stinted means. Only as fast as fertility diminishes, which we have seen it must do along with further mental development (_Principles of Biology_, §§ 367-377), can there go on such diminution of the labors required for efficiently supporting self and family, that they will not constitute a displeasurable tax on the energies. Gradually then, and only gradually, as these various causes of unhappiness become less can sympathy become greater. Life would be intolerable if, while the causes of misery remained as they now are, all men were not only in a high degree sensitive to the pains, bodily and mental, felt by those around and expressed in the faces of those they met, but were unceasingly conscious of the miseries everywhere being suffered as consequences of war, crime, misconduct, misfortune, improvidence, incapacity. But, as the molding and re-molding of man and society into mutual fitness progresses, and as the pains caused by unfitness decrease, sympathy can increase in presence of the pleasures that come from fitness. The two changes are indeed so related that each furthers the other. Such growth of sympathy as conditions permit, itself aids in lessening pain and augmenting pleasure: and the greater surplus of pleasure that results makes possible further growth of sympathy.