Nietzsche thought that the man who showed the most force was the most virtuous. Now we say that all this brute energy is merely the given, that the life-process is the unifying of the given—he who shows the unifying power in greatest degree is the superman. Progress is not determined then by economic conditions, by physical conditions nor by biological factors solely, but more especially by our capacity for genuine coöperation. This idea of progress clear-cuts some long-established notions. We see now the truth and the fallacy in the assertions (1) that social evolution depends upon individual progress with imitation by the crowd, (2) that evolution means struggle and the survival of the fittest. For some years the generally accepted theory of the social process was that the individual invents, society spreads. We have already examined one half of this theory; let us look at the other half—the idea that the individual originates. If a man comes forward with an idea, what do we mean by saying that he is more “original” than his fellows? So far as the quality of originality can be described, do we not mean that his capacity for saturation is greater, his connection with the psychic reservoir more direct, so that some group finds in him its most complete interpreter? Or even if it is quite evident that in a particular instance a particular individual has not derived his idea from the group of which he is at the moment a member, but has brought it to the group, none of us believes that that idea arose spontaneously in his mind independent of all previous association. This individual has belonged to many other groups, has discussed with many men, or even if he has lived his life apart he has read newspapers and magazines, books and letters, and has mingled his ideas with those he has found there. Thus the “individual” idea he brings to a group is not really an “individual” idea; it is the result of the process of interpenetration, but by bringing it to a new group and soaking it in that the interpenetration becomes more complex. The group idea he takes away is now his individual idea so far as any new group is concerned, and in fact it becomes an active agent in his progress and the progress of society only by meeting a new group. Our life is more and more stagnant in proportion as we refuse the group life. According to the old theory, the individual proposes, society accepts or rejects; the individual is forever walking up to society to be embraced or rejected—it sounds like some game but is hardly life.