In time, it is true, these normal distinctions between the party of structure and the party of function tend to become somewhat confused; and it is precisely the transition of politics into the social sphere which tends to introduce confusion. With a political system which proceeds ultimately out of a society with a feudalistic basis, the normal attitude of political parties is long maintained. The party of structure, the Conservative party, holds by the ancient feudalistic ideals which are really, in the large sense, socialistic, though a socialism based on a foundation of established inequality, and so altogether unlike the democratic socialism promulgated to-day. The party of function, the Liberal party, insists on the break-up of this structural socialism to meet the new needs of progressive civilization. But when feudalism has been left far behind, and many of the changes introduced by Liberalism have become part of the social structure, they fall under the protection of Conservatives who are fighting against new Liberal innovations. Thus the lines of delimitation tend to become indistinct. In the politics of social hygiene there are the same two factors: the party of structure and the party of function. In their nature and in their opposition to each other they correspond to the two parties in the old political field. But they have changed their character and their names: the party of structure is here Socialism or Collectivism,[248] the party of function is Individualism.[249] And while the Tory, the Conservative of early days, was allied to Collectivism, and the Whig, the Liberal of early days, to Individualism, that correspondence has ceased to be invariable owing to the confused manner in which the old political parties have nowadays shifted their ground. We may thus see a Liberal who is a Collectivist when a Collectivist measure may involve that innovation to secure adjustment to new needs which is of the essence of Liberalism, and we may see a Conservative who is an Individualist when Individualism involves that maintenance of the existing order which is of the essence of Conservatism. Whether a man is a Conservative or a Liberal, he may incline either to Socialism or to Individualism without breaking with his political tradition. It is, therefore, impossible to import any political animus into the fundamental antagonism between Individualism and Socialism, which prevails in the sphere of social hygiene. We cannot hope to see clearly the grave problems involved by the fundamental antagonism between Socialism and Individualism unless we understand what each is founded on and what it is aiming at.