Just as in the individual egoism and altruism co-exist and will co-exist always—­for egoism is the basis of personal existence—­but with a continuous and progressive restriction and transformation of egoism, corresponding to the expansion of altruism, in passing from the fierce egoism of savage humanity to the less brutal egoism of the present epoch, and finally to the more fraternal egoism of the coming society; in the same way in the social organism, for example, the military type and the industrial type always co-exist, but with a progressively increasing predominance of the latter over the former.

The same truth applies to the different forms of the family, and also to many other institutions, of which Spencerian sociology had given only the descriptive evolution and of which the Marxian theory of economic determinism has given the genetic evolution, by explaining that the religious and juridical customs and institutions, the social types, the forms of the family, etc., are only the reflex of the economic structure which differs in varying localities (on islands or continents, according to the abundance or scarcity of food) and also varies from epoch to epoch.  And—­to complete the Marxian theory—­this economic structure is, in the case of each social group, the resultant of its race energies developing themselves in such or such a physical environment, at I have said elsewhere.

The same rule holds in the case of the two co-existing laws of the struggle for existence and of solidarity in the struggle, the first of which predominates where the economic conditions are more difficult; while the second predominates with the growth of the economic security of the majority.  But while this security will become complete under the regime of socialism, which will assure to every man who works the material means of life, this will not exclude the intellectual forms of the struggle for existence which M. Tchisch recently said should be interpreted not only in the sense of a struggle for life, but also in the sense of a struggle for the enrichment of life.[95]

In fact, when once the material life of every one is assured, together with the duty of labor for all the members of society, man will continue always to struggle for the enrichment of life, that is to say, for the fuller development of his physical and moral individuality.  And it is only under the regime of socialism that, the predominance of the law of solidarity being decisive, the struggle for existence will change its form and substance, while persisting as an eternal striving toward a better life in the solidaire development of the individual and the collectivity.

But M. Garofalo devotes more attention to the practical (?) relations between socialism and the law of evolution.  And in substance, once more making use of the objection already so often raised against Marxism and its tactics, he formulates his indictment thus: