for example, the stable normal type naturally in some special degree insensitive to experience, and if so, is such a quality inborn or acquired? Again, may the characteristics of the members of this class be the result of an experience relatively easily dealt with by rationalization and exclusion? Then again, are the unstable naturally hypersensitive to experience, or have they met with an experience relatively difficult to assimilate? Into the discussion of such questions we shall here make no attempt to enter, but shall limit ourselves to reiterating that these two types divide society between them, that they both must be regarded as seriously defective and as evidence that civilization has not yet provided a medium in which the average human mind can grow undeformed and to its full stature.
G REGARIOUSNESS AND THE F UTURE OF M AN.
Thus far we have attempted to apply biological conceptions to man and society as they actually exist at present. We may now, very shortly, inquire whether or not the same method can yield some hint as to the course which human development will take in the future.
As we have already seen reason to believe, in the course of organic development when the limits of size and efficiency in the unicellular organism were reached, the only possible access of advantage to the competing organism was gained by the appearance of combination. In the scale of the metazoa {61} we see the advantages of combination and division of labour being more and more made use of, until the individual cells lose completely the power of separate existence, and their functions come to be useful only in the most indirect way and through the organisms of which the cells are constituents. This complete submergence of the cell in the organism indicates the attainment of the maximum advantages to be obtained from this particular access in complexity, and it indicates to us the direction in which development must proceed within the limits which are produced by that other access of complexity—gregariousness.