that all progress in the world of life has depended on
cell-differentiation. If we prejudice that we are prejudicing progress.

Now nothing can be more evident than that, in some of our
specializations of the individual for the sake of society, we are
_opposing_ that specialization within the individual which, it has been
laid down, we must never sacrifice. And so we reach the basal principle
to which the preceding argument has been guiding us. It is that the
specialization of the individual for the sake of society may rightly
proceed to any point short of reversing or aborting the process of
differentiation within himself. Every individual is an end in himself;
there are no other ends for society; and that society is the best which
best provides for the most complete development and self-expression of
the individuals composing it.

But how, then, is the division of labour necessary for society to be
effected, the reader may ask? The answer is that the human species, like
all others, displays what biologists call variation--men and women
naturally differ within limits so wide that, when we consider the case
of genius, we must call them incalculable, illimitable. The difference
of our faces or our voices is a mere symbol of differences no less
universal but vastly more important. It is these differences, in
reality, that are the cause of the development of human society and of
that division of labour upon which it depends. In providing for the best
development of all these various individuals we at the same time provide
for the division of labour that we need; nor can we in any other fashion
provide so well. Thus we shall attain a society which, if less certainly
stable than that of the bees, is what that is not--progressive, and not
merely static; and a society which is worth while, justified by the
lives and minds of the individuals composing it.

We are not, then, to make a factitious differentiation of set purpose in
the interests of society and to the detriment of individuals. We are not
to take a being in whom Nature has differentiated a thousand parts, and,
in effect, reduce him, in the interests of others, to one or two
constituents and powers, thus nullifying the evolutionary course. But we
shall frame a society such as the past never witnessed, and we shall
achieve a rate of progress equally without parallel, by consistently
regarding society as existing for the individual, and not the individual
for society