ies in time; in the
other case a possibly tree-like multiplication of species in space. But
whether the evolution of species be thus serial in time or divergent in
space, the object of natural selection, so to speak, is in either case
the same--namely, that of preserving all types which prove best suited
to the conditions of their existence.

* * * * *

Once more, the term "struggle for existence" must be understood to
comprehend, not only a competition for life among contemporary
individuals of the same species, but likewise a struggle by all such
individuals taken collectively for the continuance of their own specific
type. Thus, on the one hand, while there is a perpetual civil war being
waged between members of the same species, on the other hand there is a
foreign war being waged by the species as a whole against its world as a
whole. Hence it follows that natural selection does not secure survival
of the fittest as regards individuals only, but also survival of the
fittest as regards types. This is a most important point to remember,
because, as a general rule, these two different causes produce exactly
opposite effects. Success in the civil war, where each is fighting
against all, is determined by _individual_ fitness and _self-reliance_.
But success in the foreign war is determined by what may be termed
_tribal_ fitness and _mutual dependence_. For example, among social
insects the struggle for existence is quite as great between different
tribes or communities, as it is between different individuals of the
same community; and thus we can understand the extraordinary degree in
which not only co-operative instincts, but also largely intelligent
social habits, have here been developed[30]. Similarly, in the case of
mankind, we can understand the still more extraordinary development of
these things--culminating in the moral sense. I have heard a sermon,
preached at one of the meetings of the British Association, entirely
devoted to arguing that the moral sense could not have been evolved by
natural selection, seeing that the altruism which this sense involves is
the very opposite of selfishness, which alone ought to have been the
product of survival of the fittest in a struggle for life. And, of
course, this argument would have been perfectly sound had Darwin limited
the struggle for existence to individuals, without extending it to
communities. But if the preacher had ever read Darw