Thus the Socialists prove that, different from the animal world, the competitive struggle existing between men does not bring forth the best and most qualified, but destroys many strong and healthy ones because of their poverty, while those that are rich, even if weak and sick, survive. Socialists prove that personal strength is not the determining factor, but it is something outside of man; it is the possession of money that determines who shall survive and who shall perish.
VI. NATURAL LAW AND SOCIAL THEORY.
The false conclusions reached by Haeckel and Spencer on Socialism are no surprise. Darwinism and Marxism are two distinct theories, one of which applies to the animal world, while the other applies to society. They supplement each other in the sense that, according to the Darwinian theory of evolution, the animal world develops up to the stage of man, and from then on, that is, after the animal has risen to man, the Marxian theory of evolution applies. When, however, one wishes to carry the theory of one domain into that of the other, where different laws are applicable, he must draw wrong inferences.
Such is the case when we wish to ascertain from natural law what social form is natural and applicable, and this is just what the bourgeois Darwinists did. They drew the inference that the laws which govern in the animal world, where the Darwinian theory applies, apply with equal force in the capitalist system, and that therefore capitalism is a natural order and must endure forever. On the other hand, there were some Socialists who desired to prove that, according to Darwin, the Socialist system is the natural one. Said these Socialists, "Under capitalism men do not carry on the struggle for existence with like tools, but with unlike ones artificially made. The natural superiority of those that are healthier, stronger, more intelligent or morally better, is of no avail so long as birth, class, or the possession of money control this struggle. Socialism, in abolishing all these artificial dissimilarities, will make equal provisions for all, and then only will the struggle for existence prevail, wherein the real personal superiorities will be the deciding factors."
These critical arguments, while they are not bad when used as refutations against bourgeois Darwinists, are still faulty. Both sets of arguments, those used by the bourgeois Darwinists in favor of capitalism, and those of the Socialists, who base their Socialism on Darwin, are falsely rooted. Both arguments although reaching opposite conclusions, are equally false because they proceed from the wrong premises that there is a natural and a permanent system of society.
Marxism has taught us that there is no such thing as a natural and a permanent social system, and that there can be none, or, to put it another way, every social system is natural, for every social system is necessary and natural under given conditions. There is not a single definite social system that can be accepted as natural; the various social systems take the place of one another as a result of developments in the means of production. Each system is therefore the natural one for its particular time. Capitalism is not the only natural order, as the bourgeoisie believes, and no Socialist system is the only natural system, as some Socialists try to prove. Capitalism was natural under the conditions of the nineteenth century, just as feudalism was in the Middle Ages, and as Socialism will be in the coming age. The attempt to put forward a certain system as the only natural and permanent one is as futile as if we were to take an animal and say that this animal is the most perfect of all animals. Darwinism teaches us that every animal is equally adapted and equally perfect in form to suit its special environments, and Marxism teaches us that every social system is particularly adapted to its conditions, and that in this sense it may be called good and perfect.
Herein lies the main reason why the endeavor of the bourgeois Darwinists to defend the foundering capitalist system is bound to fail. Arguments based on natural science, when applied to social questions, must almost always lead to reverse conclusions. This happens because, while nature is very slow in its development and changes within the ken of human history are imperceptible, so that it may almost be regarded as stable, human society nevertheless undergoes quick and continuous changes. In order to understand the moving force and the cause of social development, we must study society as such. It is only here that we can find the reason of social development. Marxism and Darwinism should remain in their own domains; they are independent of each other and there is no direct connection between them.
Here arises a very important question. Can we stop at the conclusion that Marxism applies only to society and that Darwinism applies only to the organic world, and that neither of these theories is applicable in the other domain? In practice it is very convenient to have one principle for the human world and another one for the animal world. In having this, however, we forget that man is also an animal. Man has developed from an animal, and the laws that apply to the animal world cannot suddenly lose their applicability to man. It is true that man is a very peculiar animal, but if that is the case it is necessary to find from these very peculiarities why those principles applicable to all animals do not apply to men, and why they assume a different form.
Here we come to another grave problem. The bourgeois Darwinists do not encounter such a problem; they simply declare that man is an animal, and without further ado they set about to apply the Darwinian principles to men. We have seen to what erroneous conclusions they come. To us this question is not so simple; we must first be clear about the differences between men and animals, and then we can see why, in the human world, the Darwinian principles change into different ones, namely, into Marxism.
VII. THE SOCIABILITY OF MAN.
The first peculiarity that we observe in man is that he is a social being. In this he does not differ from all animals, for even among the latter there are many species that live socially among themselves. But man differs from all those that we have observed until now in dealing with the Darwinian theory; he differs from those animals that do not live socially, but that struggle with each other for subsistence. It is not with the rapacious animals which live separately that