few and far between--on the relations which exist between contemporary
socialism and the general trend and tendency of thought in the exact
sciences.

Disregarding the arguments which I had developed on this subject by
pointing out that there is an essential connection between economic and
social transmutation (Marx) and the theories of biological transmutation
(Darwin) and of universal transmutation (Spencer), M. Garofalo has
thought it prudent to take up for consideration only "the struggle for
existence" and the relations between "evolution and revolution."

As to the first, five pages (96-100) are enough to enable him to
declare, without supporting his declaration by any positive argument
which is not merely a different verbal expression of the same idea, that
the Darwinian law of the struggle for existence has not undergone and
can not undergo any transformation except that which will change the
violent struggle into competition (the struggle of skill and
intelligence) and that this law is irreconcilable with socialism; for it
necessarily requires the sacrifice of the conquered, while socialism
"would guarantee to all men their material existence, so they would have
no cause for anxiety."

But my friend, the Baron Garofalo, quietly and completely ignores the
fundamental argument that the socialists oppose to the individualist
interpretation that has hitherto been given of the struggle for life and
which still affects the minds of some socialists so far as to make them
think that the law of the struggle for life is not true and that
Darwinism is irreconcilable with socialism.

The socialists, in fact, think that the laws of life are the following,
and that they are concurrent and inseparable: _the struggle for
existence_ and _solidarity in the struggle against natural forces_. If
the first law is in spirit individualist, the second is essentially
socialistic.

Now, not to repeat what I have written elsewhere, it is sufficient here
for me to establish this positive fact that all human evolution is
effected through the constantly increasing predominance of the law of
solidarity over the law of the struggle for existence.

The forms of the struggle are transformed and grow milder, as I showed
as long ago as 1883, and M. Garofalo accepts this way of looking at the
matter when he recognizes that the muscular struggle is ever tending to
become an intellectual struggle. But he has in view only the formal
evolution;