struggle for life the individuals who show such qualities will have
a better chance of survival than those without them. But what about
qualities such as sympathy, willingness to help another, obedience,
and faithfulness to a community or to a cause? Clearly, these are not
qualities which are of special assistance to the individual. But they
are qualities which are or may be of very great importance to the
tribe or community of individuals. Supposing such qualities of mutual
help, of willingness even to sacrifice oneself for others--the
qualities which are commonly grouped as expressions of the social
instinct,--supposing these to have been somehow developed in the
members of a tribe, that tribe would, other things being equal, have
an advantage in a struggle with another tribe whose members did not
possess these qualities. Now the advantage thus gained in the struggle
would be a case of the operation of natural selection: it would
exterminate or weaken the tribe without these social qualities, and it
would thus give opportunity for the growing efficiency of the tribe
that possessed them.

Put in the briefest way, this is the explanation which Darwin gave
of the growth of the social qualities in mankind; and the social
qualities make up, to a large extent at any rate, what we call moral
qualities. Darwin, however, saw further than this: he saw that, while
this might account for the development of what we may call savage and
barbarian virtues, there was in civilised mankind a development of
sympathy which went far beyond this, and which one could not with good
reason account for by asserting that it rendered assistance to the
community in its struggle for existence with other communities.

Thus, with regard to the former question, he says: "A tribe including
many members who, from possessing in a high degree the spirit of