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Cannot look at this news-letter as pics are invisible? <a href="http://www.soill.me.uk/l/lt1LHPKR4108ORWP81SHTVFY/85SPCSUJ331CPRK4888VH10W54553465TW1086074565"> Please tap here to re-load.</a>
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<p align="right">labour gradually becomes more general until eventually it includes all mankind. This process, still far from complete and never at any point in
history completed, is finite. When all men on earth form a unitary<U>system of division of labour, it will have reached its goal. Side by side</U>with
this extension of the social bond goes a process of intensification. Social action embraces more and more aims; the area in which the individual
provides for his own consumption becomes constantly narrower. We need not pause at this stage to ask whether this process will eventually result in </p>
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<p align="left" style="font: 9px;">the specialization of all productive activity. [205] Social development is always a collaboration for joint action; the social
relationship always means peace, never war. Death-dealing actions and war are anti-social.43 All those theories which regard human progress as an </p>
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<p>outcome of conflicts between human groups have overlooked this truth. 2: Darwinism? The individual’s fate is determined unequivocally by his Being. Everything
that is has necessarily proceeded from his Becoming, and everything that will be results necessarily from that which is. The situation at any given
moment is the consummation of history.44 He who understood it completely would be able to foresee the whole future. For a long time it was thought
necessary to exclude human volition and action from the determination of events, for the special significance of “imputation”—that thought-process
peculiar to all rational action—had not been grasped. It was believed that causal explanation was incompatible with imputation. This is no longer so.
Economics, the Philosophy of Law, and Ethics have cleared up the problem of imputation sufficiently to remove the old misunderstandings. </p>
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<p align="left">If, to simplify our study, we analyse the unity we call the individual into certain complexes it must be clearly understood that only the heuristic
value of the division can justify our doing so. Attempts to separate, according to external characteristics, what is essentially similar can
never survive ultimate examination. Only subject to this admission can we proceed to group the determinants of individual life. </p>
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<p>That which man brings into the world at birth, the innate, we call racial inheritance or, for short, the race.45 The innate in man is the precipitate
of the history of all his ancestors, their fate, and all their experiences. The life and fate of the individual do not start at birth, but stretch back
into the infinite, unimaginable past. The descendant inherits from the ancestors; this fact is outside the sphere of the dispute over the </p>
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<p align="right">inheritance of acquired characteristics. After birth, direct experience begins. The individual begins to be influenced by his environment. Together with what is innate, this influence
produces the individual’s Being in each moment of his life. The environment is natural in the form of soil, climate, nourishment, fauna, flora, in
short, external natural surroundings. It is social in the shape of society. The social forces acting on the individual are language, his position in
the process of work and exchange, ideology and the forces of compulsion: unrestrained and ordered coercion. The ordered organization of coercion we </p>
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<p align="center">call the State. Since Darwin we have been inclined to regard the dependence of human life on natural environment as a struggle against antagonistic forces. There was
no objection to this as long as people did not transfer the figurative expression to a field where it was quite out of place and was bound to .</p>
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