becomes possible. The more absolutely alike the parts may be, the less likelihood there will be of a superior organization. The Quakers, for instance, possess little capacity for political organization, because of the uniformity of the individuals of that persuasion. The benefits accruing from division of labor are lost, viz., the avoidance of waste effort, the increase in amount of work performed, the improvement in quality, the adaptation of the work to the natural aptitude of the workers, the greater security of the species or society, etc. Thus integration may not necessarily mean the introduction of a caste or military system; it may not follow as a logical consequence that there is an Ueber- and Untereinander, but it does imply a Miteinander. It may not necessitate equality or similarity of parts, but it does imply efficiency of service of the parts, which efficiency is generally in proportion to the difference in the parts.[1] The survival of the unlike defines the fittest to be the unlike, and if, as Roux says, there is a Kampf der Theile, it is, we may add, im Interesse des Ganzen. Every man is his brother's keeper in the sense that each specialist must needs be supported by other specialists. Organizations, institutions, culture, and civilization must be defined, not as products of interaction, but as such and such interactions of different parts.
- ↑ Hegel's statement that he who pursues a special occupation or profession does not lower himself, but only thus becomes ein rechter Mensch, has much truth in it.
