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This article firstly focuses on the initial recognition, in the final period of the second Yugoslavia, of the existence of social inequalities, as the first serious symptoms of abandoning the ideology of social equality and socialism as a whole. Moreover, the nationalist mobilization was used as a lever for restoration of capitalism as a typical class society. After that it briefly outlines two post-war periods of structuring social opportunities in societies in the West, and partly also in the East. The first period is designated primarily by egalitarian tendencies, which is manifest in increased popularity of critical and radical trends in social sciences. The second period, which still lasts, is quite opposite in orientation, and this is, in turn, manifest in ever greater relevance of social Darwinism as a discursive foundation of a series of sciences. The next, and largest, part of the article is dedicated to an attempt at explaining the permanence of social inequalities, and the author stresses the inexhaustible character of Rousseau's question regarding the origin of social inequalities. In the present-day quest for an answer to that question, certain similarities are noticeable between (neo) evolutionism and (neo) Marxism. Although Marx himself stressed the correspondence of his conception of class struggles in history with Darwin's conception of struggles for survival in nature, but also took into account the differences (between natural evolution and human history), the conclusion on the identity of their conceptions imposes itself through observations about the constant defeat of the proletariat in age-long struggles against the oppressors, which continue to this very day in the epoch of neo-liberal global capitalism. Reflecting on possibilities of a generally different outcome in the struggles for a more just society, the author finds that there are two interrelated prerequisites to their existence. The first has to do with connecting the theory and practice of liberalism and socialism with the aim of establishing a balance between the mechanisms of individual freedom and competition on the one hand, and social sensitivity or solidarity on the other. The second prerequisite is the construction of a world democratic state. Its political interest and scope of governing would neutralize the key concept (and self-reproduction mechanism) of social Darwinism -- inclusive fitness. Quite simply, the latter means to favour "one's own" group while humiliating or excluding the other. In a society with a globally ruling government, the division between "one's own" and "somebody else's" parts of the world -- the boundaries of which are nowadays all too often shifted to and fro as a consequence of the erratic character of expansion and contraction of the market and the breaking out of conflagrations of war, producing a permanent Hobbesian "state of nature" -- would make way for wisdom of governing and for work of all for the benefit of all. Adapted from the source document.