stant changes in all directions are subject to the law of the survival of the fittest. It is really of comparatively little importance to discover how a given moral habit first arose; it may have arisen in a hundred different ways in a hundred different places; indeed, the precise origin of most of the cardinal virtues lies too far back in the mists of the past to be traced with assurance. But the important truth to observe is not the particular details of their haphazard origin but the causes of their survival. Overlaying the countless originating-causes of moral ideals are two main preservation-causes, two constant factors which retain certain of the innumerable impulses for one reason or other momentarily dominant. These are of extreme significance for a comprehension of the function of morality in life. (1) In the first place, a certain number of these blind, hit-or-miss experiments in conduct were, as we have seen, of use to individuals or the tribe in increasing their chances of survival in the ceaseless rivalry for life. The inclemencies of nature and the enmity of the beasts and other men kill more often the less moral than the more moral. So that in general and in the long run those that developed the higher moral habits outlived the others and transmitted their morals to the future. Even within historic times this same weeding-out process has been observable. On the whole, the races and the individuals with the more advanced moral standards survive, while those of lower standards perish. This law accounts, for instance, in some measure probably for the relatively greater increase of whites than of negroes in the United States, in spite of the higher birth-rate of the latter. Other causes are, to be sure, also at work in this competition for life; for one thing, the long period of intercommunication between European races has largely weeded out the stocks most liable to certain diseases, while the antecedent isolation of savage tribes, with no such elimination at work, allows them to fall victims in greater numbers to European diseases when mutual contact is established. But the degree of the moralization of a people has been certainly one of the criteria of survival; and thus by a purely mechanical elimination mankind has grown more and more moral. It hardly needs to be added that the conscious selection of codes that tend to preserve life is a factor of growing importance in insuring movement in this same direction. Altogether, moral progress consists primarily in an increasing adaptation of codes to the preservation of life. (2) Morality, however, makes not only for life, thus insuring its own perpetuation; it makes also for happiness. Arbitrary and tyrannous rules, cruel or needlessly prohibitive customs, engender restlessness, and are not stable. Such barbarous morals may long persist, propped by the power of the rulers, the superstitions of the people, and all the forces of conservatism; but sooner or later they breed rebellion and are cast aside. On the other hand, more rational codes promote peace and security, banish fear and hatred, and make for all the benefits of civilization. Such codes are in relatively more stable equilibrium and gradually tend to replace the others. All morality is, of course, in one aspect, a restraint upon desire, a check upon impulse; rebelliousness against its decrees will be perpetually recurrent until human nature itself is completely refashioned and men have no inordinate and dangerous desires. But while all codes of conduct are repressive at the moment of passion, they vary widely in the degree in which they satisfy or thwart man's deeper needs. Such institutions as the gladiatorial games of Rome, human sacrifice, or slavery, were fruitful of so much pain that they were bound in time to perish. In contrast with these cruel customs, the prohibitions of the Jewish law - the Ten Commandments, for example - were so humane, so productive of security and concord and a deep-rooted and lasting satisfaction, that they persisted and became the parent of much of our present-day morality. An increasing part in this progress has been played by the conscious recognition of the advantages of code over code; but long before such explicit perception of advantage, the blind instincts and emotions of men were making for the gradual humanizing of morals, the selection of ideals and laws that make for human happiness. As civilization advances, the consideration of mere preservation counts for less, and that of happiness for more; the margin, the breathing-space, for liberal interests, grows. Men become interested in causes for which they willingly risk their lives. But, except as these causes are fanatical, off the real track of moral progress, they make for human happiness. And the center of interest can never shift too far. For not only is premature death an evil in itself, it precludes the cultivation of the humane pursuits that life might have allowed. Men have to learn to find their happiness not in what saps health or invites death, but in what makes for health and life. What definition of morality emerges from this? The foregoing summary permits us to formulate a definition of morality. Historically, there has been a gradual, though not continuous, progress toward codes of conduct which make for the preservation of life and for happiness. These codes have received an imaginative consecration, and all sorts of secondary sanctions; but it is their underlying utility that is of ultimate importance. Very simple and obvious causes have continually tended to destroy customs which made in the contrary direction and to select those which, however originating, made for either or both of these two ends. It is these customs, important for the welfare of the individual or tribe, which we call morality. If the original instincts of mankind had been delicately enough adjusted to their needs, there would have been no need of these secondary and overruling impulses, and the differentiation of impulse and duty, of the natural and the spiritual man, would never have arisen. But actually, mankind inherited from its brute ancestry instincts which, unguided, wrought great harm. Without the development of some system of checks men would forever have been the prey of overindulgence, sexual wantonness, civil strife, and apathy. They would have remained beasts and never won their dominance on the earth. Even rudimentary moral codes came as an amelioration of this dangerous and unhappy situation; they enabled men, by abstention from dangerous passions and from idleness, to make their lives efficient, interesting, and comparatively free from pain; by coöperation and mutual service to resist their enemies and develop a civilization. Morality thus has been the greatest instrument of progress, the most fundamental of man's achievements, the most important part of the wisdom of the race. Is moral progress certain? A measure of hopefulness is to be won from the observation that, quite apart from the conscious effort of men, natural laws have been making for moral progress. And unquestionably there has been a great advance in morality within historic times. We are forever past the age of cannibalism, of slavery, of widespread human torture or infanticide. War between nations is likely to vanish within a few generations. Never before was there so much sympathy, so much conscious dedication to human service, in the world. We are apt to idealize the past; we sigh for a "return to nature," or to the golden age of Greece. And there is some justification in our regrets. Simplicity of living, hospitality, courage, patriotism - one virtue or another has been more conspicuous in some particular age than ever before or since. Moral progress wavers, and not all that is won is retained. But on the whole there can be no doubt that we stand on a higher level morally than the Greeks - who had vices and sins that we scarcely hear of to-day - and incomparably higher than savage races. Even within a lifetime one can see the wave of moral advance push forward. Yet this observable progress is not so certain of continuance that we can lapse into inertia and trust it to go on of itself. With the softening of the struggle for existence among men, with the disappearance of danger from wild animals, and the increasing conquest over nature, the chief means of moral progress hitherto are being removed. More and more we must rely on man's conscious efforts - on personal consecration and self-mastery, on improved and extended legislation, on the growth of a moralized public opinion, on organizations and institutions that shall work for specific causes. Moreover, with the changing situations in which man finds himself, and especially with the growing complexification of society, new opportunities for sin and new temptations continually arise. No sooner is one immoral habit stamped out than another begins insidiously, and perhaps unnoticed, to form. The battle-line moves on, but new foes constantly appear; it will not be an easy road to the millennium. On the whole, our material and intellectual advance has outrun our moral progress; at present our chief need is to catch up morally.1 We may note several reasons for this eddy in the moralizing process, this counter-movement 1 Cf. Alfred Russel Wallace, in his last book, Social Environment and Moral Progress (p. 50): "This rapid growth of wealth and increase of our power over Nature put too great a strain upon our crude civilization and our superficial Christianity; and it was accompanied by various forms of social immorality, almost as amazing and unprecedented." |