be seen to be getting the same end result, namely, human progress.

Not only are the two schools working for the same end, but each must
depend in still another way upon the other, in order to make headway.
The eugenist can not see his measures put into effect except through
changes in law and custom--i. e., euthenic changes. He must and does
appeal to euthenics to secure action. The social reformer, on the other
hand, can not see any improvements made in civilization except through
the discoveries and inventions of some citizens who are inherently
superior in ability. He in turn must depend on eugenics for every
advance that is made.

It may make the situation clearer to state it in the customary terms of
biological philosophy. Selection does not necessarily result in
progressive evolution. It merely brings about the adaptation of a
species or a group to a given environment. The tapeworm is the stock
example. In human evolution, the nature of this environment will
determine whether adaptation to it means progress or retrogression,
whether it leaves a race happier and more productive, or the reverse.
All racial progress, or eugenics, therefore, depends on the creation of
a good environment, and the fitting of the race to that environment.
Every improvement in the environment should bring about a corresponding
biological adaptation. The two factors in evolution must go side by
side, if the race is to progress in what the human mind considers the
direction of advancement. In this sense, euthenics and eugenics bear the
same relation to human progress as a man's two legs do to his
locomotion.

Social workers in purely euthenic fields have frequently failed to
remember this process of adaptation, in their efforts to change the
environment. Eugenists, in centering their attention on adaptation, have
sometimes paid too little attention to the kind of environment to which
the race was being adapted. The present book holds that the second
factor is just as important as the first, for racial progress; that one
leg is just as important as the other, to a pedestrian. Its only
conflict with euthenics appertains to such euthenic measures as impair
the adaptability of the race to the better environment they are trying
to make.

Some supposedly euthenic measures opposed by eugenics are not truly
euthenic, as for instance the limitation of a superior family in order
that all may get a college education. For these spurious euthenic