s body to be burned, or pours out his life-blood drop by
drop for its attainment, and rejoices in the sacrifice. There are
victims to appetite: there are only martyrs to truth. This soul
hunger for truth and right, growing more intense as the soul is
filled with the object of desire, is the only one capable of
indefinite development and dominance of the will. This must be and
is the mental goal of animal development, if man has a future
corresponding in length at all to his past. Otherwise the history of
life becomes a "story told by an idiot." For its satisfaction is the
only one which never causes satiety, and of which over-indulgence is
impossible. All others lead only to a slough of despond, or the
deeper and more treacherous slough of contentment, beyond which rise
no delectable mountains or golden city.

And now in closing let me call your attention to one thought of
practical vital importance.

According to the theory which we have agreed to adopt, higher
species have arisen through a process of natural selection, those
species surviving which are best conformed to their environment.
And this applies to man as well as to lower animals. All knowledge
is in man, therefore, primarily, a means by which he may conform to
environment, survive, and progress. But conformity includes more
than mere knowledge of environment. A man might have all knowledge,
and yet refuse to conform; and then his knowledge could not save him
from destruction. For conformity alone gives survival. Conformity in
man requires an effort of the will. It is intelligent, but it is
also voluntary action. And knowledge is a necessary means of
conformity because through it we see how we may conform, and because
it furnishes the motives which stimulate the will to the necessary
effort.

Now, that faculty of the intellect which is dominant in man, and
which has raised him immeasurably above the animal, and made him
man, is the rational intelligence. If there is any such thing as a
law of history or as continuity in evolution, man's future progress
must depend upon his clearer vision and recognition of the
perceptions of this faculty. Through it man perceives beauty, truth,
and goodness, and attains knowledge of himself as a person and moral
agent, and recognizes his rights and duties. Of all this the animal
is and remains unconscious; indeed he is not yet a moral being and
person in any proper sense of the word.

Inasmuch as the rational perceptio