t out of the theory of natural
selection, or out of the evolution theory in general, which will
decide between these divergent operations. The question may be put,
Are we to cultivate the qualities which will give us success in the
battle of individual with individual, or are we to cultivate in
ourselves qualities which will contribute to the success of the
community? All the answer that the evolution theory can give to this
question is, that when individual fights with individual, the man with
stronger egoistic qualities will succeed, and that when group fights
group, those groups that possess stronger altruistic qualities will
tend to success. But which set of qualities we are to cultivate, or
whether we are to manifest a sort of balance of the two, is a question
upon which we can get no light from the theory of evolution considered
by itself. And consequently we find a very prevalent, though perhaps
hardly ever definitely expressed, code of conduct according to which
the individual takes as the guide for his own action the egoistic
qualities which give success in the struggle between different
individuals, but recommends to all his fellows in the same community
that they should cultivate those altruistic qualities which will lead
to the advantage of society.

The theory of evolution makes no contribution at all to these
questions of worth or validity or moral value which we have been
discussing. All one can get out of it is certain canons for living,
but none for good living. It may draw one's attention to this fact, if
anybody's attention needs to be drawn to it, that existence is prior
to wellbeing; but what the nature of wellbeing is--upon that it throws
no light.

We have been met by the suggestion that we should interpret by means
of the lower or less developed, and again that we should set up a
purely physiological standard. But the suggestion overlooks two
things: first of all, the difficulties in the application of natural
selection itself with its divergent tendencies; and, secondly, the
fact that this process of evolution has itself resulted in the
development of certain higher activities and higher tendencies, and
that there is no good ground for holding that their worth is to be
tested by means of the lower qualities out of which they have grown.

Now a good many evolutionist moralists seem to see this, and
accordingly restrict themselves almost entirely to what we may call
the historical point of vie