conclusions from Darwin's theory, and which are opposed to the present
views of morality."

In returning from this digression to Darwinism in its purest form, to
Darwin himself, we have in the first place to resume the discussion entered
upon as to the way and manner in which, according to Darwin,
self-determination is originated. Love and sympathy, moral feeling (with
this definition he seems to point at the consciousness of moral freedom of
will and of responsibility), and conscience, are to him very important
elements of morality; and in the moral disposition of man he sees the
greatest of all differences between man and animal. He also willingly
acknowledges the powerful impulse which morality has from religion, when he
says ("Descent of Man," Vol. II, page 347): "With the more civilized races,
the conviction of the existence of an all-seeing Deity has had a potent
influence on the advance of morality." From these and all his other
deductions, we see that Darwin in no way intends to modify the maxims of
moral action; and if under the expression "reform of morality," with which
we have headed the present chapter, we should understand but {241} a reform
of moral action itself, we should without hesitation have to rank Darwin
with the next group, and not with that of which we now treat; just as in
our review of the position of Darwinism in reference to the religious
question, we had to rank him with those who take a neutral and peaceful
position in reference to religion.

But if he does not touch upon morality in the maxims, he nevertheless comes
forth in the _theory_ of moral action, in the science of morality with
reformatory claims,--namely, with the fact that reduces the whole moral
life to those agencies which are already active in the preceding animalic
stage. It is true, he makes, as we have seen, a distinction in the genetic
derivation of morality. He wholly reduces love and sympathy to social
instincts which man has in common with the animal; and he lets the formal
motives of moral action, sense of duty and conscience, originate through
the high development of intelligence and other spiritual forces, and to be
increased and transmitted by custom and inheritance, if those are present.
But, on the other hand, development of intelligence is to him an exclusive
product of the preceding stage on which it was developed, and thus, in his
opinion, entire morality, notwithstanding that double derivation, certainly
has