ernal origin, just like any other object. The latter theory cut man
free from the world and his fellows, endowed him with a will that had no
law, and a conscience that was dogmatic; and thereby succeeded in
stultifying both law and morality.

But this new consciousness of the relation of man to mankind and the
world takes him out of his isolation and still leaves him free. It
relates men to one another in a humanity, which is incarnated anew in
each of them. It elevates the individual above the distinctions of time;
it treasures up the past in him as the active energy of his knowledge
and morality in the present, and also as the potency of the ideal life
of the future. On this view, the individual and the race are possible
only through each other.

This fundamental change in our way of looking at the life of man is
bound to abolish the ancient landmarks and bring confusion for a time.
Out of the new conception, _i.e.,_ out of the idea of evolution, has
sprung the tumult as well as the strength of our time. The present age
is moved with thoughts beyond the reach of its powers: great aspirations
for the well-being of the people and high ideals of social welfare flash
across its mind, to be followed again by thicker darkness. There is
hardly any limit to its despair or hope. It has a far larger faith in
the destiny of man than any of its predecessors, and yet it is _sure_ of
hardly anything--except that the ancient rules of human life are false.
Individualism is now detected as scepticism and moral chaos in disguise.
We know that the old methods are no longer of use. We cannot now cut
ourselves free of the fate of others. The confused cries for help that
are heard on every hand are recognized as the voices of our brethren;
and we now know that our fate is involved in theirs, and that the
problem of their welfare is also ours. We grapple with social questions
at last, and recognize that the issues of life and death lie in the
solution of these enigmas. Legislators and economists, teachers of
religion and socialists, are all alike social reformers. Philanthropy
has taken a deeper meaning; and all sects bear its banner. But their
forces are beaten back by the social wretchedness, for they have not
found the sovereign remedy of a great idea; and the result is in many
ways sad enough. Our social remedies often work mischief; for we degrade
those whom we would elevate, and in our charity forget justice. We
insist on the rights