of
wealth, and the recognition of which is as important to human welfare
as the recognition of physiological laws to the bodily health. Holding
this faith, the old Economists were never tired of asserting what is
the fundamental truth of so-called "individualism," that, after all we
may say about the social development, the essential condition of all
social improvement is not that we should have this or that system of
regulations, but that the individual should be manly, self-respecting,
doing his duty as well as getting his pay, and deeply convinced that
nothing will do any permanent good which does not imply the elevation
of the individual in his standards of honesty, independence, and good
conduct. We can only say to Lazarus: "You are probably past praying
for, and all we can do is to save you from starving, by any means which
do not encourage other people to fall into your weaknesses; but we
recognise the right of your class for any and every possible help that
can be given towards making men of them, and putting them on their legs
by teaching them to stand upright".

ETHICS AND THE STRUGGLE FOR EXISTENCE.

In his deeply-interesting Romanes lecture, Professor Huxley has stated
the opinion that the ethical progress of society depends upon our
combating the "cosmic process" which we call the struggle for
existence. Since, as he adds, we inherit the "cosmic nature" which is
the outcome of millions of years of severe training, it follows that
the "ethical nature" may count upon having to reckon with a tenacious
and powerful enemy as long as the world lasts. This is not a cheerful
prospect. It is, as he admits, an audacious proposal to pit the
microcosm against the macrocosm. We cannot help fearing that the
microcosm may get the worst of it. Professor Huxley has not fully
expanded his meaning, and says much to which I could cordially
subscribe. But I think that the facts upon which he relies admit or
require an interpretation which avoids the awkward conclusion.

Pain and suffering, as Professor Huxley tells us, are always with us,
and even increase in quantity and intensity as evolution advances. The
fact had been recognised in remote ages long before theories of
evolution had taken their modern form. Pessimism, from the time of the
ancient Hindoo philosophers to the time of their disciple,
Schopenhauer, has been in no want of evidence to support its melancholy
conclusions. It would be idle to waste rhetoric