MIND AS A SOCIAL FACTOR. 571 duct in the direction of enabling the weaker ones to survive we shall see that it has been immense. Out of the first has arisen government, the chief value and function of which has always been and still is such protection. Great systems of jurisprudence have been elaborated, engrossing the attention of a large portion of the population of enlightened as well as of barbaric states. To say that these have been failures because often weighted with grave defects is to misinterpret history and misunderstand society. No one could probably be found to gainsay that the moral law of society has exerted a salutary influence, yet its aim is strictly altruistic, opposed to the law of the survival of the fittest, and wholly in the direction of enabling those to survive who would not survive without its protection. Finally, the last sentiment to be developed, and doubtless the highest, is so universally re- cognised as peculiar to man that his very name has been given to it the sentiment of humanity. Yet the mode of protecting the weak arising out of this sentiment is the one that has been most seriously called in question by the naturalistic school. It must be admitted that humanitarian institutions have done far less good than either juridical or ethical institutions. The sentiment itself is of recent origin, the product only of highly developed and greatly refined mental organisation. It exists to an appreciable degree only in a minute fraction of the most enlightened populations. It is rarely directed with judgment ; no fixed, self-enforcing code of conduct, as in the other cases, having had time to take shape. The institutions established to enforce it are for the most part poorly supported, badly managed, and often founded on a total misconception of human nature and of the true mode of attaining the end in view. Hence they are specially open to attack. But if ever humanitarian sentiments become diffused throughout the body politic, become the object of deep study, as have those of justice and right, it may be con- fidently predicted that society will prove itself capable of caring for the most unfortunate of its members in a manner that shall not work demoralisation. In all these ways man, through his intelligence, has laboured successfully to resist the law of nature. His success is con- clusively demonstrated by a comparison of his condition with that of other species of animals. No other cause can be as- signed for his superiority. How can the naturalistic philosophers shut their eyes to such obvious facts? Yet, what is their attitude ? They condemn all attempts to protect the weak, whether by private or public methods. They claim that it deteriorates the race by enabling the unfit to survive and transmit their inferiority. This is true only in certain cases of hereditary diseases or mental deficiencies, which should be taken account of by man because they are not by nature. Nothing is easier than to show that the unrestricted competition of nature does not secure the sur- vival of the fittest possible, but only of the actually fittest, and
