by orderly development and natural process of causation, all that is most vital and precious to humanity, all the seeds of man's present and eternal future, came into existence; but none the less is the darkness so great that even the imagination refuses to move from its place. The surrounding objects are there if the light would but dawn so as to enable us to see them. It is very necessary to remind ourselves of this, lest we seem to be expressing ourselves with too much certainty in doubtful matters. But however necessary this may be when we are dealing with many other questions respecting the origin of man, it is, I firmly believe, by no means so necessary in our present investigation. That phenomenon, called conscience, which seemed at first sight the most likely to resist analysis by way of evolution, proves upon experiment to yield most readily to it.
As usual in questions of this description, philosophy has been made the slave, the victim, and finally the accomplice of language. The word conscience has come to suggest a kind of special faculty, not exactly thought and not exactly feeling, which presides over a specific department of man's being, namely, his moral conduct. Whereas, reduced to its simplest elements, conscience is merely the power which the mind possesses of discerning rightness. Just as we discern something called beautiful which we must admire, or something called pleasurable which we must seek, so do we perceive something right which we must do. And so our specific question comes to this, "How did the idea or the fact of rightness enter into the world?"
There can, I think, be no doubt that the general tendency of the teaching of evolution has been to reintroduce into philosophy the idea that such things as virtue, goodness, happiness, right, are absolute and fixed quantities, formed for man and not by him, existing independently of him, and therefore the same to all men in all circumstances. They are realized by the complete and harmonious adjustment of the self-conscious ego to the circumstances out of which it came and by which it is surrounded. Can, then, evolution help us to perceive how the idea of there being such a thing as absolute fixed rightness came into the world?
Let us transfer ourselves in thought as far back as the time when the origin of man took place, and let us imagine a being slowly or suddenly arriving at the stage of self-conscious existence. For our present purpose it matters little whether we attribute this to a gradual progress, or (what is surely possible) to a sudden but natural leap in evolution, or to a special act of creation adapting itself to materials already at its disposal. (I mention this last alternative merely to show that this theory of the origin of conscience does not conflict with any reasonable hypothesis as to the origin of man.) Now this Being owed his origin to the law or process of natural selection. He had been cradled, so to speak, under conditions which prescribed a continual struggle for existence, and which permitted only the strongest and fittest to survive and multiply. His "conduct" up to the moment or epoch when it be-
