society the same principles that Darwin applied to breeds. A family in which the standards of that society are not traditional will go under and die out, and thus 'social stability' tends to be maintained.
But against the doctrine that social stability is the sole justification of scientific research, whether this doctrine be adulterated or not with the utilitarian clause, I have to object, first, that it is historically false, in that it does not accord with the predominant sentiment of scientific men; second, that it is bad ethics; and, third, that its propagation would retard the progress of science.
Professor Pearson does not, indeed, pretend that that which effectually animates the labors of scientific men is any desire 'to strengthen social stability.' Such a proposition would be too grotesque. Yet if it was his business, in treating of the grammar of science, to set forth the legitimate motive to research—as he has deemed it to be—it was certainly also his business, especially in view of the splendid successes of science, to show what has, in fact, moved such men. They have, at all events, not been inspired by a wish either to 'support social stability' or, in the main, to increase the sum of men's pleasures. The man of science has received a deep impression of the majesty of truth, as that to which, sooner or later, every knee must bow. He has further found that his own mind is sufficiently akin to that truth, to enable him, on condition of submissive observation, to interpret it in some measure. As he gradually becomes better and better acquainted with the character of cosmical truth, and learns that human reason is its issue and can be brought step by step into accord with it, he conceives a passion for its fuller revelation. He is keenly aware of his own ignorance, and knows that personally he can make but small steps in discovery. Yet, small as they are, he deems them precious; and he hopes that by conscientiously pursuing the methods of science he may erect a foundation upon which his successors may climb higher. This, for him, is what makes life worth living and what makes the human race worth perpetuation. The very being of law, general truth, reason—call it what you will—consists in its expressing itself in a cosmos and in intellects which reflect it, and in doing this progressively; and that which makes progressive creation worth doing—so the researcher comes to feel—is precisely the reason, the law, the general truth for the sake of which it takes place.
Such, I believe, as a matter of fact, is the motive which effectually works in the man of science. That granted, we have next to inquire which motive is the more rational, the one just described or that which Professor Pearson recommends. The ethical text-books offer us classifications of human motives. But for our present purpose it will suffice to pass in rapid review some of the more prominent ethical classes of motives.
