the argument, we may allow what is claimed for it, and give the
evolutionist credit for even greater success on the field of
historical investigation--which is his own field--than he would, if
fair-minded, claim for himself. The problem I have in view lies beyond
this historical question. It is the problem how far the known facts
and probable theories regarding the development of morality can make
any contribution towards determining the standard of worth for our
ideas, our sentiments, and our conduct. Now if we read the accredited
exponents of the doctrine of evolution we shall find amongst them a
considerable variety of view regarding the bearing of the theory of
evolution upon this properly ethical problem--the problem of the
criterion or standard of goodness.

In the first place, it is desirable to characterise briefly Darwin's
own contribution to this matter. The suggestion made by him deals
almost entirely with what I have called the development of morality,
not with the ethics of evolution; and perhaps it may seem to us now
a rather obvious suggestion. But he was the first to make this
suggestion; and it comes from him as a direct application of the
theory he had established with regard to animal development. His
suggestion is simply this--that moral qualities are selected in the
struggle for existence in much the same way as purely physical or
animal excellences are selected, that is, by their contributing to the
continued and more efficient life of the organism. But Darwin saw very
clearly that the qualities which are recognised as moral are not
by any means in all cases contributory to individual success and
efficiency. They are not all of them qualities that contribute to the
success of one individual in his struggle with other individuals
for the means of subsistence. We may say that courage, prudence,
self-reliance, will have that effect, and that consequently in the