order, except that, somehow or other, it has given it birth; the
moral order has nothing to say to the cosmic order, except that it
is certainly bad. Morality is occupied in opposing the methods of
evolution.

Still another view is possible. It may be held that the morality of
self-restraint and self-sacrifice are opposed--as Huxley says they are
opposed--to the methods of cosmic evolution; and yet the "gladiatorial
theory of existence" may not be repudiated; but morality may be
modified to suit the claims of evolution. This is the position adopted
by the philosopher Nietzsche, whose whole thought is permeated by the
idea of evolution. Like Professor Huxley, Nietzsche might say that
morality is opposed to the cosmic process. But by morality he would
mean something that is not to be encouraged, but that is to be shed
from human life, or at least fundamentally transformed, just because
it is in opposition to the laws of cosmic progress. On the other hand,
the morality--if we may use the term--which the cosmic process teaches
us will be a development of the conceptions of self-assertion and
self-reliance, qualities which, according to ordinary morality--the
morality, for instance, of Professor Huxley--require to be permeated
and even superseded by self-restraint and possibly self-sacrifice in
order that the moral law may be satisfied. Not obedience, not mutual
help, not benevolence, but the will to rule or desire of power, is
with Nietzsche fundamental, the primary impulse in the history of the
whole progress of the world, and still of first importance for the
further development of mankind.

This view is at the opposite extreme from Huxley's, for it overlooks
the advantages mankind has gained by means of the social instinct and
the social solidarity which it secures. But there is a further