Progress then is in its essence identical with Order, and may be looked upon as Order made manifest. Therefore, in explaining this double conception on which the Science and Art of society depend, we may at present limit ourselves to the analysis of Progress. Thus simplified it is more easy to grasp, especially now that the novelty and importance of the question of Progress are attracting so much attention. For the public is becoming instinctively alive to its real significance, as the basis on which all sound moral and political teaching must henceforth rest. Taking, then, this point of view, we may say that the one great object of life, personal and social, is to become more perfect in every way; in our external condition first, but also, and more especially, in our own nature. The first kind of Progress we share in common with the higher animals; all of which make some efforts to improve their material position. It is of course the least elevated stage of progress; but being the easiest, it is the point from which we start towards the higher stages. A nation that has made no efforts to improve itself materially, will take but little interest in moral or mental improvement. This is the only ground on which enlightened men can feel much pleasure in the material progress of our own time. It stirs up influences that tend to the nobler kinds of Progress; influences which would meet with even greater opposition than they do, were not the temptations presented to the coarser natures by material prosperity so irresistible. Owing to the mental and moral anarchy in which we live, systematic efforts to gain the higher degrees of Progress are as yet impossible; and this explains, though it does not justify, the exaggerated importance attributed nowadays to material improvements. But the only kinds of improvement really characteristic of Humanity are those which concern our own nature; and even here we are not quite alone; for several of the higher animals show some slight tendencies to improve themselves physically.