Moreover, every civilization recognizes that some wills are to be given a more unequivocal recognition than others. Inequality is the rule. A man does not put his own children upon a level with those of his neighbor. Even in the most democratic of states men do not stand upon the same level. In dealing with our own fellows we do not employ the same weights and measures as in dealing with foreigners. Who loses his appetite for his breakfast when he reads that there have been inundations in China or that an African tribe has come under the "protection" of a race of another color? The white man has added to his burden--the burden of economic advantage present or prospective--and we find it as it should be. Finally, when we bring within our horizon the "interests" of humbler sentient creatures, we see that they are unhesitatingly subordinated to our own. Some attention is paid to them in civilized communities. They are recognized, not merely by custom and public opinion, but, to some degree, even by law. Men are punished for treating certain animals in certain ways. But why? Have the animals rights? There is no topic within the sphere of morals upon which moralists speak with more wavering and uncertain accents. [Footnote: See chapter XXX, Sec 141.] I know of no way in which such problems as the above can be approached other than by the appeal to reason, as reason has been understood in the pages preceding. The reign of reason implies the recognition of all wills, _so far as such a recognition is within the bounds of possibility_. The escape from chaos lies in the evolution of the enlightened social will. Man must be raised in the scale, in order that he may have control; control over himself, over other men, over the brutes. And he cannot rise except through the historical evolution of a social order. This implies the development of the capacities latent in man. To decide that any of his capacities shall be allowed to remain dormant may threaten future development. To cut off certain arts and sciences as not palpably serving the interests of man is a dangerous thing. To ignore the actual history of man's efforts to become a rational being, and to place, hence, all wills upon the one level, is to frustrate the desired end. It is not thus that the reign of reason can be established. CHAPTER XXII THE INDIVIDUAL AND THE SOCIAL WILL 87. MAN'S MULTIPLE ALLEGIANCE.--We have seen that each man has his place in a social order. This order is the expression and the embodiment of the social will, which accepts him, protects him, gives him a share in the goods the community has so far attained, recognizes his individual will in that it accords to him rights, and prescribes his course of conduct, that is, defines his duties or obligations.