(2) As to the egoist. It is not easy to see how the appeal to evolution need disconcert him. Should he be so foolish as to maintain that egoism is always, in fact, necessary and unavoidable on the part of every living creature, he might easily be refuted by a reference to the actual life of the brutes, where altruism can be shown to play no insignificant role. But if he simply maintains that the only _reasonable_ principle for a man to adopt is egoism, he may continue to do so. He makes the self and its satisfactions his end. How can it concern him to learn how the self came to be what it is, or what it will be in the distant future? He panders to the present self; he may assume that it will be reasonable to pander at the appropriate time to the self that is to be, whatever its nature. (3) The utilitarian remains such whether he makes the greatest good of the greatest number to consist in pleasure or in some other end, such as self-preservation. Some utilitarians, who have been inclined to emphasize the good of man, rather than to extend even to the brutes the goods to be distributed, may be influenced to extend the sphere of duties, if they will listen to the evolutionist, who cannot well leave out of view humbler creatures. [Footnote: "Thus we shall not go wrong in attributing to the higher animals in their simple social life, not only the elementary feelings, the loves and hates, sympathies and jealousies which underlie all forms of society, but also in a rudimentary stage the intelligence which enables those feelings to direct the operations of the animal so as best to gratify them." HOBHOUSE, _Ethics in Evolution_, chapter i, Sec 4.] He may broaden his sympathies. But this need not compel him to abandon his fundamental doctrine. (4) A very similar conclusion may be drawn, when we consider the influence of an acceptance of the doctrine of evolution upon those who would turn to man's nature, to perfection, or to self-realization, as furnishing the norm of human conduct. A Marcus Aurelius could, with little reference to evolution, accept man's nature, or Nature in the wider sense, as marking out for man the round of his duties. A modern Darwinian might fall back upon much the same standard, while clearly conscious of the fact that man's nature is not something unchangeable, and while inclined to view Nature in general with different eyes from those of the Roman Stoic. No sensible evolutionist would maintain that a creature of a given species should act in defiance of all the instincts of creatures of that type, merely on the ground that species may be involved in a process of progressive development.