Civilization, taken generally, scarcely needs a labored justification because it is only in a civilization of some kind or other that we can look for a guarantee of the broad social will, for the reign of reason. Undeveloped man is at the mercy of nature; he is the sport of history. Where developed man can raise his voice, man possessed of power and capable of taking broad views of things, the rule of reason may be set up. A deliberate attempt may be made to recognize many wills, harmonize discords. Order may be brought out of chaos, and the limits of the realm within the borders of which order reigns may be indefinitely extended. Such is the general ethical justification for the rise of a civilization. It is an expression of, and an instrument for the realization of, the broader social will. That a given civilization may be imperfect in both respects has been made clear in the last chapter. In the light of the general justification for civilization many questions may be raised touching this or that element in civilizations as we observe them. Thus, it may be pointed out that as man progresses in civilization he calls into being a multitude of new wants, many of which may have to remain unsatisfied. [Footnote: Compare chapter xxx, Sec 142.] It may be asserted that literature, art and science are, in fact, cherished as though they were ends in themselves, and not means called into existence to serve the interests of man. Absorbing as it may be to him, how can the philologist prove that his science is useful to humanity either present or prospective? How shall the astronomer, who may frankly admit that he cannot conceive that nine tenths of the work with which he occupies himself can ever be of any actual use to anyone, justify himself in devoting his life to it? Shall a curiosity, which seems to lead nowhere, be satisfied? And if so, on what ground?