But an unconsidered over-estimate of this feeling is the source of Spencer's Utopia, as it is of that of present socialism. We have seen that authority is a primary and necessary factor of society. Authority, virtue, and duty are interdependent, and must be of about the same antiquity. From all compulsion imposed by authority, the creature, by its nature, attempts to escape, and the feeling which prompts this attempt has been falsely called the instinct of freedom. Authority exceeds its bounds, where it issues commands not demanded by the general conditions existing in the society. But though these conditions may demand a limitation of personal freedom, their requirements must, nevertheless, in general, be enforced. Natural and Humane Ethics may thus be at variance in some things; may in others, coincide. There is no necessary conflict and no necessary agreement between them; therefore the theological theory of an absolute contradiction between them is false, as is also the teleological theory of their coincidence. The latter theory, not being able to deny that the moral and the natural do not always coincide under present circumstances, endeavors to avoid the difficulty by calling these conditions abnormal. The theory falls into two errors: in the first place, it ignores the fact that we have our organs, not _for_ use but _by_ use; and that our inherited characteristics may be regarded as an adjustment to the conditions of our ancestors, but not an adjustment to our own; and in the second place, there are no abnormal conditions. There are new or changed conditions, but either there are no abnormal ones, or all are abnormal. But although increase of life means also increase of desire, although the organism is insatiable, yet there is, as we have seen, an increase of happiness, both in quantity and quality, with higher organization. The absolute amount is increased, but not the relative amount, the amount realizable in proportion to desire. Want does not lead to improvement, as Darwin maintains, and the individual cannot be just or sympathetic in a condition of want. The freer he is from the direct care of the acquirement of necessities, the more manifold capabilities will he develop, and the greater will be his happiness.