Nor is it merely that values, in the strict sense, are created; nor that new values come into being. But with the enlargement of mind and its more perfect organization, there arises a new method of appraising values, and so a new type of value altogether. I mean of course the so-called _absolute values_. Absolute values are never absolute in the sense of absolute completeness; they are relative to two things--to external reality and to our mental powers and organization.[48] They are abstractions; we generalize the value in our minds, and at the same time raise it to the highest pitch of intensity we can. An interesting point arises from this way of thinking. Apart from the guarantee of our own convictions, the observable direction of living nature is our guarantee of right: or one had better say that it is at once the guarantee and the touchstone of our convictions. But two things may be moving in the same direction, and, if one be moving much slower than the other, the slower may impede the faster; a pedestrian procession making eastward along Fleet Street will hold up the life of the city for a time, and cows walking along railways are treated as obstacles by trains proceeding in the same direction. So it comes about that much that was once progressive in organic evolution has become an obstacle or a drag to psychozoic evolution; it is _relatively_ retrogressive, and, from our present standpoint, bad. To take the simplest and most fundamental example: evolution by blind natural selection was the method of progress for organisms below man. Unceasing struggle and courage was the chief factor in producing the grandeur and strength of the lion, the swiftness and grace of deer, the brilliance and lightness of the birds. But if the same end can be obtained both more quickly and more bloodlessly by new methods, then the old stands condemned. Here lies the key to the problem propounded by Huxley in his Romanes Lecture--the problem of man’s relation to the rest of the cosmic process, at once sprung from it by gradual generation and separated from it by an absolute and unbridgeable chasm, at once one with it and in deadly combat with it and all its ways. Our mode of envisaging the problem illuminates it, and shows it as inevitable and intelligible instead of insoluble and tormenting; and illuminates too many other minor problems of good and evil. But all this is a side-issue: _revenons à nos moutons_.