which are higher than the laws of either, or perhaps than of any, particular science. The tendency of the scientific theories prevailing for the moment to deny the existence of what they cannot, for the moment, account for, is exemplified in another way by the theory of the survival of the fittest. It was shown by Darwin that, granted the tendency to variation in animals, the struggle for existence was enough in its results--as he had the genius to discern them--to account for the origin of species. The struggle for existence is a fact, and thus animal evolution was based on what is, on positive fact. To apply the same process of argument to human and social evolution was perfectly scientific and legitimate. What is neither scientific nor legitimate is to maintain, explicitly or implicitly, that the totality of human activity is engaged and exhausted in the struggle for existence. Self-preservation is undoubtedly a powerful instinct, but it is not the only instinct even of animals, and is not always the most powerful in man--or in the brute. That there are resemblances between man and his fellow-creatures, the brutes, and that so far as those resemblances extend, man and the animals have been, and are, subject to the same laws of evolutions, are facts which may be heartily admitted, but which neither authorise us to deny the existence of specifically human peculiarities, nor warrant us in trying to deduce the differences from a law which applies only to the resemblances. If the evolution theory is to state the process by which the totality of things has come to be what it is, it must begin by facing the whole of the facts--in this case by admitting that not only have the fittest to survive survived, as is natural in a struggle for existence, but that progress, æsthetic, ethical, and religious, has been made. The denial of this fact may either be open and avowed, as, for instance, when the reality of the religious ideal is formally denounced; or it may be tacit and implied, as, for instance, when moral progress is defined as adaptation to environment, _i.e._ as not progress at all, or when the freedom of the will is denied, _i.e._ when approximation to the ethical ideal is maintained to be a thing not under our control. Tacit or avowed, this denial proceeds upon the fallacy that the laws of science, as understood and formulated at any particular moment, are the sole test and constitute our only knowledge of what is. But the interests both of the common sense of mankind and that specially organised form of common sense which we know as science require a protest against that fallacy: it is opposed to the principle on which scientific knowledge rests, and it would be fatal, if acted upon, to all further development of that knowledge.