II. Some evolutionists--the materialistic--insist on making human evolution identical in all respects with organic evolution. This, we have shown, is not true. The very least that can be said is that a new and far more potent factor is introduced with man, which modifies greatly the process. But we may claim much more, viz., that evolution is here on a different and higher plane. The factors of organic evolution are, indeed, still present, and condition the whole process; but they are not left to be used by Nature alone. On the contrary, they are used in a new way and for higher purposes--by reason. But by a revulsion from the materialistic extreme some have gone to the opposite extreme. They would place human progress and organic evolution in violent antagonism, as if subject to entirely different and even opposite laws; but we have also shown that, although the distinctive human factor is indeed dominant, yet it is underlaid and conditioned by all the lower factors; that these lower factors are still necessary as the agents used by reason. III. We have already given the views of Weismann and Wallace, and some reasons for not accepting them; but there is one important aspect not yet touched. There are some logical consequences of these views when applied to human evolution which seem to us nothing less than a _reductio ad absurdum_. This brings into view still another contrast between organic evolution and human progress. In organic evolution, when the struggle for life is fierce and pitiless as it is now among the higher animals, natural selection is undoubtedly by far the most potent factor. It is at least conceivable (though not probable) that at the present time organic evolution might be carried on mainly or even wholly by this factor alone; but in human evolution, especially in civilized communities, this is impossible. If Weismann and Wallace be right, then alas for all our hopes of race improvement--physical, mental, and moral!--for natural selection will never be applied by man to himself as it is by Nature to organisms. His spiritual nature forbids. Reason may freely use the Lamarckian factors of environment and of use and disuse, but is debarred the unscrupulous use of natural selection _as its only method_. As this is an important point, we must explain.