No matter what the present success in straightening out difficulties and harmonizing conflicts, it is certain that problems will recur in the future in a new form or on a different plane. Indeed every genuine accomplishment instead of winding up an affair and enclosing it as a jewel in a casket for future contemplation, complicates the practical situation. It effects a new distribution of energies which have henceforth to be employed in ways for which past experience gives no exact instruction. Every important satisfaction of an old want creates a new one; and this new one has to enter upon an experimental adventure to find its satisfaction. From the side of what has gone before achievement settles something. From the side of what comes after, it complicates, introducing new problems, unsettling factors. There is something pitifully juvenile in the idea that "evolution," progress, means a definite sum of accomplishment which will forever stay done, and which by an exact amount lessens the amount still to be done, disposing once and for all of just so many perplexities and advancing us just so far on our road to a final stable and unperplexed goal. Yet the typical nineteenth century, mid-victorian conception of evolution was precisely a formulation of such a consummate juvenilism. If the true ideal is that of a stable condition free from conflict and disturbance, then there are a number of theories whose claims are superior to those of the popular doctrine of evolution. Logic points rather in the direction of Rousseau and Tolstoi who would recur to some primitive simplicity, who would return from complicated and troubled civilization to a state of nature. For certainly progress in civilization has not only meant increase in the scope and intricacy of problems to be dealt with, but it entails increasing instability. For in multiplying wants, instruments and possibilities, it increases the variety of forces which enter into relations with one another and which have to be intelligently directed. Or again, Stoic indifference or Buddhist calm have greater claims. For, it may be argued, since all objective achievement only complicates the situation, the victory of a final stability can be secured only by renunciation of desire. Since every satisfaction of desire increases force, and this in turn creates new desires, withdrawal into an inner passionless state, indifference to action and attainment, is the sole road to possession of the eternal, stable and final reality.