the great events in the life of mankind. These are produced by the kind of idealization that corresponds to what we have called in the mathematical prototype, limit-begotten generalization—a kind of idealization that is peculiar to creative genius and that, not content to pursue ideals within established types of excellences, creates new types thereof in science, in art, in philosophy, in letters, in ethics, in education, in social order, in all the fields and forms of the spiritual life of man.” (Quoted from the manuscript of the forthcoming book, _Mathematical Philosophy_, by Cassius J. Keyser.) “Survival of the fittest” has a different form for different classes of life. Applying animal standards to time-binding beings is like applying inches to measuring weight. As a matter or fact, we cannot raise one class to a higher class, unless we add an entirely new function to the former; we can only improve their lower status; but if we apply the reverse method, we can degrade human standards to animal standards. Animal standards belong to a class of life whose capacity is _not_ an _exponential_ function of _Time_. There is nothing theological or sentimental in this fact; it is a purely mathematical truth. It is fatal to apply the “survival of the fittest” theory in the same sense to two radically different classes of life. The “survival of the fittest” for animals—for _space_-binders—is survival _in space_, which means fighting and other brutal forms of struggle; on the other hand, “survival of the fittest” for human beings _as such_—that is, for _time-binders_—is survival _in time_, which means intellectual or spiritual competition, struggle for excellence, for making the _best_ survive. The-fittest-in-time—those who make the best survive—are those who do the most in producing values for all mankind including _posterity_. This is the scientific base for natural ethics, and ethics from which there can be no side-stepping, or escape. Therefore time-binders can not use “_animal_” logic without degrading themselves from their proper status as human beings—their status as established by nature. “Animal” logic leads to “animal” ethics and “animal” economics; it leads inevitably to a brutalized industrial system in which cunning contrives to rob the living of the fruit of the dead.