This conclusion follows from an attempt not merely to treat "moral phenomena as phenomena of evolution," but also to find the "ultimate interpretations" of ethics "only in those fundamental truths which are common to all" the sciences, physical, biological, psychological, sociological.[236] Now the fundamental truths which these sciences have in common are those only which are most abstract. But as we pass from mere relations between matter and motion to life, and from life to self-consciousness, we have something different from these fundamental truths with the addition of certain others not fundamental: we find that things are not merely more complex; but are changed in aspect and nature. Even though it be true that the new phenomena may still admit of analysis into the old simpler terms, and that life, mind, and society may be interpreted as redistributions of matter and motion,[237] it must yet at least be admitted that the change passed through is one similar to those which Mill compared to chemical composition: the new compound differs fundamentally in mode of action from the elements out of which it was formed. Now, in saying that the most complex adjustments of acts to ends are the highest kinds of conduct, and that we should be guided by the more complex in preference to simpler motives, this obvious difficulty is passed over. It is true that Mr Spencer, in chapters rich in suggestion, and filled with skilfully chosen illustrations, has passed in review the various aspects of conduct according as we look at it from the point of view of the physical environment, of life, of mind, or of society. But when these different aspects are brought together and compared, it becomes clear that the attempt to judge conduct by reference to the "fundamental truth" that evolution implies an advance towards greater complexity, must necessarily end in failure.[238] [Sidenote: (α) antinomy produced by it between the social and individual ends;]