[260] Even were we to succeed in getting a satisfactory view of the type, we should still have to leave room for the individuality of each person, which is such that his function must differ in a manner corresponding to his peculiar nature and surroundings (cf. Lotze, Grundzüge der praktischen Phil., p. 13 f.) [261] Simcox, Natural Law, p. 88. [262] Ibid., p. 100. [263] Science of Ethics, p. 120. [264] Simcox, Natural Law, p. 104. [265] Ibid., p. 103. [266] Ibid., p. 89; cf. J. T. Punnet, Mind, x. 91: "What the progress-principle makes its aim and end is not complexity, but the highest and choicest fruits of complexity--the harmonious unfolding of all the latent capacities of man." [267] "Of real tendencies"--Natural Law, p. 98. But what tendencies are not real? [268] Natural Law, p. 98. [269] Cf. Trendelenburg, Naturrecht, p. 45: "Von der philosophischen Seite kann es kein anderes Princip der Ethik geben als das menschliche Wesen an sich, d. h., das menschliche Wesen in der Tiefe seiner Idee und im Reichthum seiner historischen Entwickelung. Beides gehört zusammen. Denn das nur Historische würde blind und das nur Ideale leer." CHAPTER IX. ON THE BASIS OF ETHICS. The peculiarity of the conclusion we have reached is, that the theory which is used to explain the nature of progress, seems unable to give any canon or end for conduct which points out the way for progressive advance. The view of human nature became unsatisfactory just at the critical point--when we attempted to get at a knowledge of its end or final cause, which would give unity and purpose to action. To say that the end is increase of life or function appeared a merely formal notion unless we defined life as pleasure, while pleasure itself was found to be unintelligible except as performance of function. This uncertainty seems to indicate a certain superficiality in the ordinary empirical way of looking at evolution.[270] [Sidenote: 1. Principles involved in the theory of evolution.]