[100] Sermons, Pref. [101] Although it is not "at all doubtful in the general, what course of action this faculty or practical discerning power within us, approves.... It is ... justice, veracity, and regard to the common good."--Dissertation on Virtue. [102] Sermons, ii. iii. [103] Sermons, iii. v. [104] Ibid., xi. [105] Cf. Jodl, Geschichte der Ethik, i. 192. PART II. THE THEORY OF EVOLUTION. CHAPTER V. THE THEORY OF EVOLUTION AND THE DEVELOPMENT OF MORALITY. [Sidenote: 1. General characteristics of the theory of evolution:] To relinquish the individualistic theory of ethics does not necessarily imply a recourse to evolution. It may still be possible to rest the foundation of ethics on the state, without that view of the growth of the community and of its connection with the individual which the theory of evolution involves. This, as has already been pointed out, was, in part, what Bentham did; while an attempt--in some respects more elaborate still--to deduce morality from society was made by Hobbes. The theory of Bentham, and of his successor Professor Bain, is indeed partly individualistic, partly social.[106] In the former reference, ethics becomes a theory of prudence; in the latter, a part of legislation. With Hobbes, on the other hand, the identification of individual and social interests is supposed to be brought about by the absolute necessity, in order to personal security, of a supreme political power, into the hands of which all men have agreed to transfer their rights to all things. But both Hobbes and Professor Bain might have avoided obvious difficulties had they had the theory of evolution to assist them, and had they thought themselves justified in making use of it.[107] For want of it the former has to explain morality and its binding force by means of the fiction of an "original contract"; while the latter has to account by the associations of a few years for the harmony of feeling between the individual and the whole, and for the good of the community coming to be so faithfully reflected in the consciences of its members. The theory of evolution, by its doctrine of the hereditary transmission of acquired modifications, gives a scientific basis for this existing solidarity between man and society. The great consensus of opinion amongst those who are best qualified to judge--amongst those who alone are qualified to judge--may be regarded as having established the claim of the theory of evolution to give the most satisfactory account of all forms of natural life. And it may seem only advancing the theory a step further, or only developing one of its applications, to make it yield a complete explanation of human nature, mental as well as physical. If ethics, then, is to be founded on a "natural" basis, no theory would seem to be complete which leaves evolution out of account. [Sidenote: an assertion of the unity of life;]