2. It reconciles 'intuitionalism' with 'empiricism.' The theory of evolution not only gives us an objective standard on which happiness necessarily depends, and from which we may derive our laws of conduct, instead of deriving them from observation of particular cases, but it enables us to recognize that there are certain moral ideas now innate or intuitive. The whole human race, the whole animal race, has for an indefinite time been undergoing experiences of what leads to pleasure and of what leads to pain, until finally the results of these experiences have become organized into our very physical and mental make-up. The first point was that we could substitute for consideration of results consideration of the causes which determine these results; the present point is that so far as we have to use results, we can use those of the race, instead of the short span of the individual's life. Spencer, Op. cit., pp. 123-124. "The experiences of utility organized and consolidated through all past generations of the human race have been producing corresponding nervous modifications, which, by continued transmission and accumulation, have become in us certain faculties of moral intuition--certain emotions corresponding to right and wrong conduct, which have no apparent basis in the individual experiences of utility.... The evolution hypothesis thus enables us to reconcile opposed moral theories.... The doctrine of innate powers of moral perception become congruous with the utilitarian doctrine, when it is seen that preferences and aversions are rendered organic by inheritance of the effects of pleasurable and painful experiences in progenitors." 3. It reconciles 'egoism' with 'altruism.' As we have seen, the relation of personal pleasure to general happiness presents very serious difficulties to hedonism. It is claimed, however, that the very process of evolution necessitates a certain identity. The being which survives must be the being which has properly adapted himself to his environment, which is largely social, and there is assurance that the conduct will be adapted to the environment just in the degree in which pleasure is taken in acts which concern the welfare of others. If an agent has no pleasure in such acts he will either not perform them, or perform them only occasionally, and thus will not meet the conditions of surviving. If surrounding conditions demand constantly certain actions, those actions in time must come to be pleasurable. The conditions of survival demand altruistic action, and hence such action must become pleasurable to the agent (and in that sense egotistic).