On the other side of the eugenists stand those whom we may for short call the Nietzscheans. They see one-half of the truth of natural selection; they see that through struggle and internecine war, species have hitherto maintained themselves or ascended. They declare that all improvement of the environment, or at any rate all humanitarian effort, tends to abrogate the struggle for existence, and even, as is only too often true, to select unworth and let worth go to the wall. This school then declares that infant mortality is a blessing and charity an unmitigated curse. In short, that we must go back as quickly as possible to the order of the beast. Between these two, surely, the eugenist stands, declaring that each has a great truth, but that his teaching, and his alone, involves their co-ordination and reconciliation. He agrees with the humanitarian that no child should cry or starve or work or die--or at any rate this particular eugenist does--and he agrees with the Nietzschean that to abrogate, and still more, to reverse, the principle of natural selection, is to set our faces for the goal of racial death. But further, the eugenist declares that the indiscriminate humanitarian, blind to the truth which the Nietzschean sees, would heap up, if permitted, disaster upon disaster; whilst he repudiates as horrible and ghastly the Nietzschean doctrine that morality must go by the board if the race is to be raised:--that we must be damned to be saved. Our age is now awakening, at last, to the cry of the children. The tendency of legislation and opinion in every civilised country is one and the same. For this humanitarianism let only him who thinks of any child as a brat refuse to give thanks. But it is the business of all who, whilst loving children and still in love with love, are yet acquainted with the principles of organic evolution--in short, the business of all humane men of science, men of science who have not ceased to be human--whilst aiding, abetting and directing this humanitarian effort by every means in their power, to teach and preach, in season and out of season, that unless meanwhile we make terms with the principle of selection, the choice of worth for parents, and the rejection of the unworthy, _not as individuals but as parents_, we shall assuredly breed for posterity, whose lives and happiness and moral welfare are in our hands, evils that can adequately neither be named nor numbered. Already, together with much blessed good, this indiscriminate humanitarianism has done much evil. Many of our most instant and, for this generation, insoluble problems are the lamentable fruit of this inherently good thing. The eugenist declares that this fruit is not necessary, that if it were necessary he could see no way out of our morass and would echo the half-wish of Huxley for some kindly comet that should put a term to human history altogether; and, in short, that only by the eugenic means can the humanitarian end be attained.