can give any assistance to Ethics at all. The judgment that evolution has been a progress is itself an independent ethical judgment; and even if we take it to be more certain and obvious than any of the detailed judgments upon which it must logically depend for confirmation, we certainly cannot use it as a datum from which to infer details. It is, at all events, certain that, if this had been the _only_ relation held to exist between Evolution and Ethics, no such importance would have been attached to the bearing of Evolution on Ethics as we actually find claimed for it. (2) The view, which, as I have said, seems to be Mr Spencer’s main view, may also be held without fallacy. It may be held that the more evolved, though not itself the better, is a _criterion_, because a concomitant, of the better. But this view also obviously involves an exhaustive preliminary discussion of the fundamental ethical question what, after all, is better. That Mr Spencer entirely dispenses with such a discussion in support of his contention that pleasure is the sole good, I have pointed out; and that, if we attempt such a discussion, we shall arrive at no such simple result, I shall presently try to shew. If however the good is not simple, it is by no means likely that we shall be able to discover Evolution to be a criterion of it. We shall have to establish a relation between two highly complicated sets of data; and, moreover, if we had once settled what were goods, and what their comparative values, it is extremely unlikely that we should need to call in the aid of Evolution as a criterion of how to get the most. It is plain, then, again, that if this were the only relation imagined to exist between Evolution and Ethics, it could hardly have been thought to justify the assignment of any importance in Ethics to the theory of Evolution. Finally, (3) it may be held that, though Evolution gives us no help in discovering what results of our efforts will be best, it does give some help in discovering what it is _possible_ to attain and what are the means to its attainment. That the theory really may be of service to Ethics in this way cannot be denied. But it is certainly not common to find this humble, ancillary bearing clearly and exclusively assigned to it. In the mere fact, then, that these non-fallacious views of the relation of Evolution to Ethics would give so very little importance to that relation, we have evidence that what is typical in the coupling of the two names is the fallacious view to which I propose to restrict the name ‘Evolutionistic Ethics.’ This is the view that we ought to move in the direction of evolution simply _because_ it is the direction of evolution. That the forces of Nature are working on that side is taken as a presumption that it is the right side. That such a view, apart from metaphysical presuppositions, with which I shall presently deal, is simply fallacious, I have tried to shew. It can only rest on