The most notable revolution in human history against the general course of evolution which we have been considering has come from Christianity. The world says, “If any one smite you on the cheek, hit him between the eyes”; the Nazarene says, “Offer him the other cheek also”; the world says, “If any one takes away your cloak, fall upon him and despoil him of his all”; the Nazarene says, “Give him your coat also”; the world says, “Hate your enemies”; the Nazarene says, “Love your enemies, bless them which curse you, and do good to them that despitefully use you.” The law of natural evolution by fear, anger, hate, strife, is replaced by a new law of a spiritual evolution through forbearance, humility, love, loyalty to truth, to beauty, to goodness, and to holiness in a kingdom not of this “world.” Life consists, not in making friends and fighting enemies, but in a fight with one’s self to realize unselfish ideals, to exemplify the highest principles and laws, and to achieve the largest and best work, without regard to self-conservation or self-aggrandizement. In this radically new evolution the mind is for itself, and is not, as in the lower evolution, merely a utilitarian factor, subservient to the general demands of life. Life, on the contrary, here becomes subservient to the development of mentality purely for its own sake. Thus pure science, art for art’s sake, an independent morality and religion, become possible. The greatest minds of the race are those who have lived most completely this highest life; but this new form scarcely touches the great bulk of humanity, and is very partially developed even in the so-called highest classes. But it is not our present purpose to survey the higher evolution, or to point out its _rationale_. For the lower evolution, however, it is tolerably evident that fear, anger and hate, give the dominant tone to psychic life. These strong, direct emotions act as fundamental life factors; without them the individual would be quickly overwhelmed in the struggle for existence. The conditions of early life absolutely require these simple, naïve emotions to stimulate advantageous reactions. Emotional indifferentism is possible only as an artificial and by-product, a sort of disease or abnormal symptom even in the very latest phases of human evolution. The comparative psychology of the future will show more and more clearly and fully the nature and function of both the fear and anger groups as factors in biologic evolution. CHAPTER XI _SURPRISE AND DISAPPOINTMENT, EMOTION OF_ _NOVELTY_