I. Man's Place in Nature as affected by the Copernican Theory. II. As affected by Darwinism. III. On the Earth there will never be a Higher Creature than Man. IV. The Origin of Infancy. V. The Dawning of Consciousness. VI. Lengthening of Infancy and Concomitant Increase of Brain-Surface. VII. Change in the Direction of the Working of Natural Selection. VIII. Growing Predominance of the Psychical Life. IX. The Origins of Society and of Morality. X. Improvableness of Man. XI. Universal Warfare of Primeval Men. XII. First checked by the Beginnings of Industrial Civilisation. XIII. Methods of Political Development, and Elimination of Warfare. XIV. End of the Working of Natural Selection upon Man. Throwing off the Brute-Inheritance. XV. The Message of Christianity. XVI. The Question as to a Future Life. THE DESTINY OF MAN. I. Man's Place in Nature, as affected by the Copernican Theory. When we study the Divine Comedy of Dante--that wonderful book wherein all the knowledge and speculation, all the sorrows and yearnings, of the far-off Middle Ages are enshrined in the glory of imperishable verse--we are brought face to face with a theory of the world and with ways of reasoning about the facts of nature which seem strange to us to-day, but from the influence of which we are not yet, and doubtless never shall be, wholly freed. A cosmology grotesque enough in the light of later knowledge, yet wrought out no less carefully than the physical theories of Lucretius, is employed in the service of a theology cumbrous in its obsolete details, but resting upon fundamental truths which mankind can never safely lose sight of. In the view of Dante and of that phase of human culture which found in him its clearest and sweetest voice, this earth, the fair home of man, was placed in the centre of a universe wherein all things were ordained for his sole behoof: the sun to give him light and warmth, the stars in their courses to preside over his strangely checkered destinies, the winds to blow, the floods to rise, or the fiend of pestilence to stalk abroad over the land,--all for the blessing, or the warning, or the chiding, of the chief among God's creatures, Man. Upon some such conception as this, indeed, all theology would seem naturally to rest. Once dethrone Humanity, regard it as a mere local incident in an endless and aimless series of cosmical changes, and you arrive at a doctrine which, under whatever specious name it may be veiled, is at bottom neither more nor less than Atheism. On its metaphysical side Atheism is the denial of anything psychical in the universe outside of human consciousness; and it is almost inseparably associated with the materialistic interpretation of human consciousness as the ephemeral result of a fleeting collocation of particles of matter. Viewed upon this side, it is easy to show that