The conflict between this "struggle-theory" and ethics has been freely acknowledged by Professor Huxley and others; every attempt to educe unselfishness from selfishness has failed. The moral man even in our day has rather a bad time of it; what chance would he have had of surviving to propagate his species in the supposed pre-moral states of human society? Who can possibly conceive mere rottenness being cured by progress in rottenness; or a man drinking himself into temperance? On the other hand, it is at least conceivable that in the wildest savage there is some little seed of a moral sense--weak, compared with the lowest springs of action, just because it is the highest and therefore only struggling into being; and that in the slow lapse of time events may here and there prove that honesty is the best policy; and that honesty once tasted may be found not only useful for other things, but agreeable for itself, and may be cherished and strengthened by social and religious sanctions. There is, however, a reaction on foot which tends to reconcile the breach between ethics and evolution, by reducing the part played by competition within reasonable bounds, and making it subservient to the survival, not of the most selfish, but of the most social individuals. Definite variations from within, modified between narrow limits by accidental variation from without, is coming to be acknowledged as the chief factor of progress. But we should not forget that to allow an internal principle of orderly development is, not merely to modify the popular evolution theory by a slight concession to its adversaries; it is rather to make it no longer the supreme explanation of development, but at most a slight modification of the more mysterious theory which it was its boast and merit to have supplanted. According to Geddes and Foster and others of their school, it is the species-subserving qualities that Nature selects; and these, in the higher grades of life, are equivalent to the altruistic, social, and ethical qualities. It is in virtue of the parental and maternal instincts of self-sacrifice, self-diffusion, self-forgetfulness in the interests of the offspring, that species are preserved and prevail. Selfish egoism leads eventually (as we see in some modern countries where _laizzez-faire_ liberalism prevails) to social disruption, decadence, and chaos; and this is the universal law of life in every grade. At first indeed the unit struggles to live, for life is the condition of propagation; but the root of this instinct is altruistic; it is the whole asserting itself in the part; and all "self-regarding" instincts are to be likewise explained as subordinate to the "other-regarding" instincts. As soon as this sub-ordination is ignored in practice, regress takes the place of progress. The transit, we are told, from the unicellular to the multicellular organism cannot be explained by individualism, but implies