Yet we have other relations than with the physical and static materials. We are parts in a living sensitive creation. The theme of evolution has overturned our attitude toward this creation. The living creation is not exclusively man-centred: it is bio-centric. We perceive the essential continuity in nature, arising from within rather than from without, the forms of life proceeding upwardly and onwardly in something very like a mighty plan of sequence, man being one part in the process. We have genetic relation with all living things, and our aristocracy is the aristocracy of nature. We can claim no gross superiority and no isolated self-importance. The creation, and not man, is the norm. Even now do we begin to guide our practises and our speech by our studies of what we still call the lower creation. We gain a good perspective on ourselves. If we are parts in the evolution, and if the universe, or even the earth, is not made merely as a footstool, or as a theatre for man, so do we lose our cosmic selfishness and we find our place in the plan of things. We are emancipated from ignorance and superstition and small philosophies. The present wide-spread growth of the feeling of brotherhood would have been impossible in a self-centred creation: the way has been prepared by the discussion of evolution, which is the major biological contribution to human welfare and progress. This is the philosophy of the oneness in nature and the unity in living things. _The farmer's relation_ The surface of the earth is particularly within the care of the farmer. He keeps it for his own sustenance and gain, but his gain is also the gain of all the rest of us. At the best, he accumulates little to himself. The successful farmer is the one who produces more than he needs for his support; and the overplus he does not keep; and, moreover, his own needs are easily satisfied. It is of the utmost consequence that the man next the earth shall lead a fair and simple life; for in riotous living he might halt many good supplies that now go to his fellows. It is a public duty so to train the farmer that he shall appreciate his guardianship. He is engaged in a quasi-public business. He really does not even own his land. He does not take his land with him, but only the personal development that he gains from it. He cannot annihilate his land, as another might destroy all his belongings. He is the agent or the representative of society to guard and to subdue the surface of the earth; and he is the agent of the divinity that made it. He must exercise his dominion with due regard to all these obligations. He is a trustee. The productiveness of the earth must increase from generation to generation: this also is his obligation. He must handle all his materials, remembering man and remembering God. A man cannot be a good farmer unless he is a religious man.