the ethical motive {389} originates and acts, belong completely to the causal connection of natural life, in which man himself stands as to the whole natural part of his being. The ethical realm stands above the natural realm, and shows its superiority partly by the category of moral demands whose imperativeness cannot have grown out of the mechanical necessity of the natural law, because it often enough contradicts the latter and carries out its demands in opposition to it, partly by the consciousness of individual responsibility which cannot be got rid of even by him who mentally establishes a system of determinism that denies responsibility, partly by the voice of the injured conscience which cannot merely be the dislike of a dissatisfied higher natural impulse, when it can speak of the same action for years, even for an entire human life, and even, where man has counterbalanced that once felt dissatisfaction of the higher impulse, by an oft-repeated satisfaction of it. In Book I, Chapter V, Sec. 1, we tried to show that even Darwin seems not to have entirely avoided this danger of explaining the moral from physical causes; while at the same time we acknowledge that he otherwise esteems the realm of the moral, and that he even finds the lofty position of man above the animal world still more decidedly expressed in his moral than in his intellectual qualities. But such an intrusion of the physical into the ethical is by no means a necessary consequence of scientific Darwinism--only an ever-present temptation of it. He who once admits that even by means of development something new can originate, that even under the full influence of the evolution theory there appeared in the series of creation entirely new phenomena with the {390} appearance of life and the organic, and of sensation and consciousness, and still more with the appearance of self-consciousness and freedom, which phenomena no evolution theory is able to explain; and he who takes into consideration the weight of that other obvious fact that, in the origin and the growth of each single man, a time in which he acts with moral responsibility follows in gradual development a time in which he had but the value and the life of a cell,--such an one can explain the whole origin of mankind according to the evolution theory, and yet see something absolutely new coming forth with the appearance of moral determination. All conditions of the moral determinations of the will may be and are naturally conditioned, as, indeed, in this world the entire spiritual life of man is certainly bound to the conditions of his corporeal life; all preliminary stages of moral types which preceded the temporal appearance of moral beings, and which surround us still, those stages which appear in the animal world, may have preceded and prepared the way for the introduction of morally responsible beings into the world: the moral determination of the will itself nevertheless remains something new and