The meaning and significance of these structures are, however, so well recognised that one need not dwell upon their existence. Not so well known is the complementary fact that just as in his physical structure man bears evidence of his emergence from lower forms of life, which result in a certain degree of disharmony between him and an ideal environment, so in his psychic life his instincts and feelings are often such as to prevent that ideal adaptation which so many desire. The earlier conception of optimistic evolutionists that the instincts of man were, through the operation of natural selection, converted into beneficent guides is quite faulty. In itself this was probably a survival of the theism which tried to prove that this was the best of all possible worlds, and which led evolutionists to try and prove that their theory was also ethically desirable. At any rate, the theory of the wholly beneficent nature of human instincts is not tenable. Our instincts are inherited from our animal ancestors; they were brought to fruition under conditions different in form from those which obtain with human beings, with the result that whether an instinct is helpful or the contrary depends largely upon the educational quality of the environment, and even then inherited tendencies may be so strong as to make them a source of danger to the community rather than of benefit. It is noted, for example, that a deal of what may be called crime, or at least lawlessness, is the result of an individual being born with tendencies developed in a way that fits him for an environment of centuries ago, rather than an environment of to-day. Very many of our national heroes of a few centuries ago would rank as criminals to-day, just as many of our criminals to-day would, had they been born a few centuries since, have been handed down to us as examples of chivalry or of national heroism. Instead of what one may call the natural endowments of man pointing towards a more civilised form of life, they point to a less civilised form, while it is the artificially or socially induced feelings and ideas that point to a better future. Thus, if we take the primitive or brute feeling of retaliation we find it assuming the form of war. And without discussing the value of war in the past, or even its admissibility in special circumstances in the present, I do not think it will be seriously disputed that the great need of the present is to transfer that feeling from the lower level of brute force to the higher one of adventure in the interests of science and human betterment. Here it is not the existence of a lofty "god-given" endowment that puts man out of harmony with his environment; it is, on the contrary, the operation of an earlier form of feeling manifestation which retards the coming of a better day.