Broadly, two methods are adopted. In the one case we are presented with the order of the world, or the course of evolution, as indicative of a beneficent scheme. This claims to freely adopt all that science has to say concerning the development of life and to prove that this is in harmony with the legitimate demands of the moral sense. The second is the more orthodox way, and taking the world as it is, claims that pain and suffering play a disciplinary and educational part in the life of the individual. We will take these in the order named. When dealing with the argument from design little was said concerning the evolutionary explanation of the special adaptations that meet us in the animal world. It was thought better to fix attention on the purely logical value of the argument presented. It is now necessary to look a little closer at the ethical implications of the evolutionary process. It has been pointed out that all life involves a special degree of adaptation between an organism and its environment. Destroy that adjustment and life ceases to exist. How is that adjustment secured? The answer of the pre-Darwinian was that it represented a deliberate design on the part of God. Against this Darwinism propounds a theory of automatic or mechanical adjustment which makes the calling in of deity altogether gratuitous. And it remains gratuitous, no matter how far the scope of the theory of natural selection may be modified. But given the continuous variations which we know to exist with all kinds of life, given any sort of competition between animals as to which shall live, given even a degree of adaptation below which an animal cannot fall and live, and it is at once plain that the better adaptations will live and the poorer adapted will be eliminated. This process is analogous to that by which man has managed to breed so many varieties of domesticated animals and plants, some of the varieties presenting so marked a difference from the original type that if found in a state of nature they would often be classed as a distinct species. Man _selects_ the variation that pleases him, eliminates or segregates the type that does not, and by following up the process eventually produces a distinct and fixed variation. It was because of the likeness of what goes on in the case of the breeder to what we see actually going on in nature that Darwin used the phrase "Natural Selection" as descriptive of the process. It was not an exact phrase, and it was not meant to be exact. For one thing--a very important thing, while a breeder selects, nature eliminates. Man's action, in relation to the type preserved, is positive. Nature's attitude in relation to the type preserved is negative. This is a very important distinction; and it is one that is fatal to the claims of theism. For if it points to a plan in nature it points to one that aims at killing off all that can be killed, and only sparing those who are able to protect themselves against its attack. And