In _this_ sphere, however—the sphere of _eugenics_, or improvement of the human stock, as also in regard to the population and sex problems—Darwin and Herbert Spencer have failed us. The mind of the former, habituated to dwell on the favourable aspects of the struggle for existence during the early epochs of man’s history, was blind to the consequences of the genesis and growth of the broadly social element in man. Barbarous man could let cosmic forces prevail to exterminate the weak. Sympathetic man is compelled by virtue of his enlarged subjective nature to institute a new struggle, viz., a struggle against the struggle for existence (a phrase used by Lange), and already his triumph is everywhere visible in the survival of the unfit to struggle. Darwin opposed the proposal to restrain population on the score that this would minimize the struggle which had created civilization in the past and which must needs, he thought, carry it on in the future, and both Darwin and Herbert Spencer “assumed that a generalization which sums up the progressive forces of a collectively unconscious society, i.e. a society without the conception of evolution and of a universal sociology, must equally sum up the progressive principles of a collectively _conscious_ society, a society which has realized evolution and is constructing a universal sociology. Though they themselves are our greatest helpers towards such consciousness, they failed to realize that our attainment of it must revolutionize human history.” (_Modern Humanists_, J. M. Robertson, p. 234). Turning then to less illustrious men, Mr. Francis Galton is our most advanced teacher in the field of eugenics. He faces the problem of race regeneration and has put forth a scheme or policy of action, resting on Dr. Matthews Duncan’s alleged facts regarding the relative fertility in early and late marriages. He shows that a group of a hundred mothers whose marriages and those of their daughters should take place at the age of twenty, would, in the course of a few generations, breed down a group of a hundred mothers whose marriages and those of their daughters were delayed until the age of twenty-nine. Let us then, he reasons, promote by every means in our power the early marriage of human beings of superior quality, whilst we discountenance early marriage in those social members who are less favourably endowed. And “few,” he says, “would deserve better of their country than those who determine to live celibate lives through a reasonable conviction that their issue would probably be less fitted than the generality to play their part as citizens.” (_Inquiries into Human Faculty_, p. 336.)