parts have no worth? We have here but a parallel on a huge scale of that deadly trait in our own private lives, according to which it makes no difference what we are doing, so only that we are doing, or whither we are going, so only that we cease not to go, or what our noise is all about, so only that there be no end of the noise. Certainly no one can establish the value of the evolutionary process in and of itself. If the movement as a whole has no definite end that has absolute worth, then it has no worth except as the stages, the individual factors included in it, attain to something within themselves which is of increasing worth. If the movement achieves this, then it has worth, not otherwise. We may illustrate this question by asking ourselves concerning the existence and significance of suffering and of the evil and of the bad which are in the world, in their relation to this tendency to indefinite progress which is supposed to be inherent in civilisation. On this theory we have to say that the suffering of the individual is necessary for the development and perfecting of the whole. As over against the whole the individual has no right to make demands as to welfare or happiness. The bad also becomes only relative. In the movement taken as a whole, it is probably unavoidable. In any case it is negligible, since the movement is irresistible. All ethical values are absorbed in the dynamic ones, all personal values in the collective ones. Surely the sole intelligent question about any civilisation is, what sort of men does it produce. If it produces worthless individuals, it is so far forth a worthless civilisation. If it has sacrificed many worthy men in order to produce this ignoble result, then it is more obviously ignoble than ever.