the same species would give way to pacific equilibrium as soon as the bare subsistence were no longer in question. Yet we know that the struggle is unending. The creature appetites are not appeased by a normal sufficiency; on the contrary, "_l'appetit vient en mangeant_"; the possessive instinct, if not quite insatiable, is at least coextensive with its opportunities for gratification. Whether or not it be true--as Carlyle claims--that, after all, the fundamental question between any two human beings is, "Can I kill thee, or canst thou kill me?"--at any rate in civilized human society the contest is not waged merely for the naked existence, but mainly for life's increments in the form of comforts, pleasures, luxuries, and the accumulation of power and influence; and the excess of acquisition over immediate need goes as a residuum into the structure of civilization. In plain words, then, social progress is pushed on by individual greed and ambition. At this point Rolph rests the case, without entering into the moral implicates of the subject, which would seem to obtrude themselves upon the attention. (18) _Biologische Probleme, zugleich als Versuch einer rationellen Ethik._ Leipzig, 1882. Now to a believer in progressive evolution with a strong ethical bent such a theory brings home man's ulterior responsibility for the betterment of life, and therefore acts as a call to his supreme duty of preparing the ground for the arrival of a higher order of beings. The argument seems simple and clinching. Living nature through a long file of species and genera has at last worked up to the _homo sapiens_ who as yet does not even approach the perfection of his own type. Is it a legitimate ambition of the race to mark time on the stand which it has reached and to entrench itself impregnably in its present mediocrity? Nietzsche did not shrink from any of the inferential conclusions logically to be drawn from the biologic argument. If growth is in the purpose of nature, then once we have accepted our chief office in life, it becomes our task to pave the way for a higher genus of man. And the only force that makes with directness for that object is the Will to Power. To foreshadow the resultant human type, Nietzsche resurrected from Goethe's vocabulary the convenient word _Übermensch_--"Overman." * * * * * Any one regarding existence in the light of a stern and perpetual combat is of necessity driven at last to the alternative between making the best of life and making an end of it; he must either seek lasting deliverance from the evil of living or endeavor to wrest from the world by any means at his command the greatest sum of its gratifications. It is serviceable to describe the two frames of mind respectively as the optimistic and the pessimistic. But it would perhaps be hasty to conclude that the first of these attitudes necessarily betokens the greater strength of character.