THE DOGMA OF EVOLUTION 



identifies them with our moral sense of right and 

 wrong. It is but another example of Huxley's use of 

 materialistic words and disavowal of materialistic 

 ideas. Fiske explicitly denies that our spiritual quali- 

 ties can be derived from material forces, yet because 

 he can use the same words, pain and pleasure, to ex- 

 press two different ideas he jumps to the conclusion 

 that physical sensations and moral feelings are con- 

 nected causally as well as verbally. The higher forms 

 of pleasure which Fiske identifies with religion are 

 undoubtedly to be eagerly cultivated, but they are 

 not religion; a man may be a wicked villain and still 

 love nature and music and children. 



It is sometimes cited as a proof of the efficacy of 

 the gospel of natural evolution that its founders were 

 men of high morals and pure motives, and of keen 

 intellectual ability. So they were, but they were also 

 moulded in their youth by the gospel of another re- 

 ligion. To find the effect of their preaching we must 

 look to the coming generation whose early training 

 has been in their hands. The youth of today are re- 

 plying in no uncertain tones, that their teachers have 

 failed to show them a standard other than to obtain 

 out of life what pleasure and success can be snatched. 

 Our moral standards are certainly changed ; whether 

 the new freedom of speech and the new freedom from 

 sex restraint are blessings or not, must be left for 

 time to decide. But it is not to be denied that the 

 gospel founded on reason has been followed by a gen- 



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