EVOLUTION AND TIIK HIGHER HUMAN LIFE 307 



edge as complete as he can make it, but every individual 

 must accomplish this end for himself. Jiecause no two 

 men can be exactly alike m temperament, intellect, and 

 social situation, it is impossible for entire agreement in 

 religious faith to exist. One's outlook upon th<' whole 

 universe is and must be an individual matter; science 

 and evolution are of overwhelming value, not by direct- 

 ing the mind to adopt this or that attitude toward the 

 unseen, but by providing the seeker after the truth with 

 definite knowledge about the things of the world, so that 

 his position may be taken on the sound ba^is of rea.son- 

 able and common-sensible principles. 



When we take up science and philosophy, or knowl- 

 edge as a whole, after religion, it may seem that we have 

 reversed the proper sequence. There are many reasons 

 for following this course, inasmuch as "knowledge" is 

 the all-inclusive category of thought ; our world is after 

 all a world of individual consciousness and ideas. In 

 dealing with religion, ethics, social organization, and hu- 

 man culture, we have been concerned with the evolu- 

 tion of so many departments of thought and action; 

 and now we are to develop a final conception of evolution 

 as a universal process in the progress of all knowledge. 



Let us look back over the history of mathematics. 

 The primitive human individual did not need to count. 

 He dealt with things as he met them, and lie disposed 

 of them singly and individually. A squirrel does not 

 count the nuts it gathers ; it simply accumulates a store, 

 and it perishes or survives according to its instinctive 

 ability to do this. Just so was primitive man. The 



