MODERN EVOLUTION. 



259 



ress for cosmic progress. In this Ethical Evolution 

 selfishness is so far checked as to permit groups of 

 human beings to live together in amity, recognis- 

 ing certain common rights, which restrain the self- 

 regarding impulses. For, in the words of Marcus 

 Aurelius, " that which is not good for the swarm 

 is not good for the bee" (Med., vi, 54). Huxley 

 aptly likens this counter-process to the action of 

 a gardener in dealing with a piece of waste ground. 

 He stamps out the weeds, and plants fragrant flowers 

 and useful fruits. But he must not relax his efforts, 

 otherwise the weeds will return, and the untended 

 plants will be choked and perish. So in conduct. 

 For the common weal, in which the unit shares, 

 thus blending the selfish and the unselfish motives, 

 men check their natural impulses. The emotions and 

 affections which they share with the lower social 

 animals, only in higher degree, are co-operative, and 

 largely help the development of family, tribal, and 

 national life. But once let these we weakened, and 

 society becomes a bear-garden. Force being the 

 dominant factor in life, the struggle for existence 

 revives in all its primitive violence, and atavism as- 

 serts its power. Therefore, although he do the best 

 that in him lies, man can only set limits to that strug- 

 gle, for the ethical process is an integral part of the 

 cosmic powers, " just as the ' governor ' in a steam- 

 engine is part of the mechanism of the engine." 

 As with society, so with its units: there is no truce 

 in the contest. Dr. Plimmer, an eminent bacteriolo- 



