10 INTRODUCTION. 



higher than science, he removes at once the rational 

 basis from religion and the legitimate crown from 

 science, forgetting that in so doing he offers to the 

 world an unnatural religion and an inhuman science. 

 The cure for all the small mental disorders which 

 spring up around restricted applications of Evolution 

 is to extend it fearlessly in all directions as far as the 

 mind can carry it and the facts allow, till each man, 

 working at his subordinate part, is compelled to own, 

 and adjust himself to, the whole. 



If the theological mind be called upon to make this 

 expansion, the scientific man must be asked to enlarge 

 his view in another direction. If he insists upon 

 including Man in his scheme of Evolution, he must 

 see to it that he include the whole Man. For him 

 at least no form of Evolution is scientific, or is to be 

 considered, which does not include the whole Man, 

 and all that is in Man, and all the work and thought 

 and life and aspiration of Man. The great moral facts, 

 the moral forces so far as they are proved to exist, the 

 moral consciousness so far as it is real, must come 

 within its scope. Human History must be as much a 

 part of it as Natural History. The social and religious 

 forces must no more be left outside than the forces 

 of gravitation or of life. The reason why the natural- 

 ist does not usually include these among the factors in 

 Evolution is not oversight, but undersight. Some- 

 times, no doubt, he may take at their word those who 

 assure him that Evolution has nothing to do with 

 those higher things, but the main reason Is simply that 

 his work does not lie on the levels where those forces 

 come into play. The specialist is not to be blamed for 

 this ; limitation is his strength. But when the special* 



