CHAPTEE X. 



ALLEGED INTELLECTUAL AND MORAL SUPREMACY OF MAN. 



THERE has always existed in man a tendency to overrate his 

 own mental powers and moral qualities in relation to, or in 

 contrast with, those of other animals. The preceding chapter 

 has shown that the psychical distinction between man and 

 other animals is so much less conspicuous than it is generally 

 believed to be, that it is most difficult of determination, de- 

 monstration, definition, or proof. It is much more easy, 

 indeed, to discover and demonstrate the points of resemblance 

 than to define those of difference. The differences between 

 the human and animal mind are sometimes scarcely or not 

 at all perceptible, or they are in favour of the lower animals, 

 not of man. Much, if not everything, depends on the cha- 

 racter of the men and animals that are the subjects of com- 

 parison. If we compare the most intelligent, virtuous, good- 

 tempered, best trained, or most thoroughly bred animals such 

 as the dog with the highest types of man, it is impossible for 

 man to excel the lower animal in the practice of many of the 

 highest virtues, on whose possession man so prides himself. If 

 we compare such dogs or other animals with countless thou- 

 sands of degraded men, in civilised as well as in savage life, 

 the former manifest indubitable superiority both in morals and 

 intellect. But if, on the other hand, we contrast the highest 

 type of man with the average, or with the lowest, type of 

 other animals, there can be no question as to the inferiority 

 of the latter in many points of morals and intellect, on 

 which inferiority metaphysicians construct a defence of man's 

 supremacy. We may sum up by saying that in certain 

 respects, as to moral and mental endowments, certain animals 



