240 UNIVERSAL EVOLUTION 



which they naturally adjust themselves to each other as 

 individuals, and to their natural environment, are purely 

 historical. In no sense, are they intended, as an ideal 

 code, approved by the writer. They merely form a his- 

 torical presentation of what seems to be a law of nature. 

 The whole theory of universal evolution, is a fact, not as 

 a sympathic, benevolent person, imbued with the tenets 

 of Christianity, would desire it to be, but as an evident 

 law of nature. 



As there is no absolute standard of truth, nor of 

 beauty, so there is no absolute standard of morals, be- 

 cause every phenomenon apparent to man is relative, 

 limited, at least to time and space, presenting a different 

 impression to different individuals; so it is evident that 

 the only code of morals that can be more applicable, 

 than any other, is that based upon man's relation to 

 phenomena, especially to his fellow men and society. 

 While his relation to, or more properly his correspond- 

 ence with nature, and its laws, can be comparatively 

 stable, and fixed, when once such laws are understood, 

 yet his correspondence with his fellow man, and society, 

 will be more or less modified by the very mobile varia- 

 tions of social customs, and laws, according to locality, 

 which create that peculiar emotional condition in every 

 individual, called conscience. This can also be called, 

 shame, remorse, or regret, which acts as a stronger con- 

 trol of motor action, than does the ordinary intellect. 

 This is the public opinion in communities. Whatever 

 the public opinion requires is historically moral for it, 

 whether it is the fighting of a duel, the murdering of a 

 witch, the keeping of plural wives, or the worship of 

 an idol. But the principle itself is universal, not local. 



The customs that are deemed moral, or immoral, in 

 one community, may be viewed inversely in another. 



