ETHICS AND ALTRUISM 267 



individual with bis environment, is that of evolution, 

 and it follows in natural order the biological evolution 

 of the organism. In this sense, true natural ethics is 

 an evolution, and its elements are accounted for thus 

 naturally and logically. But when an author, in 

 trying to account for morality in some other way, says 

 it is within us, and its roots can be sought in the 

 obvious motive forces of human action, he can be 

 asked whence came these motive forces? 



The evolutionist meets the inquiry in a natural way 

 by saying they were biologically evolved, with ex- 

 perience, as part of life itself, and are a part of the 

 constant readjustment of the psycho-physical organism 

 to a constantly changing environment. That part of 

 the readjustment, pertaining to the inter-relation of 

 life forms, and their aggregation into societies, is 

 generally exclusively called morality. But there can 

 be no hard and fast line drawn between the latter 

 and all other adjustments that the individual is com- 

 pelled to make, to his general environment. 



This principle of moral adjustment to local customs 

 is really the same as that laid down in Adam Smith's 

 "Theory of Moral Sentiments." He says, "Our con- 

 tinual observations upon the conduct of others, in- 

 sensibly lead us to form to ourselves certain general 

 rules concerning what is fit and proper either to be 

 done or avoided. * * * It is thus that the general 

 rules of morality are formed." This means that 

 local customs form the morality of the location of 

 such customs. 



"When the development of agriculture made a cap- 

 tive neighbor worth more as a slave, than as roast 

 meat, the great wrong of roasting him was a natural 

 deduction. But that conclusion was not drawn from 



