326 THE POPULAR SCIENCE MONTHLY. 



aside the notion that the escape from pain and sorrow is the 

 proper object of life." 



I will now pass to the second of the two processes of evolution 

 which his recent writings seem to indicate as having taken place 

 in the mind of Prof. Huxley. 



He and I worked simultaneously and harmoniously to show 

 how much less the human body differs from that of an ape, than 

 does that of an ape from any other animal. 



In his work on Man's Place in Nature (1863), he diverged 

 from Cuvier and followed Linnaeus by including man in one order 



Primates with the apes and lemurs. In the first scientific 

 paper I ever published,* I went yet further and reduced man 

 (anatomically considered) to the rank of a section of a suborder 

 of the Primates, for which section I first proposed the term 

 " Anthropoidea." 



But while the professor took the position of an entire sym- 

 pathizer with and supporter of Mr. Darwin's views as to man's 

 origin, I have ever maintained that, in spite of the closeness of 

 bodily resemblance, the psychical gulf between him and them 

 constitutes a profound difference not merely of degree, but an 

 absolute distinction of kind one involving a difference as to 

 origin. 



The position I at once assumed, which I have unfalteringly 

 upheld, and now maintain more confidently than ever, is that no 

 mere process of evolutionary natural selection, no cosmic process, 

 could ever have produced from irrational Nature a being " look- 

 ing before and after " a being who could say either " this must 

 be absolute truth," or " such is my duty and I will, or will not, do 

 it." It was with great satisfaction, therefore, that I perused some 

 of the passages on this subject in the recent Romanes lecture. 



Therein, after having affirmed f that the mere animal man had 

 attained his position by the cosmic process a view I had sup- 

 ported J in 1871 the lecturer makes the following statement : * 



The practice of that which is ethically best what we call goodness or virtue 



involves a course of conduct which, in all respects, is opposed to that which 

 leads to success in the cosmic struggle for existence. In place of ruthless self- 

 assertion it demands self-restraint; in place of thrusting aside, or treading down, 

 all competitors, it requires that the individual shall not merely respect but shall 

 help his fellows ; its influence is directed, not so much fo the survival of the 

 fittest, as to the fitting as many as possible to survive. It repudiates the gladia- 

 torial theory of existence. 



* Proceedings of the Zoological Society, 1864, p. 634. See also The Philosophical 

 Transactions, 1867, p. 300. 



f [November Monthly, p. 21.] 



$ See The Genesis of Species, p. 325. * [December Monthly, p. 189.] 



