EVOLUTION IN GENERAL 13 



that in so doing he offers to the world an un- 

 natural 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 Evolu- 

 tion, 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 in- 

 clude 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 naturalist 

 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 



