EVOLUTION OF MAN 103 



If contrary to all principles of likelihood, and for the 

 purpose of argument, we concede that these differences 

 might result from the concurrence and accumulation 

 of natural variations, we merely push the difficulty 

 further back. The question remains, How did intelli- 

 gence of any kind originate ? A question which we shall 

 soon consider. The differences between man and brute 

 which I have mentioned gain deeper significance when 

 it is noted that man alone possesses a moral sense, 

 capable of distinguishing between right and wrong. 

 He alone deliberates, and arrives at moral purposes, 

 which he fulfils by a voluntary direction and control of 

 propensities that are left unrestrained in the lower 

 species. No brute possesses real moral character.^ 

 There is also the rationally controlled imagination; 

 the aesthetic sense; the sense of humour; and, highest 

 of all, the religious instinct, accompanied by capacity to 

 enter into communion with the unseej\by apprehension 

 of the Infinite and the Eternal, and by behef in spiritual 

 immortaHty.2 All these are new effects for which pre- 

 vious developments afford no precedents. Obviously 

 they require a new cause, an involution from above. 

 4. Another particular in our argument brings us 

 back to the question which was raised a moment ago, 



"dichotomise the universe, putting man on one side and all things 

 else on the other." Through Nature to God, p. 82. 



1 H. Calderwood, op. cit., ch. xii; O. Lodge, Life and Matter, 

 pp. 103 et seq. Haeckel, in Riddle of the Universe, pp. 1 28-131, 

 tries to explain will on materialistic lines. 



2 John Fiske brings out the significance of the religious instinct 

 in the concluding chapters of Through Nature to God. 



