270 Darwin's Theory of Social Progress 



conditions which obtain, but of those who are ethically 

 best. 



As I have already urged, 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 thrust- 

 ing 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 

 to the survival of the fittest as to the fitting of as 

 many as possible to survive. It repudiates the gladia- 

 torial theory of existence. It demands that each man 

 who enters into the enjoyment of the advantages of a 

 polity shall be mindful of his debt to those who have 

 laboriously constructed it ; and shall take heed that no 

 act of his weakens the fabric in which he has been 

 permitted to live. Laws and moral precepts are 

 directed to the end of curbing the cosmic process and 

 reminding the individual of his duty to the community, 

 to the protection and influence of which he owes, if not 

 existence itself, at least the life of something better 

 than a brutal savage. 



Let us understand, once for all, that the ethical 

 progress of society depends, not on imitating the cos- 

 mic process, still less in running away from it, but in 

 combating it. 



The theory of Wallace is substantially the same 

 as that of Huxley. It is noteworthy that both 

 Wallace and Huxley emphasize the break between 

 the cosmic process and human society, so that their 



