Rational Basis of Morality 291 



highly esteemed. As no man can practise the virtues 

 necessary for the welfare of his tribe without self- 

 sacrifice, self-command, and the power of endurance, 

 these qualities have been at all times highly and most 

 justly valued. The American savage voluntarily sub- 

 mits to the most horrid tortures without a groan, 

 to prove and strengthen his fortitude and courage; 

 and we cannot help admiring him, or even an Indian 

 Fakir, who, from a foolish religious motive, swings 

 suspended by a hook buried in his flesh.* 



This brings us to another problem. How are 

 actions which are useless for the welfare of the 

 tribe, such as the self-torture by an Indian Fakir, 

 to become immoral actions, while the moral 

 sense gradually changes its character to meet 

 changed conditions? How can morality be made 

 identical with the welfare of the community? 

 Evidently some factor of reason and foresight 

 must come in to direct the action of love and 

 the social instincts. This problem leads Darwin 

 to the discovery of the second great root of the 

 moral law in the desire for happiness and in the 

 reasoning powers of the individual : 



As all men desire their own happiness, praise or 

 blame is bestowed on actions and motives, according 

 as they lead to this end ; and as happiness is an essen- 

 tial part of .the general good, t he greatest-happines s ^ 

 principle Jndirectly serves as a nearly safe standard 

 of right and wrong. As the reasoning powers advance 

 and experience is gained, the remoter effects of certain 



' The Descent of Man, pp. 133-34. 



