;cial Series. 1. © (stye © Modern jjcience Pssayisl. Popular Evolution Essays and Lectures. Fortnightly. Ten Cents. ?, 10 \ "mi \ 2.00, postpal c <> \ r I V is <> i I 1 1 I s v ( 1/ /; / H The Moral and Religious Aspects of Herbert Spencers Philosophy. BY SYLVAN DREY /. striving to be man, tin wo nuts through all tfa ow us thai nth rudimental forms, and i their dweUing-place ; and wer perish dd t<« >hed men. ' ime remains of th<- pn <■ ■ >! the quadruped ie i Tain andol the heai Ajid if one shall read the <• hinted in the iture t<> mount and melior- >nding imp Better in the human -hall •thing lie v rcome and <-«»n\ i : \ i i'ii W \i i><> 1 not J wn> II. WEST, Publisher J J THE LIBRA RV •T COWGREgS ESTj-Pabfi hep, Boston. EVOLUTION: Popular Lectures and Discussions before the Brooklyn Ethical Association. ••One of the most systematic, concise, and comprehensive presentations in popular form of the foundation and theory of evolution. Excellent, . . suc- eint, . . interesting."— Public Opinion. OUTLINE OF CONTENTS : Herbert Spencer : His life, writings, and philosophy. Daniel Greenleaf Thompson. Charles Robert Darwin : His life, works, and influence. Rev. John W. Chadwick. Solar and Planetary Evolution : How suns and worlds come into being. Garrett P. Serviss. Evolution of the Earth : The story of geology. Dr. Lewis G. Janes. Evolution of Vegetal Life : William Potts. Evolution of Animal Life : Rossiter W. Raymond, Ph.D. The Descent of Man : His origin, antiquity, growth. E. D. Cope, Ph.D. Evolution of Mind : Its nature, and development. Dr. Robert G. Eccles. Evolution of Society : Families, tribes, states, classes. James A. Skilton. Evolution of Theology : Development of religious beliefs. Z. Sidney Sampson. Evolution of Morals : Egoism, altruism, utilitarianism, etc. Dr. Lewis G. Janes. Proofs of Evolution : The eight main scientific arguments. Nelson C. Parshall. Evolution as Related to Religious Thought. Rev. John W. Chadwick. The Philosophy of Evolution : Its relation to prevailing systems. Starr H. Nichols. The Effects of Evolution on the Coming Civilization. Rev. Minot J. Savage. [From Herbert Spencer.] "The mode of presentation seems to me admirably adapted for popularizing Evolution views." [From John Fiske.] "I think your schedule attractive and valuable." ONE VOLUME, Fine Cloth, 408 Pages. ILLUSTRATED. Complete Index. $2.00, postpaid. *#* For sale by all Bookdealers, or sent postpaid on receipt of price by the Publisher. T Ig£§^ Important. HE attention of ALL LOVERS OF POPULAR SCIENCE — Of all Believers in the Efficacy of Modern Thought as applied to the Solution of the Pressing Social and Re- ligious Problems of our Day, — and especially the at- tention of all BOOKSELiliE^S, is called to the new and admirable work, just published, advertised on the second cover and rear advertising pages of this pamphlet, entitled " EVOLiUTIOfl." The wide scope of the volume as a whole, and the admirable treatment of the various individual topics under consideration, will be seen at once from an examination of the sample-pages. Without question it is to be ONE OF THE WIDELY SELLING BOOKS OF THE TIME. In connection with the words from Herbert Spencer him- self, and from John Fiske, elsewhere noted, may be read this further expression from a competent authority : "77/' book is A BOOK. It is unique. I do not believe there is any other such h<><>h\ mw fluff there will be. It will universally tunt will be allowed, i to be paid by the pur- chaser. Address J ames n. West, Publisher, 196 Summer Street, BOSTON. . THE |VIodei*n Science Essayist AND THE BOOK-TRADE. In this connection, attention may also be called to the regular editions of The Modern Science Essayist, a publication which is rapidly coming into notice and sale as an admirable presenta- tion, in popular form, of important readable modern topics. Book- sellers find it easy to dispose of an increasing number of each new issue, to regular customers. One retail dealer alone, in New York city, has a standing order with the publisher for 100 copies of each issue ; and the further orders of the same dealer for extra copies have increased his sales to four or five hundred copies of each number. Special favorable terms to dealers will be made known on appli- cation. The size of the pamphlets varies from 24 to 32 pages, the ma- jority of them approaching the latter size. THE MORAL AND RELIGIOUS ASPECTS OF HERBERT SPENCER'S PHILOSOPHY BY SYLVAN DREY REVISED NEW EhlTIOX BOSTON : JAMES n. WEST, Publishes 196 Slmmii: M Kill 1889 Ittl The London edition of this essay (1887) bore the title, ''Herbert Spencer's Theory of Religion -and Morality." The essay in its present form has received an addition. The Moral and Religious Aspects of Herbert Spencers Philosophy. It shall be our endeavor, in the following pages, to set forth briefly Herbert Spencer's views on religion and moral- ity. No attempt will be made to deal with any of the unfavorable criticisms of which Spencer's religious and moral theories have been made the subject. We seek not much to defend, as to explain; and, accordingly, we shall aim at expounding: 1st. Spencer's Theory of Re- ligion; 2nd. Spencer's Theory of .Morality; 3rd. The ation of Religion to Morality from the Spencerian point of view. According to the Spencerian philosophy whatever acts on s itself either under the head of the wable or the unknowable. This division grows out of thr recognized impotence of the human mind to grasp that which "lies without the sphere of sense." Tin 1 terms knowable and unknowable sufficiently explain themselves. •• Phenomena and their relations" occupy tin 1 entire region of the knowable, or, to speak less abstractly, tin 1 knowable includes whatever can be brought within the range of ex- perience. Contrariwise, under the head of the knowable icluded the "genesis and substance of things/' or, to the idea in a more comprehensive formula, the un- knowable stands for the impenetrable mystery in which the jin and nature of the universe is shrouded. The most • he most profound thought of which the human intellect is capable, cannot pierce this veil of mys- Science i telusively with the knowable, while _ion is concerned solely with the unknowable. Thus and can be no conflict between religion and science; for it matters uol how much our knowledge knowable increases, svhal is unknowable still re- mains unknowable. Endeed, every increment of knowledge 1 The Moral and Religions Aspects of cerning phenomena renders more and more certain the unknowableness of the unknowable. Not inappropriately, then, may we compare the relation which science bears to religion to the relation existing between language and music Regarding language as the medium through which we convey to one another such of our thoughts and emo- tions as are susceptible of definite expression, and regard- ing music as the channel through which the vague and subtle feelings of the soul seek their outlet, we may say that science is the language in which our knowledge of phenomenal manifestations expresses itself, while the music of religion gives voice to those indefinable emotions which the unknowable, mysterious origin of the universe excites within us. Having thus determined the position which religion occupies towards science, we come now to consider the nat- ure of religion. And first, how shall we define religion from a Spencerian point of view ? It may be defined as the consciousness that an inconceivable power, an inexplicable energy is everywhere revealing itself in and through the workings of the universe. The emotions of awe and rev- erence awakened by this consciousness deepen the convic- tion that the limited powers of the human mind can form no conception of the nature of such a power. Nothing, however, is more certain than its reality. This conclusion is forced on us by all that we do know. Beyond the assur- ance of its positive existence we know nothing at all about it, in any proper sense of knowing. But man is so consti- tuted that he must conceive of it as standing in some relation of some kind to things that are known to us ; we therefore feel the need of a formula to picture the relation- ship as it exists in our finite minds. Hence Spencer speaks of it as an " Infinite and Eternal Energy from which all , things proceed." This phrase has a very theological ring, but those acquainted with Spencer's works cannot mistake its real significance. Standing alone, the meaning might be ambiguous ; but, read in the light of the Spencerian philosophy, it is susceptible of only one interpretation. The appropriateness of the word " Energy," as here used, cannot be questioned. It denotes the essence of the active principle in the universe. It represents the power behind all powers, yet it is not assimilated to a blind, brute force. This Energy is characterized as " Infinite," because we can Herbert Spencer's Philosophy, 5 sign to it no bounds in space; as •• Eternal," because we can set no limits to it in time. The word " proceed" must be taken in its literal sense. It is by no means synony- mous with "Create," as that word is usually understood. It signifies precisely what it says, and nothing more; to wit. to emanate from. By tin 1 use of the term. Spencer wishes merely -to indicate the relation between knowable inani- n present to perception and the Unknown Reality which transcends perception," without pretending to ex- plain in what way the knowable is connected with the un- knowable. From this explanation the reader will readily perceivi that Mr. Spencer makes no pretence to having ed the difficult problem of tin 4 origin of things. The mystery of teleology is still a teleological mystery; and the phrase referred to is but a very concise mode of ex- jsing how great a mystery it is.* To this "Infinite and Eternal Energy" we can ascribe no attributes. We know nothing about its form or charac- ••duty requires us neither to assert nor deny that it has personality, but to submit ourselves with all humility to the established limits of our intelligence in the conviction that the choice is not between personality and something lower, but personality and something higher, and that the ultimate power is no more representative in terms of human consciousness than human consciousness is representative in terms of a plant's functions." It follows as a necessary inference from this view of a first cause that all ceremonies and forms of worship based on the current anthropomorphic conceptions of God, at variance with the Spencerian idea of a higher power, can find no corresponding place in the religion of the unknow- able, [nstead of these there will arise "observances tend- i alive a consciousness of the true relation in which we stand to the unknown cans*', and tending t<> give ion to the sentiment accompanying that conscious- ally* inevitable is the conclusion that the iinie- tiona of an ■ minister ( if 1 may be permitted, for the enience, to use the adjective agtn rj likely there will ever remain ;■ need to : .it indefinite sense <>i an ( itiniate existence which f<>nn> the • i our intelligence. We shall always be under the necessity ol contem- plate memotieol «»t representing 11 to ourselvi r ' -nil <>t thought, ii" in doing tin- -<» symbol, uiterlj with- (> The Moral and Religious Aspects of as descriptive of Spencer's religious views) must differ materially from the duties performed by the ministry as at present constituted among Christian sects. The agnostic minister will be chiefly a moral educator; but, while dis- ing ethical questions, which must of themselves exert a highly elevating influence upon his hearers, he will, at the same time, have ample opportunity of ministering to their spiritual needs by appropriate references to the mys- teries of cosmology, either for the purpose of quickening the religious emotions and reinforcing the religious con- sciousness, or with a view to emphasizing some moral les- son which he may wish to bring home to the hearts of his hearers. Thus will man's conduct be influenced in the right direction. On the one hand, the necessity of leading a moral life will be impressed upon him; on the other hand, he will be led to reflect upon that inscrutable power whose marvelous energy reveals itself in a universe of wonders — a power which, though indefinable, nay, incon- ceivable, is yet as real in its existence as it is unknowable in its attributes. * gainst Spencer's view of religion, it has been urged that "the unknow- able " is practically non-existent, that it is an " all-nothingness" and cannot be made the basis of a religion. It has been further contended that to speak of " the Unknowable" as a reality, is a logical absurdity. Perhaps the word ••unknowable" does not adequately express the idea of a real something whose nature cannot be comprehended by the finite mind. For undoubtedly, if the laws of thought force us to conclude that this something is real, then it is certainly pro tanto knowable; only that is strictly unknowable about which we can predicate nothing. But let the reader carefully note that what- ever valid objection there may be to the use of the word " unknowable " to express the idea above indicated, Spencer has always been cautious to empha- size the fact that he employs the term in this sense. To borrow his own words, " he everywhere speaks of the unknowable as the Ultimate Reality — !e existence ; all things present to consciousness being but shows of it." We have already seen that, so long as the human intellect continues to be the human intellect, only the phenomenal manifestations of the universe can be brought within the region of positive knowledge; yet, in spite of our ignorance of the origin and substratum of things, try as we will we cannot get rid of the notion that there must be an actuality underlying all phenom- ena ; or, as Spencer has it, " it is impossible to conceive that our knowledge is a knowledge of appearances only, without at the same time conceiving a Reality of which they are appearances; for appearances without reality are unthinkable." This conclusion, be it observed, is drawn not from any assump- tion of knowledge concerning that which is unknowable, but it is a necessary, // posteriori inference from all that we do know. Here we must close this discussion with the remark that one thing is certain beyond all doubt: assum- ing that the human mind can grasp things only in their phenomenal, and not in ThHr Doumenal aspect, then, either we know that there is an inconceivable reality transcending phenomena, or we know nothing at all. If, with a view to disproving the ti r.-t part of this statement, the assumption of absolute and universal ignorance is sought to he defended, the argument, besides defeating the very purpose for which it is made, is suicidal. For he who is endowed with BUCD superlative stupidity is, on the one hand, estopped from denying that there may be an inconceivable reality transcending phenomena; and on the other baud, he cannot prove his own supreme ignorance so long as he is to,, ignorant t<> know even what Ignorance means. Moreover, even if the doc- trine of universal and absolute ignorance could be proved, its strongest proof would also be its strongest refutation. Herbert Spencer's Philosophy. < spencer's theory of morality. It ifl obviously impossible to do full justice to The Data of Ethics in the short space which we have allotted to its consideration. We make no pretensions even at summariz- ing the work; we wish merely to present a rough outline Ol Spencer's system of ethics to the extent that it has been developed in the book referred to.* At the very Outset attention ought to be called to the peculiar state oi mind with which The Data of Ethics has been approached. Some critics seem to be laboring under the hallucination that Spencer claims to be a sort of magic moralist — that lie has come forward with the avowed pur- pose of chasing the evils of this world back again into Pandora's box. Unfortunately, however, he has not been able to coerce himself into believing that immortality can be dispelled by feats of legerdemain. He regards himself as a philosophical moralist, and as such he must be judged. The conduct of which ethics treats, according to Spen- ds but a part of human conduct in general, and general human conduct is itself a part of universal conduct; hence a clear understanding of ethical conduct can be gained only by tirst studying the evolution of conduct as a whole. Thus considered, conduct may be defined to be either "acts adjusted to ends, or else the adjustment of acts to ends contemplate the formed body of acts or think of form alone." It is co-extensive with purposivi contradistinguished from purposeless actions. On survey- ing the vast extent of animal activity, we perceive that the adjustment of means to ends, as the same is exhibited in the movements of living creatures, result ill prolonging and intensifying life, to a greater or less ex- these adjustments approach perfection. The adjustments vary from very simple, very imperfect adaptations of inferior animals to complex, relatively com- plete adaptations of Superior animals; the movements of each animal species higher up in the scale of evolution we ascend in the order of progression, being more and more clearly differentiated from the aimless doings of the rior animals whose purposeless ramblings form the germ from which the activities of the higher animals hav< Hence we may legitimately conclude ; only one of lii- projected works on ethics, viz.. 8 The Moral and Belly tons Aspects of that advance in the evolution of conduct consists in a more perfect adjustment of means to life-furthering ends. Fur- thermore, by implication from the conclusion just reached, conduct cannot attain its final evolutionary stage until the adjustment of acts to lite-subserving needs is absolutely complete, whether the conformity to the requirements of life be regarded solely from the standpoint of the individ- ual, or solely from the standpoint of his offspring, or solely from the standpoint of society, or from that of all com- bined. So much for conduct in general. Ethics "has for its subject-matter that form which universal conduct as- sumes (luring the last stages of its evolution ; these last stages in the evolution of conduct being those displayed by the highest type of being when he is forced, by increase of numbers, to live more and more in the presence of his fel- lows." Such, of course, are the conditions under which civilized men live, and investigation discloses the fact that, under these circumstances, conduct is regarded as good or bad according as it satisfies or fails' to satisfy the demands, of individual or social life. Now observe the necessary conclusions which result from a comparison of our analyses. When speaking of conduct at large we saw that the more highly evolved conduct differs from conduct less highly evolved in respect of the superior character and more com- plex nature of its adjustment of means to life-furthering ends, and now we see that conduct which approaches moral perfection differs from bad conduct in precisely the same way ; whence Ave must infer that acts relatively moral always represent a more advanced stage in the evolution of conduct than immoral acts. Furthermore, just as was be- fore concluded that conduct, regarded as a whole, cannot reach its evolutionary limit until the adjustment of acts to life-furthering ends is perfect, whether such adjustment be considered from the standpoint of each individual alone, of his offspring alone, of society alone, or of all combined, so now we must conclude (since morality is but a highly ved part of conduct in general) that the evolution of ethical conduct is moving towards the same goal, and what was before recognized as perfectly evolved conduct, now turns out to be synonymous with perfect goodness. This bird's-eye view of Spencer's remarkable analyses of moral conceptions introduces us at once to the true distinc- tion between good and bad conduct. Conduct is good when Herbert \ r's Philosophy. 9 it conforms bo the requirements of life ; to the extent that it fails of accomplishing this end it. is bad. But here it must be carefully borne in mind that, by reason of the entanglement of human actions, every act must be consid- ered with reference to its effect upon the ador himself, upon his offspring, and upon society at large. Acts which I so far as the individual is concerned, may be bad when regarded from the standpoint of his offspring, or of society at large. Hence, in a social state, an act is moral only when it tends simultaneously to satisfy the needs of the actor himself, of his offspring, and of society at large. In their summed-up effects, good acts are productive of re pleasure than pain; and e convert, bad acts produce more pain than pleasure. Perfect goodness cannot give to any pain at all ; where pain figures as a direct result of an act. that act is pro tanto wrong. No course of action is absolutely right which causes even a modicum of pain. w (that is, conduct which is absolutely right), and the greatest happiness are terms expressive of the same idea from different points of view. Perfect goodness means conduct that completely satisfies the separate and com- bined requirements of individual and social well-being : the greatest happiness describes the effect produced by this ideal fitness of things. To secure the greatest possible quantum of happiness is the great desideratum of life; but, since perfect goodness is the sine qua non of the greatest happiness, a perfectly moral life is the only means bj which this desirable end can be attained. And th; true, despite the variable character of different Standards of happiness, because the general conditions to the achiey- ment of happiness are always the same, no matter how much the Bpecia] conditions may vary. Hence, while the icst happiness is the ultimate end of life, it must not be made the direct object of pursuit. Our immediate aim must be to live at peace with our fellow-beings; to deal bly with them all in our transactions; and iinall; istance in their efforts to gratify the fill desires of li The conclusion that happiness musl nol be made the direct aim of life, thus scientifically reached, is unequivo- cally confirmed by our mon [nstinctively we are py rules duct which science • he trai onditions to the achiev- lo The Moral and Religious Aspects of ment of the greatest happiness. That civilized men are endowed with moral intuitions cannot be doubted, but ertheless our moral intuitions are purely of human origin. They represent the cumulative experience of man- kind concerning the line of conduct which must be fal- ed in order to compass the greatest happiness of man. Being born of parents who are themselves the product of an advanced social life, there is bequeathed to civilized men, in the shape of a moral sense, the convictions of the human race that to insure happiness some courses of actions must be pursued, and others must be avoided. A practical illustration will tend to make my exposition of this im- portant truth somewhat clearer. Referring to immoral j, we frequently hear it said: "I could not do such a I ; I feel it would be wrong, though I do not know why." In this moral emotion is reflected a faithful state- ment of facts as they actually exist ; for men may fall heir to the ethical conclusion of the human race without having necessarily lived through its experience. The power of moral control which postpones immediate gratifications to more remote pleasures has been evolved from "political, religious, and social restraints." The moral deterrent from wrong-doing differs, however, from the re- straints which gave it birth in this respect, that " it refers not to extrinsic, but to intrinsic effects." The real moral dread of doing wrong springs not from a fear of artificial punishment. It grows out of a desire to avoid the injuri- ous results inevitably consequent upon immoral acts, and as the evolution of ethical conduct advances, these evil consequences will assert an ever-increasing authority over us as deterrent from wrong-doing. We have now set forth some of the leading ideas of ethical system, but the most defective outline of The Data of Ethics ought not to omit all reference to their ■i Leal importance. By implication, the imperfect condi- tion of the social state, as at present constituted, has already been pointed out. As long as this continues, the existence of a morally perfect man is impossible. Only imperfect men can exist under our present defective social conditions. Furthermore, many acts which we of to-day look upon as right, are not absolutely right, but only relatively right — that is, they are as close an approximation to moral perfec- tion as is possible under existing circumstances. Acts that 5 Herbert Spencer's Philosophy. 11 are relatively right may. however, be accepted as moral with the understanding that as fasl as the changing social conditions permit, a nearer approach to the standard of ideal goodness is ethically imperative. Moreover, it is not always possible to determine which of two courses of action is the least wrong under circumstances which preclude us from doing what is absolutely right. In such cases we can do no more than act in as strict an accordance with the -hue right as is possible. This want of congruity between human conduct and the social environment lias been brought about, to a great extent, by the Avarlike pro- pensities which civilization of to-day has inherited from ceding ages. In a state of society where men are con- stantly on the defensive, each one will instinctively guard his own interests and disregard the claims of others. Such a mode of life long persisted in has bequeathed to us a spirit of selfishness and opposition to the desires of others, which the needs of our own social state, still militant in e aspects, yet mostly industrial, require us sometimes ister, but more often to suppress. Until all such dis- turbing (dements are eliminated from our present civiliza- tion, nothing like a close approximation to an ideal society is possible. But, unless the "whole evolutionary theory is a farce, antagonism among men must eventually disappear, and. in obedience to the law of increasing adaptability of means to ends, social harmony, to a very high degree, must n in its place. And if this be so, an ideal society is il>le of attainment, although it cannot be regarded as a \ompli until ethical conduct simultaneously reaches its physical, biological, psychological and sociological evolu- ary limits, which is tantamount to saying, not only that the ideal man will conform to all the requirements of his surroundings, but likewise, that he will derive the greal possible happiness from so doing. And ]i< re in a position to appreciate an important division in ethics, an explanation of which must close this branch of our subject, we have reference to Absolute and lie-. Absolute Ethi forth the conditions 11 ideal Bociety ; Etelal Lve Ethics aims at improving the dition of an imperfect Bociety. Absolute Ethics formu- of moral laws which shape the conduct of the ideal man: I e Ethics enjoins the imperfect man to as in his power lies. The standard ll* The Moral and Religious Aspects of of morals which Absolute Ethics sets up for the guidance londuct is in variable, and will be recognized as authori- ty long as happiness continues to be the desideratum ndard of moral compromise which Eelative up must necessarily vary with the evolution of Lai life; for the changing conditions of the evolving 1 state must enable us, more and more nearly, to live up to the precepts of Absolute Ethics. THE RELATION OF RELIGION TO MORALITY FROM THE SPENCER LAN POINT OF VIEW. The few observations which we shall make here are id inferentially upon the religious and moral principles already enunciated; hence Spencer is necessarily committed ur inferences only in so far as they are logically accur- ate. We claim a clear title to all the non sequiturs which the critical reader may discover. From Spencer's point of view it is obvious that religion and morality are quite distinct in their nature and purpose. Eeligion aims at keeping alive sentiments of awe and rev- erence for that incomprehensible power which everywhere manifests itself through the working of the universe. It seeks to define man's relation to this power and serves to remind him that in spite of its reality, its nature and attributes are and must ever be beyond human comprehen- sion. Morality, on the other hand, has solely to do with the conduct of men. It has for its object to determine what courses of action are most conducive to personal and social well-being. From the nature of things, some modes of conduct must be best adapted to promote individual and collective happiness; and, since the maxims of absolute •s meet this need, we value them accordingly. Hence ■Iness derives its inestimable value from its intrinsic li. Not for the purpose of gaining the good- will of the unknown cause of things, not for the purpose of being irded in a possible life to come, in obedience to the dictates of our better self enjoined on us, but because the are of all is dependent upon the moral behavior of each. Beyond the knowledge that the order of things has made universal happiness contingent upon universal allegi- ance to the law which we call moral, we know nothing indicative of any relation between morality and the inscru- orce of things. Whether wickedness can in any Herbert n r*s Philosophy. 13 way affect the higher power, or whether we are to be pun- ished after death for sins committed in life, are questions about which we are superlatively ignorant, but we are abso- lutely sure that wrong-doing causes sorrow mid pain iutliis world, and that the wrong-doer himself often suffers untold pangs on account of his transgressions. II", however, we cannot count upon being rewarded alter deathfor having led a virtuous life on earth, why strive to live up to the standard of absolute ethics ? Three reasons present them- 1^t. Because moral perfection is the only road that leads to the highest state of individual and social hap- piness; 2nd. Because wrong-doers live under the constant fear of having to pay such penalties as society imposes upon them tor its own protection; 3rd. Uecause those who disregard the dictates of conscience are made to suffer the pangs of remorse. It is commonly supposed that this view of religion and morality shuts out all hopes of posthumous possibilities, and makes goodness a matter solely of the intellect. Both of these suppositions are erroneous. Because we confess ourselves totally ignorant of that which lies without the on of the knowable, must we therefore deny the possi- bility of a life beyond the grave ? Not at all. The same ^derations which make it impossible to prove the im- mortality of the soul, render futile all attempts to disprove it. Reason cannot fathom that which lies beyond "the sphere of sense"; it cannot soar beyond the limitation of own powers. If any one longs ardently for immor- tality, there can be no objection to his cherishing the hope of a life beyond the grave provided always that the true such a hope be kept constantly in muni. The Bpencerian philosophy merely prohibits us from assert- ing that which can neither be proved nor dis- «'d; but it gives the emotions i'nr play so long as they passupon the domains of the intellect. Since doctrine of immortality can neither be satisfactorily retuted nor successfully demonstrated, whether men will hope for a future life beyond the grave must depend grej upon their emotional temperaments. Those who entertain . and those who reject them, are alike logical, so i not allow their feelings on the subject in .oud their intellect. uallv unfounded is the assumption that the scientific II Herbert Spencer's Philosophy moralist makes the intellect the sole sanction for obeying ethical injunctions. Recause science teaches us the real significance of goodness, because it points out why virtue is preferable to vice, because it confirms the dictates of a clear conscience from another point of view, is the author- it v of our moral sense thereby weakened ? Assuredly not. [ndeed, it is no exaggeration to say that the spontaneous activity of our ethical impulses reveals its true moral grandeur only to those who can perceive how completely the principles of scientific morality harmonize with the instincts of our moral sense. And now, in conclusion, let me ask, Why will men per- sist in calling this system of philosophy irreligious ? Why do they persist in saying that it robs life of all beauty — of all sanctity ? Does it not point, in wonder and admira- tion, to the mysteriously wrought grandeur of creation ? Does it not proclaim, in terms most emphatic, that all Nature's forces do but shadow forth some divine reality that pervades and penetrates this universal grandeur ? Does it not, in a deep sense, leave intact the hopes and fears of posthumous possibilities, and hold sacred, too, the voice of conscience ? Undoubtedly. Why, then, these persistent utterances to the contrary ? There can be but one explanation. Those who make them have not yet attained to that higher light which, in its glorious splendor, shall one day illumine the whole world. But pray let us not censure them. Let us treat them with becoming char- ity. Let us have patience ; for, as surely as the sun rises and sets, the great reformation will come. The days that shall be are not as yet. EVOLUTION Popular Lectures and Discussions before the Brooklyn Ethical Association. BOSTON : JAMES n. WEST, Publishes 29 1 Proofs of Evolution. away, bul "worked over" the old fabric, just as thrifty housewives do, and do so wondrously well. Therefore, if wings arc needed, the fore-limbs must go — they must be transformed into wings. Ages pass on; the earth is filled with birds, beasts, and creeping things, but the quadruped is king. He has grown to enormous size and strength, and appears in almost endless varieties. The struggle for ex- istence has preserved the strongest, the most cunning, and those most highly skilled in the art of food-getting. ^ The fierce warfare through which all living creatures have sed, would naturally sharpen all the senses, and stimu- late, little by little, the power to observe and discriminate i friend and foe, and as to foods, and favoring localities. This would induce some sort of reflection, and implant in the mind at least a nebulous train of reason and ordered thought. This would give the brain more and better work to do, and the doing would increase its size, quality, and convolutions. Why should advance stop at this point ? Why should not the same progressive change and upward tendency still go on ? Is the change from the mute little fish to a roar- ing Saurian less marvelous than the advance from highest mammal then, existing to the earliest savage man, without speech, or language, and feeding on whatever prey the forest offered, including his own kind? Doubtless man lived thousands of years before he acquired what we would now call language. Nevertheless, his earliest cries and noises were the beginnings of connected speech ; though no more intelligible than the chattering of apes. 1 1 we could go back to this lowest conceivable savage, what should we find ? Probably this : The anthropoid ape and the man-animal not quite out of sight of each other, hut evolving on divergent roads from a common ancestor. It we could have stood near the diverging point, it would have been difficult to tell which had the potency of the dominant animal who rules the world to-day. Most people who try to reason about the matter, make the mistake of attempting to bridge the chasm at once .1 Shakspeare to a shrimp; and they say the difference 30 enormous that Evolution cannot be true. But the thoughtful student goes hack step by step, age by age, until he stands side by side with a creature half upright and howling, with all the ferocious instincts of a brute, but yet PREFACE. Evolution : The word is in every mouth. A vague, often an incorrect conception of its meaning in the field of biology and with reference to the origin of Man, has reached the popular mind, and stirred it to further investigation and inquiry. Even inits biological aspects, the doctrine of Evolution is seen to touch the great problems of religion and philosophy — of origin and destiny. But it is beginning to be understood that not alone as an explana- tion oi the method whereby living forms have been produced and eloped is this doctrine alive with human interest and pregnant with important influences upon human thought and human wel- . Evolution, reaching backward, takes hold upon the great dc problems of the birth and growth of worlds, the nature of Matter and spirit, the relation of the phenomenal Universe to its efficient Cause. Reaching forward, it touches and illuminates the pressing problems of ethics and sociology, ottering to the careful student wise instruction for his guidance in all the practical affairs of life. Evolution, it is said, is not a philosophy, it is not a religion — ••it is only a method. 91 But it is a universal method ; the discov- ery and formulation of its law as applied to all the processes of in- iiiic. organic, social and intellectual development, constitutes the widest generalization of science, it cannot be otherv then fure, than that its acceptance should necessitate a reconsid- eration of the fundamental problems of philosophy and religion, ecoustruction of our notions in regard to the perma- nent nd the origin of human life. As tersely defined by P 1.'' Conte, "Evolution is continuous, progressive change, according to certain laws, and by means of resident forc< In the place of miracle it posits law ; instead of creation < x i< ;/<;!<>. it ;h orderly development resulting from the action of eter- ually-existenl ; \<>r the <>id conception of a mechanical uni- >n by a non-resident Creator, it substitutes thai vital nni " of which are symbols of once immanent and transcendent, — revealed in all ; in eonsci< hut by the very (iii) iv Prefou ■ nature of that consciousness forever unknown in its ultimate nee. [Jniversal in Its Bcope, penetrating every region of thought and u Appeared to the managers of the Brooklyn Ethical Associa- tion Lectures that no work could be of more general and vital in- i than that of popularizing correct views of the Evolution philosophy. An advance copy of our programme sent to Mr. Her- Spencer, elicited from him a letter of cordial commendation,* in which he affirmed that " The mode of presentation described seems to me admirably adapted for popularizing evolution views," and expressed a hope that the lectures might be widely circulated in printed form. Efforts in this direction were subsequently un- dertaken. The preparation of these lectures has been a labor of love, and for the most part gratuitous on the part of their authors. AlS separately published, they have already been profitably used by numerous societies and individuals engaged in this study, and it is hoped that they may have a yet wider circulation in the form in which they are now offered to the public. The chief hope and desire of the Ethical Association, and of the authors of these lec- tures, will not be met, however, unless they stimulate thought be- yond their mere perusal, and prepare many minds for the sys- tematic reading of the more complete expositions of the Evolution. philosophy in the works of Spencer, Fiske, Darw T in, Haeckel, Wal- lace. Huxley, Tyndall, Cope, and other recognized authorities. Not merely to satisfy, but to create hunger for truth is the object of these lectures. The subject is too vast to be treated completely in a single volume. We are aware of imperfections — yet we trust that the lectures will serve the purpose for which they are intended, and thus justify the labor and devotion of those who have par- ticipated in their production and publication. * Printed in full on page 19. CONTENTS. PAGE 'Preface iii Herbert Spenceb 3 His life and personal characteristics; his views on ed- ucation ; liis religious opinions ; his earlier writings ; the relation of his work to Darwinism and the evolu- tion philosophy a By Daniel Greenleaf Thompson. Charles Robert Darwin, 25 His ancestry, life, and personal characteristics ; the voyage of the Beagle ; discovery of natural selection ; the two factors of the Darwinian theory ; Darwin and Wallace ; Louis Agassiz and evolution ; influence of Darwin's studies on his religious opinions. Evolution before Darwin ; views of Goethe and Lamarck. By Rev. John W. Chad wick. Solar and Planetary Evolution, 55 How suns and worlds come into being ; the nebular hypothesis of Laplace and Faye ; Creation or Evolu- tion? Did the material universe ever have a begin- ning ? By Garrett P. Sebviss. .Evolution of the Earth, 79 Tin logy ; how the world grew ; the order of stratification ; the action of lire and water : prep- ition of the earth for vegetable and animal life. By Dr. Lewis (;. Jam;-. m\ of Vegetal Life Ill How does life begin? The problem of spontaneous aeration; morphology— the forms of Leaves and flowers; t] raphical distribution of plant methods of fertilization ; distinctions and lik< d plants and animals. By William Pom 9. w \i | mtents. Evolution of Animal Lifh 139 Tln> evidences from geology, geographical distribution and comparative zoology ; the problem of special creation : the laws of evolution ; Darwinism as mod- ified by Romanes ; the mutability of species ; the order of zoological evolution. By R088ITEB W. lvAVMOND ; Pll I). The Descent of Man, 161 Relation of man to the brute creation ; his ancestral line : duration of human life on the planet ; growth of mind, reason, and the moral sense ; consciousness as a factor in human evolution. By Edward D. Cope,PIi.D. Evolution of Mind, 179 The mind and the nervous system ; the nature of mind ; correspondence of life and mind ; the growth of con- sciousness ; nature and evolution of intelligence ; instinct, memory, reason, feelings, will. By Dr. Robert G. Eccles. Evolution of Society, 203 Primitive man ; growth of the family, tribe, city and State ; development of the domestic relations ; mar- riage ; ceremonial and political institutions ; is soci- ety an organism ? By James A. Skilton. Evolution of Theology, 233 Origin of religious beliefs ; ideas of primitive man ; animism, and ancestor-worship; growth of nature- worship and idolatry ; polytheism, monotheism and pantheism ; the doctrine of the Absolute. By Z. Sidney Sampson. ;.t tiox of Morals, 257 J low altruism grows out of egoism ; the proper balance ; characteristics and relative value of ethical systems ; utilitarianism, rational and empirical; influence of the evolutionary theory of morals on ethical sanctions. By Db. Lewis G. .)x*\:>. Proofs of Evolution, 287 ,-), from geology ; b, from morphology ; c, from embry- ology . d, from metamorphosis ; e, from rudimentary Contents. vii organs; f. from geographical distribution; gr f from discovered links; h, from artificial breeding J 1, from reversion ; k, from mimicry. By Nelson c. Pabshall* Evolution as Kelated to Religious Thought, . 319 The doctrine of the unknowable ; special creation as related to Darwinism ; Spencer's reconciliation of religion and science ; the doctrine of design ; law and miracle. By Rev, John w. Chadwick. The Philosophy of Evolution, 343 Relation of the doctrine to prevailing philosophical m stems ; metaphysics and the scientific method ; materialism and the evolution philosophy; realism and idealism ; beneficent results of the prevalence of materialism on human progree By Stakr II. Nichols. The Effects of Evolution on the Coming Civ- ilization, 369 Plans for social regeneration as tested by evolution ; Communism, Nationalism, and Socialism ; probable influence of the evolution philosophy in the settle- ment of social and economic problems. By Rev. Minot J. Savage. Index, 393 Solar and Planetary Evolution, 69 the uni Are there an infinite number of world.-, extending beyond our utmost vision? We cannot know. All the objects within the reach of the most power- ful telescopes belong to our universe. It is possible that r universes exisl beyond, which we are unable to per- ceive because of the absence of a luminiferous ether, con- necting them with our range of vision. It is an interest- ing question whether our universe is still young 'and grow- ing, or whether it is now on its downward course, tending to decay and death. Respecting this question it may be said that we find within the range of vision very few dead Fig-. 13. Spiral nebula in Canes Venatici. stars, while the number of nebulae in process of forming into stars is very great. We may therefore assume that the universe is still in a youthful condition and has not sed the noon of its existence. The spectroscope assures us that those stars which shine with a red light are the old- est, and the nearest extinction. Of these there are com- paratively few. We have brought the history of a planet from the period of its prima] evolution out of the fiery mist, to its extinc- tion. Is this all? Will there be no resurrection of dead worlds? When a planet like the moon has parted with its ill still continue to rotate on its axis and to re- Index. 399 ii selection, Darwin's hypothesis of, 31-41; Its place in evolution, 148,289; h«>w it operates, 290; in mimicry, •"•<•- ski it <>n. James A.. on Herbert Spencer, L9-21; on vegetal evolution, 136; on evo- lution of Bociel i] Statics, when published, 5; Sir. Spencer's dissatisfaction with It, 5,10, ; principle >ci forth m it. . iry evolution, 203 inisin, -17. 278, and note. tion of Birmingham, Eng., Nat. iii>t. Society, letter from, re- Ized, .';'.'i . l»rinciples Principles of Sociolog; uid planet.. r> evolution, 55-75. a i volution of, Spencer Herbert, his life and w< Letter from, 19; the mosl notabl < \ olution before I tarwin, 32 ; his early essay on development, 33 ; ception of Darwin's Origin <>t Species, 40 ; his sociological tables, 139 ; mtribution to the theory oi evolution, 142 ; relation of nisphilosophy the doctrine <>i' the correlation of force-, 180; his psychology, [81, 186, 1*7. doctrine of the Unknowable, 181,24 131-334, : bis criticism of Romanes, 185; his ethics, 195,259-261,266, : hi- sociology 203, 204, lm7-l\ i,230; on the temporary nature of government, 230; <>n ancestor-worship, l':;.~>. 237-239; on myth- making, 240; liis definition of life, 266 note] on design, 312 ; his religious Views criticised, 329-334: his philosophy his doctrine of the tnterdependency of mind and matter, Spiritualism and materialism compared, 354 - 365. Spontaneous generation, 125-126, Hit, 199,309-310,315. 381. r*rof. \\ . Le Conte, <>n geological evolution, 104-107. Stratified rock-, formation of, 84. Study <'t Sociology, 194, 203, 229. gtn <>i altruistic feeling, 194-195, 267. Taylor, John A., on the evolution of society,!"-".); on the effects of evolu- tion on civilisation, Tennyson, Alfred, his glorification of Avar, 360. tonic mythologies, in theological evolution, 242. Theism, as related to evolution, 16-17, l'l', 46, 103, 107, 133-134, if., 154, 156-157, Theology, Evolution i population, 5, 20, 21, lis. 172-173. 208-212, 260-261, 2t;:j-Ui;4. Thompson. Daniel Gi d Herbert Spencer, 3-18. Thomson, sir William, his theory <>f the meteoric origin of life, 169. 70-371, :;::i. ! scendentalism, a- related toevoluti< i irlv advocate of evolution. 32. John, his intimacy with Herbert Spencer, 8 : on matter and life, of, 16-17, 22; the doctrine criticised, • I; the priip Sited by William Potts, 133; i>y Dr. tinpson, 24 related to religion and philosophy the philosophii 111": Uniformity, the doctrine of. 95, 344-i I . H.. hi- adVOCaCV <»f evolution in Holland. 51. I >r. r. ii.. on Darwin, BO-51 ; on the nebular hypothesis, 73 ; en : on physics and metaphysics, i In ani- m of, 164-14 ilile mould, . olution of, ill-: : Darwinism, 173. i ; on missing links, 305. Monthly, $2.00 per year. Single Number, 20 cents. Social Science and a Rational Religion. THE HEW IDEAD. Some Important Articles that have appeared During 1889. M..T. RAVAGE, Religions Instruction and the Public Schools ; "The People" in : The Coming Civilization. 0. B. LKOTHIM.HAM.Tlie Nred of the Hour; Theory and Conduct ; A Word about Agnosticism j History of the Free Religious Association; TheF.R.A. and Social Reform. EDWARD PL LLA MY, Nationalism. LAURENCE GRONLUND, Prescriptions for Social Ills ; Freedom or Liberty; An End t«» Enforced Idleness: Socialism True and False. REV. DR. McGLYNN. Catholicism and the Public Schools. I m| . r. \\ . EHGGINSON, Addresses at Convention of the Free Religious Asso- ciation, The Earth lor Man, etc. WM. LLOYD GARRISON, Individualism. EDWIN D. MEAD, The Function of the State. REV. W. 1). P. BLISS, Christian Socialism. REV. N.P. OILMAN, Profit-Sharing. FREDERIC A. HINCKLEY, The First and Great Commandment; The Com- monwealth of Man. WM. .1. POTTER, The New Ideal in Religion; Letter to the Free Religious Convention ; What the F. R. A. might Do. P.. 1". INDERWOOD, Social Conditions and Tendencies. F. E. ABBOT, Ph.D., Creative Liberalism; The Dependence of Ethics; series of nine papers on The Philosophy of Free Religion. F. M. HOLLAND, Robert Elsmere ; The Exile (Song) ; Lucifer's Umbrella (A Fantasy, in Three Parts); AVho Condemned Jesus to Death; Justice and Taxes ;* A Monument to all Religions ; Ring in the Christ that is to be ; How to lessen Poverty (in Two Parts). GEO. H. HADLEY, Science the Best Teacher of Liberalism ; What does Lib- eralism offer the Workingman ? A Socialistic Object-Lesson ; Industrial Traini ng a s a Remedv. DR. EDMUND MONTGOMERY, Has Morality an Evolutional or an Eternal Basis? Supernatural Ethics Irrational and Immoral; Fatalistic Science and Human Self-Determination ; Nationalism or Individualism? The Naturalistic Foun dati ons of Nationalism. 1>K. LEWIS G. JANES, The Ideal Liberal Church; The Evolution of the Earth ; A Brotherhood of Consent. DR. C. T. STOCKWELL, What Shall Liberals do with their Children? The Top of the Coach. A. N. ADAMS, Agnosticism and Religion; A Study of Religion and Science; Season and Religion. REV. PERRY MARSHALL, "Pure Religion" ; The Evolution of Religion; The Fundamentals ; Reform in Worship. M. EMILY ADAMS, Children's Sundays ; Hospitals not Creations of Chris- tianity. ELLEN M. MITCHELL, The Freedom of Fate. (HAS. I). B. MILLS, Whether a New Religion or Not. C. P. HOFFMAN, Integral Co-operation in Mexico. i;p H. NICHOLS, The Materialistic Theory of Society. HORACE L. TRAUBEL, Lor the Party's Sake; Solution (Poem); Notes on the Recent Ethical Convention; Brave art Thou in Another's Speech (Poem); t Prat tling Child (Poem); AVinds of Snows (Poem). CHAS. K. WHIPPLE, Testimony the Basis of History; Intellectual Dishonesty; "The Bible Says." c \n. k. c. ADAMS. Something Better. GEORGE W. Pi < KLEY, Politics and Morals. ELIZABETH B. CHACE, Woman and Current Reforms. P. \v. BALL, Romanism and American Liberty ; The Future American Citizen. MRS. I'.. F. UNDERWOOD, The Philosophic Spirit vs. Egotism. MRS. CLARA M. BISBEE, Freethought and Ethics. LLISSA M.MOORE, A Vision Past and Future; Women and Science; Light Poem,; Intellectual Freedom. Address The New Ideal, Estes Press Building, 192 Summer st., Boston, Mass. THE LATEST EDITION. Scientific Theism. By Francis Ellingwood Abbot, Ph.D. 12mo, cloth. 242 pages. $2.00. " Dr. Al>l)Ot has come forward with a discussion of the problem that ia destined to make an epoch in the world of thought. . . . Only once in a great while docs a work of such moment appear. . . in this Little hook are Laid the foundations of what may again dower the barren and prosaic world with sublime theologies, the work of grand and sanely imaginative intellects." — Bet?. Francis Tiffany. ' u Dr. Abbot's theory is therefore a new departure of Command- ing interest and importance.' 1 — Rev. J. IV. Chadwick* " Dr. F. E. Abbot's new book, the 'Science of Theism,' confirms the opinion of the few best able to judge, that he ; s the ablest philosophical thinker in America, and that his work seems to he foundation of that deeper religion of the future, sure to come, Which will satisfy both the head and the heart of man." — Mf. E. B. Haskell, in r><>st<>u 8unday Herald* Such a hook should make an epoch in the intellectual history ■ar i -onnti \. The book is a very great performance. 11 — Boston i 14 Be may find, as Darwin did when he brought out the 'Origin as preliminary to a great work, that he has done enough already to found a school of investigation and to establish himself as master of a new departure, profoundly original and [ficant, in the highest form of research. 11 — Boston Transcript "One of the few carefully prepared and noteworthy hooks of ( nicago University. Dr. Ahhut has the one quality which should command the at- of the many; he is an intense believer. He has in natural science, which, indeed.. is in no Lack of devotees i> : and he has as much faith in religion, which has now no ;d friends; and his two taith- are thoroughly tific Theism 1 ls one of the great hooks of our generation." Rev. \. P. Oilman, In Boston Christian Register* 14 The book . . . must take an honorable place in the literature ibject: and from its falling In, in so many particulars, with the peculiar tone of the age, will be very likely to \> as those merits unquestionably r. V. K. Abbot's new book, ' Scientific Theism,' confirms the opinion of the few best able to judge, that he is the ablest philosophical thinker in America, and that his work seems to be the foundation of that deeper religion of the future, sun- to come, which will satisfy both the head and the heart of man." — Mr. B. B. HaskeU t in Boston Sunday Herald. The Philosophy of Free Religion. By Francis E. Abbot, Ph.D. A scries of Nine Tapers printed in The New Ideal. The series mailed, postpaid, lor $1.00. The Evolution of Immortality. Suggestions of an Individual Im- mortality, based upon our Organic and Life History. By C. T. Stockwell. Cloth, 12mo, gilt top, uncut edges, 69 pages, $1.00. " One of the most suggestive and best developed essays on personal immortal- ity which later years nave produced." — Literary World. Science and Immortality. Cloth, 75 cents ; paper, 50 cents. A M Symposium," giving the opinion of many of the most prominent scien- tific men in this country, concerning the relation of science to the question of Immortality.. Concise, candid, the earnest thought of the foremost thinkers of the day, 'whether of expectation or of doubt. The Morals of Evolution. By M. J. Savage. 191 pages, $1.00. Treats such topics as The Origin of Goodness, The Nature of Goodness, The Sense of Obligation, The Relativity of Duty, Morality and Religion in the Fut- ure, etc, etc. m We all owe Mr. Savage thanks for the earnestness, frankness, and ability with which he has here illustrated the modern scientific methods of dealing with history, philosophy, and morality." "The book is a fund of intellectual and "moral cheer." Evolution : A Summary of Evidence. By Capt. Robt. C. Adams, Author of "Travels in Faith from Tradition to Reason." Pamphlet, 44 pages, 25 cents. k ' An admirable presentation and summing up of the Evolution Argument." A Study of Primitive Christianity. By Lewis G. Janes. 319 pages, §1.50. Treats of the natural evolution of the Christian Religion, according to the historical method, applying the assured results of modern criticism to the question of the historical verity of Jesus, the investigation of his life and teaching, and the development of organized Christianity. Uplifts of Heart and Will. A Series of Religious Meditations, or Aspirations. Addressed to earnest Men and Women. By James II. West. Cloth, square 18mo., beveled edges. Price, post- paid, 50 cents. (In paper covers, 30 cts.) 14 On purely rational grounds it is not easy to meet the position [of this little book], except by saying that the words and forms of our [usual] devotion must be accepted els frankly symbolic, and not amenable to the understand' " " It is good to welcome a religious science better than the old hard bigotry. Still, while we by no means accept these 'Uplifts ' as a necessary or an adequate substitute for the customary exercises of devotion, they are at least better fitted than the ordinary practice to a state of mind far from un- common, and greatly deserving or respect." — From a seven-page notice in the Unitarian Review. The Duties of Women. By Frances Power Cobbe. Cloth, $1.00. "The profoundest, wisest, purest, noblest book in principle, aim and tone yet written upon the true position of woman in society** dAJVIES 8. WEST, Publisher*, Boston. riic mode of presentation seems i admirably ' d for irizing Evolution viev< EVOLUTION ESSAYS, — FIRST SERIES. I | I ! ie mode of pre popul NOW READY. ^ 1. 1 1 « encer: His life, writings, and philosophy. Daniel Clreenleaf Thompsi 2. Charles Robert Darwin: Hid life, works, and influence. KV\ . John W. Chadwick. irand Planetary Evolution : ll«>\\ Buns and worlds come into bein Garretl P i. Evolution of the Earth : The story. of geology. i>r. Lewis G. Janes. Evolution of Vegetal Life: William r<»tt>. Evolution of Animal Life: Rossiter w. Raymond, Ph.D. : i <•!' M.m: His origin, antiquity, growth. E. D. Cope, Ph-D. Evolution of Mind: [ts nature and development. Dr. Robert G. Eccles. ciety : Families, tribes, states, classes. James A. JSkilton. 10, Evolution of Theology: Development <>i religious belief s. Z. Sidney Sampson. 11. Evolution of Morals: Egoism, altruism, utilitarianism, etc. Dr. Lewis <;. Janes. i roofs of Evolution : The eight main scientific arguments. Nelson C. Parshall. solution ;i> Related t»> Religious Thought. Rev. John \v. Chadwick. 14. The Philosophy <>f Evolution : Its relation t<» prevailing systems. i/i- 11. Nichols. j of Evolution <»n the Coming Civilization. Rev. Minoi .1. Sa- lt is hoped that the publication of these lectures may aid soci- - and individuals thrOughoul the country, in organizing and Lucting classes in the study of Evolution, and thereby prepare many minds for an intelligent and systematic perusal of the more voluminous and scientific works of Darwin, spencer, and other dard authority s. ►rthe Fifteen Lectures above enumerated will be received for in> lecture may be had for 10 rent- each. EVOLUTION ESSAYS. — SPECIAL ISSUES. From time to time during the publication of the essays listed in ecial Numbers will be issued, treating topics A mong i hese may be menl ioned The Moral and Religious Aspects of Herbert Spencer's Phi- losophy. B Pamphlet, 10 cents. tlution philosopl A Study of Matter and Motion. Bj Hon. A. N. ADAMS. And oth< e announced. s James ll. Wksi . Publish* Summer Street, BOSTON, LIBRARY OF CONGRESS £ IMES H. WEST, Publisher, 027 279 570 8 EVOLUTION ESSAYS, — SECOND SERIES. and compr< hen si v resei r ions in < , »i evolution, i c< . suc- ■ of popular science. Thev include, bo far, World. PUBLISHER'S INNOUNCEMENT. The 3 » of The Modern Science Essayist being com- i d with the fifteenth issue, it is proposed to continue the Mag- e through a Second Series by printing the Brooklyn Ethical g current course of Essays and Lectures on SOCIOLOGICAL EVOLUTION. : the Topics in this Course are as follows : and Principles of the Evolution Philosophy, Dr. Lewis G. Janes The Relativity of Knowled Primitive Man. th of the Marriage Relation, ution of the state. Evolution • • • . enue System, ution of La a. Evolution of the Wages System, ution of Medical and Sanitary Science, ution of the -Mechanic Arts, Evolution of Arms and Armor. Factor in Civilization. ston You man s, Kvolution and Social Reform : i. The Theological Method. The Socialistic Method. The Anarchistic Method, The Scientific Method. Dr. Robert G. Eccles. Z. Sidney Sampson. C. Staniland Wake. John A. Taylor. Benjamin Reece. Prof. Rufus Sheldon. Prof. George Gunton. Dr. Robert (J. Eccles. James A. Skilton. Rev. John C. Kimball. Miss Caroline B. Le Row. Prof. John Fiske. Mrs. Mary Treat. Rev. John W. Chadwick. William Po Hugh o. Pentec >s1 Daniel (Ireenleaf Thompson. The above will l>e interspersed and followed by other Essays and of kindred nature. They will be published Fortnightly. Subscriptions lor these Lectures in pamplilel form (The Modern • will be received as heretofore: 10 cents singly, cutive numbers for $1.00 : 20 consecutive numbers, $2.00, [>aid. Invariably in advance. / to reprint these essays in hook-form. Those, ■ Ire them should order them as above. Address James If. West, Publisher, 106 Summer Street, BOSTON.