Language, we have said above, is one of the prime conditions of human greatness and progress. It is the principal means by which man conserves his victories over the forces of his environment, and transmits them to his descendants. But it is, nevertheless, not without its dangers, and may exert an influence fatal to exact thought. There is a sense in which language necessarily lags behind thought. For words are coined to express the ideas of those who fashion them; and as the knowledge of the next generation alters, and some modification of existing conceptions is found necessary, there is nothing but the existing array of words in which to express them. The consequence is that there are nearly always subtle shades of meaning in the words used differing from the exact meaning which the new thought is trying to express. Thought drives us to seek new or improved verbal tools, but until we get them we must go on using the old ones, with all their old implications. And by the time the new words arrive thought has made a still further advance, and the general position remains. It is an eternal chase in which the pursued is always being captured, but is never caught.

Another way in which language holds a danger is that with many words, especially when they assume the character of a formula, they tend to usurp the place of thinking. The old lady who found so much consolation in the "blessed" word Mesopotamia, is not alone in using that method of consolation. It does not meet us only in connection with religion, it is encountered over the whole field of sociology, and even of science. A conception in science or sociology is established after a hard fight. It is accepted generally, and thereafter takes its place as one of the many established truths. And then the danger shows itself. It is repeated as though it had some magical virtue in itself; it means nothing to very many of those who use it, they simply hand over their mental difficulties to its care, much as the penitent in the confessional hands over his moral troubles to the priest, and there the matter ends. But in such cases the words used do not express thought, they simply blind people to its absence. And not only that, but in the name of these sacred words, any number of foolish inferences are drawn and receive general assent.

A striking illustration of this is to be found in such a word as "Evolution." One may say of it that while it began as a formula, it continues as a fiat. Some invoke it with all the expectancy of a mediÆval magician commanding the attendance of his favourite spirits. Others approach it with a hushed reverence that is reminiscent of a Catholic devotee before his favourite shrine. In a little more than half a century it has acquired the characteristics of the Kismet of the Mohammedan, the Beelzebub of the pious Christian, and the power of a phrase that gives inspiration to a born soldier. It is used as often to dispel doubt as it is to awaken curiosity. It may express comprehension or merely indicate vacuity. Decisions are pronounced in its name with all the solemnity of a "Thus saith the Lord." We are not sure that even to talk about evolution in this way may not be considered wrong. For there are crowds of folk who cannot distinguish profundity from solemnity, and who mistake a long face for the sure indication of a well-stored brain. The truth here is that what a man understands thoroughly he can deal with easily; and that he laughs at a difficulty is not necessarily a sign that he fails to appreciate it, he may laugh because he has taken its measure. And why people do not laugh at such a thing as religion is partly because they have not taken its measure, partly from a perception that religion cannot stand it. Everywhere the priest maintains his hold as a consequence of the narcotizing influence of ill-understood phrases, and in this he is matched by the pseudo-philosopher whose pompous use of imperfectly appreciated formulÆ disguises from the crowd the mistiness of his understanding.

A glance over the various uses to which the word "Evolution" is put will well illustrate the truth of what has been said. These make one wonder what, in the opinion of some people, evolution stands for. One of these uses of evolution is to give it a certain moral implication to which it has not the slightest claim. A certain school of Non-Theists are, in this matter, if not the greatest offenders, certainly those with the least excuse for committing the blunder. By these evolution is identified with progress, or advancement, or a gradual "levelling up" of society, and is even acclaimed as presenting a more "moral" view of the Universe than is the Theistic conception. Now, primarily, this ascription of what one may call a moral element to evolution is no more than a carrying over into science of a frame of mind that properly belongs to Theism. Quite naturally the Theist was driven to try and find some moral purpose in the Universe, and to prove that its working did not grate on our moral sense. That was quite understandable, and even legitimate. The world, from the point of view of the Goddite, was God's world, he made it; and we are ultimately compelled to judge the character of God from his workmanship. An attack on the moral character of the world is, therefore, an attack on the character of its maker. And the Theist proceeded to find a moral justification for all that God had done.

So far all is clear. But now comes a certain kind of Non-Theist. And he, always rejecting a formal Theism and substituting evolution, proceeds to claim for his formula all that the Theist claimed for his. He also strives to show that the idea of cosmic evolution involves conceptions of nobility, justice, morality, etc. There is no wonder that some Christians round on him, and tell him that he still believes in a god. Substantially he does. That is, he carries over into his new camp the same anthropomorphic conception of the workings of nature, and uses the same pseudo-scientific reasoning that is characteristic of the Theist. He has formally given up God, but he goes about uncomfortably burdened with his ghost.

Now, evolution is not a fiat, but a formula. It has nothing whatever to do with progress, as such, nor with morality, as such, nor with a levelling up, nor a levelling down. It is really no more than a special application of the principle of causation, and whether the working out of that principle has a good effect or a bad one, a moralizing, or a demoralizing, a progressive, or a retrogressive consequence is not "given" in the principle itself. Fundamentally, all cosmic phenomena present us with two aspects—difference and change—and that is so because it is the fundamental condition of our knowing anything at all. But the law of evolution is no more, is nothing more serious or more profound than an attempt to express those movements of change and difference in a more or less precise formula. It aims at doing for phenomena in general exactly what a particular scientific law aims at doing for some special department. But it has no more a moral implication, or a progressive implication than has the law of gravitation or of chemical affinity. The sum of those changes that are expressed in the law of evolution may result in one or the other; it has resulted in one or the other. At one time we call its consequences moral or progressive, at another time we call them immoral or retrogressive, but these are some of the distinctions which the human mind creates for its own convenience, they have no validity in any other sense. And when we mistake these quite legitimate distinctions, made for our own convenience, and argue as though they had an actual independent existence, we are reproducing exactly the same mental confusion that keeps Theism alive.

The two aspects that difference and change resolve themselves into when expressed in an evolutionary formula are, in the inorganic world, equilibrium, and, in the organic world, adaptation. Of course, equilibrium also applies to the organic world, I merely put it this way for the purpose of clarity. Now, if we confine our attention to the world of animal forms, what we have expressed, primarily, is the fact of adaptation. If an animal is to live it must be adapted to its surroundings to at least the extent of being able to overcome or to neutralize the forces that threaten its existence. That is quite a common-place, since all it says is that to live an animal must be fit to live, but all great truths are common-places—when one sees them. Still, if there were only adaptations to consider, and if the environment to which adaptation is to be secured, remained constant, all we should have would be the deaths of those not able to live, with the survival of those more fortunately endowed. There would be nothing that we could call, even to please ourselves, either progress or its reverse. Movement up or down (both human landmarks) occurs because the environment itself undergoes a change. Either the material conditions change, or the pressure of numbers initiates a contest for survival, although more commonly one may imagine both causes in operation at the same time. But the consequence is the introduction of a new quality into the struggle for existence. It becomes a question of a greater endowment of the qualities that spell survival. And that paves the way to progress—or the reverse. But one must bear in mind that, whether the movement be in one direction or the other, it is still the same process that is at work. Evolution levels neither "up" nor "down." Up and down is as relative in biology as it is in astronomy. In nature there is neither better nor worse, neither high nor low, neither good nor bad, there are only differences, and if that had been properly appreciated by all, very few of the apologies for Theism would ever have seen the light.

There is not the slightest warranty for speaking of evolution as being a "progressive force," it is, indeed, not a force at all, but only a descriptive term on all fours with any other descriptive term as expressed in a natural law. It neither, of necessity, levels up nor levels down. In the animal world it illustrates adaptation only, but whether that adaptation involves what we choose to call progression or retrogression is a matter of indifference. On the one hand we have aquatic life giving rise to mammalian life, and on the other hand, we have mammalian life reverting to an aquatic form of existence. In one place we have a "lower" form of life giving place to a "higher" form. In another place we can see the reverse process taking place. And the "lower" forms are often more persistent than the "higher" ones, while, as the course of epidemical and other diseases shows certain lowly forms of life may make the existence of the higher forms impossible. The Theistic attempt to disprove the mechanistic conception of nature by insisting that evolution is a law of progress, that it implies an end, and indicates a goal, is wholly fallacious. From a scientific point of view it is meaningless chatter. Science knows nothing of a plan, or an end in nature, or even progress. All these are conceptions which we humans create for our own convenience. They are so many standards of measurement, of exactly the same nature as our agreement that a certain length of space shall be called a yard, or a certain quantity of liquid shall be called a pint. To think otherwise is pure anthropomorphism. It is the ghost of God imported into science.

So far, then, it is clear that the universal fact in nature is change. The most general aspect of nature which meets us is that expressed in the law of evolution. And proceeding from the more general to the less general, in the world of living beings this change meets us in the form of adaptation to environment. But what constitutes adaptation must be determined by the nature of the environment. That will determine what qualities are of value in the struggle for existence, which is not necessarily a struggle against other animals, but may be no more than the animal's own endeavours to persist in being. It is, however, in relation to the environment that we must measure the value of qualities. Whatever be the nature of the environment that principle remains true. Ideally, one quality may be more desirable than another, but if it does not secure a greater degree of adaptation to the environment it brings no advantage to its possessor. It may even bring a positive disadvantage. In a thieves' kitchen the honest man is handicapped. In a circle of upright men the dishonest man is at a discount. In the existing political world a perfectly truthful man would be a parliamentary failure. In the pulpit a preacher who knew the truth about Christianity and preached it would soon be out of the Church. Adaptation is not, as such, a question of moral goodness or badness, it is simply adaptation.

A precautionary word needs be said on the matter of environment. If we conceive the environment as made up only of the material surroundings we shall not be long before we find ourselves falling into gross error. For that conception of environment will only hold of the very lowest organisms. A little higher, and the nature of the organism begins to have a modifying effect on the material environment, and when we come to animals living in groups the environment of the individual animal becomes partly the habits and instincts of the other animals with which it lives. Finally, when we reach man this transformation of the nature of the environment becomes greatest. Here it is not merely the existence of other members of the same species, with all their developed feelings and ideas to which each must become adapted to live, but in virtue of what we have described above as the social medium, certain "thought forms" such as institutions, conceptions of right and wrong, ideals of duty, loyalty, the relation of one human group to other human groups, not merely those that are now living, but also those that are dead, are all part of the environment to which adjustment must be made. And in the higher stages of social life these aspects of the environment become of even greater consequence than the facts of a climatic, geographic, or geologic nature. In other words, the environment which exerts a predominating influence on civilized mankind is an environment that has been very largely created by social life and growth.

If we keep these two considerations firmly in mind we shall be well guarded against a whole host of fallacies and false analogies that are placed before us as though they were unquestioned and unquestionable truths. There is, for instance, the misreading of evolution which asserts that inasmuch as what is called moral progress takes place, therefore evolution involves a moral purpose. We find this view put forward not only by avowed Theists, but by those who, while formally disavowing Theism, appear to have imported into ethics all the false sentiment and fallacious reasoning that formerly did duty in bolstering up the idea of God. Evolution, as such, is no more concerned with an ideal morality than it is concerned with the development of an ideal apple dumpling. In the universal process morality is no more than a special illustration of the principle of adaptation. The morality of man is a summary of the relations between human beings that must be maintained if the two-fold end of racial preservation and individual development are to be secured. Fundamentally morality is the formulation in either theory or practice of rules or actions that make group-life possible. And the man who sees in the existence or growth of morality proof of a "plan" or an "end" is on all fours with the mentality of the curate who saw the hand of Providence in the fact that death came at the end of life instead of in the middle of it. What we are dealing with here is the fact of adaptation, although in the case of the human group the traditions and customs and ideals of the group form a very important part of the environment to which adaptation must be made and have, therefore, a distinct survival value. The moral mystery-monger is only a shade less objectionable than the religious mystery-monger, of whom he is the ethical equivalent.

A right conception of the nature of environment and the meaning of evolution will also protect us against a fallacy that is met with in connection with social growth. Human nature, we are often told, is always the same. To secure a desired reform, we are assured, you must first of all change human nature, and the assumption is that as human nature cannot be changed the proposed reform is quite impossible.

Now there is a sense in which human nature is the same, generation after generation. But there is another sense in which human nature is undergoing constant alteration, and, indeed, it is one of the outstanding features of social life that it should be so. So far as can be seen there exists no difference between the fundamental capacities possessed by man during at least the historic period. There are differences in people between the relative strengths of the various capacities, but that is all. An ancient Assyrian possessed all the capacities of a modern Englishman, and in the main one would feel inclined to say the same of them in their quantitative aspect as well as in their qualitative one. For when one looks at the matter closely it is seen that the main difference between the ancient and the modern man is in expression. Civilization does not so much change the man so much as it gives a new direction to the existing qualities. Whether particular qualities are expressed in an ideally good direction or the reverse depends upon the environment to which they react.

To take an example. The fundamental evil of war in a modern state is that it expends energy in a harmful direction. But war itself, the expression of the war-like character, is the outcome of pugnacity and the love of adventure without which human nature would be decidedly the poorer, and would be comparatively ineffective. It is fundamentally an expression of these qualities that lead to the quite healthy taste for exploration, discovery, and in intellectual pursuits to that contest of ideas which lies at the root of most of our progress. And what war means in the modern State is that the love of competition and adventure, the pugnacity which leads a man to fight in defence of a right or to redress a wrong, and without which human nature would be a poor thing, are expended in the way of sheer destruction instead of through channels of adventure and healthy intellectual contest. Sympathies are narrowed instead of widened, and hatred of the stranger and the outsider, of which a growing number of people in a civilized country are becoming ashamed, assumes the rank of a virtue. In other words, a state of war creates an environment—fortunately for only a brief period—which gives a survival value to such expressions of human capacity as indicate a reversion to a lower state of culture.

We may put the matter thus. While conduct is a function of the organism, and while the kind of reaction is determined by structure, the form taken by the reaction is a matter of response to environmental influences. It is this fact which explains why the capacities of man remain fairly constant, while there is a continuous redirecting of these capacities into new channels suitable to a developing social life.

We are only outlining here a view of evolution that would require a volume to discuss and illustrate adequately, but enough has been said to indicate the enormous importance of the educative power of the environment. We cannot alter the capacities of the individual for they are a natural endowment. But we can, in virtue of an increased emphasis, determine whether they shall be expressed in this or that direction. The love of adventure may, for example, be exhausted in the pursuit of some piratical enterprise, or it may be guided into channels of some useful form of social effort. It lies with society itself to see that the environment is such as to exercise a determining influence with regard to expressions of activity that are beneficial to the whole of the group. To sum up. Evolution is no more than a formula that expresses the way in which a moving balance of forces is brought about by purely mechanical means. So far as animal life is concerned this balance is expressed by the phrase "adaptation to environment." But in human society the environment is in a growing measure made up of ideas, customs, traditions, ideals, and beliefs; in a word, of factors which are themselves products of human activities. And it is for this reason that the game of civilization is very largely in our own hands. If we maintain an environment in which it is either costly or dangerous to be honest and fearless in the expression of opinion, we shall be doing our best to develop mental cowardice and hypocrisy. If we bring up the young with the successful soldier or money-maker before them as examples, while we continue to treat the scientist as a crank, and the reformer as a dangerous criminal, we shall be continuing the policy of forcing the expression of human capacity on a lower level than would otherwise be the case. If we encourage the dominance of a religion which while making a profession of disinterested loftiness continues to irradiate a narrow egotism and a pessimistic view of life, we are doing our best to perpetuate an environment which emphasizes only the poorer aspects of human motive. Two centuries of ceaseless scientific activity have taught us something of the rules of the game which we are all playing with nature whether we will or no. To-day we have a good many of the winning cards in our hands, if we will only learn to play them wisely. It is not correct to say that evolution necessarily involves progress, but it does indicate that wisdom and foresight may so control the social forces as to turn that ceaseless change which is indicated by the law of evolution into channels that make for happiness and prosperity.