Chapter 19
Spencer founded his "laws of evolution" on an inductive basis, but he was convinced that they could be deduced from the law of the conservation of energy. Such a deduction is, perhaps, possible for the more elementary forms of evolution, integration and differentiation; but it is not possible for the highest form, the equilibration, which is a harmony of integration and differentiation. Spencer can no more deduce the necessity for the eventual appearance of "moving equilibria" of harmonious totalities than Hegel could guarantee the "higher unities" in which all contradictions should be reconciled. In Spencer's hands the theory of evolution acquired a more decidedly optimistic character than in Darwin's; but I shall deal later with the relation of Darwin's hypothesis to the opposition of optimism and pessimism.
II. While the starting-point of Spencer was biological or cosmological, psychical evolution being conceived as in analogy with physical, a group of eminent thinkers--in Germany Wundt, in France Fouillée, in Italy Ardigò--took, each in his own manner, their starting-point in psychical evolution as an original fact and as a type of all evolution, the hypothesis of Darwin coming in as a corroboration and as a special example. They maintain the continuity of evolution; they find this character most prominent in psychical evolution, and this is for them a motive to demand a corresponding continuity in the material, especially in the organic domain.
To Wundt and Fouillée the concept of will is prominent. They see the type of all evolution in the transformation of the life of will from blind impulse to conscious choice; the theories of Lamarck and Darwin are used to support the view that there is in nature a tendency to evolution in steady reciprocity with external conditions. The struggle for life is here only a secondary fact. Its apparent prominence is explained by the circumstance that the influence of external conditions is easily made out, while inner conditions can be verified only through their effects. For Ardigò the evolution of thought was the starting-point and the type: in the evolution of a scientific hypothesis we see a progress from the indefinite (_indistinto_) to the definite (_distinto_), and this is a characteristic of all evolution, as Ardigò has pointed out in a series of works. The opposition between _indistinto_ and _distinto_ corresponds to Spencer's opposition between homogeneity and heterogeneity. The hypothesis of the origin of differences of species from more simple forms is a special example of the general law of evolution.
In the views of Wundt and Fouillée we find the fundamental idea of idealism psychical phenomena as expressions of the innermost nature of existence. They differ from the older Idealism in the great stress which they lay on evolution as a real, historical process which is going on through steady conflict with external conditions. The Romantic dread of reality is broken. It is beyond doubt that Darwin's emphasis on the struggle for life as a necessary condition of evolution has been a very important factor in carrying philosophy back to reality from the heaven of pure ideas. The philosophy of Ardigò, on the other side, appears more as a continuation and deepening of positivism, though the Italian thinker arrived at his point of view independently of French-English positivism. The idea of continuous evolution is here maintained in opposition to Comte's and Mill's philosophy of discontinuity. From Wundt and Fouillée Ardigò differs in conceiving psychical evolution not as an immediate revelation of the innermost nature of existence, but only as a single, though the most accessible example, of evolution.
III. To the French philosophers Boutroux and Bergson, evolution proper is continuous and qualitative, while outer experience and physical science give us fragments only, sporadic processes and mechanical combinations. To Bergson, in his recent work _L'Evolution Créatrice_, evolution consists in an _élan de vie_ which to our fragmentary observation and analytic reflexion appears as broken into a manifold of elements and processes. The concept of matter in its scientific form is the result of this breaking asunder, essential for all scientific reflexion. In these conceptions the strongest opposition between inner and outer conditions of evolution is expressed: in the domain of internal conditions spontaneous development of qualitative forms--in the domain of external conditions discontinuity and mechanical combination.
We see, then, that the theory of evolution has influenced philosophy in a variety of forms. It has made idealistic thinkers revise their relation to the real world; it has led positivistic thinkers to find a closer connection between the facts on which they based their views; it has made us all open our eyes for new possibilities to arise through the _prima facie_ inexplicable "spontaneous" variations which are the condition of all evolution. This last point is one of peculiar interest. Deeper than speculative philosophy and mechanical science saw in the days of their triumph, we catch sight of new streams, whose sources and laws we have still to discover. Most sharply does this appear in the theory of mutation, which is only a stronger accentuation of a main point in Darwinism. It is interesting to see that an analogous problem comes into the foreground in physics through the discovery of radioactive phenomena, and in psychology through the assumption of psychical new formations (as held by Boutroux, William James and Bergson). From this side, Darwin's ideas, as well as the analogous ideas in other domains, incite us to renewed examination of our first principles, their rationality and their value. On the other hand, his theory of the struggle for existence challenges us to examine the conditions and discuss the outlook as to the persistence of human life and society and of the values that belong to them. It is not enough to hope (or fear?) the rising of new forms; we have also to investigate the possibility of upholding the forms and ideals which have hitherto been the bases of human life. Darwin has here given his age the most earnest and most impressive lesson. This side of Darwin's theory is of peculiar interest to some special philosophical problems to which I now pass.
IV
Among philosophical problems the problem of knowledge has in the last century occupied a foremost place. It is natural, then, to ask how Darwin and the hypothesis whose most eminent representative he is, stand to this problem.
Darwin started an hypothesis. But every hypothesis is won by inference from certain presuppositions, and every inference is based on the general principles of human thought. The evolution hypothesis presupposes, then, human thought and its principles. And not only the abstract logical principles are thus pre-supposed. The evolution hypothesis purports to be not only a formal arrangement of phenomena, but to express also the law of a real process. It supposes, then, that the real data--all that in our knowledge which we do not produce ourselves, but which we in the main simply receive--are subject to laws which are at least analogous to the logical relations of our thoughts; in other words, it assumes the validity of the principle of causality. If organic species could arise without cause there would be no use in framing hypotheses. Only if we assume the principle of causality, is there a problem to solve.
Though Darwinism has had a great influence on philosophy considered as a striving after a scientific view of the world, yet here is a point of view--the epistemological--where philosophy is not only independent but reaches beyond any result of natural science. Perhaps it will be said: the powers and functions of organic beings only persist (perhaps also only arise) when they correspond sufficiently to the conditions under which the struggle of life is to go on. Human thought itself is, then, a variation (or a mutation) which has been able to persist and to survive. Is not, then, the problem of knowledge solved by the evolution hypothesis? Spencer had given an affirmative answer to this question before the appearance of _The Origin of Species_. For the individual, he said, there is an _à priori_, original, basis (or _Anlage_) for all mental life; but in the species all powers have developed in reciprocity with extendal conditions. Knowledge is here considered from the practical point of view, as a weapon in the struggle for life, as an "organon" which has been continuously in use for generations. In recent years the economic or pragmatic epistemology, as developed by Avenarius and Mach in Germany, and by James in America, points in the same direction. Science, it is said, only maintains those principles and presuppositions which are necessary to the simplest and clearest orientation be applied to experience and to practical work, will successively be eliminated.
In these views a striking and important application is made of the idea of struggle for life to the development of human thought. Thought must, as all other things in the world, struggle for life. But this whole consideration belongs to psychology, not to the theory of knowledge (epistemology), which is concerned only with the validity of knowledge, not with its historical origin. Every hypothesis to explain the origin of knowledge must submit to cross-examination by the theory of knowledge, because it works with the fundamental forms and principles of human thought. We cannot go further back than these forms and principles, which it is the aim of epistemology to ascertain and for which no further reason can be given.[202]
But there is another side of the problem which is, perhaps, of more importance and which epistemology generally overlooks. If new variations can arise, not only in organic but perhaps also in inorganic nature, new tasks are placed before the human mind. The question is, then, if it has forms in which there is room for the new matter? We are here touching a possibility which the great master of epistemology did not bring to light. Kant supposed confidently that no other matter of knowledge could stream forth from the dark source which he called "the thing-in-itself," than such as could be synthesised in our existing forms of knowledge. He mentions the possibility of other forms than the human, and warns us against the dogmatic assumption that the human conception of existence should be absolutely adequate. But he seems to be quite sure that the thing-in-itself works constantly, and consequently always gives us only what our powers can master. This assumption was a consequence of Kant's rationalistic tendency, but one for which no warrant can be given. Evolutionism and systematism are opposing tendencies which can never be absolutely harmonised one with the other. Evolution may at any time break some form which the system-monger regards as finally established. Darwin himself felt a great difference in looking at variation as an evolutionist and as a systematist. When he was working at his evolution theory, he was very glad to find variations; but they were a hindrance to him when he worked as a systematist, in preparing his work on Cirripedia. He says in a letter: "I had thought the same parts of the same species more resemble (than they do anyhow in Cirripedia) objects cast in the same mould. Systematic work would be easy were it not for this confounded variation, which, however, is pleasant to me as a speculatist, though odious to me as a systematist."[203] He could indeed be angry with variations even as an evolutionist; but then only because he could not explain them, not because he could not classify them. "If, as I must think, external conditions produce little _direct_ effect, what the devil determines each particular variation?"[204] What Darwin experienced in this particular domain holds good of all knowledge. All knowledge is systematic, in so far as it strives to put phenomena in quite definite relations, one to another. But the systematisation can never be complete. And here Darwin has contributed much to widen the world, for us. He has shown us forces and tendencies in nature which make absolute systems impossible, at the same time that they give us new objects and problems. There is still a place for what Lessing called "the unceasing striving after truth," while "absolute truth" (in the sense of a closed system) is unattainable so long as life and experience are going on.
There is here a special remark to be made. As we have seen above, recent research has shown that natural selection or struggle for life is no explanation of variations. Hugo de Vries distinguishes between partial and embryonal variations, or between variations and mutations, only the last-named being heritable, and therefore of importance for the origin of new species. But the existence of variations is not only of interest for the problem of the origin of species; it has also a more general interest. An individual does not lose its importance for knowledge, because its qualities are not heritable. On the contrary, in higher beings at least, individual peculiarities will become more and more independent objects of interest. Knowledge takes account of the biographies not only of species, but also of individuals: it seeks to find the law of development of the single individual.[205] As Leibnitz said long ago, individuality consists in the law of the changes of a being: "La loi du changement fait l'individualité de chaque substance." Here is a world which is almost new for science, which till now has mainly occupied itself with general laws and forms. But these are ultimately only means to understand the individual phenomena, in whose nature and history a manifold of laws and forms always coöperate. The importance of this remark will appear in the sequel.
V
To many people the Darwinian theory of natural selection or struggle for existence seemed to change the whole conception of life, and particularly all the conditions on which the validity of ethical ideas depends. If only that has persistence which can be adapted to a given condition, what will then be the fate of our ideals, of our standards of good and evil? Blind force seems to reign, and the only thing that counts seems to be the most heedless use of power. Darwinism, it was said, has proclaimed brutality. No other difference seems permanent save that between the sound, powerful and happy on the one side, the sick, feeble and unhappy on the other; and every attempt to alleviate this difference seems to lead to general enervation. Some of those who interpreted Darwinism in this manner felt an aesthetic delight in contemplating the heedlessness and energy of the great struggle for existence and anticipated the realisation of a higher human type as the outcome of it: so Nietzsche and his followers. Others recognising the same consequences in Darwinism regarded these as one of the strongest objections against it; so Dühring and Kropotkin (in his earlier works).
This interpretation of Darwinism was frequent in the interval between the two main works of Darwin--_The Origin of Species_ and _The Descent of Man_. But even during this interval it was evident to an attentive reader that Darwin himself did not found his standard of good and evil on the features of the life of nature he had emphasised so strongly. He did not justify the ways along which nature reached its ends; he only pointed them out. The "real" was not to him, as to Hegel, one with the "rational." Darwin has, indeed, by his whole conception of nature, rendered a great service to ethics in making the difference between the life of nature and the ethical life appear in so strong a light. The ethical problem could now be stated in a sharper form than before. But this was not the first time that the idea of the struggle for life was put in relation to the ethical problem. In the seventeenth century Thomas Hobbes gave the first impulse to the whole modern discussion of ethical principles in his theory of _bellum omnium contra omnes_. Men, he taught, are in the state of nature enemies one of another, and they live either in fright or in the glory of power. But it was not the opinion of Hobbes that this made ethics impossible. On the contrary, he found a standard for virtue and vice in the fact that some qualities and actions have a tendency to bring us out of the state of war and to secure peace, while other qualities have a contrary tendency. In the eighteenth century even Immanuel Kant's ideal ethics had--so far as can be seen--a similar origin. Shortly before the foundation of his definitive ethics, Kant wrote his _Idee zu einer allgemeinen Weltgeschichte_ (1784), where--in a way which reminds us of Hobbes, and is prophetic of Darwin--he describes the forward-driving power of struggle in the human world. It is here as with the struggle of the trees for light and air, through which they compete with one another in height. Anxiety about war can only be allayed by an ordinance which gives everyone his full liberty under acknowledgment of the equal liberty of others. And such ordinance and acknowledgment are also attributes of the content of the moral law, as Kant proclaimed it in the year after the publication of his essay (1785).[206] Kant really came to his ethics by the way of evolution, though he afterwards disavowed it. Similarly the same line of thought may be traced in Hegel though it has been disguised in the form of speculative dialectics.[207] And in Schopenhauer's theory of the blind will to live and its abrogation by the ethical feeling, which is founded on universal sympathy, we have a more individualistic form of the same idea.
It was, then, not entirely a foreign point of view which Darwin introduced into ethical thought, even if we take no account of the poetical character of the word "struggle" and of the more direct adaptation, through the use and non-use of power, which Darwin also emphasised. In _The Descent of Man_ he has devoted a special chapter[208] to a discussion of the origin of the ethical consciousness. The characteristic expression of this consciousness he found, just as Kant did, in the idea of "ought"; it was the origin of this new idea which should be explained. His hypothesis was that the ethical "ought" has its origin in the social and parental instincts, which, as well as other instincts (e.g. the instinct of self-preservation), lie deeper than pleasure and pain. In many species, not least in the human species, these instincts are fostered by natural selection; and when the powers of memory and comparison are developed, so that single acts can be valued according to the claims of the deep social instinct, then consciousness of duty and remorse are possible. Blind instinct has developed to conscious ethical will.
As already stated, Darwin, as a moral philosopher belongs to the school that was founded by Shaftesbury, and was afterwards represented by Hutcheson, Hume, Adam Smith, Comte and Spencer. His merit is, first, that he has given this tendency of thought a biological foundation, and that he has stamped on it a doughty character in showing that ethical ideas and sentiments, rightly conceived, are forces which are at work in the struggle for life.
There are still many questions to solve. Not only does the ethical development within the human species contain features still unexplained;[209] but we are confronted by the great problem whether after all a genetic historical theory can be of decisive importance here. To every consequent ethical consciousness there is a standard of value, a primordial value which determines the single ethical judgments as their last presupposition, and the "rightness" of this basis, the "value" of this value can as little be discussed as the "rationality" of our logical principles. There is here revealed a possibility of ethical scepticism which evolutionistic ethics (as well as intuitive or rationalistic ethics) has overlooked. No demonstration can show that the results of the ethical development are definitive and universal. We meet here again with the important opposition of systematisation and evolution. There will, I think, always be an open question here, though comparative ethics, of which we have so far only the first attempts, can do much to throw light on it.
It would carry us too far to discuss all the philosophical works on ethics, which have been influenced directly or indirectly by evolutionism. I may, however, here refer to the book of C. M. Williams, _A Review of the Systems of Ethics founded on the Theory of Evolution_,[210] in which, besides Darwin, the following authors are reviewed: Wallace, Haeckel, Spencer, Fiske, Rolph, Barratt, Stephen, Carneri, Höffding, Gizycki, Alexander, Rée. As works which criticise evolutionistic ethics from an intuitive point of view and in an instructive way, may be cited: Guyau, _La morale anglaise contemporaine_,[211] and Sorley, _Ethics of Naturalism_. I will only mention some interesting contributions to ethical discussion which can be found in Darwinism besides the idea of struggle for life.
The attention which Darwin has directed to variations has opened our eyes to the differences in human nature as well as in nature generally. There is here a fact of great importance for ethical thought, no matter from what ultimate premiss it starts. Only from a very abstract point of view can different individuals be treated in the same manner. The most eminent ethical thinkers, men such as Jeremy Bentham and Immanuel Kant, who discussed ethical questions from very opposite standpoints, agreed in regarding all men as equal in respect of ethical endowment. In regard to Bentham, Leslie Stephen remarks: "He is determined to be thoroughly empirical, to take men as he found them. But his utilitarianism supposed that men's views of happiness and utility were uniform and clear, and that all that was wanted was to show them the means by which their ends could be reached."[212] And Kant supposed that every man would find the "categorical imperative" in his consciousness, when he came to sober reflexion, and that all would have the same qualifications to follow it. But if continual variations, great or small, are going on in human nature, it is the duty of ethics to make allowance for them, both in making claims, and in valuing what is done. A new set of ethical problems have their origin here.[213] It is an interesting fact that Stuart Mill's book _On Liberty_ appeared in the same year as _The Origin of Species_. Though Mill agreed with Bentham about the original equality of all men's endowments, he regarded individual differences as a necessary result of physical and social influences, and he claimed that free play shall be allowed to differences of character so far as is possible without injury to other men. It is a condition of individual and social progress that a man's mode of action should be determined by his own character and not by tradition and custom, nor by abstract rules. This view was to be corroborated by the theory of Darwin.