And now in closing let me call your attention to one thought of practical vital importance.
According to the theory which we have agreed to adopt, higher species have arisen through a process of natural selection, those species surviving which are best conformed to their environment. And this applies to man as well as to lower animals. All knowledge is in man, therefore, primarily, a means by which he may conform to environment, survive, and progress. But conformity includes more than mere knowledge of environment. A man might have all knowledge, and yet refuse to conform; and then his knowledge could not save him from destruction. For conformity alone gives survival. Conformity in man requires an effort of the will. It is intelligent, but it is also voluntary action. And knowledge is a necessary means of conformity because through it we see how we may conform, and because it furnishes the motives which stimulate the will to the necessary effort.
Now, that faculty of the intellect which is dominant in man, and which has raised him immeasurably above the animal, and made him man, is the rational intelligence. If there is any such thing as a law of history or as continuity in evolution, man's future progress must depend upon his clearer vision and recognition of the perceptions of this faculty. Through it man perceives beauty, truth, and goodness, and attains knowledge of himself as a person and moral agent, and recognizes his rights and duties. Of all this the animal is and remains unconscious; indeed he is not yet a moral being and person in any proper sense of the word.
Inasmuch as the rational perception is the dominant faculty in man, it must perceive the lines along which he is to conform. Truth, right, and duty must be his watchwords. These are to be the rules and motives of all his actions. He cannot live for the body, but for something higher, the mind. This was proven before man appeared on the globe. He is to be a mental, intelligent being. But he is not to be governed by appetite or mere prudential considerations. These are animal, not human motives. These are not to be disregarded any more than digestion can be safely disregarded by man. But they are not to be his chief motives. He must subordinate these to the higher motives furnished by right and duty. Man is not merely a mental but a moral being. If he sinks below this plane of life he is not following the path marked out for him in all his past development. In order to progress, the higher vertebrate had to subordinate everything to mental development. In order to become man it had to develop the rational intelligence. In order to become higher man, present man must subordinate everything to moral development. This is the great law of animal and human development clearly revealed in the sequence of physical and mental functions.
Must man be a religious being also? This question we must try to answer in a future lecture.
FOOTNOTES:
[4] Romanes: Animal Intelligence, pp. 490, 498.
[5] These experiments have been continued with most interesting and valuable results by Dr. G.H. Parker, of Harvard University.
[6] Mr. James Freeman Clarke has stated this better than I can. "We may state the law thus: 'Any habitual course of conduct changes voluntary actions into automatic or involuntary (i.e., reflex) actions.' By practice man forms habits, and habitual action is automatic action, requiring no exercise of will except at the beginning of the series of acts. The law of association does the rest. As voluntary acts are transformed into automatic, the will is set free to devote itself to higher efforts and larger attainments. After telling the truth a while by an effort, we tell the truth naturally, necessarily, automatically. After giving to good objects for a while from principle, we give as a matter of course. Honesty becomes automatic; self-control becomes automatic. We rule over our spirit, repress ill-temper, keep down bad feelings, first by an effort, afterwards as a matter of course.
"Possibly these virtues really become incarnate in the bodily organization. Possibly goodness is made flesh and becomes consolidate in the fibres of the brain. Vices, beginning in the soul, seem to become at last bodily diseases; why may not virtues follow the same law? If it were not for some such law of accumulation as this, the work of life would have to be begun forever anew. Formation of character would be impossible. We should be incapable of progress, our whole strength being always employed in battling with our first enemies, learning evermore anew our earliest lessons. But by our present constitution he who has taken one step can take another, and life may become a perpetual advance from good to better. And the highest graces of all—Faith, Hope, and Love—obey the same law." See James Freeman Clarke, Every-Day Religion, p. 122.