all its ideals of virtue and the highest good for itself as well as for mankind. Both these points must be contested by monism and naturalism. The place of freedom is taken by absolute determinism; even man is only a natural product, the highest which naturalism knows, but still no more than a product of nature; his personality and his life, bound to the material body, cease with the death of this body, and therefore never reach the ideal of either morality or blessedness. All ideals are and must forever remain objective illusions which came forth out of the power of the corresponding noble impulse, imaginative objective conceptions of the moral impulses.
§ 2. Scientific Darwinism and Moral Principles.
Whilst Darwinistic naturalism surely injures the moral principles, the Darwinistic theories are friendly to them, if they, as mere scientific theories, restrain themselves within the limits of natural science. But in no other point of the entire realm of contact between the natural and intellectual sciences is it more difficult to observe the boundary-line than in reflecting upon the moral self-determination of man; here natural science is always in danger of going beyond its limits.
In the question as to the relation of the evolution theories to religion, the boundary-line can everywhere be easily drawn in theory and easily observed in practice. For it is entirely natural for man to look upon the phenomena of the visible world on the one hand, with a religious mind, as works and actions of an almighty Creator and Ruler of the world, on the other, with his observing and reflecting mind, as products of natural causes. With this double view, man by no means feels
himself dragged hither and thither between two conflicting views; he is able in his logical contemplation of the world scientifically to establish and arrange each for itself and both in their harmony, and has the full consciousness that the one, like the other, has subjective as well as objective truth. Or, if a single individual does not have this consciousness, he must at least admit that it is not Darwinism primarily which created the difficulty of this combined view of the world, but that the latter existed for man in the past as well as in the present.
But the relation of the Darwinian theories to ethical problems is quite a different thing. Here, in the first place, it is not the same process which is to be explained as well in regard to its natural conditions as to its moral cause. It is true that this double view deserves attention in so far as we can look upon every action which results from a moral determination also in reference to its natural side. If I have to raise my arm in consequence of a moral determination, then physiology and mechanism can demonstrate with it the whole theory of the motion of members. But this is not the question, when we treat of the relation between the natural and the ethical. In this example, the moralist examines the motives of my action, the scientist describes and explains the activity of the nerves and muscles of my arm, and as long as the scientist is not guilty of going beyond the boundary to which he is tempted, and which even now we are endeavoring to make clear, as long as he does not include the ethical motives in his physiological attempts at explanation, the one keeps himself neutral with reference to the other; each of them knows that he is
operating in a field which at first has nothing in common with that of the other. In a moral action, as such, the question is no longer as to a process which is to be explained as well in regard to its natural conditions as to its ethical cause, but of a process which either has its ethical cause, and then in its ethical value no natural cause, or which even in its ethical motives belongs to the causal connection of empirical nature with its indestructible chain of natural causes and natural effects. Now at this point the scientist, as such, is always exposed to the danger of denying the first part of our dilemma and affirming the second. For, in moral action, something which is elevated above nature and its causal connection always makes its way into this causal connection of nature, and with its action and the effects of this action wholly enters into this connection: and natural science which has to deal particularly with this causal connection of nature and with it alone, is on that account nevertheless always tempted to explain everything that it sees coming into this connection, in all its causes (even in those which no longer belong to this natural causal connection), out of it. It is therefore always tempted to trace even ethical action which, with its deeds, makes its way and enters into this causal connection, but which with its motives stands above it, as to its motives, back to a natural causal connection; and thus to contest the independence of ethical motives and their principles—which independence is not dependent on nature, but, on the contrary, frequently contradicts it. Ethics must adhere to the fact that the ethical determination of the will has its origin not in a natural condition, but in the ethical centre of personality; although all the conditions under which the ethical motive
originates and acts, belong completely to the causal connection of natural life, in which man himself stands as to the whole natural part of his being. The ethical realm stands above the natural realm, and shows its superiority partly by the category of moral demands whose imperativeness cannot have grown out of the mechanical necessity of the natural law, because it often enough contradicts the latter and carries out its demands in opposition to it, partly by the consciousness of individual responsibility which cannot be got rid of even by him who mentally establishes a system of determinism that denies responsibility, partly by the voice of the injured conscience which cannot merely be the dislike of a dissatisfied higher natural impulse, when it can speak of the same action for years, even for an entire human life, and even, where man has counterbalanced that once felt dissatisfaction of the higher impulse, by an oft-repeated satisfaction of it. In Book I, [Chapter V, § 1], we tried to show that even Darwin seems not to have entirely avoided this danger of explaining the moral from physical causes; while at the same time we acknowledge that he otherwise esteems the realm of the moral, and that he even finds the lofty position of man above the animal world still more decidedly expressed in his moral than in his intellectual qualities.
But such an intrusion of the physical into the ethical is by no means a necessary consequence of scientific Darwinism—only an ever-present temptation of it. He who once admits that even by means of development something new can originate, that even under the full influence of the evolution theory there appeared in the series of creation entirely new phenomena with the
appearance of life and the organic, and of sensation and consciousness, and still more with the appearance of self-consciousness and freedom, which phenomena no evolution theory is able to explain; and he who takes into consideration the weight of that other obvious fact that, in the origin and the growth of each single man, a time in which he acts with moral responsibility follows in gradual development a time in which he had but the value and the life of a cell,—such an one can explain the whole origin of mankind according to the evolution theory, and yet see something absolutely new coming forth with the appearance of moral determination. All conditions of the moral determinations of the will may be and are naturally conditioned, as, indeed, in this world the entire spiritual life of man is certainly bound to the conditions of his corporeal life; all preliminary stages of moral types which preceded the temporal appearance of moral beings, and which surround us still, those stages which appear in the animal world, may have preceded and prepared the way for the introduction of morally responsible beings into the world: the moral determination of the will itself nevertheless remains something new and independent—something which transcends nature.