The mental qualities which have developed in Man, though traceable in a vague and rudimentary condition in some of his animal associates, are of such an unprecedented power and so far dominate everything else in his activities as a living organism, that they have to a very large extent, if not entirely, cut him off from the general operation of that process of Natural Selection and survival of the fittest which up to their appearance had been the law of the living world. They justify the view that Man forms a new departure in the gradual unfolding of Nature’s predestined scheme. Knowledge, reason, self-consciousness, will, are the attributes of Man. It is not my purpose to attempt to trace their development from lower phases of mental activity in man’s animal ancestors, nor even to suggest the steps by which that development has proceeded. What we call the will or volition of Man—a discussion of the nature and limitation of which would be impossible in these pages and is happily not necessary for my present purpose—has become a power in Nature, an imperium in imperio, which has profoundly modified not only man’s own history but that of the whole living world and the face of the planet on which he exists. Nature’s inexorable discipline of death to those who do not rise to her standard—survival and parentage for those alone who do—has been from the earliest times more and more definitely resisted by the will of Man. If we may for the purpose of analysis, as it were, extract Man from the rest of Nature of which he is truly a product and part, then we may say that Man is Nature’s rebel. Where Nature says ‘Die!’ Man says ‘I will live.’ According to the law previously in universal operation, Man should have been limited in geographical area, killed by extremes of cold or of heat, subject to starvation if one kind of diet were unobtainable, and should have been unable to increase and multiply, just as are his animal relatives, without losing his specific structure and acquiring new physical characters according to the requirements of the new conditions into which he strayed—should have perished except on the condition of becoming a new morphological ‘species.’ But Man’s wits and his will have enabled him to cross rivers and oceans by rafts and boats, to clothe himself against cold, to shelter himself from heat and rain, to prepare an endless variety of food by fire, and to ‘increase and multiply’ as no other animal without change of form, without submitting to the terrible axe of selection wielded by ruthless Nature over all other living things on this globe. And as he has more and more obtained this control over his surroundings, he has expanded that unconscious protective attitude towards his immature offspring which natural selection had already favoured and established in the animal race, into a conscious and larger love for his tribe, his race, his nationality, and his kind. He has developed speech, the power of communicating, and above all of recording and handing on from generation to generation his thought and knowledge. He has formed communities, built cities, and set up empires. At every step of his progress Man has receded further and further from the ancient rule exercised by Nature. He has advanced so far and become so unfitted to the earlier rule, that to suppose that Man can ‘return to Nature’ is as unreasonable as to suppose that an adult animal can return to its mother’s womb.
In early tribal times natural selection still imposed the death penalty on failure. The stronger, the more cunning, the better armed, the more courageous tribe or family group, exterminated by actual slaughter or starvation the neighbouring tribes less gifted in one or all of these qualities. But from what we know of the history of warlike exterminating savage tribes at the present day—as, for instance, the Masai of East Africa—it seems unlikely that the method of extermination—that is, of true natural selection—had much effect in man’s development after the very earliest period. Union and absorption were more usual results of the contact of primitive tribes than struggles to the death. The expulsion of one group by another from a desired territory was more usual than the destruction of the conquered. In spite of the frequent assertions to the contrary, it seems that neither the more ancient wars of mankind for conquest and migration nor the present and future wars for commercial privilege have any real equivalence to the simple removal by death of the unfit and the survival and reproduction of the fit, which we know as Natural Selection.[7]
The standard raised by the rebel man is not that of ‘fitness’ to the conditions proffered by extra-human nature, but is one of an ideal comfort, prosperity, and conscious joy in life—imposed by the will of man and involving a control and in important respects a subversion of what were Nature’s methods of dealing with life before she had produced her insurgent son. The progress of man in the acquirement of this control of Nature has been one of enormous rapidity within the historical period, and within the last two centuries has led on the one hand to immensely increased facilities in the application of mechanical power, in locomotion, in agriculture, and in endless arts and industries; and on the other hand to the mitigation of disease and pain. The men whom we may designate as ‘the Nature-searchers’—those who founded the New Philosophy of the Invisible College at Oxford and the Royal Society in London—have placed boundless power in the hands of mankind.
11. The Attainment by Man of the Knowledge of his Relations to Nature.
But to many the greatest result achieved by the progress of Natural Knowledge seems not to have been so much in its practical applications and its material gifts to humanity as in the fact that Man has arrived through it at spiritual emancipation and freedom of thought.
In the latter part of the last century man’s place in Nature became clearly marked out by the accumulation of definite evidence. The significance and the immeasurable importance of the knowledge of Nature to philosophy and the highest regions of speculative thought are expressed in the lines of one who most truly and with keenest insight embodied in his imperishable verse the wisdom and the aspirations of the Victorian age:—
‘Flower in the crannied wall,
I pluck you out of the crannies:
I hold you here, root and all, in my hand
Little flower—but if I could understand