Presumably the majority of those who approach the subjects discussed in the third, fourth, and fifth chapters of The Descent of Man in the full conviction that mental phenomena, not less than organic phenomena, have a natural genesis, would, without hesitation, admit that the intellectual and moral systems of civilised man are ideal constructions, the products of conceptual thought, and that as such they are, in their developed form, acquired. The moral sentiments are the emotional analogues of highly developed concepts. This does not however imply that they are outside the range of natural history treatment. Even though it may be desirable to differentiate the moral conduct of men from the social behaviour of animals (to which some such term as "pre-moral" or "quasi-moral" may be applied), still the fact remains that, as Darwin showed, there is abundant evidence of the occurrence of such social behaviour—social behaviour which, even granted that it is in large part intelligently acquired, and is itself so far a product of educability, is of survival value. It makes for that integration without which no social group could hold together and escape elimination. Furthermore, even if we grant that such behaviour is intelligently acquired, that is to say arises through the modification of hereditary instincts and emotions, the fact remains that only through these instinctive and emotional data is afforded the primary tissue of the experience which is susceptible of such modification.
Darwin sought to show, and succeeded in showing, that for the intellectual and moral life there are instinctive foundations which a biological treatment alone can disclose. It is true that he did not in all cases analytically distinguish the foundations from the superstructure. Even to-day we are scarcely in a position to do so adequately. But his treatment was of great value in giving an impetus to further research. This value indeed can scarcely be over-estimated. And when the natural history of the mental operations shall have been written, the cardinal fact will stand forth, that the instinctive and emotional foundations are the outcome of biological evolution and have been ingrained in the race through natural selection. We shall more clearly realise that educability itself is a product of natural selection, though the specific results acquired through cerebral modifications are not transmitted through heredity. It will, perhaps, also be realised that the instinctive foundations of social behaviour are, for us, somewhat out of date and have undergone but little change throughout the progress of civilisation, because natural selection has long since ceased to be the dominant factor in human progress. The history of human progress has been mainly the history of man's higher educability, the products of which he has projected on to his environment. This educability remains on the average what it was a dozen generations ago; but the thought-woven tapestry of his surroundings is refashioned and improved by each succeeding generation. Few men have in greater measure enriched the thought-environment with which it is the aim of education to bring educable human beings into vital contact, than has Charles Darwin. His special field of work was the wide province of biology; but he did much to help us to realise that mental factors have contributed to organic evolution and that in man, the highest product of Evolution, they have reached a position of unquestioned supremacy.
FOOTNOTES:
[153] Origin of Species (6th edit.), p. 205.
[154] Descent of man (2nd edit. 1888), Vol. I. p. 99; Popular edit. p. 99.
[155] Ibid. p. 99.
[156] The Expression of the Emotions (2nd edit.), p. 32.
[157] Descent of Man, Vol. II. p. 435.
[158] Ibid. 437, 438.
[159] Origin of Species (6th edit.), p. 205.