realizes that it is another example of uncon-scious shirking. What is the good of begetting a man until we have settled what is the good of being a man? You are merely handing on to him a problem you dare not settle yourself. It is as if a man were asked, "What is the use of a hammer?" and answered, "To make hammers;" and when asked, "And of those hammers, what is the use?" answered, "To make hammers again." Just as such a man would be per-petually putting off the question of the ultimate use of carpentry, so Mr. Wells and all the rest of us are by these phrases successfully putting off the question of the ultimate value of the human life.
The case of the general talk of "progress" is, indeed, an extreme one. As enunciated to-day "progress" is simply a comparative of which we have not settled the superlative. We meet every ideal of religion, patriotism, beauty, or brute pleasure with the alternative ideal of progress—that is to say, we meet every proposal of getting something that we know about, with an alternative proposal of getting a great deal more of nobody knows what. Progress, properly understood, has, indeed, a most dignified and legitimate meaning. But as used in opposition to precise moral ideals, it is ludicrous.
