fluence of which he owes, if not existence itself, at least the life of something better than a brutal savage.
It is from neglect of these plain considerations that the fanatical individualism of our time attempts to apply the analogy of cosmic nature to society. Once more we have a misapplication of the stoical injunction to follow nature; the duties of the individual to the state are forgotten and his tendencies to self-assertion are dignified by the name of rights. It is seriously debated whether the members of a community are justified in using their combined strength to constrain one of their number to contribute his share to the maintenance of it; or even to prevent him from doing his best to destroy it. The struggle for existence, which has done such admirable work in cosmic nature, must, it appears, be equally beneficent in the ethical sphere. Yet if that which I have insisted upon is true; if the cosmic process has no sort of relation to moral ends; if the imitation of it by man is inconsistent with the first principles of ethics; what becomes of this surprising theory?
Let us understand, once for all, that the ethical progress of society depends, not on imitating the cosmic process, still less in running away from it, but in combating it. It may seem an audacious proposal thus to pit the microcosm against the macrocosm and to set man to subdue nature to his higher ends; but, I venture to think that the great intellectual difference between the ancient times with which we have been occupied and our day, lies in the solid
