or the incubating egg would always be more acceptable than the fresh potato or the fresh egg. Highest, as last, or as most complex, or even as most permanent, cannot be in meaning identical with the morally highest that we want defined for us. We ought to work for the realization of that far-off state, if at all, then, because we see it to be, not merely the last in point of time, but also actually the best, and that for some other reason than this physical one. But once more then, why is it best? And why ought we to try to realize it? Because in that state, every individual will be happiest? But then we want to know what we now are to do, and we see that this future happiness will be at present for us unattainable. If we were in that state we should be happy. But it is not at all plain that, by trying to approach it, we shall now be making ourselves any happier. And why should we do anything unselfish?
Evolution then, as a mere prospect, throws no light on the real and fundamental meaning of duty. If we know what we are to try to do, then we can judge whether we ought to help or to hinder evolution as a means to that end. But unless we know our duty otherwise, there is nothing in the mere physical fact of evolution that indicates what is morally higher or lower, better or worse. Why should I work for future ages, if it is not already quite plain, apart from any knowledge of evolution, that I ought to do what I can just now for my brother here?
After all, however, it is another aspect of evolution upon which nowadays most stress is laid in
