But a realistic opponent is not thus silenced. “Such caricatures,” he insists, “do not fairly represent my doctrine.” He, too, has an ideal but it is wholly dependent on reality. What he means by conformity to reality as the foundation of a moral code is properly expressed by the more thoughtful advocates of the doctrine of evolution. “Adjustment to one’s real surroundings is always,” they say, “one very important element in morality. But there are higher and lower forms of adjustment. Cannibals, or conquerors, or bad politicians, may be sufficiently adjusted to their environment to be momentarily successful; but true philanthropists and truly great statesmen are better than they, since the statesmen and philanthropists have a higher form of adjustment than have the others, and are thus higher in the scale of progress. There is in the world a constant evolution of higher out of lower forms of life. This applies also to society. And on this fact of evolution depends the true morality. The ideal morality is that form of adjustment of the social man to his environment towards which society in its progress forever tends.” How then shall we define our moral code? “Why, once more," says the evolutionist, “by the facts. Do not make your code first and then judge the world. You will do well to accept the universe even if you did not make it. But examine the world to see in what way it is tending. Then conform yourself to that tendency; try to hasten the realization of the coming ideal perfection. Progress does not depend on you, but you will do well to assist progress. So, by experience, we
