what consists essentially the progress of civilization, so that we may say of varying social adjustments, this favors it, and that does not; or explain why an institution or condition which may at one time advance it may at another time retard it?
The prevailing belief now is, that the progress of civilization is a development or evolution, in the course of which men's powers are increased and his qualities improved by the operation of causes similar to those which are relied upon as explaining the genesis of species—viz., the survival of the fittest and the hereditary transmission of acquired qualities.
That civilization is an evolution—that it is, in the language of Herbert Spencer, a progress from an indefinite, incoherent homogeneity to a definite, coherent heterogeneity—there is no doubt; but to say this is not to explain or identify the causes which forward or retard it. How far the sweeping generalizations of Spencer, which seek to account for all phenomena under terms of matter and force, may, properly understood, include all these causes, I am unable to say; but, as scientifically expounded, the development philosophy has either not yet definitely met this question, or has given birth, or rather coherency, to an opinion which does not accord with the facts.
The vulgar explanation of progress is, I think, very much like the view naturally taken by the money maker of the causes of the unequal distribution of wealth. His theory, if he has one, usually is, that there is plenty of money to be made by those who have will and ability, and that it is ignorance, or idleness, or extravagance, that makes the difference between the rich and the poor. And so the common explanation of differences of civilization is of differences in capacity. The civilized races are the superior races, and advance in civilization is according to this superiority—just as English victories were, in
