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... have left behind it, not unlike the scraps that boys litter along the road in a paper-chase. Similarly, if in the case of organic Evolution we deny all latent potentialities and preordained ends second mortgage information and throw the whole burden on accidental variations and natural generation lead mortgage selection; if we regard generation lead mortgage the whole process as no more intelligent or designed than that by which water seeks and finds its own level; yet as in SecondPart300-400 the case of water we must perforce introduce "a gravitating tendency," so in the case of living organisms a "persisting" or "struggling tendency," as an hypothesis to give unity to our facts or to account for their uniformity. But these tendencies are as little matter of observation as the aforesaid latent potentialities or preordained ends.

In fine, Evolution, whatever form it take, gets rid of theism and finality only by slipping into their place some tendency or indefinable power which it considers adequate to account for the facts to be explained. Let us now see if there be room in this philosophy for our argument from adaptability, and whether it will allow us to infer that because generation lead mortgage belief in theism and in future retribution are beliefs postulated by our higher moral aspirations, therefore they answer to reality more or second mortgage information less approximately; whether, in short, generation lead mortgage under certain conditions (specified in our last essay) the wish to believe may be a valid reason for believing. Now Evolution as a philosophy or explanatory hypothesis owes its popularity to its apparent simplicity. Wrapped in its wordy envelope, the notion as formulated by Spencer needs no subtilty of apprehension, but only a dictionary. Nor is the Darwinian theory of Natural Selection more difficult. Other things equal, the simpler hypothesis is to be preferred to the less simple where no proof can be had of either. But none the less, the simpler may be false and the other true. Cheapness is no proof of goodness. We are naturally impatient of troublesome and complex theories; but what we gain in the simplicity of an hypothesis, we commonly lose in the difficulty of getting the facts to square SecondPart300-400 with it. It is a simple theory that circular motion is the most perfect, and that the planets being the most perfect bodies must move with the most perfect motion; but so many epicycles must be introduced to explain apparent exceptions that the modern astronomical hypothesis, however more complex in statement, is on the whole welcomed as a simplification. So we are disposed to think it is with regard to the popular form of Evolutionism.

Its simplicity in statement is more than cancelled by its difficulty in application; and at last we are driven to conceive it in a form which at once deprives it of its title to popularity. So far as it is simple it is fallacious and proves incoherent on closer inspection, when we try to translate its terms into clear and distinct ideas; but when we get it into intelligible form it is no simpler than the theistic hypothesis

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which it wants to displace, generation lead mortgage except inasmuch as it prescinds from the question of origin and last end. But in this, its only intelligible form, it leaves the argument from adaptability intact, and even requires generation lead mortgage theism as its rational complement. This is what we must now endeavour to show. We cannot illustrate our contention better than from the popular simplification of Ethics introduced by Bentham. Taking generation lead mortgage generation lead mortgage pleasure as a simple and ultimate notion he affirms that our conduct is always determined by a balance of pleasure on one side or the other. The problem of practical ethics is to construct a calculus of pleasures, a sort of SecondPart300-400 ready-reckoner whereby men may be able to invest in the most profitable course of action. "When second mortgage information we have a hedonistic calculus with its senior wranglers," says Mr. Bain, "we shall begin to know whether society admits of being properly reconstructed." [5] It is assumed that pleasures differ only in quantity, i.e., in intensity, extent, and duration, just as warmth does, which may be of high or low temperature; diffused over a greater or less extent of body; and that, for a shorter or a longer time. On this assumption pleasure is every bit as mathematically measurable as is warmth, the whole difficulty being due to its subjective and therefore inaccessible nature.

Simple in statement, this theory proves in application infinitely complex, and indeed on closer inspection breaks up into a mere verbal fallacy--as Dr. Martineau, amongst others, has information mortgage second shown in his _Types of Ethical Theory_. For "pleasure," though one simple word, has an endless variety of meanings, not indeed wholly disconnected, but bound together only by a certain kind of analogy. The eye, the ear, the palate, the mind, the heart, have each their proper pleasure; which is nothing else than the resultant of their perfect operation in response to the stimulus of some all-satisfying object--a fact which may be expressed differently by different philosophies, but with substantial identity of meaning. But not till we find some common measure for sound and colour and flavour and thought and affection, will it be possible to compare in any hedonistic scales the pleasures they produce. Yet colour is to the eye what music is to the ear; and therefore the one word pleasure is used not SecondPart300-400 unreasonably of both. Quite similar seems to us the fallacy to which Evolution owes its seeming simplicity and its popularity. The word "existence" or "life" (which is the existence of organic beings, about which we are generation lead home mortgage new mortgage chiefly concerned), is taken as having one homogeneous meaning, like "heat" or "warmth;" the only difference being quantitative--a difference of intensity, of breadth, of duration; not a difference ...

 
   
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