Abstract
NEARLY half a century ago Prof. T. H. Huxley, in a brilliant lectureon “Evolution and Ethics”, pointed out that the view that Darwinism signifies nothing more than striving after personal or national mastery at all costs is a crude misconception of this great principle. The evolution of man himself embodies not only his physical structure but also all other attributes which have made him what he is: it involves the progressive development of standards of personal and social ethics and makes the welfare of the human race the highest purpose of the life of the individual and of the community. Material progress is only one aspect of such development, and the world is being reminded every day that it can be used as a destroying agency as well as a civilizing influence. In spite, however, of these prostituted activities, it must be acknowledged that the advance of science has, on the whole, led to the alleviation of human suffering and an increase in the capacity and the facilities for happiness. Any action—whether in peace or war—which makes degrading uses of scientific discovery and invention should be condemned by all who believe that in the evolution of man other factors are involved than those of the race to the swift and the battle to the strong. Prof. Conklin makes a most eloquent plea for the understanding of this high mission of science in the address on “Science and Ethics” delivered before the American Association for the Advancement of Science and published in the present issue of NATURE. The social aspects of scientific teaching and principles were also the subject of an address on “Science and Citizenship” delivered before the Science Masters' Association on January 5. It is only by action in the spirit of these addresses that we may hope for, or expect, any advance in the ethical evolution of man himself or of civilization, which is the expression of his activities.
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Evolution and Ethics. Nature 141, 110 (1938). https://doi.org/10.1038/141110a0
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DOI: https://doi.org/10.1038/141110a0