C. Lloyd Morgan

“ And now we may note that selection involves intelligence—involves the play of appetence and choice. Hence it is that, when we come to consider the evolution of human-folk, the principle of elimination is so profoundly modified by the principle of selection. Not only are the weaker eliminated by the inexorable pressure of competition, but we select the more fortunate individuals and heap upon them our favours. This enables us also to soften the rigour of the blinder law; to let the full stress of competitive elimination fall upon the worthless, the idle, the profligate, and the vicious ”

“ Every generous feeling that has not been crushed, every wholesome impulse that has been followed, every just perception, every habit of unselfish action, will be present in the background to guide or to sustain. ”

“ If, because of their purposive character, we are to regard such instincts as of intelligent origin, may we not be told that through intelligent design the pike has beset its jaws, palate, and gill-arches with innumerable teeth, all backwardly directed for the purpose of holding its slippery prey; and the eagle has protected its eye with a bony ring of sclerotic plates, like the holder of an optician's watch-glass? If mimicry in form and colour is due to natural selection, why not mimicry in habits and activities? ”

“ Huxley seems to have been carried too far by the force of his own attack. So long as he held to the position that every conscious state has, as its concomitant, a molecular change in the brain, he had all the forces of evolution on his side. But when he said that consciousness is merely the steam-whistle of life’s locomotive, or merely answers to the sound which the animal-bell gives out when it is struck, he takes up another position of far less strategical strength. ”

“ But is it the sort of unification with which a philosophy of science should rest content?
It may be said that unification can only be reached by digging down to some ubiquitous type of relation which is common to all processes throughout the universe at any stage of evolution. But what, on these terms, becomes of evolution itself as a problem to be solved? Surely any solution of that problem must render an account of just those specific modes of relatedness which have been ignored in digging down to the foundations. ”

“ I am well aware that there are many people who cannot bring themselves to believe in, or even to listen without impatience to, the view that the world we see around us is a world of phenomena. It is absurd, they say, to tell us that yonder tulip, as an object, is in any sense dependent on our perception of it. There it is, and there it would have been had man never been created. Can one conceive that the new species of fossil, which was only yesterday disentombed from the strata in which it has lain buried for long ages, is dependent on man's observation for its qualities as an object? ”

“ And, in any case, it seems somewhat extravagant to say that sociability is the chief factor in evolution. No doubt it might be plausibly urged that human society is, from man’s point of view, the highest product of evolution; that in attaining to this end sociability has been the leading factor; and that obviously the leading factor in the evolution of the highest product may properly be called the chief factor in evolution. But Prince Kropotkine apparently means that sociability is the chief factor, not only in this evolution, but in all organic, or, at least, all animal evolution. ”

“ It is just as absurd to say that kinetic manifestations would have been the same in the absence of metakinesis, as to say that the metakinetic manifestations, the thoughts and emotions, would have been the same in the absence of kinesis. It is just as absurd to say that the physical series would have been the same in the absence of mind, as to say that the mental series would have been the same in the absence of bodily organization. For on this view consciousness is no mere by-product of neural processes, but is simply one aspect of them. ”

“ And we know what this feeling is—this periodic intense elation which even civilized man occasionally experiences when in perfect health, more especially when young. There are moments when he is mad with joy, when he cannot keep still, when his impulse is to sing and shout aloud and laugh at nothing, to run and leap and exert himself in some extravagant way. ”

“ For Spencer, as for M. Bergson, we live in a world of change. But neither is content to accept changes as facts to be linked up within a scheme of scientific interpretation. Both must seek their Source. Now to inquire into the Source or Sources of phenomena is characteristic of man as thinker. And if, in common with those whom I follow, I regard this quest as beyond the limits of science, I am well aware that such delimitation of fields of inquiry is by no means universally accepted. ”

“ We can think about the self as distinct from its conscious states and the bodily organization; but they are no more separable in experience than the rose is separable from its colour or its scent. Such isolation is impossible to the brute. An animal is conscious of itself as suffering, but the consciousness is perceptual. There is no separation of the self as an entity distinct from the suffering which is a mere accident thereof; no conception of a self which may suffer or not suffer, may act or may not act, may be connected with the body or may sever that connection. ”

“ And the instant response of a well-trained dog is admirable. But in the whole proceeding he is merely the executant of his master’s orders. He originates no important step. And if you listen to the criticisms by other shepherds during a competition you will find that they are mainly passed on the judgment shown by the master, and only in palpable failures in obedience on the behaviour of the dog. The intelligent animal is what he is trained to be—one whose natural powers are under the complete control of his master with whom the whole plan of action lies. ”

“ Sensations and perceptions are the roots from which spring the sturdy trunk of action, the expanded leaves of knowledge, and the fair blossoms of art. The leaves and the flowers are the terminal products along certain lines of development; but the function of the leaves is to minister to the growth of the wood, and the function of the flowers is to minister to the continuance and well-being of the race. So, too, in human affairs. Knowledge and art are justified by their influence on conduct; truth and beauty must ever [413] guide us towards right living ”

“ Thus Felidæ, when young, and in very agile sprightly species, like the puma, throughout life, simulate all the actions of an animal hunting its prey—sudden, intense excitement of discovery, concealment, gradual advance, masked by intervening objects, with intervals of watching, when they crouch motionless, the eyes flashing and tail waved from side to side; finally, the rush and spring, when the playfellow is captured, rolled over on his back, and worried to imaginary death. Other species of the most diverse kinds, in which voice is greatly developed, join in noisy concerts and choruses ”

“ Thus a beautiful natural object, as a noble tree, delights us by its gradations of light and colour, the combination of variety with symmetry in its contour or form, the adaptation of part to part, or the whole to its surroundings; and, finally, by its effect on the imagination, its suggestions of heroic persistence, of triumph over the adverse forces of wind and storm. Similarly, a beautiful painting delights the eye by supplying a rich variety of light and shade, of colour, and of outline ”

“ Then the wise bird goes to sleep, and wakes up again only to resume with new zest its persistent and varied efforts, by which it becomes acquainted with all the details of its environment. Watch young birds on the wing gaining their mastery of the air in flight, young seals tumbling in the water, young foals scampering and kicking up their heels in the meadows. ”

“ The world of phenomena is the world in which we, as conscious beings, live and move. No one denies it. But it is none the less a symbolic world; none the less a world which mind has constructed in the sense that it is an inalienable factor in its being.
Each of us, when we perceive an object, repeats and summarizes the constructive process which it has been the end of mental evolution to compass. Hence it is that, at the bidding of a simple impression, percepts or constructs take origin and shape in the mind. ”

“ In this part of his contention Huxley was, we believe, unquestionably right from the scientific standpoint. Neither will, nor impulse, nor instinct, nor consciousness itself, should be introduced into any scientific description or explanation of phenomena as a cause of their existence or being, for as such it does not enter into the sequence of events; it is that which metaphysics claims as their raison d’être—that which gives them being. Science in this matter should be frankly agnostic—neither affirming nor denying aught. ”

“ It is as difficult philosophically to conceive that they can as it is practically to conceive that they do not. And since, whether they do or do not, the world we live in is phenomenal; since it is to phenomena that we have to adapt our conduct; since it is with phenomena that all our thoughts and emotions have reference; since the world we construct in mental symbolism is the world in which we live and move and have our being; it is not only convenient, but logically justifiable, to call this world of phenomena the really existing world for us human-folk and other sentient organisms. ”

“ Few would contend that the consummate skill evinced in fully developed flight at its best, the hurtling swoop of the falcon, the hovering of the kestrel, the wheeling of swifts in the summer air, the rapid dart and sudden poise of the humming bird, the easy sweep of the sea-gull, the downward glide of the stork—that these are, in all their exquisite perfection, instinctive. A rough but sufficient outline of action is hereditary ”

“ I fear our knowledge of organic nature is not at present so full and exact as to justify us in excluding an hypothesis because we are not able to give an adequate answer to the question—How are these effects produced? Of course, if it can be shown that no modus operandi is possible, there is an end of the matter. But who shall dare thus to limit the possibilities of organic nature? And, if possible, then that natural selection in which the neo-Darwinians place their sole trust would certainly develop so advantageous a mode of influence. ”

“ We, indeed, can in some degree learn to take pleasure in that which at first, and by nature, is distasteful; but we do so by some external constraint, or from some motive of ideational origin. We put pressure upon ourselves, or have pressure put upon us, repeatedly to perform some irksome task; we fall into routine and custom; and the performance becomes so far second nature that its discontinuance produces an uncomfortable sense of something lacking in the daily round. Perhaps domestic animals learn to like the good offices we force them to perform for us. ”

“ The grandeur of Alpine scenery, the charm of a winding river, the pleasing undulations of a flowing landscape,—no one can say that these were evolved for the sake of their beauty. The fact of their being beautiful is, therefore, no proof that the blue gentian, or the red admiral, or the robin redbreast were evolved for the sake of, or by means of, the beauty that they possess. Again, one leading feature in the beauty of flowers is their symmetry. The beauty is, so to speak, kaleidoscopic beauty. ”

“ The modern view, that it is a product of evolution, does not necessarily ascribe it to any other ultimate cause. For many still piously hold that evolution is only a name which we give to the method of creation. And there is not a fact or generalization in science by which such a conclusion can be disproved, for the premises lie outside the field of scientific inquiry. But the consonance of end is, for science, a remarkable fact, and one worthy of attentive consideration. ”

“ A dog, for example, is lying asleep upon the mat, and hears an unfamiliar step in the porch without. There can be no question that this suggests the construct man. But from the very nature of the case, this must be vague and indefinite. So, too, when a chamois, bounding across the snow-fields, stops suddenly when he scents the distant footprints of the mountaineer, the construct that he forms cannot be in any way particularized—no more particularized than is to me the sheep that I hear bleating in the meadow behind yonder wall. ”

“ The blood-system, respiratory organs, and all his inner machinery are still pulsating with nervous thrills; his back is up. Then he sees his chance, and flies at his opponent. Much that he has learnt in play, and all that he has learnt in earnest, comes to his aid in the short angry scuffle. And what we call his emotion of anger spurs him on to the fight; the cowardly dog in which this is lacking or is replaced by fear is spurred to flight. Each may contribute to self-preservation, but in different ways. ”

“ When we look through the window and see an object such as a house before us, we do not habitually localize the sensation in a certain part of the retina, but we refer the object to a particular position more or less distant in the world around us. This projection of the object outwards in a right line from the eyes is really a marvellous process, though the wonder of it is lost in its familiarity. It is the outcome of the experience of hundreds of generations. And the experience is not gained through vision alone, but through this in combination with other senses and activities. ”

“ It is here assumed that the phenomena of organic behaviour are susceptible of scientific discussion and elucidation. But even assuming that an adequate explanation in terms of antecedence and sequence shall be thus attained by the science of the future, this will not then satisfy, any more than our inadequate explanations now satisfy, those who seek to know the ultimate meaning and reason of it all: What makes organic matter behave as we see it behave? what drives the wheels of life, as it drives the planets in their courses? ”