Change in the Direction of the Working of Natural Selection

The Destiny of Man
by John Fiske

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VII.

In the fresh light which these considerations throw upon the problem of man's origin, we can now see more clearly than ever how great a revolution was inaugurated when natural selection began to confine its operations to the surface of the cerebrum. Among the older incidents in the evolution of organic life, the changes were very wonderful which out of the pectoral fin of a fish developed the jointed fore-limb of the mammal with its five-toed paw, and thence through much slighter variation brought forth the human arm with its delicate and crafty hand. More wondrous still were the phases of change through which the rudimentary pigment-spot of the worm, by the development and differentiation of successive layers, gave place to the variously-constructed eyes of insects, mollusks, and vertebrates. The day for creative work of this sort has probably gone by, as the day for the evolution of annulose segments and vertebrate skeletons has gone by, - on our planet, at least. In the line of our own development, all work of this kind stopped long ago, to be replaced by different methods. As an optical instrument, the eye had well-nigh reached extreme perfection in many a bird and mammal ages before man's beginnings; and the essential features of the human hand existed already in the hands of Miocene apes. But different methods came in when human intelligence appeared upon the scene. Mr. Spencer has somewhere reminded us that the crowbar is but an extra lever added to the levers of which the arm is already composed, and the telescope but adds a new set of lenses to those which already exist in the eye.

This beautiful illustration goes to the kernel of the change that was wrought when natural selection began to confine itself to the psychical modification of our ancestors. In a very deep sense all human science is but the increment of the power of the eye, and all human art is the increment of the power of the hand. Vision and manipulation, - these, in their countless indirect and transfigured forms, are the two coöperating factors in all intellectual progress. It is not merely that with the telescope we see extinct volcanoes on the moon, or resolve spots of nebulous cloud into clusters of blazing suns; it is that in every scientific theory we frame by indirect methods visual images of things not present to sense. With our mind's eye we see atmospheric convulsions on the surfaces of distant worlds, watch the giant ichthyosaurs splashing in Jurassic oceans, follow the varied figures of the rhythmic dance of molecules as chemical elements unite and separate, or examine, with the aid of long-forgotten vocabularies now magically restored, the manners and morals, the laws and superstitions, of peoples that have ceased to be. And so in art the wonderful printing-press, and the engine that moves it, are the lineal descendants through countless stages of complication, of the simple levers of primitive man and the rude stylus wherewith he engraved strange hieroglyphs on the bark of trees. In such ways, since the human phase of evolution began, has the direct action of muscle and sense been supplemented and superseded by the indirect work of the inquisitive and inventive mind.

VIII.

Growing Predominance of the Psychical Life

Let us note one further aspect of this mighty revolution. In its lowly beginnings the psychical life was merely an appendage to the life of the body. The avoidance of enemies, the securing of food, the perpetuation of the species, make up the whole of the lives of lower animals, and the rudiments of memory, reason, emotion, and volition were at first concerned solely with the achievement of these ends in an increasingly indirect, complex, and effective way. Though the life of a large portion of the human race is still confined to the pursuit of these same ends, yet so vast has been the increase of psychical life that the simple character of the ends is liable to be lost sight of amid the variety, the indirectness, and the complexity of the means. But in civilized society other ends, purely immaterial in their nature, have come to add themselves to these, and in some instances to take their place. It is long since we were told that Man does not live by bread alone. During many generations we have seen thousands of men, actuated by the noblest impulse of which humanity is capable, though misled by the teachings of a crude philosophy, despising and maltreating their bodies as clogs and incumbrances to the life of the indwelling soul.

Countless martyrs we have seen throwing away the physical earthly life as so much worthless dross, and all for the sake of purely spiritual truths. As with religion, so with the scientific spirit and the artistic spirit, - the unquenchable craving to know the secrets of nature, and the yearning to create the beautiful in form and colour and sound. In the highest human beings such ends as these have come to be uppermost in consciousness, and with the progress of material civilization this will be more and more the case. If we can imagine a future time when warfare and crime shall have been done away with forever, when disease shall have been for the most part curbed, and when every human being by moderate labour can secure ample food and shelter, we can also see that in such a state of things the work of civilization would be by no means completed. In ministering to human happiness in countless ways, through the pursuit of purely spiritual ends, in enriching and diversifying life to the utmost, there would still be almost limitless work to be done.

I believe that such a time will come for weary and suffering mankind. Such a faith is inspiring. It sustains one in the work of life, when one would otherwise lose heart. But it is a faith that rests upon induction. The process of evolution is excessively slow, and its ends are achieved at the cost of enormous waste of life, but for innumerable ages its direction has been toward the goal here pointed out; and the case may be fitly summed up in the statement that whereas in its rude beginnings the psychical life was but an appendage to the body, in fully-developed Humanity the body is but the vehicle for the soul.

Boston, Houghton, Mifflin And Company, 1893
Copyright, 1884 by John Fiske

About the Author

John Fiske (1842 - 1901), born Edmund Fisk Green, was an American philosopher and historian. He was born at Hartford, Conn., March 30, 1842. On the second marriage of his mother he assumed the name of his maternal great-grandfather, John Fiske. As a child, he exhibited remarkable precocity. He graduated from Harvard College in 1863 and at the Harvard Law School in 1865.