Science and Morals : Part 2

Evolution and Ethics
by Thomas H. Huxley

(Page 5 of 25)

The prospect of the future, accordingly, is on the whole pleasant and encouraging. It is only the backward glance, the gaze up the long vista of the past, that reveals anything alarming. Here the lines converge as they recede into the geological ages, and point to conclusions which, upon the theory, are inevitable, but hardly welcome. The very first step backward makes the negro and the Hottentot our blood-relations - not that reason or Scripture objects to that, though pride may. The next suggests a closer association of our ancestors of the olden time with "our poor relations" of the quadrumanous family than we like to acknowledge.

Fortunately, however - even if we must account for him scientifically - man with his two feet stands upon a foundation of his own. Intermediate links between the Bimana and the Quadrumana are lacking altogether; so that, put the genealogy of the brutes upon what footing you will, the four-handed races will not serve for our forerunners - at least, not until some monkey, live or fossil, is producible with great-toes, instead of thumbs, upon his nether extremities; or until some lucky geologist turns up the bones of his ancestor and prototype in France or England, who was so busy "napping the chuckie-stanes" and chipping out flint knives and arrow-heads in the time of the drift, very many ages ago - before the British Channel existed, says Lyell - and until these men of the olden time are shown to have worn their great-toes in the divergent and thumblike fashion. That would be evidence indeed: but, until some testimony of the sort is produced, we must needs believe in the separate and special creation of man, however it may have been with the lower animals and with plants.

No doubt, the full development and symmetry of Darwin's hypothesis strongly suggest the evolution of the human no less than the lower animal races out of some simple primordial animal - that all are equally "lineal descendants of some few beings which lived long before the first bed of the Silurian system was deposited." But, as the author speaks disrespectfully of spontaneous generation, and accepts a supernatural beginning of life on earth, in some form or forms of being which included potentially all that have since existed and are yet to be, he is thereby not warranted to extend his inferences beyond the evidence or the fair probability. There seems as great likelihood that one special origination should be followed by another upon fitting occasion (such as the introduction of man), as that one form should be transmuted into another upon fitting occasion, as, for instance, in the succession of species which differ from each other only in some details. To compare small things with great in a homely illustration: man alters from time to time his instruments or machines, as new circumstances or conditions may require and his wit suggest.

Minor alterations and improvements he adds to the machine he possesses; he adapts a new rig or a new rudder to an old boat: this answers to Variation. "Like begets like," being the great rule in Nature, if boats could engender, the variations would doubtless be propagated, like those of domestic cattle. In course of time the old ones would be worn out or wrecked; the best sorts would be chosen for each particular use, and further improved upon; and so the primordial boat be developed into the scow, the skiff, the sloop, and other species of water-craft - the very diversification, as well as the successive improvements, entailing the disappearance of intermediate forms, less adapted to any one particular purpose; wherefore these go slowly out of use, and become extinct species: this is Natural Selection. Now, let a great and important advance be made, like that of steam navigation: here, though the engine might be added to the old vessel, yet the wiser and therefore the actual way is to make a new vessel on a modified plan: this may answer to Specific Creation. Anyhow, the one does not necessarily exclude the other. Variation and natural selection may play their part, and so may specific creation also. Why not?

This leads us to ask for the reasons which call for this new theory of transmutation. The beginning of things must needs lie in obscurity, beyond the bounds of proof, though within those of conjecture or of analogical inference. Why not hold fast to the customary view, that all species were directly, instead of indirectly, created after their respective kinds, as we now behold them - and that in a manner which, passing our comprehension, we intuitively refer to the supernatural? Why this continual striving after "the unattained and dim?" why these anxious endeavors, especially of late years, by naturalists and philosophers of various schools and different tendencies, to penetrate what one of them calls "that mystery of mysteries," the origin of species?

To this, in general, sufficient answer may be found in the activity of the human intellect, "the delirious yet divine desire to know," stimulated as it has been by its own success in unveiling the laws and processes of inorganic Nature; in the fact that the principal triumphs of our age in physical science have consisted in tracing connections where none were known before, in reducing heterogeneous phenomena to a common cause or origin, in a manner quite analogous to that of the reduction of supposed independently originated species to a common ultimate origin - thus, and in various other ways, largely and legitimately extending the domain of secondary causes. Surely the scientific mind of an age which contemplates the solar system as evolved from a common revolving fluid mass - which, through experimental research, has come to regard light, heat, electricity, magnetism, chemical affinity, and mechanical power as varieties or derivative and convertible forms of one force, instead of independent species - which has brought the so-called elementary kinds of matter, such as the metals, into kindred groups, and pertinently raised the question, whether the members of each group may not be mere varieties of one species - and which speculates steadily in the direction of the ultimate unity of matter, of a sort of prototype or simple element which may be to the ordinary species of matter what the Protozoa or what the component cells of an organism are to the higher sorts of animals and plants - the mind of such an age cannot be expected to let the old belief about species pass unquestioned.

It will raise the question, how the diverse sorts of plants and animals came to be as they are and where they are and will allow that the whole inquiry transcends its powers only when all endeavors have failed Granting the origin to be super natural or miraculous even, will not arrest the inquiry All real origination the philosophers will say, is supernatural, their very question is, whether we have yet gone back to the origin and can affirm that the present forms of plants and animals are the primordial, the miraculously created ones. And, even if they admit that, they will still inquire into the order of the phenomena, into the form of the miracle You might as well expect the child to grow up content with what it is told about the advent of its infant brother Indeed, to learn that the new comer is the gift of God, far from lulling inquiry, only stimulates speculation as to how the precious gift was bestowed That questioning child is father to the man - is philosopher in short-clothes.

About the Author

Thomas Huxley's famous debate against the Lord Bishop of Oxford Samuel Wilberforce was a key moment in the wider acceptance of evolution, and in his own career. Wilberforce was coached by Richard Owen, against whom Huxley also debated on whether man was closely related to apes. Huxley was slow to accept some of Darwin's ideas, such as gradualism, and was undecided about natural selection, but despite this he was wholehearted in his public support of Darwin.