doubts if human beings are yet honest and competent enough to make so democratic a system of industry efficient; but he is all for trying. He foresees a time when industry will no longer be directed by absolute masters, and men will no longer sacrifice their lives in the production of rubbish. "As the contrast between the militant and the industrial types is indicated by inversion of the belief that individuals exist for the benefit of the state into the belief that the state exists for the benefit of individuals; so the contrast between the industrial type and the type likely to be evolved from it is indicated by inversion of the belief that life is for work into the belief that work is for life."[1]
So important does this problem of industrial reconstruction seem to Spencer that he devotes to it again the largest section of The Principles of Ethics (1893)—"this last part of my task…to which I regard all the preceding parts as subsidiary."[2] As a man with all the moral severity of the mid-Victorian, Spencer was especially sensitive to the problem of finding a new and natural ethic to replace the moral code which had been associated with the traditional faith. "The supposed supernatural sanctions of right conduct do not, if rejected, leave a blank. There exist natural sanctions no less pre-emptory, and covering a much wider field."[3]
The new morality must be built upon biology. "Acceptance of the doctrine of organic evolution determines certain ethical conceptions."[4] Huxley, in his Romanes lectures at Oxford in 1893, argued that biology could not be taken as an ethical guide; that "nature red in tooth and claw" (as Tennyson was phrasing it) exalted brutality and cunning rather than justice and love; but Spencer felt that a moral code
