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the possibility of Christian morality as professed by us—not to speak of this, the struggle between the individuals which compose this unity, and between the associations of families, races, nationalities will not in the least be diminished, but will continue the same, only in another form, as we may observe in all associations of men in families, races, and States. Those of one family quarrel and fight—and often more and most cruelly—between themselves, as well as with strangers. So also in a State, the same struggle continues between those within it, as between them and those without, only in other forms. In one case men kill each other with arrows and knives, in another by starvation. And if the feeblest are sometimes preserved in the family or State, it is in no wise thanks to the State association, but because self-abnegation and tenderness exist among people joined in families and States. If, of two children without parents, only the fittest survives, the fact that both might live with the help of a good mother, will not be a consequence of family unification, but because a certain mother is gifted with tenderness and self-denial. And neither of these gifts can proceed from social progress. To assert that social progress produces morality is equivalent to saying that the erection of stoves produces heat. Heat proceeds from the sun; and stoves produce heat only when fuel—the work of the sun—is kindled in them; so morality pro-