But here we have reached a point of view from which the criticism, which in recent years has often been directed against Darwin--that small variations are of no importance in the struggle for life--is of no weight. From an ethical standpoint, and particularly from the ethical standpoint of Darwin himself, it is a duty to foster individual differences that can be valuable, even though they can neither be of service for physical preservation nor be physically inherited. The distinction between variation and mutation is here without importance. It is quite natural that biologists should be particularly interested in such variations as can be inherited and produce new species. But in the human world there is not only a physical, but also a mental and social heredity. When an ideal human character has taken form, then there is shaped a type, which through imitation and influence can become an important factor in subsequent development, even if it cannot form a species in the biological sense of the word. Spiritually strong men often succumb in the physical struggle for life; but they can nevertheless be victorious through the typical influence they exert, perhaps on very distant generations, if the remembrance of them is kept alive, be it in legendary or in historical form. Their very failure can show that a type has taken form which is maintained at all risks, a standard of life which is adhered to in spite of the strongest opposition. The question "to be or not to be" can be put from very different levels of being: it has too often been considered a consequence of Darwinism that this question is only to be put from the lowest level. When a stage is reached, where ideal (ethical, intellectual, aesthetic) interests are concerned, the struggle for life is a struggle for the preservation of this stage. The giving up of a higher standard of life is a sort of death; for there is not only a physical, there is also a spiritual, death.
VI.
The Socratic character of Darwin's mind appears in his wariness in drawing the last consequences of his doctrine, in contrast both with the audacious theories of so many of his followers and with the consequences which his antagonists were busy in drawing. Though he, as we have seen, saw from the beginning that his hypothesis would occasion "a whole of metaphysics," he was himself very reserved as to the ultimate questions, and his answers to such questions were extorted from him.
As to the question of optimism and pessimism, Darwin held that though pain and suffering were very often the ways by which animals were led to pursue that course of action which is most beneficial to the species, yet pleasurable feelings were the most habitual guides. "We see this in the pleasure from exertion, even occasionally from great exertion of the body or mind, in the pleasure of our daily meals, and especially in the pleasure derived from sociability, and from loving our families." But there was to him so much suffering in the world that it was a strong argument against the existence of an intelligent First Cause. ("Life and Letters" Vol. I. page 310.)
