and famous human institution is in pressing danger. Sir
George Campbell has set his face against the time-honoured practice of
Falling in Love. Parents innumerable, it is true, have set their faces
against it already from immemorial antiquity; but then they only
attacked the particular instance, without venturing to impugn the
institution itself on general principles. An old Indian administrator,
however, goes to work in all things on a different pattern. He would
always like to regulate human life generally as a department of the
India Office; and so Sir George Campbell would fain have husbands and
wives selected for one another (perhaps on Dr. Johnson's principle, by
the Lord Chancellor) with a view to the future development of the race,
in the process which he not very felicitously or elegantly describes as
'man-breeding.' 'Probably,' he says, as reported in _Nature_, 'we have
enough physiological knowledge to effect a vast improvement in the
pairing of individuals of the same or allied races if we could only
apply that knowledge to make fitting marriages, instead of giving way to
foolish ideas about love and the tastes of young people, whom we can
hardly trust to choose their own bonnets, much less to choose in a
graver matter in which they are most likely to be influenced by
frivolous prejudices.' He wants us, in other words, to discard the
deep-seated inner physiological promptings of inherited instinct, and to
substitute for them some calm and dispassionate but artificial
selection of a fitting partner as the father or mother of future
generations.

Now this is of course a serious subject, and it ought to be treated
seriously and reverently. But, it seems to me, Sir George Campbell's
conclusion is exactly the opposite one from the conclusion now being
forced upon men of science by a study of the biological and
psychological elements in this very complex problem of heredity. So far
from considering love as a 'foolish idea,' opposed to the best interests
of the race, I believe most competent physiologists and psychologists,
especially those of the modern evolutionary school, would regard it
rather as an essentially beneficent and conservative instinct developed
and maintained in us by natural causes, for the very purpose of insuring
just those precise advantages and improvements which Sir George Campbell
thinks he could himself effect by a conscious and deliberate process of
selection. More than that, I believe, f