ut a spreading ferment in many spheres of human thought in which it
is destined to bring the same revolution that it has worked in the
sciences of organic life. And it was not until other men, who had both
authority with the public and sufficient information to follow
Darwin's thought, seconded his judgment, that his formula began to
have currency in scientific circles.

Now we may ask: Does not any theory of man which loses sight of the
supreme sanity of Darwin, and with him of Aristotle, and Angelo, and
Leonardo, and Newton, and Leibnitz, and Shakespeare, seem weak and paltry?
Do not delicacy of sentiment, brilliancy of wit, fineness of rhythmical
and aesthetic sense, the beautiful contributions of the talented special
performer, sink into something like apologies--something even like
profanation of that name to conjure by, the name of genius? And all the
more if the profanation is made real by the moral irregularities or the
social shortcomings which give some colour of justification to the
appellation "degenerate"!

But, on the other hand, why run to the other extreme and make this
most supremely human of all men an anomaly, a prodigy, a bolt from the
blue, an element of extreme disorder, born to further or to distract
the progress of humanity by a chance which no man can estimate? The
resources of psychological theory are adequate, as I have endeavoured
to show, to the construction of a doctrine of society which is based
upon the individual, in all the possibilities of variation which his
heredity may bring forth, and which yet does not hide nor veil those
heights of human greatness on which the halo of genius is wont to
rest. Let us add knowledge to our surprise in the presence of such a
man, and respect to our knowledge, and worship, if you please, to our
respect, and with it all we then begin to see that because of him the
world is the better place for us to live and work in.

We find that, after all, we may be social psychologists and hero
worshippers as well. And by being philosophers we have made our
worship more an act of tribute to human nature. The heathen who bows
in apprehension or awe before the image of an unknown god may be
rendering all the worship he knows; but the soul that finds its
divinity by knowledge and love has communion of another kind. So the
worship which many render to the unexplained, the fantastic, the
cataclysmal--this is the awe that is born of ignorance. Given a
philosophy that b