that we might succeed. Certainly we profit
by the work of our ancestors,--or rather we may profit, if we will.
But our savage ancestors were themselves ends, and {253} not merely
means to our benefit. It is monstrous to imagine that our salvation is
bought at the cost of their condemnation. No man can do more than turn
to such light as there may be to guide him. "To him that hath, shall
be given," it is true--but every man at every time had something; never
was there one to whom nothing was given. To us at this day, in this
dispensation, much has been given. But ten talents as well as one may
be wrapped up: one as well as ten may be put to profit. It is
monstrous to say that one could not be, cannot have been, used
properly. It was for not using the one talent he had that the
unfaithful servant was condemned--not for not having ten to use.

Throughout the history of religion, then, two facts have been implied,
which, if implicit at the beginning, have been rendered explicit in the
course of its history or evolution. They are, first, the existence of
the individual as a member of society, in communion or seeking
communion with God; and, next, that while the individual is a means to
social ends, society is also a means of which the individual is the
end. Neither end--neither that of society nor that of the
individual--can be forwarded at {254} the cost of the other; the
realisation of each is to be attained only by the realisation of the
other. Two consequences then follow with regard to evolution: first,
it depends on us; evolution may have helped to make us, but we are
helping to make it. Next, the end of evolution is not wholly outside
any one of us, but in part is realised in us, or may be, if we so will.
That is to say, the true end may be realised by every one of us; for
each of us, as being himself an end, is an object of care to God--and
not merely those who are to live on earth at the final stage of
evolution. If the end is outside us, it is in love of neighbour; if
beyond us, it is in God's love. It is just because the end is (or may
be) both within us and without us that we are bound up with our
fellow-man and God. It is precisely because we are individuals that we
are not the be-all and the end-all--that the end is without us. And it
is because we are members of a community, that the end is not wholly
outside us.

In his _Problems of Philosophy_ (p. 163) Hoeffding says: "The test of
the perfe