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housands of generations, our very _raison d'etre_, than because we cannot calculate at least a part of what would have to happen. Without pretending to undertake that exercise, it may not be too bold to conclude definitely, what has been suggested argumentatively throughout: namely, that moral goodness, as we trace it in the past, as we enjoy it in the present, as we reckon upon it in the future, would be found undesirable and therefore impracticable. A new "morality" would doubtless take its place and set up a new ideal of goodness; but the former would no more represent the elements we so far call moral than the latter would embody the conceptions we now call good: the more logically the inevitable system were followed up, the more progressively would moral inversion be realised. 'It does not seem credible that the new morality could escape being egoistic and hedonistic, and these principles alone would dictate complete reversal of all our present notions as to what is noble, what is useful, what is good. An egoist hedonism that should not be selfish and sensual is a fond {231} superstition; it would have to be both and frankly. All the prophylactic expedients whereby a reciprocal egoism must safeguard its sensuous rights would certainly be there; and they represent in spirit and in practice whatever we have learned to consider execrable. We do not require Professor Haeckel[1] to inform us, with the triumphal rhetoric that accompanies a grand new discovery, of the prudential homicide which is to confer a supreme blessing upon humanity, for it has raged throughout antiquity, and still stalks abroad in daylight wherever the kingdom of men is not also the kingdom of Christ. Ten minutes' thought is sufficient to convince any rational man or woman what must inevitably follow in a world of animal rationalism, where no souls are immortal, where the human will is the supreme will and there is eternal peace in the grave. It could scarcely transpire otherwise than that "euthanasia" should replace care of the chronic sick and indigent aged; that infanticide should be in a large category of circumstances encouraged, and in some compelled; that suicide should offer a rational escape from all serious ills, leaving a door ever hospitably ajar to receive the body bankrupt in its capacity for sensual enjoyment, the only enjoyment henceforth worthy of the name. These are the "virtues" under the new morality; there are other th
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