Note 47 — Chapter III

There has been much discussion as to the causes of Evolution.

In his Progress and Poverty, Henry George endeavours to show that Evolution is in no way brought about by individual or collective heredity. He says that the factors of Progress are: First, the mind, which causes the advance of civilisation when not exercised solely in the "struggle for life," or in frequent conflicts between nation and nation; second, association or combination, which ensures all the benefits to be derived from division of work; third, justice, which harmonises the units of the social body, and without which civilisation decays and dies.

H. George saw only these elements in evolution; consequently, he could neither solve the problem of progress nor explain the rise and fall of empires. Indeed, egoism and war are in no way, as he says they are, the sole causes of the fall of races: the soil cannot feed a great nation for an indefinite period even if the country is prevented by emigration from becoming over-populated; the very nature itself of the civilisation of the time prevents it from continuing for ever. Modern western races, for instance, have for centuries past been developing energy and intelligence; a limit must be fixed to that particular line of progress, under penalty of destroying equilibrium both in the individual and the race.

If, indeed, man is to learn strength and intelligence, he must also develop love, or he will fail. The Elder Brothers behind Evolution control the advance of the races in accordance with the plan of God, whose servants they are.

The real cause of evolution does not lie in environment, as H. George and his school would have it: it is in the divine Will, incarnate in the Universe. It is God who creates the world, God who fills it with life, guides it and permits its development. All the laws of Nature are the expression of the supreme Intelligence; all progress is nothing but the realisation of the possibilities of the divine Will.

The evolutionary edifice is based on solidarity, and here environment is undoubtedly an indispensable factor in development; still, it only acts as the field or soil, and soil without seed remains barren.

The mind is also a powerful lever in evolution, but it affects only one side of the matter. Association or co-operation facilitates only the growth of certain faculties whilst checking the development of others. Justice calls forth only certain individual and social forces, and leaves many of them in a state of stagnation.

In a word, H. George forgets that there is no useless force in the whole of Nature; that they all collaborate in the general task, and finally that there would be no progress, were it not for the existence of opposing forces. If, e.g., egoism were non-existent, those still incapable of working without the hope of personal gain would lack a powerful incentive to action. True is the saying that evil is the stepping-stone to good.

Were the Law of Rebirths known, it would prove to be an explanation of the problems of evolution.