That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.
And yet in ethics Darwinism after all perhaps be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relatively importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle. Our creed appears rather to be an irrational mixture of jarring elements. We have the moral code of Christianity, accepted in part; rejected practically all but save a few facts. But we do not realise how in its very principle the Christian ideal is false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Punishment.
Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as—the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare. We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole. This is the revived Hellenism — or we may call it in the antique view of things — urged by German Idealism early in the present century.
What is most probably the author's opinion of the existing moral principles of the people?
Show Hint
- He thinks they have to be revamped in the light of Darwinism.
- He thinks that they are okay as they are and do not need any major change.
- He thinks that it may be a good idea to have a modicum of the immortal Darwinism in us.
- Cannot be determined from the passage.
The Correct Option is A
Solution and Explanation
This suggests a need for revamping current principles in light of Darwinism.
Thus, (a) is correct.
According to the author, the doctrines of Mr Darwin
Show Hint
- have changed our physical and moral principles.
- have to be re-evaluated to correct the faults endemic in them.
- do not have to change our moral ideas.
- are actually new versions of old moral rules.
The Correct Option is C
Solution and Explanation
Thus, (c) is correct.
What, according to the passage, is the Chief Good?
Show Hint
- Being good and kind to all fellow human beings.
- The greatest good of the greatest number.
- The welfare of the community realised in its members.
- Cannot be determined from the passage.
The Correct Option is C
Solution and Explanation
Thus, (c) is correct.
It is implied in the passage that
Show Hint
- a Hellenic ideal is not a proper substitute of the Christian ideal.
- what mankind needs is a Hellenic ideal rather than a Christian one.
- Darwinism is more Christian than Hellenic.
- fanatics do not understand what Darwinism really is.
The Correct Option is B
Solution and Explanation
Thus, (b) is correct.
According to the author, the moral code of Christianity
Show Hint
- is not followed by most people.
- is in danger due to opposition of Darwinism.
- is followed by a vast majority of people.
- is totally ignored due to opposition of Darwinism.
The Correct Option is A
Solution and Explanation
Thus, (a) is correct.
Top Questions on Reading Comprehension
As of 2009, there are 890 World Heritage Sites that are located in 148 countries (map). 689 of these sites are cultural and include places like the Sydney Opera House in Australia and the Historic Center of Vienna in Austria. 176 are natural and feature such locations as the U.S.’s Yellowstone and Grand Canyon National Parks. 25 of the World Heritage Sites are considered mixed i.e. natural and cultural Peru’s Machu Picchu is one of these. Italy has the highest number of World Heritage Sites with 44. India has 36 (28 cultural, 7 natural and 1 mixed) World Heritage Sites. The World Heritage Committee has divided the world’s countries into five geographic zones which include (1) Africa, (2) Arab States, (3) Asia Pacific (including Australia and Oceania), (4) Europe and North America and (5) Latin America and the Caribbean.
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