enough physiological knowledge to effect a vast improvement in the
pairing of individuals of the same or allied races if we could only
apply that knowledge to make fitting marriages, instead of giving way to
foolish ideas about love and the tastes of young people, whom we can
hardly trust to choose their own bonnets, much less to choose in a
graver matter in which they are most likely to be influenced by
frivolous prejudices.' He wants us, in other words, to discard the
deep-seated inner physiological promptings of inherited instinct, and to
substitute for them some calm and dispassionate but artificial
selection of a fitting partner as the father or mother of future
generations.

Now this is of course a serious subject, and it ought to be treated
seriously and reverently. But, it seems to me, Sir George Campbell's
conclusion is exactly the opposite one from the conclusion now being
forced upon men of science by a study of the biological and
psychological elements in this very complex problem of heredity. So far
from considering love as a 'foolish idea,' opposed to the best interests
of the race, I believe most competent physiologists and psychologists,
especially those of the modern evolutionary school, would regard it
rather as an essentially beneficent and conservative instinct developed
and maintained in us by natural causes, for the very purpose of insuring
just those precise advantages and improvements which Sir George Campbell
thinks he could himself effect by a conscious and deliberate process of
selection. More than that, I believe, for my own part (and I feel sure
most evolutionists would cordially agree with me), that this beneficent
inherited instinct of Falling in Love effects the object it has in view
far more admirably, subtly, and satisfactorily, on the average of
instances, than any clumsy human selective substitute could possibly
effect it.