disuse, just as the blacksmith's arm grows strong and the horse turned
out to pasture becomes unfit for work. This law of use and disuse has
been of immense importance throughout the whole evolution of organic
life. With Man it has come to be paramount.

If now we contrast the civilized man intellectually and morally with the
savage, we find that, along with his vast increase of cerebral surface,
he has an immensely greater power of representing in imagination objects
and relations not present to the senses. This is the fundamental
intellectual difference between civilized men and savages.[15] The power
of imagination, or ideal representation, underlies the whole of science
and art, and it is closely connected with the ability to work hard and
submit to present discomfort for the sake of a distant reward. It is
also closely connected with the development of the sympathetic feelings.
The better we can imagine objects and relations not present to sense,
the more readily we can sympathize with other people. Half the cruelty
in the world is the direct result of stupid incapacity to put one's self
in the other man's place. So closely inter-related are our intellectual
and moral natures that the development of sympathy is very considerably
determined by increasing width and variety of experience. From the
simplest form of sympathy, such as the painful thrill felt on seeing
some one in a dangerous position, up to the elaborate complication of
altruistic feelings involved in the notion of abstract justice, the
development is very largely a development of the representative faculty.
The very same causes, therefore, deeply grounded in the nature of
industrial civilization, which have developed science and art, have also
had a distinct tendency to encourage the growth of the sympathetic
emotions.

But, as already observed, these emotions are still too feebly developed,