pervading Will to Live filled his soul with passionate rebellion and
coloured his exposition with the hues of despair. But to minds
temperamentally different from his, minds whose egotism is qualified by
a more unselfish humour, it is possible to avail one's self of
Schopenhauer's vision, without submitting one's self to his
conclusions, to see our wills only as temporary manifestations of an
ampler will, our lives as passing phases of a greater Life, and to
accept these facts even joyfully, to take our places in that larger
scheme with a sense of relief and discovery, to go with that larger
being, to serve that larger being, as a soldier marches, a mere unit in
the larger being of his army, and serving his army, joyfully into
battle.

However, it is not to Schopenhauer and his writings, at least among the
English-speaking peoples, that this increasing realization of life as
essentially a succession of births, is chiefly ascribed. It is mainly,
as I have already suggested, the result of that great expansion of our
sense of time and causation that has ensued from the idea of organic
Evolution. In the course of one brief century, the human outlook upon
the order of the world has been profoundly changed. It is not simply
that it has become much more spacious, it is not only that it has
opened out from the little history of a few thousand years to a
stupendous vista of ages, but, in addition to its expanded dimensions,
it has experienced a change in character. That wonderful and
continually more elaborate and penetrating analysis of the evolutionary
process by Darwin and his followers and successors and antagonists, the
entire subordination of the individual lot to the specific destiny that
these criticisms and researches have emphasized, has warped and altered
the aspect of a thousand human affairs. It has made reasonable and in
order what Schopenhauer found so suggestively perplexing, it has