 All of this, of course, is inconsistent with Darwinism, which denies that evolution is a teleological or end-directed process, gives no meaning to Spencer’s notions of “more evolved” forms or conduct (whereby human beings, for example, are “more evolved” than other species, or ethical conduct is “more evolved” than unethical conduct), and focuses on reproductive fitness rather than on Spencer’s notion of the “greatest totality of life in self, in offspring and in fellow man,” among other fundamental differences (Rachels 1990). Spencer’s views on morality and evolution may therefore be set aside as historically interesting but unhelpful to contemporary discussions based on a better understanding of evolutionary biology.