Folkways. William Graham Sumner
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57.
64 Bijdragen tot T. L. en V.-kunde, XLI, 203.
66 Hereditary Genius, 34.
67 Ammon, Gesellschaftsordnung, 53.
68 Ammon made the diagram symmetrical.
69 Hereditary Genius, 25, 47.
70 Lapouge affirms that "in different historical periods, and over the whole earth, racial differences between classes of the same people are far greater than between analogous classes of different peoples," and that "between different classes of the same population there may be greater racial differences than between different populations" (Pol. Anth. Rev., III, 220, 228). He does not give his definition of class.
71 Ammon, Gesellschaftsordnung, 49.
72 PSM, LX, 218.
73 Lecky, Morals, I, 262.
74 Symonds, Catholic Reaction, I, 455.
75 Gumplowicz, Soziologie, 126.
76 "In the reigns of Theodosius and Honorius, imperial edicts and rescripts were paralyzed by the impalpable, quietly irresistible force of a universal social need or sentiment."—Dill, Rome from Nero to M. Aurel., 255.
77 v. Hartmann, Phänom. des Sittl. Bewusztseins, 73.
78 Lazarus in Ztsft. für Völkerpsy., I, 439.
79 Human Faculty, 216.
80 Wilkins, Mod. Hinduism, 195.
81 Wilkins, Mod. Hinduism, 317.
82 Hearn, Japan, 11.
83 Ibid., 16.
84 Ibid., 391.
85 Ibid., 199.
86 Ibid., 191.
87 Hearn, Japan, 107, 187, 411.
88 Williams, Middle Kingdom; Smith, Chinese Characteristics.
89 Nivedita, Web of Indian Life, 150.
CHAPTER II
CHARACTERISTICS OF THE MORES
Introduction.—The mores have the authority of facts.—Whites and blacks in southern society.—The mores are unrecorded.—Inertia and rigidity of the mores.—Persistency of the mores.—Persistency against new religion.—Roman law.—Effects of Roman law on later mores.—Variability of the mores.—The mores of New England.—Revolution.—The possibility of modifying the mores.—Russia.—Emancipation in Russia and in the United States.—Arbitrary change in the mores.—The case of Japan.—The case of India.—The reforms of Joseph II.—Adoption of the mores of another age.—What changes are possible.—Dissent from the mores. Group orthodoxy.—Retreat and isolation to start new mores.—Social policy.—Degenerate and evil mores.—The correction of aberrations in the mores.—The mores of advance and decline; cases.—The Greek temper in prosperity.—Greek pessimism.—Greek degeneracy.—Sparta.—The optimism of advance and prosperity.—Antagonism between an individual and the mores of the group.—Antagonism of earlier and later mores.—Antagonism between groups in respect to mores.—Missions and mores.—Missions and antagonistic mores.—Modification of the mores by agitation.—Capricious interest of the masses.—How the group becomes homogeneous.—Syncretism.—The art of administering society.
In this chapter we have to study the persistency of the mores with their inertia and rigidity, even against a new religion or a new "law," i.e. a new social system (secs. 80–87); then their variability under changed life conditions or under revolution (secs. 88–90); then the possibility of making them change by intelligent effort, considering the cases of Japan, India, and the reforms of Joseph II (secs. 91–97); or the possibility of changing one's self to adopt the mores of another group or another age (secs. 98–99). We shall then consider the dissent of an individual or a sect from the current mores, with judgment of disapproval on them (secs. 100–104), and the chance of correcting them (sec. 105). Next we shall consider the great movements of the mores, optimism and pessimism, which correspond to a rising or falling economic conjuncture (secs. 106–111). Then come the antagonisms between an individual and the mores, between the mores of an earlier and a later time, and between the groups in respect to mores, with a notice of the problem of missions (secs. 112–118). Finally, we come to consider agitation to produce changes in the mores, and we endeavor to study the ways in which the changes in the mores do come about, especially syncretism (secs. 119–121).
80. The mores have the authority of facts. The mores come down to us from the past. Each individual is born into them as he is born into the atmosphere, and he does not reflect on them, or criticise them any more than a baby analyzes the atmosphere before he begins to breathe it. Each one is subjected to the influence of the mores, and formed by them, before he is capable of reasoning about them. It may be objected that nowadays, at least, we criticise all traditions, and accept none just because they are handed down to us. If we take up cases of things which are still entirely or almost entirely in the mores, we shall see that this is not so. There are sects of free-lovers amongst us who want to discuss pair marriage (sec. 374). They are not simply people of evil life. They invite us to discuss rationally our inherited customs and ideas as to marriage, which, they say, are by no means so excellent and elevated as we believe. They have never won any serious attention. Some others want to argue in favor of polygamy on grounds of expediency. They fail to obtain a hearing. Others want to discuss property.