Folkways: A Study of the Sociological Importance of Usages, Manners, Customs, Mores, and MoralsGinn, 1906 - 692 pages |
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... character of a social force . They arise no one knows whence or how . They grow as if by the play of internal life energy . They can be modified , but only to a limited extent , by the purposeful efforts of men . In time they lose power ...
... character of a social force . They arise no one knows whence or how . They grow as if by the play of internal life energy . They can be modified , but only to a limited extent , by the purposeful efforts of men . In time they lose power ...
Page 10
... character , affecting the whole community , especially fruitful seasons , increase of flocks and herds , and success in war . So long as the community flourished , the fact that an individual was miserable reflected no discredit on ...
... character , affecting the whole community , especially fruitful seasons , increase of flocks and herds , and success in war . So long as the community flourished , the fact that an individual was miserable reflected no discredit on ...
Page 17
... character and state of power by the developing of predis- positions which he possesses . It would be an error , however , to suppose that all nature is a chaos of warfare and competition . Combination and coöperation are so ...
... character and state of power by the developing of predis- positions which he possesses . It would be an error , however , to suppose that all nature is a chaos of warfare and competition . Combination and coöperation are so ...
Page 24
... character are the opposites of suggestibility . Autosuggestion properly includes all the cases in which a man is " struck by an idea , " or " takes a notion , " but it is more strictly applied to fixed ideas and habits of thought . An ...
... character are the opposites of suggestibility . Autosuggestion properly includes all the cases in which a man is " struck by an idea , " or " takes a notion , " but it is more strictly applied to fixed ideas and habits of thought . An ...
Page 31
... character . They always include some social philosophy . They are both mystic and utilitarian , or compounded of the two . Taboos may be divided into two classes , ` ( 1 ) protective and ( 2 ) despressive Some of them aim to protect and ...
... character . They always include some social philosophy . They are both mystic and utilitarian , or compounded of the two . Taboos may be divided into two classes , ` ( 1 ) protective and ( 2 ) despressive Some of them aim to protect and ...
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Common terms and phrases
acts aleatory amongst ancient ascetic asceticism became become blood revenge cannibalism character child child sacrifice Christian church civilization classes commedia del arte coöperation crime custom death decency demons developed doctrine drama dress duty ecclesiastical effect element ethical Ethnog evil eye fact fashion father folkways force Globus Greeks heretics Hinduism human husband Ibid ideals ideas incest Indians infanticide Inquis institutions interests Kulturgesch labor language later live Manichæan married masses mediæval ment Middle Ages mimus modern moral mother family never notion obscene pair marriage persons philosophy Plutarch political polyandry polygamy popular primitive produced regard relation religion religious ritual Roman Roman law rule sacrifice says sects sentiment sixteenth century slavery slaves social society standards suggestion taboo taste things thought tion torture traditional tribes unclean usage wife woman women world philosophy Yakuts
Popular passages
Page 394 - Yet, ere we part, one lesson I can leave you For every day. Be good, sweet maid, and let who will be clever ; Do noble things, not dream them, all day long : And so make life, death, and that vast for-ever One grand, sweet song.
Page 29 - Therefore rights can never be "natural" or "God-given," or absolute in any sense. The morality of a group at a time is the sum of the taboos and prescriptions in the folkways by which right conduct is defined. Therefore morals can never be intuitive. They are historical, institutional, and empirical. World philosophy, life policy, right, rights, and morality are all products of the folkways. They are reflections on, and generalizations from, the experience of pleasure and pain which is won in efforts...
Page 54 - Property, marriage, and religion are the most primary institutions. They began in folkways. They became customs. They developed into mores by the addition of some philosophy of welfare, however crude. Then they were made more definite and specific as regards the rules, the prescribed acts, and the apparatus to be employed. This produced a structure and the institution was complete.
Page 431 - For the man is not of the woman ; but the woman of the man : for neither was the man created for the woman ; but the woman for the man : for this cause ought the woman to have a sign of authority on her head, because of the angels.
Page 14 - The Jews divided all mankind into themselves and Gentiles. They were the "chosen people." The Greeks and Romans called all outsiders "barbarians." In Euripides' tragedy of Iphigenia in Aulis Iphigenia says that it is fitting that Greeks should rule over barbarians, but not contrariwise, because Greeks are free, and barbarians are slaves. The Arabs regarded themselves as the noblest nation and all others as more or less barbarous. In 1896, the Chinese minister of education and his...
Page 12 - The relation of comradeship and peace in the we-group and that of hostility and war towards others-groups are correlative to each other. The exigencies of war with outsiders are what make peace inside, lest internal discord should weaken the we-group for war.
Page 628 - Popular education and certain faiths about popular education are in the mores of our time. We regard illiteracy as an abomination. We ascribe to elementary book learning power to form character, make good citizens, keep family mores pure, elevate morals, establish individual character, civilize barbarians, and cure social vice and disease.
Page 28 - right" ways to satisfy all interests, because they are traditional, and exist in fact. They extend over the whole of life. There is a right way to catch game, to win a wife, to make one's self appear, to cure disease, to honor ghosts, to treat comrades or strangers, to behave when a child is born, on the warpath, in council, and so on in all cases which can arise. The ways are defined on the negative side, that is, by taboos. The "right" way is the way which the ancestors used and which has been...
Page 28 - right" way is the way which the ancestors used and which has been handed down. The tradition is its own warrant. It is not held subject to verification by experience. The notion of right is in the folkways. It is not outside of them, of independent origin, and brought to them to test them. In the folkways, whatever is, is right.