Folkways: A Study of the Sociological Importance of Usages, Manners, Customs, Mores, and MoralsGinn, 1906 - 692 pages |
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Page 2
... developed in connection with them . In this way folkways arise . The young learn them by tradition , imitation , and authority . The folkways , at a time , provide for all the needs of life then and there . They are uniform , universal ...
... developed in connection with them . In this way folkways arise . The young learn them by tradition , imitation , and authority . The folkways , at a time , provide for all the needs of life then and there . They are uniform , universal ...
Page 4
... developed out of experience , which reach a final form of maximum adaptation to an interest , which are handed down by tradition and admit of no exception or variation , yet change to meet new conditions , still within the same limited ...
... developed out of experience , which reach a final form of maximum adaptation to an interest , which are handed down by tradition and admit of no exception or variation , yet change to meet new conditions , still within the same limited ...
Page 7
... developed by poetic construction and imaginative deduction . The nexus between them and events was not cause and effect , but magic . They therefore led to delusive deductions in regard to life and its meaning , which entered into ...
... developed by poetic construction and imaginative deduction . The nexus between them and events was not cause and effect , but magic . They therefore led to delusive deductions in regard to life and its meaning , which entered into ...
Page 9
... developed slowly , by pain and » ss , as experience is accumulated , and knowledge increases also , as better ethods seem worth while . The consequences of error and the effects of luck were always mixed . As we have seen , the ills of ...
... developed slowly , by pain and » ss , as experience is accumulated , and knowledge increases also , as better ethods seem worth while . The consequences of error and the effects of luck were always mixed . As we have seen , the ills of ...
Page 12
... developed each other , one within the group , the other in the intergroup relation . The closer the neighbors , and the stronger they are , the intenser is the warfare , and then the intenser is the internal organization and discipline ...
... developed each other , one within the group , the other in the intergroup relation . The closer the neighbors , and the stronger they are , the intenser is the warfare , and then the intenser is the internal organization and discipline ...
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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.