Folkways: A Study of the Sociological Importance of Usages, Manners, Customs, Mores, and MoralsGinn, 1906 - 692 pages |
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Page 67
... husband or wife was ( the rights and duties of each ) , were fixed by status . No one could alter the customary relations . Status , as distinguished from institutions and contract , is a direct prod- uct of the mores Each case of ...
... husband or wife was ( the rights and duties of each ) , were fixed by status . No one could alter the customary relations . Status , as distinguished from institutions and contract , is a direct prod- uct of the mores Each case of ...
Page 84
... husbands ; holidays ; amusements ; arts of luxury ; marriage and divorce ; wine drinking , are matters in regard to which it is easy to note changes in the mores from generation to generation , in our own times . Even in Asia , when a ...
... husbands ; holidays ; amusements ; arts of luxury ; marriage and divorce ; wine drinking , are matters in regard to which it is easy to note changes in the mores from generation to generation , in our own times . Even in Asia , when a ...
Page 109
... husbands . If they are the victims of violence , they need not be ashamed . Eskimo girls would be ashamed to go away with husbands without crying and lamenting , glad as they are to go . They are shocked to hear that European women ...
... husbands . If they are the victims of violence , they need not be ashamed . Eskimo girls would be ashamed to go away with husbands without crying and lamenting , glad as they are to go . They are shocked to hear that European women ...
Page 112
... husband and wife have separate property . Neither likes the white man's doctrine of the community of goods . The woman knows that that would mean that she would have none . The man would not take her goods if he must take her children ...
... husband and wife have separate property . Neither likes the white man's doctrine of the community of goods . The woman knows that that would mean that she would have none . The man would not take her goods if he must take her children ...
Page 178
... husband and father , or has been born into them as citizen , son , brother , etc. , is not free . Can we imagine our- selves " free " from the conditions of human life ? Does it do any good to stigmatize the case as " wages slavery 178 ...
... husband and father , or has been born into them as citizen , son , brother , etc. , is not free . Can we imagine our- selves " free " from the conditions of human life ? Does it do any good to stigmatize the case as " wages slavery 178 ...
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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.