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CONTENTS

The meaning of the term “property,” p. 1.–Savages accused of thievishness,

p. 2.— Theft condemned by savages, pp. 2-13. — The condemnation of theft

influenced by the value of the goods stolen, pp. 13-15.-The stealing of

objects of a certain kind punished with particular severity, p. 14. — The

appropriation of a small quantity of food not punished at all, p. 14 59:--

Exceptions to the rule that the punishment of theft is influenced by the worth

or nature of the appropriated property, p. 15.--The degree of criminality

attached to theft influenced by the place where it is committed, p. 15. 59.-A

theft committed by night punished more heavily than one committed by day,

p. 16. —Distinction made between ordinary theft and robbery, p. 16 sq.-
Distinction made between manifest and non-manifest theft, p. 17. - Successful

thieves not disapproved of but rather admired, pp. 17-19. — The moral valua-

tion of theft influenced by the social position of the thief and of the person

robbed, p. 19 54.–Varies according as the victim is a tribesman or fellow-

countryman or a stranger, pp. 20–25. — The treatment of shipwrecked people

in Europe, p. 25.—The destruction of property held legitimate in warfare,

p. 25 sq:-The seizure of private property in war, p. 26 sq.- Military contri-

butions and requisitions levied upon the inhabitants of the hostile territory,

p. 27.- Proprietary incapacities of children, p. 27 sq.-Of women, pp. 28–31.

--Of slaves, pp. 31-33. — The theory that nobody but the chief or king has

proprietary rights, p. 33.

THE REGARD FOR TRUTH AND GOOD FAITH (concluded)

Explanation of the moral ideas concerning truthfulness and good faith, pp. 109

-131.—When detected a deception implies a conflict between two irreconcil.

able ideas, which causes pain, p. 109. – Men like to know the truth, p. 109 sq.

- The importance of knowing the truth, p. 110.-Deception humiliating,

ibid.--A lie or breach of faith held more condemnable in proportion to the

magnitude of the harm caused by it, ibid. The importance of truthfulness and

fidelity even in apparently trilling cases, p. 110 sq.-Deceit held permis-

sible or obligatory when promoting the true interest of the person subject to it,

p. 111.—The moral valuation of an act of falsehood influenced by its motive,

p. III 59.---The opinion that no motive can justify an act of falsehood, p. 112.

---Why falsehood is held permissible, or praiseworthy, or obligatory, when

directed against a stranger, ibid. - Deceit condemned as cowardly, p. 113. —-

A clever lie admired or approved of, p. 114.-The duties of sincerity and good

faith to some extent founded on prudential considerations, pp. 114-124.-

Lying attended with supernatural danger, ibid.-A mystic efficacy ascribed

to the untrue word, pp. 116-118.-The efficacy of oaths and the methods of

charging them with supernatural energy, pp. 118-122.- Oaths containing

appeals to supernatural beings, pp. 120-122. – By being frequently appealed

to in oaths a god may come to be looked upon as a guardian of veracity

and good faith, p. 123.— The influence of oath-taking upon veracity,

p. 123 sq.- The influence education upon the regard for truth, p. 124.

The influence of habit upon the regard for truth, p. 125.–Natural to speak

the truth, p. 125 sq.-Intercourse with strangers destructive to savage veracity,

pp. 126-129.–Social incoherence apt to lead to deceitful habits, p. 129.-

Social differentiation a cause of deception, p. 129 sq.Oppression an induce-

ment to falsehood, p. 130 sq.-The duty of informing other persons of the

truth, p. 131.— The regard for knowledge, pp. 131-136.

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Definition of “honour," p. 137.-The feeling of self-regarding pride in animals,

p. 137 sq.-In savages, pp. 138-140.—The moral disapproval of insults, pp.
140-142. — The condemnation of an insult influenced by the status of, or ihe

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The regard for other persons' happiness in general, p: 153 89.--The moral ideas

concerning conduct which affects other persons' welfare influenced by the

relationship between the parties, pp. 154-166. — The feeling of gratitude said

to be lacking in many uncivilised races, pp. 155-157.-Criticism of statements

to this effect, pp. 157-161.-Savages described as grateful for benefits bestowed

on them, pp. 161-165.—Gratitude represented as an object of praise or its

absence as an object of disapproval, p. 165 sq.-Why ungratefulness is

disapproved of, p. 166. — The patriotic sentiment defined, p. 167.—Though

hardly to be found among the lower savages, it seems to be far from unknown

among uncultured peoples of a higher type, p. 167 sq. -- Many of the elements

out of which patriotism proper has grown clearly distinguishable among savages,

even the lowest, pp. 168–172.— National conceit, pp. 170-174. - The relation

between the national feeling and the religious feeling, p. 174 sq.--The

patriotism of ancient Greece and Rome, p. 175 sq.—The moral valuation of

patriotism, p. 176. - Duties to mankind at large, pp. 176-179.—The ideal of

patriotism rejected by Greek and Roman philosophers, p. 177 59:- By

Christianity, p. 178 sq. -The lack of patriotism and national feeling during

the Middle Ages, pp. 179-181.-The development of the national feeling in

England, p. 181 sq.- In France, p. 182. --The cosmopolitanism of the

eighteenth century, p. 182 sq.-European patriotism after the French revolu:

tion, p. 183 sq. —The theory of nationalism, p. 184. -The cosmopolitan

spirit, p. 184 sq.

CHAPTER XXXIV

General statements referring to the nature and origin of self-regarding duties and

virtues, pp. 265-268. - Man naturally inclined to idleness, pp. 268-271.–

Among savages either necessity or compulsion almost the sole inducement to

industry, ibid. - Savages who enjoin work as a duty or regard industry as a

virtue, p. 271 sq.- Industrial activity looked down upon as disreputable for a

free man, p. 272 sq.-Contempt for trade, p. 274. – Progress in civilisation

implies an increase of industry and leads to condemnation of idleness, ibid. --
Idleness prohibited by law in ancient Peru, p. 274 sq.---Industry, enjoined in
ancient Persia, p. 275 sq.-In ancient Egypt, p. 276.-In ancient Greece,
p. 276 sq.-Greek views on agriculture, p. 277.-- On trade and handicrafts,
p. 278 sq.—The Roman views on labour, p. 279 sq. — The Christian doctrine
on the subject, pp. 280-282. — Not applicable to laymen, p. 282.- Modern
views on labour, p. 282 sq.-Rest regarded as a duty, p. 283. -Work
suspended after a death, p. 283 sq.-On certain other occasions, especially in
connection with changes in the moon, pp. 284-286. — Tabooed days among
the peoples of Semitic stock, pp. 286-288.– The Jewish Sabbath, p. 286 sq.
The seventh day among the Assyrians and Babylonians, p. 287 sq.—The
Christian Sunday, p. 288 sq.

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