CONTENTS

CHAPTER XXVIII

THE RIGHT OF PROPERTY

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.

CHAPTER XXIX

THE RIGHT OF PROPERTY (coniluded)

Acquisition of property by occupation, pp. 35-39. - By keeping possession of a

thing, pp. 39-41. -By labour, pp. 41-43. — By a transfer of property by its
owner, p. 43: --- By inheritance, pp. 44-49. — By the fact that ownership in a
thing directly follows from ownership in another thing, p. 49 sq.-By the
custom which prescribes community of goods, p. 50.—The origin of proprietary

rights and of the various modes of acquisition, pp. 51-57.-Explanation of the

incapacity of children, wives, and slaves to acquire property, p. 57.—Why

the moral judgments vary with regard to different acis of theft, pp. 57-59.-

Theft supposed to be avenged by supernatural powers, pp. 59-69. - The

removing of landmarks regarded as sacrilegious, p. 60 sq.--Cursing as a method

of punishing thieves or compelling them to restore what they have stolen,

p. 62 59:--Cursing as a means of preventing thest, pp. 63-67:-Spirits or gods

invoked in curses referring to theft, p. 66 sq:-Why gods take notice of

offences against property, pp. 67-69. - The belief that thieves will be punished

after death, p. 69. -The opposition against the established principles of

on nership, pp. 69-71.

CHAPTER XXX

THE REGARD FOR TRUTH AND GOOD FAITH

Definition of lying, p. 72. --Of good faith, ibid.—The regard for truth and good

faith among uncivilised races, pp. 72-88.– Foreigners visiting a savage tribe

apt to underrate its veracity, pp. 86-88.–The regard for truth varies according

as the person concerried is a foreigner or a tribesman, p. 87 sq.- The regard

for truth and good faith among the Chinese, p. 88 sq.-.Among the Japanese,

Burmese, and Siamese, p. 89. —Among the Hindus, pp. 89-92. — In Buddhism,

p. 92.- Among the ancient Persians, p. 93 sq. --Among Muhammedan

peoples, p. 94.-In ancient Greece, pp. 94-96.-In ancient Rome, p. 96. —

Among the ancient Scandinavians, p. 96 sq.-Among the ancient Irish, p. 97.

-Among the ancient Hebrews, pp. 97-99.-In Christianity, pp. 99-101.-

In the code of Chivalry, p. 101 sq.- In the Middle Ages and later, p. 102 sq.

- In modern Europe, pp. 103-106. — The views of philosophers, ibid. --Deceit

in the relations between different states, in peace and war, pp. 106-108.

CHAPTER XXXI

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.

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

relations between, the parties concerned, p. 142 sq.— Pride disapproved or and

humility praised as a virtue or enjoined as a duty, p. 144 sq.-Humility an

object of censure, p. 145 sq.-Deviation from what is usual arouses a suspicion

of arrogance, p. 146. -Politeness a duty rather than a virtue, ibid. - Many

savages conspicuous for their civility, p. 146 sq.- Politeness a characteristic of

all the great nations the East, p. 147 sq.—The courtesies of Chivalry, p. 148.

- The demands of politeness refer to all sorts of social intercourse and vary

indefinitely in detail, p. 148 sq.-Salutations, pp. 149-151.–The rule of polite.
ness most exacting in relation to superiors, p. 151 sq.-Politeness shown by
men to women, p. 152. — Politeness shown to strangers, ibid.

CHAPTER XXXIII

OTHER PERSONS' HAPPINESS IN GENERAL-GRATITUDE-

PATRIOTISM AND COSMOPOLITANISM

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

THE ORIGIN AND DEVELOPMENT OF THE ALTRUISTIC SENTIMENT

Maternal affection, pp. 186-189.- Prof. Espinas's theory, p. 186 sq.-Prof.

Bain's theory, p. 187 sq.--Mr. Spencer's theory, p. 188. —Distinction between

maternal love and the mere love of the helpless, p. 188 sq.—The paternal

instinct, p. 189 sq.--Conjugal attachment, pp. 190–192.- The duration of

conjugal attachment, p. 192 sq. --The duration of parental affection, p. 193. -

Filial affection, p. 194.-Man originally, as it seems, not a gregarious animal,

p. 195 sq.--How he became gregarious, p. 196 sq.-The gregarious instinct,

p. 197.—Social affection, p. 197 sq.— The evolution of social aggregates in.

Auenced by economic conditions, pp: 198-201.-The social aggregates of

savages who know neither cattle-rearing nor agriculture, pp. 198–200.--01

pastoral peoples, p. 201.-Of peoples subsisting on agriculture, ibid.—Social

units based on marriage or a common descent, p. 201 sq.—The social force

in kinship, pp. 202-204.-Mr. Hartland's theory, pp. 204-206. — The blood-

covenant, pp. 206–209. --The social influence of a common cult among

savages, pp. 209-213. ---The "four generations” of the Chinese, p. 213.-

Traces of a clan organisation in China, p. 213 sq.- The joint family among

so-called Aryan peoples, pp. 214–216.- Village communities, clans, phratries,

and tribes among these peoples, pp. 216-220.-The prevalence of the paternal

system of descent among the peoples of archaic culture, p. 220.—Associations

of tribes among uncivilised races, p. 220 sq.—Civilisation only thrives in states,

p. 221 sg.-The origin of states, p. 222. — The influence of the State upon the

smaller units of which it is composed,

p. 222 59:- The State and the notion

of a common descent, pp. 223-225.—The archaic State not only a political

but a religious community, p. 225 $9.-The national importance of a common

religion, p. 226.—The influence of social development upon the altruistic senti.

ment, p. 226 sq.--The altruistic sentiment has not necessarily reference only

to individuals belonging to the same social unit, p. 227 sq. —The expansion

of altruism in mankind, p. 228.

CHAPTER XXXV

SUICIDE

Suicide and civilisation, p. 229.--Suicide said to be unknown among several un.

civilised races, p. 229 sq.—The prevalence of suicide among savages and

barbarians, pp. 230-232.—The causes of suicide among savages, pp. 232-

235.-The moral valuation of suicide among savages, pp. 235-241. -The fate

of self-murderers after death, pp. 235-239. — The treatment of the bodies of

suicides among uncivilised races, pp. 238-240.—The opinions as to suicide in

China, pp. 241-243.- In Japan, p. 243 59.- Among the Hindus, pp. 244-246.

-Among Buddhists, p. 246. -Among the Hebrews, p. 246 sq.- Among

Muhammedans, p. 247.-In ancient Greece, pp. 247-249.-Among classical

philosophers, pp. 248–250.-In ancient Rome, p. 250 sq.-Among the

Christians, pp. 251-254.-Why suicide was condemned by the Church, pp.

252-254.-The secular legislation influenced by the doctrine of the Church, p.

254.—The treatment of suicides' bodies in Europe, pp. 254-257.-More

humane feelings towards suicides in the Middle Ages, p. 257 sq.-Attacks

upon the views of the Church and upon the laws of the State concerning

suicide, pp. 258–260.--Modern philosophers' arguments against suicide, p.

260 sq. -The legislation on the subject changed, p. 261.-Explanation of

the moral ideas concerning suicide, pp. 261-263. - Criticism of Prof. Durk-

heim's opinion as to the moral valuation of suicide in the future, p. 263 sq.

CHAPTER XXXVI

SELF-REGARDING DUTIES AND VIRTUES --INDUSTRY-REST

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.