Elementary Texts: Mackenzie, Manual of Ethics, 3rd ed., 1900; Muirhead, Elements of Ethics, 1892; Seth, A Study of Ethical Principles, 6th ed., 1902; Thilly, Introduction to Ethics, 1900.
Representative Books and Treatises in English: Green, Prolegomena to Ethics, 1883 (Idealism); Martineau, Types of Ethical Theory, 1885, 3rd ed., 1891 (Intuitionism); Sidgwick's Methods of Ethics, 1874, 6th ed., 1901 (Union of Intuitionist and Utilitarian Positions with careful analysis of common sense); Spencer, The Principles of Ethics, 1892–3 (Evolution); Stephen's Science of Ethics, 1882; The comprehensive work of Paulsen (System der Ethik, 1889, 5th ed., 1900) has been translated in part by Thilly, 1899; that of Wundt (Ethik, 1886, 3rd ed., 1903), by Titchener, Gulliver, and Washburn, 1897–1901. Among the more recent contributions, either to the whole field or to specific parts, may be noted: Alexander, Moral Order and Progress, 1889; 2nd ed., 1891; Dewey, Outlines of Ethics, 1891, and The Study of Ethics, A Syllabus, 1894; Fite, An Introductory Study of Ethics, 1903; Höffding, Ethik (German tr.), 1887; Janet, The Theory of Morals (Eng. tr.), 1884; Ladd, The Philosophy of Conduct, 1902; Mezes, Ethics, Descriptive and Explanatory, 1900; Moore, Principia Ethica, 1903; Palmer, The Field of Ethics, 1902, The Nature of Goodness, 1903; Taylor, The Problem of Conduct, 1901; Rashdall, The Theory of Good and Evil, 1907; Bowne, The Principles of Ethics, 1892; Rickaby, Moral Philosophy, 1888.
Histories of Ethics: Sidgwick, History of Ethics, 3rd ed., 1892; Albee, A History of English Utilitarianism, 1902; Stephen, The Utilitarians, 1900; Martineau, Types of Ethical Theory; Whewell, Lectures on the History of Moral Philosophy in England, 1852, 1862; Köstlin, Geschichte der Ethik, 2 vols., 1881–92 (ancient theories); Jodl, Geschichte der Ethik, 2 vols., 1882–89 (modern); Wundt, Ethik, Vol. II.; the histories of philosophy by Windelband, Höffding, Erdmann, Ueberweg, Falckenberg.
Scope and Method of Ethics: See the opening chapters in nearly all the works cited above, especially Palmer (Field of Ethics), Moore, Stephen, Spencer, Paulsen, and Wundt (Facts of the Moral Life); see also Ritchie, Philosophical Studies, 1905, pp. 264–291; Wallace, Lectures and Essays on Natural Theology and Ethics, 1898, pp. 194 ff.; Dewey, Logical Conditions of a Scientific Treatment of Morality (University of Chicago Decennial Publications, 1903); Stuart, The Logic of Self-realization, in University of California Publications: Philosophy, I., 1904; Small, The Significance of Sociology for Ethics, 1902; Hadley, Article Economic Theory in Baldwin's Dict.
Relation of Theory to Life: Green, Prolegomena, Book IV.; Dewey, International Journal of Ethics, Vol. I., 1891, pp. 186–203; James, same journal, Vol. I., 330–354; Mackenzie, same journal, Vol. IV., 1894, pp. 160–173.
FOOTNOTES:
[1] Plato, Protagoras, 320 ff.
[2] Angell, Psychology, p. 59.
PART I
THE BEGINNINGS AND GROWTH OF MORALITY
GENERAL LITERATURE FOR PART I
Hobhouse, Morals in Evolution, 2 vols., 1906.
Westermarck, The Origin and Development of Moral Ideas, Vol. I., 1906.
Sutherland, The Origin and Growth of the Moral Instinct, 2 vols., 1898.
Wundt, Facts of the Moral Life, 1902; also Ethik, 3rd ed., 1903, Vol. I., pp. 280–523.
Paulsen, A System of Ethics, 1899, Book I.
Sumner, Folkways, 1907.
Bergmann, Ethik als Kulturphilosophie, 1904.
Mezes, Ethics, Descriptive and Explanatory, Part I.
Dewey, The Evolutionary Method as Applied to Morality, Philos. Review, XI., 1902, pp. 107–124, 353–371.
Adam Smith, Theory of Moral Sentiments, 1759.
Baldwin, Social and Ethical Interpretations, 1902.
Taylor, The Problem of Conduct, 1901, chap. iii.
Spencer, Data of Ethics, 1879; Psychology, 1872, Part IX., chs. v.-viii.
Ihering, Der Zweck im Recht, 3rd ed., 1893.
Steinthal, Allgemeine Ethik, 1885.
CHAPTER II
EARLY GROUP LIFE
To understand the origin and growth of moral life, it is essential to understand primitive society. And while there is much that is uncertain, there is one fact of capital importance which stands out clearly. This is the dominant influence of group life. It is not asserted that all peoples have had precisely the same type of groups, or the same degree of group solidarity. It is beyond question that the ancestors of modern civilized races lived under the general types of group life which will be outlined, and that these types or their survivals are found among the great mass of peoples to-day.
§ 1. TYPICAL FACTS OF GROUP LIFE
Consider the following incident as related by Dr. Gray:
"A Chinese aided by his wife flogged his mother. The imperial order not only commanded that the criminals should be put to death; it further directed that the head of the clan should be put to death; that the immediate neighbors each receive eighty blows and be sent into exile; that the head or representatives of the graduates of the first degree (or B.A.) among whom the male offender ranked should be flogged and exiled; that the granduncle, the uncle, and two elder brothers should be put to death; that the prefect and the rulers should for a time be deprived of their rank; that on the face of the mother of the female offender four Chinese characters expressive of neglect of duty towards her daughter should be tattooed, and that she be exiled to a distant province; that the father of the female offender, a bachelor of arts, should not be allowed to take any higher literary degrees, and that he be flogged and exiled; that the son of the offenders should receive another name, and that the lands of the offender for a time remain fallow." (J. H. Gray, China, Vol. I., pp. 237 f.)
Put beside this the story of Achan:
Achan had taken for his own possession certain articles from the spoil of Jericho which had been set apart or "devoted" to Jehovah. Israel then suffered a defeat in battle. When Achan's act became known, "Joshua and all Israel with him took Achan, the son of Zerah, and the mantle, and the wedge of gold, and his sons and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had. … And all Israel stoned him with stones; and they burned them with fire and stoned them with stones." (Joshua vii: 24, 25.)
The converse of these situations is brought out in the regulations of the Kumi, a Japanese local institution comprising five or more households:
"As members of a Kumi we will cultivate friendly feelings even more than with our relatives, and will promote each other's happiness as well as share each other's grief. If there is