e of welfare, but serve convenience so long as
all know what they are expected to do. For instance, Orientals, to show
respect, cover the head and uncover the feet; Occidentals do the
opposite. There is no inherent and necessary connection between respect
and either usage, but it is an advantage that there should be a usage
and that all should know and observe it. One way is as good as another,
if it is understood and established. The folkways as to public decency
belong to the mores, because they have real connection with welfare
which determines the only tenor which they can have. The folkways about
propriety and modesty are sometimes purely conventional and sometimes
inherently real. Fashions, fads, affectations, poses, ideals, manias,
popular delusions, follies, and vices must be included in the mores.
They have characteral qualities and characteral effect. However
frivolous or foolish they may appear to people of another age, they have
the form of attempts to live well, to satisfy some interest, or to win
some good. The ways of advertisers who exaggerate, use tricks to win
attention, and appeal to popular weakness and folly; the ways of
journalism; electioneering devices; oratorical and dithyrambic
extravagances in politics; current methods of humbug and
sensationalism,--are not properly part of the mores but symptoms of
them. They are not products of the concurrent and cooperative effort of
all members of the society to live well. They are devices made with
conscious ingenuity to exert suggestion on the minds of others. The
mores are rather the underlying facts in regard to the faiths, notions,
tastes, desires, etc., of that society at that time, to which all these
modes of action appeal and of whose existence they are evidence.

+65. What is goodness or badness of the mores.+ It is most important to
notice that, for the people of a time and place, their own mores are
always good, or rather that for them there can be no question of the
goodness or badness of their mores. The reason is because the standards
of good and right are in the mores. If the life conditions change, the
traditional folkways may produce pain and loss, or fail to produce the
same good as formerly. Then the loss of comfort and ease brings doubt
into the judgment of welfare (causing doubt of the pleasure of the gods,
or of war power, or of health), and thus disturbs the unconscious
philosophy of the mores. Then a later time will pass judgment on