created a practical philosophy of welfare,
and they confirmed and developed the religious theories of goblinism.

+33. Relation of world philosophy and folkways.+ It is quite impossible
for us to disentangle the elements of philosophy and custom, so as to
determine priority and the causative position of either. Our best
judgment is that the mystic philosophy is regulative, not creative, in
its relation to the folkways. They reacted upon each other. The faith in
the world philosophy drew lines outside of which the folkways must not
go. Crude and vague notions of societal welfare were formed from the
notion of pleasing the ghosts, and from such notions of expediency as
the opinion that, if there were not children enough, there would not be
warriors enough, or that, if there were too many children, the food
supply would not be adequate. The notion of welfare was an inference and
resultant from these mystic and utilitarian generalizations.

+34. Definition of the mores.+ When the elements of truth and right are
developed into doctrines of welfare, the folkways are raised to another
plane. They then become capable of producing inferences, developing into
new forms, and extending their constructive influence over men and
society. Then we call them the mores. The mores are the folkways,
including the philosophical and ethical generalizations as to societal
welfare which are suggested by them, and inherent in them, as they grow.

+35. Taboos.+ The mores necessarily consist, in a large part, of taboos,
which indicate the things which must not be done. In part these are
dictated by mystic dread of ghosts who might be offended by certain
acts, but they also include such acts as have been found by experience
to produce unwelcome results, especially in the food quest, in war, in
health, or in increase or decrease of population. These taboos always
contain a greater element of philosophy than the positive rules, because
the taboos contain reference to a reason, as, for instance, that the
act would displease the ghosts. The primitive taboos correspond to the
fact that the life of man is environed by perils. His food quest must be
limited by shunning poisonous plants. His appetite must be restrained
from excess. His physical strength and health must be guarded from
dangers. The taboos carry on the accumulated wisdom of generations,
which has almost always been purchased by pain, loss, disease, and
death. Other taboos contain inhibiti