y may be greatly enlarged,
interests may be extended and multiplied, the materials by which needs
can be supplied may become far more numerous, the processes of societal
cooperation may become more complicated, and contract or artifice may
take the place of custom for many interests; but, if the case is one
which touches the ways or interests of the masses, folkways will develop
on and around it by the same process as that which has been described as
taking place from the beginning of civilization. The ways of carrying on
war have changed with all new inventions of weapons or armor, and have
grown into folkways of commanding range and importance. The factory
system of handicrafts has produced a body of folkways in which artisans
live, and which distinguish factory towns from commercial cities or
agricultural villages. The use of cotton instead of linen has greatly
affected modern folkways. The applications of power and machinery have
changed the standards of comfort of all classes. The folkways, however,
have kept their character and authority through all the changes of form
which they have undergone.

+41. Integration of the mores of a group or age.+ In further development
of the same interpretation of the phenomena we find that changes in
history are primarily due to changes in life conditions. Then the
folkways change. Then new philosophies and ethical rules are invented to
try to justify the new ways. The whole vast body of modern mores has
thus been developed out of the philosophy and ethics of the Middle Ages.
So the mores which have been developed to suit the system of great
secular states, world commerce, credit institutions, contract wages and
rent, emigration to outlying continents, etc., have become the norm for
the whole body of usages, manners, ideas, faiths, customs, and
institutions which embrace the whole life of a society and characterize
an historical epoch. Thus India, Chaldea, Assyria, Egypt, Greece, Rome,
the Middle Ages, Modern Times, are cases in which the integration of the
mores upon different life conditions produced societal states of
complete and distinct individuality (ethos). Within any such societal
status the great reason for any phenomenon is that it conforms to the
mores of the time and place. Historians have always recognized
incidentally the operation of such a determining force. What is now
maintained is that it is not incidental or subordinate. It is supreme
and controlling. Therefo