rament and spiritual attitude of men under these
early conditions or environment and institutions seems to have been of
a peaceful and unaggressive, not to say an indolent, cast. For the
immediate purpose this peaceable cultural stage may be taken to mark
the initial phase of social development. So far as concerns the present
argument, the dominant spiritual feature of this presumptive initial
phase of culture seems to have been an unreflecting, unformulated sense
of group solidarity, largely expressing itself in a complacent, but by
no means strenuous, sympathy with all facility of human life, and an
uneasy revulsion against apprehended inhibition or futility of life.
Through its ubiquitous presence in the habits of thought of the
ante-predatory savage man, this pervading but uneager sense of the
generically useful seems to have exercised an appreciable constraining
force upon his life and upon the manner of his habitual contact with
other members of the group.

The traces of this initial, undifferentiated peaceable phase of culture
seem faint and doubtful if we look merely to such categorical evidence
of its existence as is afforded by usages and views in vogue within the
historical present, whether in civilized or in rude communities; but
less dubious evidence of its existence is to be found in psychological
survivals, in the way of persistent and pervading traits of human
character. These traits survive perhaps in an especial degree among
those ethic elements which were crowded into the background during the
predatory culture. Traits that were suited to the earlier habits of life
then became relatively useless in the individual struggle for existence.
And those elements of the population, or those ethnic groups, which
were by temperament less fitted to the predatory life were repressed and
pushed into the background. On the transition to the predatory culture
the character of the struggle for existence changed in some degree from
a struggle of the group against a non-human environment to a struggle
against a human environment. This change was accompanied by an
increasing antagonism and consciousness of antagonism between the
individual members of the group. The conditions of success within the
group, as well as the conditions of the survival of the group, changed
in some measure; and the dominant spiritual attitude for the group
gradually changed, and brought a different range of aptitudes and
propensities into the