ust consult Dr. Westermarck's monumental treatise, _The Origin
and Development of the Moral Ideas_, which brings together an immense
quantity of facts, under a clear and comprehensive scheme of headings.
He will discover, by the way, that, whereas customs differ immensely,
the emotions, one may even say the sentiments, that form the raw
material of morality are much the same everywhere.

Here it will be of most use to sketch the psychological groundwork
of primitive morality, as contrasted with morality of the more advanced
type. In pursuance of the plan hitherto followed, let us try to move
yet another step on from the purely exterior view of human life towards
our goal; which is to appreciate the true inwardness of human life--so
far at least as this is matter for anthropology, which reaches no
farther than the historic method can take it.

It is, of course, open to question whether either primitive or advanced
morality is sufficiently of one piece to allow, as it were, a composite
photograph to be framed of either. For our present purposes, however,
this expedient is so serviceable as to be worth risking. Let us assume,
then, that there are two main stages in the historical evolution of
society, as considered from the standpoint of the psychology of conduct.
I propose to term them the synnomic and the syntelic phases of society.
"Synnomic" (from the Greek _nomos_, custom) means that customs are
shared. "Syntelic" (from the Greek _telos_, end) means that ends are
shared.

The synnomic phase is, from the psychological point of view, a kingdom
of habit; the syntelic phase is a kingdom of reflection. The former
is governed by a subconscious selection of its standards of good and
bad; the latter by a conscious selection of its standards. It remains
to show very briefly how such a difference comes about.

The outstanding fact about the synnomic life of the ruder peoples is
perhaps this--that there is hardly any privacy. Of course, many other
drawbacks must be taken into account also--no wide-thrown
communications, no analytic language, no writing, no books, and so
on; but perhaps being in a crowd all the time is the worst drawback
of all. For, as Disraeli says in _Sybil_, gregariousness is not
association. Constant herding and huddling together hinders the
development of personality. That independence of character which is
the prime condition of syntelic society cannot mature, even though
the germs be there. No one has