mply moral disapproval.

The group, in any stage of civilization, rewards in some
form conformity to group standards, and punishes infringements
of them. Punishment may be nothing more tangible
than disrepute or ostracism; it may be as serious as execution.
Reward may range from a decoration or a chorus of praise
to all forms of compensation in the way of wealth, rank, and
power.

We have noted how sanctions and prohibitions are made
public and effective among the members of a group. But
it is further regarded as important by the group that these
customs, positive and negative, should be handed down from
the current to succeeding generations. In primitive life
transmission of the traditional practices is made a very special
occasion in the form of initiation ceremonies.

[Initiation ceremonies] are held with the purpose of inducting
boys into the privileges of manhood and into the full life of the group.
They are calculated at every step to impress upon the initiate his
own ignorance and helplessness in contrast with the wisdom and
power of the group; and as the mystery with which they are
conducted imposes reverence for the elders and the authorities of the
group, so the recital of the traditions and performances of the tribe,
the long series of ritual acts, common participation in the mystic
dance and song and decorations, serve to reinforce the ties that bind
the tribe.[1]

[Footnote 1: Dewey and Tufts: _Ethics_, pp. 57-58.]

In civilized life, the whole institution of education, as
has been repeatedly emphasized in these pages, is designed
to transmit to the young those habits of thought, feeling,
and action which their influential elders wish to perpetuate.
As was noted in connection with man's gregariousness, the
normal becomes the "respectable," the regular becomes the
"proper." We still speak of things that it is not "nice" to
do. This tendency to identify the moral with the customary
is brought about through early habituating the members of
the group to the group standards and securing for them
thereby the emotional support that goes with all habitual
action.

Morality at this stage is clearly social in its origins and
its operations. The standards are group standards, and the
individual's single duty is obedience and conformity to the
established social sanctions.

THE VALUES OF CUSTOMARY MORALITY. The problem of morals
begins, as we have seen, in the collision of interests of similarly
constitut