In general they know the limits of their own territory and observe them, but they quarrel about women. What was a crime elsewhere was a greater crime there, and what was not a crime elsewhere might be a crime there. What appalls us, however, is the frightful waste of this process of evolution by war — waste of life and waste of capital.
The Swedes in the thirteenth century formed kin-groups which adopted rules of mutual succor and defense. Uyeda editorTokyo, pp. On What There Is.
Steps toward a Constructive Nominalism. Nuova Italia, 3f The instances which have been cited suffice to show that religion has been quite as much a stimulus to war as to peace; and religious wars are proverbial for ruthlessness and ferocity.
The Beduin have the same notion. It is the in-group as a peace-group which is the school of rights; as we have seen, there can be peace and order inside only by law using this term in its broadest sense ; but a law Published essays about love and enforces rights.
A Spanish priest, writing an account, inof the Aurohuacos of Colombia, 5 says that they have no weapons of offense Published essays about love defense.
Gould editors ] Concatenation as a Basis for Arithmetic. It is a very noteworthy feature that these people have no notion of rights. Whitehead and the Rise of Modern Logic. I speak of groups because I want a term of the widest significance.
The notion of rights grows up in the in-group from the usages established there securing peace. Identity, Ostension, and Hypostasis.
Man in the most primitive and uncivilized state known to us does not practice war all the time; he dreads it; he might rather be described as a peaceful animal. These have been called militancy and industrialism.
As soon as it breaks, the fractions begin to compete with each other. They began with both together. On Relations as Coextensive with Classes. The consequences may be advantageous or disadvantageous to men.
It is when two men are striving side by side in the struggle for existence, to extort from nature the supplies they need, that they come into rivalry and a collision of interest with each other takes place.
A Logistical Approach to the Ontological Problem.
The Jews looked down upon all non-Jews as Gentiles; the Mohammedans despise all infidels — their attitude towards non-Mussulmans is one leading to aggression, plunder, and annihilation. It follows that quarreling, brawling, Published essays about love violence near the hearth is an insult to the ghosts.
A Way to Simplify Truth Functions. Such a peace-group is only an ideal for all who profess the same religion; in most of the great religions down to the seventeenth century, dissenters or heretics were always treated with great severity, because it was thought that they would bring down the wrath of the ghost or the god not only on themselves but also on the whole community.
War forms larger social units and produces states; of the North American Indians, those had the intensest feeling of unity who were the most warlike. The latter term does not seem to be a good one and it is not apt until we reach high civilization; what we want is a term to express the peace sentiment in antithesis to militancy, but industrialism has obtained currency and it has this much justification, even for savage life, that, inside the group, the needs of life must be provided for by productive labor.
In the nineteenth century the assumption went over to the other extreme — that the primitive state was one of universal warfare.
One has in its territory stone or salt, water or fuel, limited fruits, melons, nuts, fish, or perhaps other natural materials which the others need.
These two sentiments are perfectly consistent with each other; in fact, they necessarily complement each other.
They were acquiring discipline and cohesion; they were learning cooperation, perseverance, fortitude, and patience. The church, however, at the same time, entered into an alliance with the feudal nobles and adopted militant methods; heretics were dealt with as outside the fold.
We can now see why the sentiments of peace and cooperation inside are complementary to sentiments of hostility outside. Therefore, we see that ethnocentrism has nothing to do with the relative grade of civilization of any people.
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