A history of social thought

Name: A history of social thought
Author: Bogardus, Emory S. (Emory Stephen)

Bogardus, Emory S. (Emory Stephen)

Social psychology; Sociology -- History

Professor Westermarck is convinced of the tremendous influence
that religious beliefs have exerted upon the moral ideas of
mankind.[XVIII-25] This influence has been exceedingly varied.
Religion has taught the principles of love and yet has indulged in
cruel persecutions. It has condemned murder and yet been a party to
child sacrifice. “It has emphasized the duty of truth-speaking, and
has itself been a cause of pious fraud.” Professor Westermarck has
contributed to social thought not only in his valuable descriptions
of the rise and evolution of moral ideas, but also in his _History of
Human Marriage_, to which reference will be made in Chapter XXIV.

The writings of L. T. Hobhouse reveal a thorough, comparative study
of the conduct rules of mankind. Professor Hobhouse has described the
evolution of ethical consciousness as displayed in the habits, customs,
and principles that have arisen in human history for the regulation of
human conduct. He has shown how, in the lowest forms of the organic
world, behavior is regulated, and directed to some purpose.[XVIII-27]
This behavior is somewhat definitely determined by the structure of the
organism itself.[XVIII-28]

There are three forces which may be called social, or which tend to
keep society together. These social bonds are: (1) the principle
of kinship, (2) the principle of authority, and (3) the principle
of citizenship.[XVIII-29] Kinship is the moving force in primitive
society. The principle of authority becomes prominent when one tribe
captures and enslaves a weaker group. This principle is also invoked in
order to secure an integration of openly diverse attitudes within the
group, even of modern national groups. It is exemplified in the various
forms of absolutism in government. The principle of citizenship finds
expression when certain individuals within the group are delegated to
perform as servants and ministers of the public as a whole.[XVIII-30]
Personal rights and the common good are the two reigning ideals. Every
individual is recognized as having a right to the conditions requisite
for the full development of his social personality. The good in life
consists “in the bringing out into full bloom of those capacities of
each individual which help to maintain the common life.”[XVIII-31] The
third principle, that of citizenship, when carried to its conclusion
reveals the possibility of a world state.[XVIII-32]

Public-domain text, read in full here on John Shaqi.

Opening the text

A history of social thoughtBogardus, Emory S. (Emory Stephen)

History

A history of social thought

Bogardus, Emory S. (Emory Stephen)

Social psychology; Sociology -- History

Professor Westermarck is convinced of the tremendous influence
that religious beliefs have exerted upon the moral ideas of
mankind.[XVIII-25] This influence has been exceedingly varied.
Religion has taught the principles of love and yet has indulged in
cruel persecutions. It has condemned murder and yet been a party to
child sacrifice. “It has emphasized the duty of truth-speaking, and
has itself been a cause of pious fraud.” Professor Westermarck has
contributed to social thought not only in his valuable descriptions
of the rise and evolution of moral ideas, but also in his _History of
Human Marriage_, to which reference will be made in Chapter XXIV.

The writings of L. T. Hobhouse reveal a thorough, comparative study
of the conduct rules of mankind. Professor Hobhouse has described the
evolution of ethical consciousness as displayed in the habits, customs,
and principles that have arisen in human history for the regulation of
human conduct. He has shown how, in the lowest forms of the organic
world, behavior is regulated, and directed to some purpose.[XVIII-27]
This behavior is somewhat definitely determined by the structure of the
organism itself.[XVIII-28]

There are three forces which may be called social, or which tend to
keep society together. These social bonds are: (1) the principle
of kinship, (2) the principle of authority, and (3) the principle
of citizenship.[XVIII-29] Kinship is the moving force in primitive
society. The principle of authority becomes prominent when one tribe
captures and enslaves a weaker group. This principle is also invoked in
order to secure an integration of openly diverse attitudes within the
group, even of modern national groups. It is exemplified in the various
forms of absolutism in government. The principle of citizenship finds
expression when certain individuals within the group are delegated to
perform as servants and ministers of the public as a whole.[XVIII-30]
Personal rights and the common good are the two reigning ideals. Every
individual is recognized as having a right to the conditions requisite
for the full development of his social personality. The good in life
consists “in the bringing out into full bloom of those capacities of
each individual which help to maintain the common life.”[XVIII-31] The
third principle, that of citizenship, when carried to its conclusion
reveals the possibility of a world state.[XVIII-32]

Public-domain text, read in full here on John Shaqi.

A history of social thought

A history of social thought

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