They require from every age a renewed analysis of conduct and the social system. As a preliminary to such an analysis, we review in this chapter some of the general relations between the morality of custom and the morality of reflection. § 1. ELEMENTS OF AGREEMENT AND CONTINUITY The moral life shows its continuity in two ways. First, the earlier type of group and customary morality persists in part; in the second place, when the moral is differentiated from the other spheres of life in which it was embedded, it does not have to find entirely new conceptions. It borrows its terms from the group life or from the various spheres, religious, political, æsthetic, economic, which separate out from the older group unity. The following quotation from Grote will serve as a vivid restatement of the régime of custom: "This aggregate of beliefs and predispositions to believe, Ethical, Religious, Æsthetical, and Social, respecting what is true or false, probable or improbable, just or unjust, holy or unholy, honorable or base, respectable or contemptible, pure or impure, beautiful or ugly, decent or indecent, obligatory to do or obligatory to avoid, respecting the status and relations of each individual in the society, respecting even the admissible fashions of amusement and recreation--this is an established fact and condition of things, the real origin of which is for the most part unknown, but which each new member of the group is born to and finds subsisting.... It becomes a part of each person's nature, a standing habit of mind, or fixed set of mental tendencies, according to which particular experience is interpreted and particular persons appreciated.... The community hate, despise or deride any individual member who proclaims his dissent from their social creed.... Their hatred manifests itself in different ways ... at the very least by exclusion from that amount of forbearance, good will and estimation without which the life of an individual becomes insupportable.... 'Nomos (Law and Custom), king of all' (to borrow the phrase which Herodotus cites from Pindar) exercises plenary power, spiritual and temporal, over individual minds; moulding the emotions as well as the intellect, according to the local type ... and reigning under the appearance of habitual, self-suggested tendencies."[96]