=2. The Motives.=--In the motives to which it appeals, custom is able to make a far better showing than earlier writers, like Herbert Spencer, gave it credit for. It doubtless employs fear in its taboos; it doubtless enlists the passion of resentment in its blood feuds. Even these are modified by a social environment. For the fear of violating a taboo is in part the fear of bringing bad luck on the whole group, and not merely on the violator. We have, therefore, a quasi-social fear, not a purely instinctive reaction. The same is true in perhaps a stronger degree of the resentments. The blood revenge is in a majority of cases not a personal but a group affair. It is undertaken at personal risk and for others' interest--or rather for a common interest. The resentment is thus a "_sympathetic resentment_."[42] Regarded as a mere reaction for self-preservation this instinctive-emotional process is unmoral. As a mere desire to produce pain it would be immoral. But so far as it implies an attitude of reacting from a general point of view and to aid others, it is moral. Aside from the passions of fear and resentment, however, there is a wide range of motives enlisted. Filial and parental affection, some degree of affection between the sexes over and above sex passion, respect for the aged and the beings who embody ideals however crude, loyalty to fellow clansmen,--all these are not only fostered but actually secured by the primitive group. But the motives which imply reflection--reverence for duty as the imperious law of a larger life, sincere love of what is good for its own sake--cannot be brought to full consciousness until there is a more definite conception of a moral authority, a more definite contrast between the one great good and the partial or temporary satisfactions. The development of these conceptions requires a growth in individuality; it requires conflicts between authority and liberty, and those collisions between private interests and the public welfare which a higher civilization affords.