But we get a broader view of economic influences if we consider the methods of organizing industry which have successively prevailed. In early society, and likewise in the earlier period of modern civilization, the family was a great economic unit. Many or most of the industries could be advantageously carried on in the household. As in the cases cited above (p. 60) the stronger or adventurous member would be constantly trying to strike out for himself. This process of constant readjustment is, however, far less thoroughgoing in its effects on mores than the three great methods of securing a broader organization of industry. In primitive society large enterprises had to be carried on by the co-operation of the group. Forced labor as used by the Oriental civilizations substituted a method by which greater works like the pyramids or temples could be built, but it brought with it the overthrow of much of the old group sympathies and mutual aid. In Greece and Rome slavery did the drudgery and left the citizens free to cultivate art, letters, and government. It gave opportunity and scope for the few. Men of power and genius arose, and at the same time all the negative forces of individualism asserted themselves. In modern times capitalism is the method for organizing industry and trade. It proves more effective than forced labor or slavery in securing combination of forces and in exploiting natural resources. It likewise gives extraordinary opportunities for the rise of men of organizing genius. The careers of "captains of industry" are more fascinating than those of old-time conquerors because they involve more complex situations, and can utilize the discoveries and labors of more men. But modern capitalism has been as destructive to the morality of the Middle Ages, or even of a hundred years ago, as was forced labor or slavery to the group life and mores which they destroyed. =2. The Progress of Science and the Arts.=--The effect of the progress of science and intelligence upon the mores is direct. Comparisons of the customs of one people with those of another bring out differences, and arouse questions as to the reasons for such diversity. And we have seen that there is more or less in the customs for which no reason can be given. Even if there was one originally it has been forgotten. Or again, increasing knowledge of weather and seasons, of plants and animals, of sickness and disease, discredits many of the taboos and ceremonials which the cruder beliefs had regarded as essential to welfare. Certain elements of ritual may survive under the protection of "mysteries," but the more enlightened portion of the community keeps aloof. Instead of the mores with their large infusion of the accidental, the habitual, and the impulsive, increasing intelligence demands some rational rule of life.