Hate and destroy your fellow-man is now the command; and then the command is, love and aid your fellow-man. Use every means to deceive, says the one code of conduct; while the other code says, be truthful in word and deed. Seize what property you can and burn all you cannot take away, are injunctions which the religion of enmity countenances; while by the religion of amity, theft and arson are condemned as crimes. And as conduct has to be made up of parts thus at variance with one another, the theory of conduct remains confused. There co-exists a kindred irreconcilability between the sentiments answering to the forms of co-operation required for militancy and industrialism respectively. While social antagonisms are habitual, and while, for efficient action against other societies, there needs great subordination to men who command, the virtue of loyalty and the duty of implicit obedience have to be insisted on; disregard of the ruler's will is punished with death. But when war ceases to be chronic, and growing industrialism habituates men to maintaining their own claims while respecting the claims of others, loyalty becomes less profound, the authority of the ruler is questioned or denied in respect of various private actions and beliefs. State dictation is in many directions successfully defied, and the political independence of the citizen comes to be regarded as a claim which it is virtuous to maintain and vicious to yield up. Necessarily during the transition, these opposite sentiments are incongruously mingled. So is it, too, with domestic institutions under the two _régimes_. While the first is dominant, ownership of a slave is honorable, and in the slave submission is praiseworthy; but as the last grows dominant, slave-owning becomes a crime and servile obedience excites contempt. Nor is it otherwise in the family. The subjection of women to men, complete while war is habitual but qualified as fast as peaceful occupations replace it, comes eventually to be thought wrong, and equality before the law is asserted. At the same time the opinion concerning paternal power changes. The once unquestioned right of the father to take his children's lives is denied, and the duty of absolute submission to him, long insisted on, is changed into the duty of obedience within reasonable limits.