tradition. It has the character originally of an experiment. It is established by selection and approved by experience. Here then we have some reflection and some judgment: the reflection is caused by pleasure or pain, which the lowest savages experience and use for criticism; and the judgments are the most simple, consisting only in comparison of effort and satisfaction. From the reflection and judgment there arises at last an opinion as to the relation of the mode of satisfying needs to welfare. This is a moral opinion; namely, an opinion that a usage is favorable to welfare. When a folkway has this moral and reflective judgment added to it, it becomes a part of the mores. The moral inferences become wider and vaguer as they go on, but they constitute, when taken together, the best thinking men can do on human life and wisdom in it. The mores are the customs in which life is held when taken together with the moral judgments as to the bearing of the same on welfare.
The mores, in their origin, were immediately connected with ghost fear and religion, because they came down by tradition from ancestors. This gave them the sanction of a high and vague authority from the other world and created the first notion of duty. Together these elements made up the mental life of men for ages, when they were laying the foundations of all our mental operations and forming our first mental outfit.
I use the word "folkways" for ways of doing things which have little or no moral element. The greatest and best example is language. Language is habit and custom; its formation is made by acts of judgment, although the consideration is slight, the judgment is vague and unconscious, and the authority of tradition prevails. Uneducated people make or destroy a language, in their life, satisfying their interests and needs; expe-
