diency seems to be the highest motive. Abortion and infanticide are folkways which simply satisfy the desire to avoid care and toil. Children are a great trouble and adults try to shirk the burden; they adopt direct means to get rid of it. Religion sanctifies the acts and they become customary; then they are a law and beyond argument. In time, however, conditions change. If, for example, warriors are needed, then abortion and infanticide do not seem wise beyond question; the means of getting food may be easier, and affection has a chance to grow. Then these folkways are subjected to reflection again and a new judgment is formed, with the result that the customs are set aside by doubt and revolt. While they last they are mores, not folkways. The murder of children had a moral judgment of wisdom and right policy in it while it was practiced, and the same may be said of the custom of killing the old.
What now are some of the leading features in the mores of civilized society at the present time? Undoubtedly they are monogamy, anti-slavery, and democracy. All people now are more nervous than anybody used to be. Social ambition is great and is prevalent in all classes. The idea of class is unpopular and is not understood. There is a superstitious yearning for equality. There is a decided preference for a city life, and a stream of population from the country into big cities. These are facts of the mores of the time, and our societies are almost unanimous in their response if there is any question raised on these matters.
It is very difficult to discuss the mores; we can hardly criticise them, for they are our law of right. We are all in them, born in them, and made by them. How can we rise above them to pass judgment on them? Our mores are very different from those of the Middle Ages.
