" (R. H. Millward, quoted by Myers, History as Past Ethics, p.
11.) Compare this: "A Kafir feels that the 'frame that binds him in'
extends to the clan. The sense of solidarity of the family in Europe
is thin and feeble compared to the full-blooded sense of corporate
union of the Kafir clan. The claims of the clan entirely swamp the
rights of the individual." (Kidd, Savage Childhood, p. 74.) An elaborate
and stern social morality, then, long preceded verbally formulated
laws; it was a matter of instinct and emotion long before it was a
matter of calculation or conscience. The most primitive men acknowledge
a duty to their neighbors; and the subsequent advance of social morality
has consisted simply in more and more comprehensive answers to the
questions, What is my duty? and Who is my neighbor? At first, the
neighbor was the fellow tribesman only, all outsiders being deemed
fair prey. Every member of the clan instinctively arose to avenge an
injury to any other member, and rejoiced in triumphs over their common
foes. We still have survivals of this primitive code in the Corsican
vendettas and Kentucky feuds. With the growth of nations, the cooperative
spirit came to embrace wider and wider circles; but even as yet there
is little of it in international relations. The old double standard
of morality persists in spite of the command to which we give theoretic
allegiance-"Ye have heard that it hath been said, Thou shalt love
thy neighbor, and hate thine enemy.
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