while in modern life the aesthetic motive is either quite independent, or associated with utilitarian ideas.
I will give still another example of a form of association characteristic of primitive society. In modern society, social organization, including the grouping of families, is essentially based on blood relationship and on the social functions performed by each individual. Except in so far as the Church concerns itself with birth, marriage, and death, there is no connection between social organization and religious belief. These conditions are quite different in primitive society, where we find an inextricable association of ideas and customs relating to society and to religion. I have referred before to the phenomena of totemism, which are perhaps the best example of this type of association. Totemism is found among many American tribes, as well as in Australia, Melanesia, and in Africa. I have described before its characteristic trait, which consists in supernatural connection that is believed to exist between a certain class of objects, generally animals, and a certain social group. Further analysis shows very clearly that one of the underlying ideas of totemism is the existence of definite groups of man that are not allowed to intermarry, and that the limitations of these groups are determined by considerations of blood relationship. The religious ideas found in totemism refer to the personal relation of man to certain classes of supernatural powers, and the typical trait of totemism is the association of certain kinds of supernatural power with certain social groups. Psychologically, therefore, we may compare totemism with those familiar forms of society in which certain social classes claim privileges by the grace of God, or where the patron saint of a community favors its members with his protection. It will be recognized that we have here again a type of association in primitive society which has completely changed with the development of civilization.
We will now turn to the consideration of a third point, to the peculiar importance of automatic actions in the development of the customs and beliefs of mankind. It is a well-known fact that all those actions which we perform with great frequency are liable to become automatic; that is to say, that their performance is ordinarily not combined with any degree of consciousness. Consequently the emotional value of these actions is also very slight. It is, however, remarkable that the more automatic an action, the more difficult it is to perform the opposite action; that it requires a very strong effort to do so; and that ordinarily the opposite action is accompanied by strong feelings of displeasure. It may also be observed that to see the unusual action performed by another person excites the strongest attention and causes feelings
