legitimate dominance in the accepted scheme of life. Among these archaic traits that are to be regarded as survivals from the peaceable cultural phase, are that instinct of race solidarity which we call conscience, including the sense of truthfulness and equity, and the instinct of workmanship, in its naïve, non-invidious expression.
Under the guidance of the later biological and psychological science, human nature will have to be restated in terms of habit; and in the restatement, this, in outline, appears to be the only assignable place and ground of these traits. These habits of life are of too pervading a character to be ascribed to the influence of a late or brief discipline. The ease with which they are temporarily overborne by the special exigencies of recent and modern life argues that these habits are the surviving effects of a discipline of extremely ancient date, from the teachings of which men have frequently been constrained to depart in detail under the altered circumstances of a later time; and the almost ubiquitous fashion in which they assert themselves whenever the pressure of special exigencies is relieved, argues that the process by which the traits were fixed and incorporated into the spiritual make-up of the type must have lasted for a relatively very long time and without serious intermission. The point is not seriously affected by any question as to whether it was a process of habituation in the old-fashioned sense of the word or a process of selective adaptation of the race.
The character and exigencies of life, under that régime of status and of individual and class antithesis
