Chap. III. MOKAL SENSE. 97 



tribe. This conclusion agrees well with the belief that 

 the so-called moral sense is aboriginally derived from 

 the social instincts, for both relate at first exclusively to 

 the community. The chief causes of the low morality 

 of savages, as judged by our standard, are, firstly, the 

 confinement of sympathy to the same tribe. Secondly, 

 insufficient powers of reasoning, so that the bearing of 

 many virtues, especially of the self-regarding virtues, on 

 the general welfare of the tribe is not recognised. 

 Savages, for instance, fail to trace the multiplied evils 

 consequent on a want of temperance, chastity, &c. 

 And, thirdly, weak power of self-command; for this 

 power has not been strengthened through long-con- 

 tinued, perhaps inherited, habit, instruction and religion. 

 I have entered into the above details on the immor- 

 ality of savages, 30 because some authors have recently 

 taken a high view of their moral nature, or have attri- 

 buted most of their crimes to mistaken benevolence. 31 

 These authors appear to rest their conclusion on savages 

 possessing, as they undoubtedly do possess, and often 

 in a high degree, those virtues which are serviceable, 

 or even necessary, for the existence of a tribal com- 

 munity. 



Concluding Remarks. — Philosophers of the derivative 32 

 school of morals formerly assumed that the foundation 

 of morality lay in a form of Selfishness ; but more 

 recently in the " Greatest Happiness principle." Ac- 

 cording to the view given above, the moral sense is 



30 See on this subject copious evidence in Chap. vii. of Sir J. 

 Lubbock, ' Origin of Civilisation,' 1870. 



31 For instance Lecky, ' Hist. European Morals,' vol. i. p. 124. 



32 This term is used in an able article in the ' Westminister Eeview,' 

 Oct. 1S69, p. 498. For the Greatest Happiness principle, see J. S. 

 Mill, ' Utilitarianism,' p. 17. 



VOL. I. H 



