3-16 COSMIC PHILOSOPHY. [PT. n. 



inanity, gregariousness from sociality, hedonism from morality, 

 the sense of pleasure and pain from the sense of right and 

 wrong. For note that by the time integration has resulted in 

 the establishment of a permanent family group with definite 

 relationships between the members, the incentives to action 

 in each member of the group have become quite different 

 from what they were in a state of mere gregariousness. 

 Sympathy, or the power of ideally reproducing in one s self 

 the pleasures and pains -of another person, is manifested in 

 a rudimentary form by all gregarious animals of moderate 

 intelligence. Not unfrequently, as Mr. Darwin shows, a baboon 

 has been known to risk his life to save that of a comrade ; 

 and the higher apes habitually take under their care young 

 orphans of their own species. It is evident that this power 

 of sympathy must be strengthened and further developed 

 when a number of individuals are brought into closer and 

 more enduring relationships, even though these come far 

 short of what, from our modern ethical standard, would be 

 termed loving. Affection in the savage clan is but partially 

 preventive of fiendish cruelty ; yet there is an ability in the 

 members to understand each other s feelings, and there is a 

 desire for the approbation of fellow-clansmen. Kinship in 

 blood, as well as community of pursuits and interests, pro 

 motes these feelings. Even to-day we can usually understand 

 the mental habits, desires, and repugnances of our own 

 immediate kindred better than we can understand those of 

 other people unrelated to us, even though circumstances may 

 now and then have led us to prefer the society of the la.tter. 

 We can more readily admire their excellences and condone 

 their faults, for their faults and excellences are likely to be in 

 a measure our own. 



Given this rudimentary capacity of sympathy, we can see 

 how family integration must alter and complicate the emo 

 tional incentives to action. While the individual may still 

 exercise his brute-like predatory instincts upon strangers and 



