Feb., 1890. 
THE PRINCIPLES OF SOCIOLOGY. 
83 
love of approbation—all the higher forms of hope and of joy, 
of sorrow, and of despair—all these cannot exist apart from 
human relationships. Growing by exercise, they crave the 
establishment and extension of such relationships as a vital 
necessity. 
In the second place, we must strip away all the better part 
of the intellectual life. The germs of perception and memory 
may perhaps remain; but none of those defined concepts, 
those more or less coherent trains of reasoning which grow 
from the necessity of making thought intelligible to self, that 
it may be intelligible to others. To a being unique of his 
kind, the world could be only a limited storehouse for indivi¬ 
dual wants—not an illimitable cosmos interpreted by racial 
experience. 
It hardly needs to be said that in the third place we must 
strip away the entire moral character. Morality consists of 
duty to others and duty to self, which two are in the last 
analysis one. But without a certain amount of intellectual 
development no idea of duty or principle of any kind could 
arise, so that even the self-regarding virtues could never 
originate. And the golden rule, “ Do unto others as you 
would that they should do unto you,” which is found in 
various forms in all religions, and which lies at the root of 
justice and mercy alike, would of course be meaningless. 
The ground of morality is on the intellectual side, the know¬ 
ledge that we are surrounded by beings like ourselves ; and on 
its practical side the intuitive sense that equals should be 
treated equally. 
The emotions, then, the intellect, and the moral nature of 
man all presuppose society, and apart from some form of 
society cannot be thought of even as existing, any more than 
society would be possible without their existence. It may 
very well be urged that the family would yield a certain scope 
for their exercise, and that we might all have remained in the 
condition of the “ solitary families of the Wood-Veddahs,” 
mentioned by Mr. Spencer, which do not aggregate into 
communities; or even of the wild men in the interior of 
Borneo, who form transitory connections lasting only till the 
children are old enough to shift for themselves, and otherwise 
live in savage independence. But these are obviously cases of 
arrested racial development, or more probably of retro¬ 
gression, in which the mind and character are permanently 
fixed at a low level; and they can no more be taken as typi¬ 
fying the normal tendencies of humanity than the micro¬ 
cephalous idiot can be taken as typifying the normal structure 
of the human mind. As the thinking faculties of the primi- 
