[CHAPTER XXXIV]
THE ORIGIN AND DEVELOPMENT OF THE ALTRUISTIC SENTIMENT
Maternal affection, pp. [186]–189.—Prof. Espinas’s theory, p. [186] sq.—Prof. Bain’s theory, p. [187] sq.—Mr. Spencer’s theory, p. [188].—Distinction between maternal love and the mere love of the helpless, p. [188] sq.—The paternal instinct, p. [189] sq.—Conjugal attachment, pp. [190]–192.—The duration of conjugal attachment, p. [192] sq.—The duration of parental affection, p. [193].—Filial affection, p. [194].—Man originally, as it seems, not a gregarious animal, p. [195] sq.—How he became gregarious, p. [196] sq.—The gregarious instinct, p. [197].—Social affection, p. [197] sq.—The evolution of social aggregates influenced by economic conditions, pp. [198]–201.—The social aggregates of savages who know neither cattle-rearing nor agriculture, pp. [198]–200.—Of pastoral peoples, p. [201].—Of peoples subsisting on agriculture, [ibid.]—Social units based on marriage or a common descent, p. [201] sq.—The social force in kinship, pp. [202]–204.—Mr. Hartland’s theory, pp. [204]–206.—The blood-covenant, pp. [206]–209.—The social influence of a common cult among savages, pp. [209]–213.—The “four generations” of the Chinese, p. [213].—Traces of a clan organisation in China, p. [213] sq.—The joint family among so-called Aryan peoples, pp. [214]–216.—Village communities, clans, phratries, and tribes among these peoples, pp. [216]–220.—The prevalence of the paternal system of descent among the peoples of archaic culture, p. [220].—Associations of tribes among uncivilised races, p. [220] sq.—Civilisation only thrives in states, p. [221] sq.—The origin of states p. [222].—The influence of the State upon the smaller units of which it is composed, p. [222] sq.—The State and the notion of a common descent, pp. [223]–225.—The archaic State not only a political but a religious community, p. [225] sq.—The national importance of a common religion, p. [226].—The influence of social development upon the altruistic sentiment, p. [226] sq.—The altruistic sentiment has not necessarily reference only to individuals belonging to the same social unit, p. [227] sq.—The expansion of altruism in mankind, p. [228].
[CHAPTER XXXV]
SUICIDE
Suicide and civilisation, p. [229].—Suicide said to be unknown among several uncivilised races, p. [229] sq.—The prevalence of suicide among savages and barbarians, pp. [230]–232.—The causes of suicide among savages, p. [232]–235.—The moral valuation of suicide among savages, pp. [235]–241.—The fate of self-murderers after death, pp. [235]–239.—The treatment of the bodies of suicides among uncivilised races, pp. [238]–240.—The opinions as to suicide in China, pp. [241]–243.—In Japan, p. [243] sq.—Among the Hindus, pp. [244]–246.—Among Buddhists, p. [246].—Among the Hebrews, p. [246] sq.—Among Muhammedans, p. [247].—In ancient Greece, pp. [247]–249.—Among classical philosophers, pp. [248]–250.—In ancient Rome, p. [250] sq.—Among the Christians, pp. [251]–254.—Why suicide was condemned by the Church, pp. [252]–254.—The secular legislation influenced by the doctrine of the Church, p. [254].—The treatment of suicides’ bodies in Europe, pp. [254]–257.—More humane feelings towards suicides in the Middle Ages, p. [257] sq.—Attacks upon the views of the Church and upon the laws of the State concerning suicide, pp. [258]–260.—Modern philosophers’ arguments against suicide, p. [260] sq.—The legislation on the subject changed, p. [261].—Explanation of the moral ideas concerning suicide, pp. [261]–263.—Criticism of Prof. Durkheim’s opinion as to the moral valuation of suicide in the future, p. [263] sq.
[CHAPTER XXXVI]
SELF-REGARDING DUTIES AND VIRTUES—INDUSTRY— REST
General statements referring to the nature and origin of self-regarding duties and virtues, pp. [265]–268.—Man naturally inclined to idleness, pp. [268]–271.—Among savages either necessity or compulsion almost the sole inducement to industry, [ibid.]—Savages who enjoin work as a duty or regard industry as a virtue, p. [271] sq.—Industrial activity looked down upon as disreputable for a free man, p. [272] sq.—Contempt for trade, p. [274]. Progress in civilisation implies an increase of industry and leads to condemnation of idleness, [ibid.]—Idleness prohibited by law in ancient Peru p. [274] sq.—Industry enjoined in ancient Persia, p. [275] sq.—In ancient Egypt, p. [276].—In ancient Greece, p. [276] sq.—Greek views on agriculture, p. [277].—On trade and handicrafts, p. [278] sq.—Roman views on labour, p. [279] sq.—The Christian doctrine on the subject, pp. [280]–282.—Not applicable to laymen, p. [282].—Modern views on labour, p. [282] sq.—Rest regarded as a duty, p. [283].—Work suspended after a death, p. [283] sq.—On certain other occasions, especially in connection with changes in the moon, pp. [284]–286.—Tabooed days among the peoples of Semitic stock, pp. [286]–288.—The Jewish Sabbath, p. [286] sq.—The seventh day among the Assyrians and Babylonians, p. [287] sq.—The Christian Sunday, p. [288] sq.