Читать книгу The Origin and Development of the Moral Ideas - Edward Westermarck - Страница 36

Table of Contents

The mother’s duty to rear her children, p. 526.—The husband’s and father’s duty to protect and support his family, pp. 526–529.—The parents’ duty of taking care of their offspring in the first place based on the sentiment of parental affection, p. 529.—The universality not only of the maternal, but of the paternal, sentiment in mankind, pp. 529–532.—Marital affection among savages, p. 532.—Explanation of the simplest paternal and marital duties, p. 533—Children’s duty of supporting their aged parents, pp. 533–538. The duty of assisting brothers and sisters, p. 538.—Of assisting more distant relatives, pp. 538–540.—Uncivilised peoples as a rule described as kind towards members of their own community or tribe, enjoin charity between themselves as a duty, and praise generosity as a virtue, pp. 540–546.—Among many savages the old people, in particular, have a claim to support and assistance, p. 546.—The sick often carefully attended to, pp. 546–548.—Accounts of uncharitable savages, p. 548 sq.—Among semi-civilised and civilised nations charity universally regarded as a duty, and often strenuously enjoined by their religions, pp. 549–556.—In the course of progressing civilisation the obligation of assisting the needy has been extended to wider and wider circles of men, pp. 556–558.—The duty of tending wounded enemies in war, p. 558.—Explanation of the gradual expansion of the duty of charity, p. 559.—This duty in the first place based on the altruistic sentiment, p. 559 sq.—Egoistic motives for the doing of good to fellow-creatures, p. 560.—By niggardliness a person may expose himself to supernatural dangers, pp. 560–562.—Liberality may entail supernatural reward, p. 562 sq.—The curses and blessings of the poor partly account for the fact that charity has come to be regarded as a religious duty, pp. 563–565.—The chief cause of the extraordinary stress which the higher religions put on the duty of charity seems to lie in the connection between almsgiving and sacrifice, the poor becoming the natural heirs of the god, p. 565.—Instances of sacrificial food being left for, or distributed among, the poor, p. 565 sq.—Almsgiving itself regarded as a form of sacrifice, or taking the place of it, pp. 566–569.