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Difficulty of Measuring Progress. – In its larger generalization, progress may move in a straight line, but it has such a variety of expression and so many tributary causes that it is difficult to reduce it to any classification. Owing to the difficulties that attend an attempt to recite all of the details of human progress, philosophers and historians have approached the subject from various sides, each seeking to make, by means of higher generalizations, a clear course of reasoning through the labyrinth of materials. By adopting certain methods of marking off periods of existence and pointing out the landmarks of civilization, they have been able to estimate more truly the development of the race. Civilization cannot be readily measured by time; indeed, the time interval in history is of little value save to mark order and continuity. It has in itself no real significance; it is merely an arbitrary division whose importance is greatly exaggerated. But while civilization is a continuous quantity, and cannot be readily marked off into periods without destroying its movement, it is necessary to make the attempt, especially in the study of ancient or prehistoric society; for any method which groups and classifies facts in logical order is helpful to the study of human progress.

Progress May Be Measured by the Implements Used. – A very common method, based largely upon the researches of archaeologists, is to divide human society into four great periods, or ages, marked by the progress of man in the use of implements. The first of these periods is called the Stone Age, and embraces the time when man used stone for all purposes in the industrial arts so far as they had been developed. For convenience this period has been further divided into the age of ancient or unpolished implements and the age of modern or polished implements. The former includes the period when rude implements were chipped out of flint or other hard stone, without much idea of symmetry and beauty, and with no attempt to perfect or beautify them by smoothing and polishing their rough surface.

In the second period man learned to fashion more perfectly the implements, and in some instances to polish them to a high degree. Although the divisions are very general and very imperfect, they map out the great prehistoric era of man; but they must be considered as irregular, on account of the fact that the Stone Era of man occurred at different times in different tribes. Thus the inhabitants of North America were in the Stone Age less than two centuries ago, while some of the inhabitants of the South Sea Islands are in the Stone Age during the present century. It is quite remarkable that the use of stone implements was universal to all tribes and nations at some period of their existence.

After the long use of stone, man gradually became acquainted with some of the metals, and subsequently discovered the method of combining copper with tin and other alloys to form bronze, which material, to a large extent, added to the implements already in use. The Bronze Age is the most hypothetical of all these divisions, as it does not appear to have been as universal as the Stone, on account of the difficulty of obtaining metals. The use of copper by the Indians of the Lake Superior region was a very marked epoch in their development, and corresponds to the Bronze Age of other nations, although their advancement in other particulars appears to be less than that of other tribes of European origin which used bronze freely. Bronze implements have been found in great plenty in Scandinavia and Peru, and to a limited extent in North America. They certainly mark a stage of progress in advance of that of the inhabitants of the Stone Age. Bronze was the chief metal for implements throughout the early civilization of Europe.

Following the age of bronze is the Iron Age, in which the advancement of man is especially marked. The bronze implements were at first supplemented in their use by those of iron. But gradually iron implements superseded the bronze. The Iron Age still is with us. Possibly it has not yet reached its highest point. Considering the great structures built of iron, and the excessive use of iron in machinery, implements, and furniture, it is easy to realize that we are yet in this great period. Though we continue to use stone more than the ancients and more bronze for decoration and ornament than they, yet both are subordinate to the use of iron. General as the above classification is, it helps in an indefinite way to give us a central idea of progress and to mark off, somewhat indefinitely, periods of development.

The Development of Art. – Utility was the great purpose underlying the foundation of the industrial arts. The stone axe, or celt, was first made for a distinct service, but, in order to perfect its usefulness, its lines became more perfect and its surface more highly polished. So we might say for the spear-head, the knife, or the olla. Artistic lines and decorative beauty always followed the purpose of use. This could be applied to all of the products of man's invention to transform parts of nature to his use. On account of the durability of form, the attempt to trace the course of civilization by means of the development of the fine arts has met with much success. Though the idea of beauty is not essential to the preservation of man or to the making of the state, it has exerted a great influence in individual-building and in society-building. In our higher emotional natures aesthetic ideas have ruled with imperial sway.

But primitive ideas of beauty appear to us very crude, and even repulsive. The adornment of person with bright though rudely colored garments, the free use of paint on the person, and the promiscuous use of jewelry, as practised by the primitive peoples, present a great contrast to modern usage. Yet it is easy to trace the changes in custom and, moreover, to determine the origin of present customs. So also in representative art, the rude sketch of an elephant or a buffalo on ivory or stone and the finished picture by a Raphael are widely separated in genius and execution, but there is a logical connection between the two found in the slowly evolving human activities. The rude figure of a god moulded roughly from clay and the lifelike model by an Angelo have the same relations to man in his different states. The same comparison may be made between the low, monotonous moaning of the savage and the rapturous music of a Patti, or between the beating of the tom-tom and the lofty strains of a Mozart.

Progress Is Estimated by Economic Stages. – The progress of man is more clearly represented by the successive economic stages of his life. Thus we have first the primal nomadic period, in which man was a wanderer, subsisting on roots and berries, and with no definite social organization. This period, like all primary periods, is largely hypothetical. Having learned to capture game and fish, he entered what might be called the fisher-hunter stage, although he was still a nomad, and rapidly spread over a large part of the earth's surface, wandering from forest to forest and from stream to stream, searching for the means of subsistence and clothing.

When man learned to domesticate animals he made a great step forward and entered what is known as the pastoral period, in which his chief occupation was the care of flocks and herds. This contributed much to his material support and quickened his social and intellectual movement. After a time, when he remained in one place a sufficient time to harvest a short crop, he began agriculture in a tentative way, while his chief concern was yet with flocks and herds. He soon became permanently settled, and learned more fully the art of agriculture, and then entered the permanent agricultural stage. It was during this period that he made the most rapid advances in the industrial arts and in social order. This led to more densely populated communities, with permanent homes and the necessary development of law and government.

As the products of industry increased men began to exchange "the relatively superfluous for the relatively necessary," and trade in the form of barter became a permanent custom. This led to the use of money and a more extended system of exchange, and man entered the commercial era. This gave him a wider intercourse with surrounding tribes and nations, and brought about a greater diversity of ideas. The excessive demand for exchangeable goods, the accumulation of wealth, and the enlarged capacity for enjoyment centred the activities of life in industry, and man entered the industrial stage. At first he employed hand power for manufacturing goods, but soon he changed to power manufacture, brought about by discovery and invention. Water and steam were now applied to turn machinery, and the new conditions of production changed the whole industrial life. A revolution in industrial society caused an immediate shifting of social life. Classes of laborers in the great industrial army became prominent, and production was carried on in a gigantic way. We are still in this industrial world, and as electricity comes to the aid of steam we may be prepared for even greater changes in the future than we have witnessed in the past.5

In thus presenting the course of civilization by the different periods of economic life, we must keep the mind free from conventional ideas. For, while the general course of economic progress is well indicated, there was a slow blending of each period into the succeeding one. There is no formal procedure in the progress of man. Yet we might infer from the way in which some writers present this matter that society moved forward in regular order, column after column. From the formal and forcible way in which they have presented the history of early society, one might imagine that a certain tribe, having become weary of tending cattle and goats, resolved one fine morning to change from the pastoral life to agriculture, and that all of the tribes on earth immediately concluded to do the same, when, in truth, the change was slow and gradual, while the centuries passed away.

It is well to consider that in the expanded industrial life of man the old was not replaced, but supplemented, by the new, and that after the pastoral stage was entered, man continued to hunt and fish, and that after formal agriculture was begun the tending of flocks and herds continued, and fishing was practised at intervals. But each succeeding occupation became for the time the predominant one, while others were relatively subordinate. Even to-day, while we have been rushing forward in recent years at a rapid rate, under the power of steam and electricity, agriculture and commerce have made marvellous improvement. Though we gain the new, nothing of the old is lost. The use of flocks and herds, as well as fish and game, increases each year, although not relatively.

Progress Is Through the Food Supply. – This is only another view of the economic life. The first period is called the natural subsistence period, when man used such food as he found prepared for him by nature. It corresponds to the primal nomadic period of the last classification. From this state he advanced to the use of fish for food, and then entered the third period, when native grains were obtained through a limited cultivation of the soil. After this followed a period in which meat and milk were the chief articles of food. Finally the period of extended and permanent agriculture was reached, and farinaceous food by cultivation became the main support of life. The significance of this classification is observed in the fact that the amount, variety, and quality of the food available determine the possibility of man's material and spiritual advancement. As the food supply lies at the foundation of human existence, prosperity is measured to a large extent by the food products. The character of the food affects to a great extent the mental and moral capabilities of man; that is, it limits the possibilities of civilization. Even in modern civilization the effect of poor food on intellect, morals, and social order is easily observed.

Progress Is Estimated by Different Forms of Social Order. – It is only a more general way of estimating political life, and perhaps a broader way, for it includes the entire social development. By this classification man is first represented as wandering in a solitary state with the smallest amount of association with his fellows necessary to his existence and perpetuation, and with no social organization. This status of man is hypothetical, and gives only a starting point for the philosophy of higher development. No savage tribes have yet been discovered in which there was not at least association of individuals in groups, although organization might not yet have appeared. It is true that some of the lower tribes, like the Fuegians of South America, have very tentative forms of social and political association. They wander in loosely constructed groups, which constantly shift in association, being without permanent organization. Yet the purely solitary man is merely conjectural.

It is common for writers to make a classification of social groups into primary and secondary.6 The primary social groups are: first, the family based upon biological relations, supported by the habit of association; second, the play group of children, in which primitive characters of social order appear, and a third group is the association of adults in a neighborhood meeting. In the formation of these groups, the process of social selection is always in evidence. Impulse, feeling, and emotion play the greater parts in the formation of these primitive groups, while choice based on rational selection seldom appears.

The secondary groups are those which originate through the differentiation of social functions in which the contact of individuals is less intimate than in the primary group. Such voluntary associations as a church, labor organization, or scientific society may be classified as secondary in time and in importance.

Next above the human horde is represented the forced association of men in groups, each group struggling for its own existence. Within the group there was little protection and little social order, although there was more or less authority of leadership manifested. This state finally led to the establishment of rudimentary forms of government, based upon blood relationship. These groups enlarged to full national life. This third stage finally passed to the larger idea of international usage, and is prospective of a world state. These four stages of human society, so sweeping in their generalization, still point to the idea of the slow evolution of social order.

The Development of Family Life. – Starting with the hypothesis that man at one time associated in a state of promiscuity, he passed through the separate stages of polyandry and polygamy, and finally reached a state of monogamy and the pure home life of to-day. Those who have advocated this doctrine have failed to substantiate it clearly so as to receive from scholars the recognition of authority. All these forms of family life except the first have been observed among the savage tribes of modern life, but there are not sufficient data to prove that the human race, in the order of its development, must have passed through these four stages. However, it is true that the modern form of marriage and pure home life did not always exist, but are among the achievements of modern civilization. There certainly has been a gradual improvement in the relations of the members of the household, and notwithstanding the defects of faithlessness and ignorance, the modern family is the social unit and the hope of modern social progress.

The Growth of Political Life. – Many have seen in this the only true measure of progress, for it is affirmed that advancement in civil life is the essential element of civilization. Its importance in determining social order makes it a central factor in all progress. The primitive family represents the germ of early political foundation. It was the first organized unit of society, and contained all of the rudimentary forms of government. The executive, the judicial, the legislative, and the administrative functions of government were all combined in one simple family organization. The head of the family was king, lord, judge, priest, and military commander all in one. As the family expanded it formed the gens or clan, with an enlarged family life and more systematic family government. The religious life expanded also, and a common altar and a common worship were instituted.

A slight progress toward social order and the tendency to distribute the powers of government are to be observed. Certain property was held in common and certain laws regulated the family life. The family groups continued to enlarge by natural increase and by adoption, all those coming into the gens submitting to its laws, customs, and social usage. Finally several gentes united into a brotherhood association called by the Greeks a phratry, by the Romans a curia. This brotherhood was organized on a common religious basis, with a common deity and a central place of worship. It also was used partially as the basis of military organization. This group represents the first unit based upon locality. From it spring the ward idea and the idea of local self-government.

The tribe represented a number of gentes united for religious and military purposes. Although its principal power was military, there were a common altar and a common worship for all members of the tribe. The chief, or head of the tribe, was the military leader, and usually performed an important part in all the affairs of the tribe. As the tribe became the seat of power for military operations, the gens remained as the foundation of political government, for it was the various heads of the gentes who formed the council of the chief or king and later laid the foundation of the senate, wherever instituted. It was common for the tribe in most instances to pass into a village community before developing full national life. There were exceptions to this, where tribes have passed directly into well-organized groups without the formation of the village or the city.

The village community, next in logical order, represents a group of closely related people located on a given territory, with a half-communal system of government. There were the little group of houses forming the village proper and representing the different homes of the family group. There were the common pasture-land, the common woodland, and the fertile fields for cultivation. These were all owned, except perhaps the house lot, by the entire community, and every year the tillable land was parcelled out by the elders of the community to the heads of families for tillage. Usually the tiller of the soil had a right to the crop, although among the early Greeks the custom seems to be reversed, and the individual owned the land, but was compelled to place its proceeds into a common granary. The village community represents the transition from a nomadic to a permanent form of government, and was common to all of the Aryan tribes. The federation of the village communities or the expansion of the tribes formed the Greek city-state, common to all of the Greek communities. It represents the real beginning of civic life among the nations.

The old family organization continued to exist, although from this time on there was a gradual separation of the functions of government. The executive, legislative, and judicial processes became more clearly defined, and special duties were assigned to officers chosen for a particular purpose. Formal law, too, appeared as the expression of the will of a definitely organized community. Government grew more systematic, and expanded into a well-organized municipality. There was less separation of the duties of officers than now, but there was a constant tendency for government to unfold and for each officer to have his specific powers and duties defined. A deity watched over the city, and a common shrine for worship was set up for all members of the municipality.

The next attempt to enlarge government was by federation and by conquest and domination.7 The city of Rome represents, first, a federation of tribal city groups, and, finally, the dominant city ruling over many other cities and much territory. From this it was only a step to the empire and imperial sway. Athens in her most prosperous period attempted to do the same, but was not entirely successful. After the decline of the Roman power there arose from the ruins of the fallen empire the modern nationalities, which used all forms of government hitherto known. They partook of democracy, aristocracy, or imperialism, and even attempted, in some instances, to combine the principles of all three in one government. While the modern state developed some new characteristics, it included the elements of the Greek and Roman governments. The relations of these new states developed a new code of law, based upon international relations. Though treaties were made between the Greeks and the Romans in their first international relations, and much earlier between the Hebrews and the Phoenicians, international law is of practically modern origin. At present modern nations have an extended and intricate code of laws governing their relations. It is an extension of government beyond the boundaries of nationality.

Through commerce, trade, and political intercourse the nations of the Western World are drawn more closely together, and men talk of a world citizenship. A wide philanthropy, rapid and cheap transportation, the accompanying influences of travel, and a world market for the products of the earth, all tend to level the barriers of nationality and to develop universal citizenship. The prophets of our day talk of the coming world state, which is not likely to appear so long as the barriers of sea and mountain remain; yet each year witnesses a closer blending of the commercial, industrial, and political interests of all nations. Thus we see how governments have been evolved and national life expanded in accordance with slowly developing civilization. Although good government and a high state of civilization are not wholly in the relation of cause and effect, they always accompany each other, and the progress of man may be readily estimated from the standpoint of the development of political institutions and political life.

Religion Important in Civilization. – It is not easy to trace the development of man by a consideration of the various religious beliefs entertained at different periods of his existence. Yet there is unmistakably a line of constant development to be observed in religion, and as a rule its progress is an index of the improvement of the race. No one can contrast the religion of the ancient nations with the modern Christian religion without being impressed with the vast difference in conception and in practice existing between them. In the early period of barbarism, and even of savagery, religious belief was an important factor in the development of human society.

It is no less important to-day, and he who recounts civilization without giving it a prominent place has failed to obtain a comprehensive view of the philosophy of human development. From the family altar of the Greeks to the state religion; from the rude altar of Abraham in the wilderness to the magnificent temple of Solomon at Jerusalem; from the harsh and cruel tenets of the Oriental religions to the spiritual conception and ethical practice of the Christian religion, one observes a marked progress. We need only go to the crude unorganized superstition of the savage or to the church of the Middle Ages to learn that the power and influence of religion is great in human society building.

The Progress Through Moral Evolution. – The moral development of the race, although more difficult to determine than the intellectual, may prove an index to the progress of man. The first formal expression of moral practice is the so-called race morality or group morality, based upon mutual aid for common defense. This is found to-day in all organized groups, such as the boy gang, the Christian church, the political party, the social set, the educational institution, and, indeed, the state itself; but wherever found it has its source in a very primitive group action. In the primitive struggle for existence man had little sympathy for his fellows, the altruistic sentiment being very feeble. But gradually through the influence of the family life sympathy widened and deepened in its onward flow until, joining with the group morality, it entered the larger world of ethical practice.

This phase of moral culture had its foundation in the sympathy felt by the mother for her offspring, a sympathy that gradually extended to the immediate members of the household. As the family expanded into the state, human sympathy expanded likewise, until it became national in its significance. Through this process there finally came a world-wide philanthropy which recognizes the sufferings of all human beings. This sympathy has been rapidly increased by the culture of the intellect, the higher development of the sensibilities, and the refinement of the emotions; thus along the track of altruism or ethical development, which had its foundation in primitive life, with its ever widening and enlarging circles, the advancement of humanity may be traced. The old egoism, the savage warfare for existence, has been constantly tempered by altruism, which has been a saving quality in the human race.

Intellectual Development of Man. – Some philosophers have succeeded in recounting human progress by tracing the intellectual development of the race. This is possible, for everything of value that has been done, and which has left a record, bears the mark of man's intellect. In the early period of his existence, man had sufficient intellect to direct his efforts to satisfy the common wants of life. This exercise of the intellectual faculty has accompanied man's every movement, but it is best observed in the products of his industry and the practice of social order. By doing and making, the intellect grows, and it is only by observing the phenomena of active life that we get a hint or trace of the powers and capacities of the mind. But after man begins the process of reflective thinking, his intellectual activities become stronger, and it is much easier to trace his development by considering the condition of religion, law, philosophy, literature, sculpture, art, and architecture. These represent the best products of the mind, and it is along this intellectual highway that the best results of civilization are found. During the modern period of progressive life systematic education has forced the intellectual faculties through a more rapid course, giving predominance to intellectual life everywhere. The intellectual development of nations or the intellectual development of man in general is a theme of never-tiring interest, as it represents his noblest achievements.

Man from the very beginning has had a desire for knowledge, to satisfy curiosity. Gradually, however, he had a desire to know in order to increase utility, and finally he reaches the highest state of progress in desiring to know for the sake of knowing. Thus he proceeds from mere animal curiosity to the idealistic state of discovering "truth for truth's sake." These are qualities not only of the individual in his development but of the racial group and, indeed, in a larger way of all mankind; intelligence developed in the attempt of man to discover the nature of the results of his instinctive, impulsive, or emotional actions. Later he sought causes of these results. Here we have involved increased knowledge as a basis of human action and the use of that knowledge through discriminating intelligence. The intellect thus represents the selective and directive process in the use of knowledge. Hence, intelligent behavior of the individual or of the group comes only after accumulated knowledge based on experience. The process of trial and error thus gives rise to reflective thinking. It is a superior use of the intellect that more than anything else distinguishes the adult from the child or modern man from the primitive.

Change from Savagery to Barbarism. – Perhaps one of the broadest classifications of ancient society, based upon general characteristics of progress, makes the two general divisions of savagery and barbarism, and subdivides each of these into three groups. The lowest status of savagery represents man as little above the brute creation, subsisting upon roots and berries, and with no knowledge of art or of social order. The second period, called the middle status of savagery, represents man using fire, and using fish for food, and having corresponding advancement in other ways. The upper status of savagery begins with the use of the bow-and-arrow and extends to the period of the manufacture and use of pottery.

At this point the period of barbarism begins. Its lower status, beginning with the manufacture of pottery, extends to the time of the domestication of animals. The middle status includes not only the domestication of animals in the East but the practice of irrigation in the West and the building of walls from stone and adobe brick. The upper status is marked by the use of iron and extends to the introduction of the phonetic alphabet and literary composition. At this juncture civilization is said to dawn.

"Commencing," says Mr. Morgan, the author of this classification, in his Ancient Society, "with the Australians and the Polynesians, following with the American Indian tribes, and concluding with the Roman and Grecian, which afford the best exemplification of the six great stages of human progress, the sum of their united experiences may be supposed to fairly represent that of the human family from the middle status of savagery to the end of the ancient civilization." By this classification the Australians would be placed in the middle status of savagery, and the early Greeks and Romans in the upper status of barbarism, while the Pueblo Indians of New Mexico would be placed in the middle status of barbarism. This is an excellent system for estimating the progress of ancient society, for around these initial periods may be clustered all of the elements of civilization. It is of especial value in the comparative study of different races and tribes.

Civilization Includes All Kinds of Human Progress. – The above representation of the principal methods of recounting civilization shows the various phases of human progress. Although each one is helpful in determining the progress of man from a particular point of view, none is sufficient to marshal all of the qualities of civilization in a completed order. For the entire field of civilization should include all the elements of progress, and this great subject must be viewed from every side before it can be fairly represented to the mind of the student. The true nature of civilization has been more clearly presented in thus briefly enumerating the different methods of estimating human progress. But we must remember that civilization, though continuous, is not uniform. The qualities of progress which are strong in one tribe or nation are weak in others. It is the total of the characteristics of man and the products of his activity that represents his true progress. Nations have arisen, developed, and passed away; tribes have been swept from the face of the earth before a complete development was possible; and races have been obliterated by the onward march of civilization. But the best products of all nations have been preserved for the service of others. Ancient Chaldea received help from central Asia; Egypt and Judea from Babylon; Greece from Egypt; Rome from Greece; and all Europe and America have profited from the culture of Greece and Rome and the religion of Judea. There may be a natural growth, maturity, and decay of nations, but civilization moves ever on toward a higher and more diversified life. The products of human endeavor arrange themselves on the side of man in his attempt to master himself and nature.

TABLE SHOWING METHODS OF RECOUNTING HUMAN PROGRESS

I. Method of the Kind of Implements Used.

1. Paleolithic, or Old Stone, Age.

2. Neolithic, or New Stone, Age.

3. Incidental use of copper, tin, and other metals.

4. The making of pottery.

5. The age of bronze.

6. The iron age.

II. Method by Art Development.

1. Primitive drawings in caves and engraving on ivory and wood.

2. The use of color in decoration of objects, especially in decoration of the body.

3. Beginnings of sculpture and carving figures, animals, gods, and men.

4. Pictorial representations-the pictograph.

5. Representative art in landscapes.

6. Perspective drawing.

7. Idealistic art.

8. Industrial arts.

III. Method of Economic Stages.

1. The Nomadic Stage.

2. The Hunter-Fisher Stage.

3. The Pastoral Period.

4. The Agricultural Period.

5. The Commercial Period.

6. The Period of Industrial Organization.

IV. Progress Estimated by the Food Supply.

1. Natural subsistence Period.

2. Fish and shell fish.

3. Cultivation of native grains.

4. Meat and milk.

5. Farinaceous foods by systematic agriculture.

V. Method of Social Order.

1. Solitary state of man (hypothetical).

2. The human horde.

3. Small groups for purposes of association.

4. The secret society.

5. The religious cult.

6. Closely integrated groups for defense.

7. Amalgamated or federated groups.

8. The Race.

VI. The Family Development.

1. State of promiscuity (hypothetical).

2. Polyandry.

3. Polygamy.

4. Patriarchal family with polygamy.

5. The Monogamic family.

VII. Progress Measured by Political Organization.

1. The organized horde about religious ideas.

2. The completed family organization.

a. Family.

b. Gens.

c. The Phratry.

d. Patriarchal family.

e. Tribe.

3. The Ethnic state.

4. State formed by conflict and amalgamation.

5. International relations.

6. The World State (Idealistic).

VIII. Religious Development.

1. Belief in spiritual beings.

2. Recognition of the spirit of man and other spirits.

3. Animism.

4. Anthropomorphic religion.

5. Spiritual concept of religion.

6. Ethnical religions.

7. Forms of religious worship and religious practice.

IX. Moral Evolution.

1. Race morality (gang morality).

2. Sympathy for fellow beings.

3. Sympathy through blood relationship.

4. Patriotism: love of race and country.

5. World Ethics.

X. Progress Through Intellectual Development.

1. Sensation and reflex action.

2. Instinct and emotion.

3. Impulse and adaptability.

4. Reflective thought.

5. Invention and discovery.

6. Rational direction of human life.

7. Philosophy.

8. Science.

XI. Progress Through Savagery and Barbarism.

1. Lower status of savagery.

2. Middle status of savagery.

3. Upper status of savagery.

4. Lower status of barbarism.

5. Middle status of barbarism.

6. Upper status of barbarism.

7. Civilization (?).

SUBJECTS FOR FURTHER STUDY

1. In what other ways than those named in this chapter may we estimate the progress of man?

2. Discuss the evidences of man's mental and spiritual progress.

3. The relation of wealth to progress.

4. The relation of the size of population to the prosperity of a nation.

5. Enumerate the arguments that the next destructive war will destroy civilization.

6. In what ways do you think man is better off than he was one hundred years ago? One thousand years ago?

7. In what ways did the suffering caused by the Great War indicate an increase in world ethics?