much so, that when the brutality has been great we often ask ourselves whether the culprit is in possession of all his senses. This transformation has evidently not come about because criminals have become moral, but because they have changed their method of procedure to suit the new economic conditions, as we shall see farther on. This change has had the greatest influence on popular thought.
We all know that by using brutality, associations of criminals manage to maintain excellent discipline among themselves. When we see a child ill-treated we instinctively suppose that its parents have criminal habits. The methods used by the old schoolmasters, which the ecclesiastical houses persist in preserving, are those of vagabonds who steal children to make clever acrobats or interesting beggars of them. Everything which reminds us of the habits of dangerous classes of former times is extremely odious to us.
There is a tendency for the old ferocity to be replaced by cunning, and many sociologists believe that this is a real progress. Some philosophers who are not in the habit of following the opinions of the herd, do not see exactly how this constitutes progress, from the point of view of morals: "If we are revolted by the cruelty, by the brutality of past times," says Hartmann, "it must not be forgotten that uprightness, sincerity, a lively sentiment of justice, pious respect before holiness of morals characterised the ancient peoples; while nowadays we see predominant lies, duplicity, treachery, the spirit of chicane, the contempt for property, disdain for instinctive probity and legitimate customs—the value of which is not even understood.[1] Robbery, deceit, and fraud
- ↑ Hartmann here bases his statements on the authority of the English naturalist Wallace, who has greatly praised the simplicity of life among the Malays; there must surely be a considerable element of exaggeration in this praise, although other travellers have made similar observations about some of the tribes of Sumatra. Hartmann wishes
