Page:American Journal of Sociology Volume 15.djvu/595

 PRESIDENTIAL ADDRESS 581

gain in self-realization. The mediaeval church fell under the dominion of the same tendency and by construction and infer- ence multiplied restrictions and arbitrary duties which had the same effect. We now hear constructive arguments made to prove from Scripture that there should be no divorce, and that no man should be allowed to marry his deceased wife's sister, although there is no authority at all in Scripture for such prohi- bitions.

It appears probable that all religious reformations have been due to changes in the mores. Moses led the Israelites out of Eg^pt in order to get them out of the collision between their mores and those of the Egyptians. The contrast between the mores of the Israelites and Canaanites is emphasized through- out the Old Testament.

It is against the mores of the Jews of the time of Jesus that the New Testament is a revolt. The denunciations of woe on the scribes and Pharisees are an expression of it Christianity failed among the Jews because the revolution in the mores which it called for was too great; it was, in reality, a Hellenistic world-philosophy, and a treason inside Judaism. Mohammed's action was based on innovations in the mores of the Arabs which had partially prevailed, and which he adopted and urged with supernatural sanctions against the old mores. It is probable that Zoroaster and Buddha made themselves ex- ponents of a revolution in the mores of their peoples. Zoro- aster's work and the- hostility between the Iranians and their kindred of India has made the history of the Persians, and of the other peoples of the Euphrates Valley and its neighborhood.

These examples show us that the influence of the religion on the mores is not to be denied, but they show us what this influence is and what it is not. Out of the experience arises the world- philosophy including religion. Thus there is a constant alter- nation of action or experience and thought. So far well, but then the deductions from the world-philosophy b^n. They are meta^physical. They turn into dogmas which are logical or speculative or fantastic. There is not a sequence of experience, reflection, action, but the sequence is experience, reflection, de-