The origin and development of the moral ideas

Man naturally feeling some aversion to filth, p. 346.—Savages who are praised for their cleanliness, pp. 346–348.—Savages who are clean in certain respects but dirty in others, p. 348.—Savages who are described as generally filthy in their habits, p. 348 sq.—Various circumstances which may account for the prevalence of cleanly or dirty habits among a certain people, pp. 349–351.—The moral valuation of cleanliness, p. 351 sq.—Cleanliness practised and enjoined from religious or superstitious motives, pp. 352–354.—In other instances religious or superstitious beliefs have led to uncleanliness, pp. 354–356.—Uncleanliness as a form of asceticism, p. 355 sq.—Ascetic practices, p. 356 sq.—The idea underlying religious asceticism derived from several different sources, pp. 357–363.—Certain ascetic practices originally performed for another purpose, p. 358 sq.—An ascetic practice may be the survival of an earlier sacrifice, p. 359.—Ascetic practices due to the idea of expiation, pp. 359–361.—Self-mortification intended to excite divine compassion, p. 361.—Suffering voluntarily endured with a view to preventing the commission of sin, pp. 361–363.—The gratification of earthly desires deemed sinful or disapproved of, ibid.