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We can go now one step higher, and examine the motivesincentive and restraint derived from those that have justreviewed by us. There is a primeval belief that everyone who diedbecomes a demon, which is often located somewhere nearby and maybeback at every moment to help or to harm, and which mustconstantly be placated. Because of this, among others, the approval andcensure of which are considered by the savage as consequences of his actions,are the spirits of his ancestors. To him, this child talking about their business thengleefully, the whispers full of terror and disgust, and he graduallyimbued with the belief that they may inflict some vaguelypresented to them, but worst evil or bring him any greatassistance; this belief is a powerful incentive or delaythe motive for his actions. In particular, this happens when describesabout the leader, distinguished by strength, ferocity, and the persistence in revengethe enemy, which experience has taught the savage is considered a virtue, useful fortribe. The realization that a leader, an object of terror to neighboring tribes and evenfor tribesmen can come again and punish those who despise hiscommandments, becomes a powerful motive. But first, it is clear thatimaginary anger and perceived approval of this deification of the leadersimply transfigured forms of the anger and pleasure, find otherspeople, and that the feeling accompanying these imaginary anger andfun is rooted in experiences with the manifestations of anger fromother people associate unpleasant results, and with expressionfun - enjoyable. Secondly, it is clear that prohibit and encourage suchthe modus operandi should be most of the action in the first caseharmful in the second - useful to the tribe; since usingthe permanent success of a leader is the best judge of what is necessary for the tribe, andtake to heart his good. Because in the basis of his commandsare his experiences of utility, consciously or unconsciously organized,and feelings, to encourage others to obedience, are also, although veryindirectly and without the knowledge of those who obey to the experiences of utility.
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