The destructive habits of the male nature were thus converted under the stress of diminishing nutrition to the habits represented primarily by the constructive female nature, and the inventive faculty developed through attention to destructive mechanical aids was now applied equally to the invention of constructive mechanical aids.

SEX AND PRIMITIVE MORALITY

The function of morality is to regulate the activities of associated life so that all may have what we call fair play.  It is impossible to think of morality aside from expressions of force, primarily physical force.  “Thou shalt not kill; thou shalt not steal; thou shalt not bear false witness; thou shalt not commit adultery; thou shalt not remove the ancient landmark;” and all approvals and disapprovals imply that the act in question has affected or will affect the interest of others, or of society at large, for better or for worse.  And since morality goes back so directly to forms of activity and their regulation, we may expect to find that the motor male and the more stationary female have had a different relation to the development of a moral code.

As between nutrition and reproduction, in the struggle for life, nutrition plays a larger role—­in volume, at any rate—­in the life-history of the individual.  A consideration of the causes of the modification of species in nature shows that the changes in morphology and habit of the animal which relate to food-getting are more fundamental and numerous than those which relate to wooing.  In a moral code, likewise, whether in an animal or human society, the bulk of morality turns upon food rather than sex relations; and since the male is more active in both these relations, and since, further, morality is the mode of regulating activities in these relations, it is to be expected that morality, and immorality as well, will be found primarily to a greater degree functions of the motor male disposition.

Tribal safety and the preservation and extension of the territory furnishing food demand the organized attention of the group first of all; and the emotional demonstrations and social rewards following modes of behavior which have a protective or provident meaning for the group, and the public disapproval and disallowance of modes of behavior which impair the safety or force capacity, and consequent satisfactions of the group, become in the tribe the most powerful of all stimuli, and stimuli to which the male is peculiarly able to react.  This is not like the case of hunger and other physiological stimuli which are conditioned from within.  The individual acts for the advantage of the group rather than for his personal advantage, and the stimulus to this action must be furnished socially.  Group preservation being of first-rate importance, no group would survive in which the public showed apathy on this point.  Lewis and Clarke say of the Dakota Indians: