Changes

70:11.1 It is just as [[difficult]] to draw sharp distinctions between [[mores]] and [[laws]] as to indicate exactly when, at the [[dawning]], [[Darkness|night]] is [[succeeded]] by [[Light|day]]. [[Mores]] are [[laws]] and police regulations in the making. When long [[established]], the undefined [[mores]] tend to [[crystallize]] into precise [[laws]], concrete regulations, and well-defined [[social]] [[conventions]].

70:11.1 It is just as [[difficult]] to draw sharp distinctions between [[mores]] and [[laws]] as to indicate exactly when, at the [[dawning]], [[Darkness|night]] is [[succeeded]] by [[Light|day]]. [[Mores]] are [[laws]] and police regulations in the making. When long [[established]], the undefined [[mores]] tend to [[crystallize]] into precise [[laws]], concrete regulations, and well-defined [[social]] [[conventions]].

70:11.2 [[Law]] is always at first [[negative]] and prohibitive; in advancing [[civilizations]] it becomes increasingly positive and directive. Early [[society]] operated [[negatively]], granting the [[individual]] the [[right]] to live by imposing upon all others the command, "you shall not kill."[http://nordan.daynal.org/wiki/index.php?title=Book_of_Deutoronomy#Chapter_.5] Every grant of [[rights]] or [[liberty]] to the [[individual]] involves curtailment of the liberties of all others, and this is [[effected]] by the [[taboo]], [[primitive]] [[law]]. The whole [[idea]] of the [[taboo]] is [[inherently]] [[negative]], for [[primitive]] [[society]] was wholly [[negative]] in its [[organization]], and the early [[administration]] of [[justice]] consisted in the enforcement of the [[taboos]]. But [[originally]] these [[laws]] applied only to fellow [[tribesmen]], as is [[illustrated]] by the later-day [[Hebrews]], who had a [[different]] code of [[ethics]] for dealing with the [http://en.wikipedia.org/wiki/Gentiles gentiles].

70:11.2 [[Law]] is always at first [[negative]] and prohibitive; in advancing [[civilizations]] it becomes increasingly positive and directive. Early [[society]] operated [[negatively]], granting the [[individual]] the [[right]] to live by imposing upon all others the command, "you shall not kill."[https://nordan.daynal.org/wiki/index.php?title=Book_of_Deutoronomy#Chapter_.5] Every grant of [[rights]] or [[liberty]] to the [[individual]] involves curtailment of the liberties of all others, and this is [[effected]] by the [[taboo]], [[primitive]] [[law]]. The whole [[idea]] of the [[taboo]] is [[inherently]] [[negative]], for [[primitive]] [[society]] was wholly [[negative]] in its [[organization]], and the early [[administration]] of [[justice]] consisted in the enforcement of the [[taboos]]. But [[originally]] these [[laws]] applied only to fellow [[tribesmen]], as is [[illustrated]] by the later-day [[Hebrews]], who had a [[different]] code of [[ethics]] for dealing with the [http://en.wikipedia.org/wiki/Gentiles gentiles].

70:11.3 The [[oath]] [[originated]] in the days of [[Dalamatia]] in an [[effort]] to render [[testimony]] more [[truthful]]. Such oaths consisted in pronouncing a [[curse]] upon oneself. Formerly no [[individual]] would [[testify]] against his [[native]] [[group]].

70:11.3 The [[oath]] [[originated]] in the days of [[Dalamatia]] in an [[effort]] to render [[testimony]] more [[truthful]]. Such oaths consisted in pronouncing a [[curse]] upon oneself. Formerly no [[individual]] would [[testify]] against his [[native]] [[group]].

70:11.5 [[Self]]-interest [[established]] the [[taboo]] on killing, [[society]] [[sanctified]] it as [[traditional]] [[mores]], while [[religion]] [[consecrated]] the [[custom]] as [[moral]] [[law]], and thus did all three [[conspire]] in rendering [[human]] life more safe and [[sacred]]. [[Society]] could not have held [[together]] during early times had not [[rights]] had the [[sanction]] of [[religion]]; [[superstition]] was the [[moral]] and [[social]] [[police]] force of the long [[evolutionary]] ages. The ancients all claimed that their olden [[laws]], the [[taboos]], had been given to their [[ancestors]] by the [[gods]].

70:11.5 [[Self]]-interest [[established]] the [[taboo]] on killing, [[society]] [[sanctified]] it as [[traditional]] [[mores]], while [[religion]] [[consecrated]] the [[custom]] as [[moral]] [[law]], and thus did all three [[conspire]] in rendering [[human]] life more safe and [[sacred]]. [[Society]] could not have held [[together]] during early times had not [[rights]] had the [[sanction]] of [[religion]]; [[superstition]] was the [[moral]] and [[social]] [[police]] force of the long [[evolutionary]] ages. The ancients all claimed that their olden [[laws]], the [[taboos]], had been given to their [[ancestors]] by the [[gods]].

70:11.6 [[Law]] is a codified [[record]] of long [[human]] [[experience]], [[public]] [[opinion]] crystallized and legalized. The [[mores]] were the raw [[material]] of accumulated [[experience]] out of which later ruling [[minds]] [[formulated]] the [[written]] [[laws]]. The [[ancient]] [[judge]] had no [[laws]]. When he handed down a [[decision]], he simply said, "It is the custom."[http://nordan.daynal.org/wiki/index.php?title=Book_of_Judges#Chapter_11]

70:11.6 [[Law]] is a codified [[record]] of long [[human]] [[experience]], [[public]] [[opinion]] crystallized and legalized. The [[mores]] were the raw [[material]] of accumulated [[experience]] out of which later ruling [[minds]] [[formulated]] the [[written]] [[laws]]. The [[ancient]] [[judge]] had no [[laws]]. When he handed down a [[decision]], he simply said, "It is the custom."[https://nordan.daynal.org/wiki/index.php?title=Book_of_Judges#Chapter_11]

70:11.7 [[Reference]] to precedent in [[court]] [[decisions]] [[represents]] the [[effort]] of [[judges]] to adapt [[written]] [[laws]] to the changing conditions of [[society]]. This provides for [[progressive]] [[adaptation]] to altering [[social]] conditions combined with the impressiveness of [[traditional]] [[continuity]].

70:11.7 [[Reference]] to precedent in [[court]] [[decisions]] [[represents]] the [[effort]] of [[judges]] to adapt [[written]] [[laws]] to the changing conditions of [[society]]. This provides for [[progressive]] [[adaptation]] to altering [[social]] conditions combined with the impressiveness of [[traditional]] [[continuity]].

70:11.10 The whole [[idea]] of [[primitive]] [[justice]] was not so much to be [[fair]] as to dispose of the [[contest]] and thus prevent [[public]] disorder and [[private]] [[violence]]. But [[primitive]] man did not so much resent what would now be regarded as an injustice; it was taken for granted that those who had [[power]] would use it selfishly. Nevertheless, the [[status]] of any [[civilization]] may be very accurately determined by the thoroughness and equity of its [[courts]] and by the [[integrity]] of its [[judges]].

70:11.10 The whole [[idea]] of [[primitive]] [[justice]] was not so much to be [[fair]] as to dispose of the [[contest]] and thus prevent [[public]] disorder and [[private]] [[violence]]. But [[primitive]] man did not so much resent what would now be regarded as an injustice; it was taken for granted that those who had [[power]] would use it selfishly. Nevertheless, the [[status]] of any [[civilization]] may be very accurately determined by the thoroughness and equity of its [[courts]] and by the [[integrity]] of its [[judges]].

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<center>[http://nordan.daynal.org/wiki/index.php?title=The_Urantia_Text_-_Contents Go to Table of Contents]</center>

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[[Category:Paper 70 - The Evolution of Human Government]]

[[Category:Paper 70 - The Evolution of Human Government]]