As regards the point last named (b), that body of habits of
thought which makes up the character of any individual is in some
sense an organic whole. A marked variation in a given direction
at any one point carries with it, as its correlative, a
concomitant variation in the habitual expression of life in other
directions or other groups of activities. These various habits of
thought, or habitual expressions of life, are all phases of the
single life sequence of the individual; therefore a habit formed
in response to a given stimulus will necessarily affect the
character of the response made to other stimuli. A modification
of human nature at any one point is a modification of human
nature as a whole. On this ground, and perhaps to a still greater
extent on obscurer grounds that can not be discussed here, there
are these concomitant variations as between the different traits
of human nature. So, for instance, barbarian peoples with a
well-developed predatory scheme of life are commonly also
possessed of a strong prevailing animistic habit, a well-formed
anthropomorphic cult, and a lively sense of status. On the other
hand, anthropomorphism and the realizing sense of an animistic
propensity in material are less obtrusively present in the life
of the peoples at the cultural stages which precede and which
follow the barbarian culture.
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