Primitive men are ecological analogs of lions, wolves, and hyenas... they have adopted pack hunting in the pursuit of big game. ...habitually slaughtering surplus prey, storing food, feeding solid food to their young, dividing labor, practicing cannibalism, and interacting aggressively with competing species. ...this way of life persisted for millions of years or longer and was abandoned in most societies only during the last few thousand years.

The most common trait of all primitive peoples is a reverence for the life-giving earth, and the native American shared this elemental ethic: the land was alive to his loving touch, and he, its son, was brother to all creatures.

Primitive man has lived twice: once in and for himself, and the second time for us, in our reconstruction.

The primitive tribes permitted far less individual freedom than does modern society. Ancient wars were committed with far less moral justification than modern ones. A technology that produces debris can find, and is finding, ways of disposing of it without ecological upset. And the schoolbook pictures of primitive man sometimes omit some of the detractions of his primitive life - the pain, the disease, famine, the hard labor needed just to stay alive. From that agony of bare existence to modern life can be soberly described only as upward progress, and the sole agent for this progress is quite clearly reason itself.

Primitive man's life in Hobbes' famous words, was short, brutish, and nasty; and this very savagery and anxiety became the justification for an absolute order established, like Descartes' ideal world, by a single providential mind and will: that of the absolute ruler or monarch. Until men were incorporated into Leviathan, that is, the all-powerful state through which the king's will was carried out, they were dangerous to their fellows and a burden to themselves.

"A sophisticated human can become primitive. What this really means is that the human's way of life changes. Old values change, become linked to the landscape with it's plants and animals. This new existence requires a working knowledge of those multiplex and cross-linked events usually referred to as Nature. It requires a measure of respect for the inertial power within such natural systems. When a human gains this knowledge and respect, that is called "being primitive". The converse, of course, is equally true: the primitive human can become sophisticated, but not without incurring dreadful psychological damage."

The primitive mentality is a condition of the human mind, and not a stage in its historical development.

...seizing and incorporating...There is nothing about us which is more strongly primitive. [p. 203]

There is goоd reason to believe that primitive mаn suffered from less stress and frustration and was better satisfied with his way of life than modern mаn is.

Everything is estimated by the standard of its own good. The vine is valued for its productiveness and the flavour of its wine, the stag for his speed. We ask, with regard to beasts of burden, how sturdy of back they are; for their only use is to bear burdens. If a dog is to find the trail of a wild beast, keenness of scent is of first importance; if to catch his quarry, swiftness of foot; if to attack and harry it, courage. In each thing that quality should be best for which the thing is brought into being and by which it is judged. And what quality is best in man? It is reason; by virtue of reason he surpasses the animals, and is surpassed only by the gods. Perfect reason is therefore the good peculiar to man; all other qualities he shares in some degree with animals and plants. Man is strong; so is the lion. Man is comely; so is the peacock. Man is swift; so is the horse. I do not say that man is surpassed in all these qualities. I am not seeking to find that which is greatest in him, but that which is peculiarly his own. Man has body; so also have trees. Man has the power to act and to move at will; so have beasts and worms. Man has a voice; but how much louder is the voice of the dog, how much shriller that of the eagle, how much deeper that of the bull, how much sweeter and more melodious that of the nightingale! What then is peculiar to man? Reason. When this is right and has reached perfection, man's felicity is complete. Hence, if everything is praiseworthy and has arrived at the end intended by its nature, when it has brought its peculiar good to perfection, and if man's peculiar good is reason; then, if a man has brought his reason to perfection, he is praiseworthy and has readied the end suited to his nature. This perfect reason is called virtue, and is likewise that which is honourable.

It is an absolutely vain endeavor to attempt to reconstruct or even comprehend the nature of a human being by simply knowing the forces which have acted upon him. However deeply we should like to penetrate, however close we seem to be drawing to truth, one unknown quantity eludes us: man's primordial energy, his original self, that personality which was given him with the gift of life itself. On it rests man's true freedom; it alone determines his real character.

Kazz thought that putting a lump on Oskas’ head was very funny. He would have considered it to be even a better joke if the chief had drowned. Yet, among his crewmates, he was as sociable, tender, and compassionate a man as anyone could ask for. He was a primitive, and all primitives, civilized or preliterate, were tribal people. Only the tribe consisted of human beings and were treated as such. All outside the tribe though some might be considered friends, were not quite human. Therefore, they did not have to be treated as if they were completely human.

Primitive man... rushes to the satisfactory conclusion that that power must be itself infinite; that he, man, is not altogether finite, and so he constructs a doctrine of the soul and its immortality. Then he builds up myths, superstitions, primitive religions, dogmas, whereby the infinite is made subject to the finite—floating on this huge bladder of man's supposed immortality. The universe is given a purpose, and that purpose is man—the whole is made subordinate to the part. That is the first solution of the problem, the keystone of most concrete religions.

I had now to select that mode of the primitive which is distinctive of your own species, a mode characterized by repressed sexuality, excessive self-regard, and an intelligence which is both rudimentary and in bondage to unruly cravings.