had been formulated shortly before by Sighele.[1] At bottom, all that is left over as being peculiar to Le Bon are the two notions of the unconscious and of the comparison with the mental life of primitive people, and even these had naturally often been alluded to before him.
But, what is more, the description and estimate of the group mind as they have been given by Le Bon and the rest have not by any means been left undisputed. There is no doubt that all the phenomena of the group mind which have just been mentioned have been correctly observed, but it is also possible to distinguish other manifestations of the group formation, which operate in a precisely opposite sense, and from which a much higher opinion of the group mind must necessarily follow.
Le Bon himself was prepared to admit that in certain circumstances the morals of a group can be higher than those of the individuals that compose it, and that only collectivities are capable of a high degree of unselfishness and devotion. 'While with isolated individuals personal interest is almost the only motive force, with groups it is very rarely prominent.' (p. 65.) Other writers adduce the fact that it is only society which prescribes any ethical
- ↑ See Walter Moede : 'Die Massen- und Sozialpsychologie im kritischen Überblick.' Meumann and Scheibner's Zeitschrift für pädagogische Psychologie und experimentelle Pädagogik, 1915, XVI.
