The succeeding synthesis is very loosely related to the analysis. In the latter, stress was laid on the element of 'subjective superiority,' which presumably involves and is developed by the opposition of group to group. Now we are told that, in the social evolution which we have to consider, all changes are in the last analysis the result of a struggle between man and nature (p. 168). We are also told that social solidarity is an adaptation to geographical conditions (p. 175), and the main thesis turns out to be that there is a permanent movement of migration towards hotter countries. At the same time heat breeds 'heterogeneity' and so centers of culture tend to move northward. Homogeneity is attained in the degree to which a people adapts itself to its territory. It involves the development of democracy or 'nationalism' while heterogeneity produces autocracy or 'theism.' "Partout où le régime social a été une monarchic absolue, la population a été hétérogène" (p. 201). A further determination of direction is that democracy or 'nationalism' begins in the towns and spreads to the country.
The arbitrary character of M. Aslanian's method is seen in this identification of 'theism' and absolutism, 'nationalism' and democracy. It will be seen that M. Aslanian is always ready to attempt generalizations, even at the expense of history. Take, for instance, the statement above mentioned, that "le régime délibératif a toujours débuté dans les villas." M. Aslanian, after his manner, generalizes from conspicuous instances, but government by discussion has not always begun in cities. Thus the Germany described by Tacitus (Germania, c. xi) had a very marked system of government by discussion, a very democratic system, but there were no cities in Germany. Many other instances might be quoted of M. Aslanian's loose treatment of history. For example, he attributes the modern extension of democracy to the transformation of the means of transport. Of course it is due to a far greater extent to the development of the idea and system of representation.
Having discussed the direction of evolution, M. Aslanian devotes a chapter to an account of its 'acceleration.' His peculiar style of reasoning is very marked in this chapter. Civilization begins in the hot countries and moves towards the colder regions—therefore the evolutionary movement slows down. But man is inventive, and inventivity accelerates the process of evolution. "Par conséquent, le ralentissement successif du mouvement évolutionniste est accompagné d'une accélération successive en raison du progrès" (p. 229).
M. Aslanian adds a chapter on 'aberrations' wherein he places
