And then in a subsequent chapter on "Altruistic Sentiments"—sentiments all having their roots in sympathy—there is a delineation of the ways in which these stand related to social evolution.
We come now to a still larger mass of evidence directly disproving the statement that I have "made no attempt to affiliate sociology upon psychology." On passing to the Principles of Sociology itself I have, in setting forth its data, dealt elaborately with certain further psychological dependencies. After preliminary chapters come three entitled respectively" The Primitive Man—Physical," "The Primitive Man—Emotional," and "The Primitive Man—Intellectual": a fact which implies full recognition of the psychological factors. But this is far from being all. There follows a chapter which begins with the sentence:—"Yet a further preparation for interpreting social phenomena is needful;" and the preparation thereupon commenced is an account of "Primitive Ideas." After 30 pages describing the genesis of these, come seventeen chapters setting forth the resulting development of ancestor-worship and the accompanying superstitions. More than 300 pages are thus occupied; avowedly because the conduct of men in society can not be understood until the natures of these primitive beliefs and accompanying emotions are understood. Sentences from the succeeding chapter on "The Scope of Sociology" run:—
"And now observe the general conclusion reached. It is that while the conduct of the primitive man is in part determined by the feelings with which he regards men around him; it is in part determined by the feelings with which he regards men who have passed away. From these two sets of feelings, result two all-important sets of social factors. While the fear of the living becomes the root of the political control, the fear of the dead becomes the root of religious control." (§ 209.)
In pursuance of these general conclusions there are given in subsequent parts of the work various illustrations of the ways in which these psychological factors conduce to social evolution—as in the chapter on "Political Heads" (§§ 477, 482); as in the chapter on "Laws" (§§ 529, 535); as in the whole division on Ecclesiastical Institutions"; and in many less conspicuous places.
How has it been possible for these misconceptions to have arisen? is a question that necessarily suggests itself. Among causes to be considered is the occurrence of two chapters in The Study of Sociology entitled respectively "Preparation in Biology" and "Preparation in Psychology." In the first of these, along with avowed dissent from certain of M. Comte's sociological views, there goes applause of him for having "set forth with comparative definiteness the connection between the science of life and the science of society"; and again, concerning his general conception, it is said that "among other of its superiorities
