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advanced in its own thought to make intelligent use of them. From time immemorial the Arabs have penetrated Africa in connection with trade and slavery, and if it could be written, the history of their influence on the native population would be most interesting. Similarly the contact of black and white in America is a subject not at all worked out from the mental standpoint, and the American occupation of the Philippines is a condition which may be watched with equal interest. It is apparent already that a very low state of society is not prepared to accept bodily the standpoint and practice of a very high; the shock is too great, and the lower race cannot adjust. An important question in this connection is the rate at which a lower race may receive suggestion from a higher without being disorganized. Apparently the negro in America has not been able to adjust himself to white standards, while in Africa he has improved in contact with Arab influence. The Filipinos, on the other hand, are apparently able to reaccommodate after contact with the whites, and change their mental habits, but it remains an interesting question whether the Japanese are not more fit than we to put them in the way of advancement.

The psychology of social organization, taken from the standpoint of origin, is one of the most important questions with which the social psychologist has to do, and is also best approached from the standpoint of crisis. The advantage and necessity of living together in large numbers are apparent. But association in large numbers calls for inhibitions and habits not demanded in the individualistic state; and through the stress and strain of readjustment and the formation of habits suitable to social life steps are taken in the development of consciousness as well as of institutions. The maternal system of control, and the steps by which filiation through descent as a basis of association gives way to association based on common activities and interests and the occupation of a common territory; the psychology of the blood-feud, its weakness as an agent of control, the steps in its breakdown, and the substitution of control based on law; bloodbrotherhood and tribal marks as signs of community of interest; totemism as an agent of control; initiatory ceremonies as an attempt to educate the young in the traditions of the tribe; tabu and fetichism as police agencies; secret societies and their influence in bringing about solidarity; property and its influence on association and habit; popular assemblies among the natural races and their influence in promoting association; offense and punishment, particularly the consideration of why an act is offensive and the process by which a punishment is selected to fit the offensethese are materials furnishing a concrete approach to a psychological study of association. In the play of attention about these practices we are able to trace steps in the development of the consciousness of the race.

Ethnology and the kindred sciences have already established the fact that human nature, the external world, and the fundamental needs of life are everywhere much alike, and that there is, roughly speaking, a parallelism of development in all groups, or a tendency in every group which advances at all to take the same steps as those taken by other groups. Such phenomena as spirit-belief and accompanying ecclesiastical institutions, bloodvengeance preceding juridical institutions, a maternal system preceding patriarchal control, ecclesiastical and political despotism preceding democracy, and artistic, inventive, and mythical products of the same general ground-pattern, show a general law of uniformity in progress; and it is one of the tasks of social psychology to work out from the standpoint of habit, attention, and stimulation what conditions have contributed to make differences in the progress of different groups; whether steps in progress, if taken at all, are invariably taken in the same order by all groups; and why stimulation or opportunity is so lacking in some groups that old habits are not broken up at all, and the groups remain in consequence non-progressive. The study of parallelism in development not only throws light on social development, but the fact of a common possession of language, myth, religion, number, time, and space conceptions, political and legal organization, under conditions where the possibility of borrowing is precluded, indicates that the same general type of mind is a possession of all races, both low and high, and has an important bearing on educational theory and the race questions.

Another extension of individual psychology to the region of social phenomena lies in the comparison of the states of consciousness of different races, classes, and social epochs, with a view to determining what mental differences exist, and to what extent they are due to biological as over against social causes. This involves, of course, a comparative study of mental traits.

The study of memory, sense-perceptions, and power of attention among different races and classes will assist in determining the degree to which differences of this character are innate, on the one hand, or due to the habitual direction of the attention and consequent practice, on the other. The study of mental traits must always be made with reference to the condition of activities prevailing, and the study is consequently both sociological and psychological

The degree to which the power of abstraction is developed in different groups is another fruitful line of interest. The prevailing opinion is that the lower races are weak in the power of abstraction, and certainly their languages are poor in abstract terms. But a people whose activities are simple cannot have a complex mental life. Abstraction is much used in a group only when deliberative as over against perceptual activities engage the attention, and where the manipulation of complex activities involves numerous steps between the stimulus and the response, and a distinction between the general and the particular. The life of the savage and of the lower classes is of an immediate kind, with little mental play between the stimulation and the act, and consequently little occasion to employ abstraction. All races do possess language, however, which involves the use of abstraction; all have systems of number, time, and space; many of them have a rich repertory of proverbs; and all show logical power. The question which social psychology has to work out is to what degree apparent lack of power of abstraction is due to lack of activities and stimulations which force the attention to employ abstract processes and give it practice in handling series. Deficiency in logical power among groups in lower stages of culture is also obviously largely dependent on the fact that the general body of knowledge and tradition, on which logical discussion depends, is deficient. So far as this view holds, it means that what have

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sometimes been regarded as biological differences separating social groups are not really so, and that characteristic expressions of mind are dependent on social environment.

The degree to which the power of inhibition is developed in the lower races as compared with the higher leads again to the employment of psychological methods and ethnological materials. The control of the individual over himself and of society over him depends largely on this faculty, and it is often alleged by psychologists and students of society that the inferior position of the lower races is due in part to feeble powers of inhibition, and consequent lack of ability to sacrifice an immediate satisfaction for a greater future one.

An examination of the facts, however, shows that the savage exercises definite and powerful restraints over his impulses, but that these restraints do not correspond to our own.

In connection with tabu, totemism, fetich, and ceremonial among the lower races, in the hunger voluntarily submitted to in the presence of food, as well as stoicism under physical hardships and torture, we have inhibitions quite as striking as any exhibited in modern society or in history. The occasions of inhibition depend on the point of view, the traditions, the peculiar life-conditions of the society. In the lower races the conditions do not correspond with our own, but it is doubtful whether the civilized make more use of inhibition in the manipulation of society than the savage, or whether the white race possesses superior power in this respect. The point, at any rate, is to determine the effect in a given group of inhibition on activities, and the reaction of the social life on the inhibitive processes of the individual.

The influence of temperament among different races in determining the directions of attention and interest is also an important social-psychological field. There is much reason to think that temperament, as determining what classes of stimulations are effective, is quite as important as brain-capacity in fixing the characteristic lines of development followed by a group, and that there is more unlikeness on the tempermental than on the mental side between both individuals and races. From this standpoint the social psychologist studies the moods and organic appetites of the lower races — the attitude toward pain and pleasure, vanity, fear, anger, ornamentation, endurance, curiosity, apathy, sexual appetence, etc. It is not impossible, for example, that the arrested development of the negro at the period of puberty is due to the obsession of the mind by sexual feeling at this time, rather than to the closing of the sutures of the cranium.

Similar to the question of temperament in the individuals of a group is that of the degree to which the affective processes, as compared with the cognitive, are the medium of the stimulations promoting social change. Cognition is of less importance than emotion in some activities, notably those connected with art and reproduction, and it is even true that emotion and cognition are in certain conditions incompatible. In this general region lie such questions as the effect of rhythm on social life, particularly in bringing about co-operation in hunting, war, and work; the psychology of work and play; the bearing on social activity of ornament, dancing, painting, sculpture, poetry, music, and intoxicants; and to what extent an organic attitude of sensitiveness to the opinion of others (an attitude of mind essential to the control of the individual by society) had its origin in courtship and to what extent in the food-activities.

A comparison of the educational systems of the lower and higher stages of culture will assist the social psychologist in determining to what extent the consciousness of a group and the group-peculiarities on the mental side are organic, and to what extent they are bound up with the nature of the knowledge and tradition transmitted from one generation to another. There cannot be a high state of mind in a society where the state of knowledge is low, and if a group has not accumulated a body of scientific knowledge, through specialized attention and specialized occupation, it cannot pass knowledge on. And doubtless the low mental condition of some groups is not due to lack of native intelligence, but to lack of the proper copies for imitation. The Chinese, for example, are a race of great mental power, but they have no logic, no mathematics to speak of, no science, no history in the scientific sense, no knowledge worth the name - only precedent, and rule, and precept. It is therefore unthinkable that the

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