other tribes, is also a cultural question of great importance, and this historical phase of the subject psychology is avowedly incompetent to deal with. Psychology, then, fails throughout to supply us with the interpretation we want. It is as impotent to reduce to really interpretative psychological principles the subjective aspect of cultural phenomena as it is to explain the historical sequence of events. It is not necessary to multiply examples to establish the point. It is clear that cultural phenomena contain elements that cannot be reduced to psychological principles. The reason for the insufficiency is already embodied in Tylor’s definition of culture as embracing ‘capabilities and habits _acquired_ by man as a member of _society_’. The science of psychology, even in its most modern ramifications of abnormal psychology and the study of individual variations, does not grapple with _acquired_ mental traits nor with the influence of _society_ on individual thought, feeling and will. It deals on principle exclusively with _innate_ traits of the _individual_. Now, whether the sharp separation assumed here between the innate and the acquired, between individual activity as determined by uniquely individual potentialities and as determined by social environment, can be made in practice or not, one thing is clear: there _are_ phenomena that are acquired and in no sense innate, that are socially and not individually determined. When a Christian reacts in a definite way to the perception of a cross, it is clearly not because of an individual psychic peculiarity, for other Christians react in the same way. On the other hand, we are not dealing with a general human trait since the reactions of a Mohammedan or a Buddhist will be quite different. Innumerable instances of this sort show that individual thought, feeling and volition are co-determined by social influences. In so far forth as the potency of these social factors extends we have culture; in so far forth as knowledge, emotion, and will are neither the result of natural endowment shared with other members of the species nor rest on an individual organic basis, we have a thing _sui generis_ that demands for its investigation a distinct science.