_2. Historical materialism a mass of new data of which historian becomes conscious: Does not state that history is nothing more than economic history, nor does it provide a theory of history: Is simply investigation of influence economic needs have exercised in history: This view does not detract from its importance._ I have now reached the point which for me is fundamental. Historical materialism is not and cannot be a new philosophy of history or a new method; but it is properly this; a _mass of new data_, _of new experiences_, of which the historian becomes conscious. It is hardly necessary to mention the overthrow a short time ago of the naïve opinion of the ordinary man regarding the objectivity of history; almost as though events spoke, and the historian was there to hear and to record their statements. Anyone who sets out to write history has before him documents and narratives, _i.e._ small fragments and traces of what has actually happened. In order to attempt to reconstruct the complete process, he must fall back on a series of assumptions, which are in fact the ideas and information which he possesses concerning the affairs of nature, of man, of society. The pieces needed to complete the whole, of which he has only the fragments before him, he must find within himself. His worth and skill as a historian is shown by the accuracy of his adaptation. Whence it clearly follows that the enrichment of these views and experiences is essential to progress in historical narration. What are these points of view and experiences which are offered by the materialistic theory of history? That section of Labriola's book which discusses this appears to me excellent and sufficient. Labriola points out how historical narration in the course of its development, might have arrived at the theory of _historical factors_; _i.e._, the notion that the sequence of history is the result of a number of forces, known as physical conditions, social organisations, political institutions, personal influences. Historical materialism goes beyond, to investigate the interaction of these factors; or rather it studies them all together as parts of a single process. According to this theory--as is now well known, and as Marx expressed it in a classical passage--the foundations of history are the methods of production, _i.e._ the economic conditions which give rise to class distinctions, to the constitution of rank and of law, and to those beliefs which make up social and moral customs and sentiments, the reflection whereof is found in art, science and religion.