Now the point with DeGreef is that the special laws of each successively narrower group of phenomena are to be explained only by concrete study, and that it is wholly vain to think that the application of principles drawn from other, more general groups of phenomena give us these laws. Thus the economists talk of "equilibria" between various economic forces, just as if they were physical forces;[102] and a whole school of mathematical economists has arisen, who find economic life a thing that will fit into equations. This work is valuable, but it is not final. Analogies are helpful, but are not ultimate. Similarly, the biological conception, which likens society to a man, has its contributions. The biological analogy has been pushed very far: thus Novikow calls the social intellectual _elite_ the social _sensorium_; Lilienfeld likens the action of a mob to female hysterics; Simiand calls the idle rich the adipose tissue of society, the priests also represent fat, while the police are the social phagocytes which eat up wandering criminal cells.[103] But this, though suggestive, is not an ultimate social philosophy or even an approach to it. Even DeGreef, as I shall indicate a little later, errs by trying to trace a too rigid parallel between individual structure and social structure. We must introduce a careful study of the peculiarly social phenomena, those phenomena which are to be found only in society, before we are privileged to talk of a social organism or a social mind.[104] On the other hand, it seems to me that Baldwin has erred in the opposite direction. The laws of chemistry do not cease to be operative in the human body, even though more complex biological laws operate there. And the laws of biology are not suspended just because an animal organism develops a mind. The greatest defect of the older psychology, against which the experimental psychology is a reaction, was its failure to take proper account of physical processes connected with consciousness. Now society, according to Baldwin, is best described as analogous to a psychological organization, and such an organization as is found in the individual in _ideal thinking_.[105] But surely this is an abstraction, and not a fact. Society does not cease to be physical, chemical, biological, subconscious, merely because it has also attained in part a higher form of psychical activity (to which Professor Baldwin would object on the basis of his distinction between the "social" and the "socionomic"). DeGreef's conception seems to me better, on this logical point,--though of course Baldwin's analysis of facts represents a great advance--but it is not satisfactory:[106]--