factors as constant,--an assumption justified for purposes of study, provided we subsequently, in handling concrete problems, make allowance for the extent to which it is untrue. In his earlier book,[108] Professor Cooley objects to the customary antithesis between "individual" and "social." They are simply two aspects of the same thing. He discriminates three meanings of the word, social, none of which, he says, is properly to be contrasted with "individual": (1) that pertaining to the collective aspect of humanity, in its widest and vaguest meaning; (2) that pertaining to immediate intercourse; (3) conducive to collective welfare, and so nearly equivalent to moral. But none of these meanings has "individual" as its natural or logical antithesis. There are several forms of individualistic views: (1) _Mere_ Individualism. The distributive phase of human life is almost exclusively regarded. Each person is thought of as a separate agent; all social phenomena originate in the action of such agents. This view is much discredited by evolutionary science and philosophy, but is by no means abandoned even in theory, and practically it enters as a premise into most common thought of the day. (2) Double Causation,--a partition of power between society and the individual, both thought of as separate causes. This is ordinarily the view met with in social and ethical discussions. There is here the same premise of the individual as a separate, unrelated agent; but over against him is set a vaguely conceived collective interest or force. People are so accustomed to think of themselves as uncaused causes, special creators on a small scale, that when general phenomena are forced on their notice, they think of them as something additional, and more or less antithetical. The correction of this error will leave the contest between individualism and socialism, considered as philosophical notions, rather than as names for social programs, among the forgotten _debris_ of speculation. (3) The third view he calls Primitive Individualism. The individual is prior in time to society. This view is a variety of the preceding, perhaps formed by mingling individualistic preconceptions with a rather crude evolutionary philosophy. Individuality is lower in rank as well as prior in time. The social is the good, moral, and the individual is the anti-social and bad. Professor Cooley's view is that individuality is neither prior in time, nor inferior in rank, to sociality. If social be applied only to the higher forms of mental life, it should be opposed, not to individual, but to animal or sensual, or the like. Our remote ancestors were just as inferior when viewed separately as when viewed collectively. (4) The fourth form of individualism he calls the Social Faculty view. The social includes only a part, and often a rather definite part, of the individual. Individual and social are two different parts of human nature. Love is social; fear and