The remedy which I have suggested in Chapter X deserves a much more extended treatment than I have given it. It involves one of the great mooted questions of modern philosophical discussion. It is, however, not within the province of this book to enter upon a discussion of the philosophy of Humanism. The subject has been thoroughly thrashed over in philosophical journals and in the writings of James, Schiller, Dewey, and others. It is sufficient for my purpose merely to point out the fact that the humanist way of thinking may provide us with just that educational method which will break up the logical forms in which the crowd-mind intrenches itself. Those who expect to find a prescribed formula or ideal scheme of organization as a remedy for our social ills may feel that the solution to which I have come--namely, a new educational method--is too vague. But the problem of the crowd is really concerned with the things of the mind. And if I am correct in my thesis that there is a necessary connection between crowd-thinking and the various traditional systems of intellectualist, absolutist, and rationalist philosophy, the way out must be through the formation of some such habits of thinking as I have suggested. E. D. M. NEW YORK, _October 10, 1919_. THE BEHAVIOR OF CROWDS I THE CROWD AND THE SOCIAL PROBLEM OF TO-DAY Every one at times feels himself in the grip of social forces over which he has no control. The apparently impersonal nature of these forces has given rise to various mechanistic theories of social behavior. There are those who interpret the events of history as by-products of economic evolution. Others, more idealistic but determinists, nevertheless, see in the record of human events the working out of a preordained plan. There is a popular notion, often shared by scholars, that the individual and society are essentially irreconcilable principles. The individual is assumed to be by nature an antisocial being. Society, on the other hand, is opposed in principle to all that is personal and private. The demands of society, its welfare and aims, are treated as if they were a tax imposed upon each and every one by something foreign to the natural will or even the happiness of all. It is as if society as "thing-in-itself" could prosper in opposition to the individuals who collectively constitute it.