a whole fringe of incident concepts related to it, we at once associate it with that group which is represented by the category of causality. When the same concept appears in the mind of primitive man, it associates itself with those concepts related to it by emotional states. If this is true, then the associations of the primitive mind are heterogeneous, and ours homogeneous and consistent only from our own point of view. To the mind of primitive man, only his own associations can be rational. Ours must appear to him just as heterogeneous as his to us, because the bond between the phenomena of the world, as it appears after the elimination of their emotional associations, which is being established with increasing knowledge, does not exist for _him_, while we can no longer feel the subjective associations that govern his mind. This peculiarity of association is also another expression of the conservatism of primitive culture and the changeability of many features of our civilization. We tried to show that the resistance to change is largely due to emotional sources, and that in primitive culture emotional associations are the prevailing type: hence resistance against the new. In our civilization, on the other hand, many actions are performed merely as means to a rational end. They do not enter sufficiently deeply into our minds to establish connections which would give them emotional values: hence our readiness to change. We recognize, however, that we cannot remodel, without serious emotional resistance, any of the fundamental lines of thought and action which are determined by our early education, and which form the subconscious basis of all our activities. This is evinced by the attitude of civilized communities towards religion, politics, art, and the fundamental concepts of science. In the average individual among primitive tribes, reasoning cannot overcome this emotional resistance, and it therefore requires a destruction of the existing emotional associations by more powerful means to bring about a change. This may be effected by some event which stirs up the mind of the people to its depths, or by economic and political changes against which resistance is impossible. In civilization there is a constant readiness to modify those activities that have no emotional value. This is true not only of activities designed to meet practical ends, but also of others that have lost their associations, and that have become subject to fashion. There remain, however, others which are retained with great tenacity, and which hold their own against reasoning, because their strength lies in their emotional values. The history of the progress of science yields example after example of the power of resistance belonging to old ideas, even after increasing knowledge of the world has undermined the ground on which they were erected. Their overthrow is not brought about until a new generation has arisen, to whom the old is no longer dear and near.