modities are changed, and which nourishes again the social brain and social muscles; that is to say, men and women who perform mental and physical work; in consequence of which analogy banks, and their correspondence by letters and bills and checks, would, more than railways, resemble arteries and veins. Of course, it would be small trouble to adduce a number of similar ambiguities, which make sociological inquiries of this kind appear as a matter of rhetoric and poetry, but not of science.
Is there no other, no philosophical, truth at least in the comparison of a corporation to a living body? If there is, it can, according to the present view, be only in this respect, that a corporation may be thought and felt as an organic whole, upon which the members think and feel themselves dependent in such a way that they consider their own individual existence as subservient to the life of the whole. The question whether a “society” is an organism must be kept apart from the question whether there are “societies” the relations of which to their members are so qualified as to imply thoughts and feelings of that kind on the part of their members. We are well aware that social systems, which have been called by some eminent authors “ancient society,” truly exhibited this characteristic trait. Why is not modern society—and, above all, the modern state—an organism in this peculiar sense?
I believe, indeed, that there is strong reason for controverting the theory in its application to these collective beings as they actually are. We live, as everybody knows, in an individualistic age, and we seek each other’s society chiefly for the benefit that accrues from it; that is to say, in a comparatively small degree from motives of sentiment, and to a comparatively great extent from conscious reflection. It is this which makes us regard the state also as an instrument fit for serving our particular interests, or those we have in common with some or with all of our fellow-citizens, rather than as an organism, ideally pre-existent to ourselves, living its own life, and being entitled to sacrifices of our life and property in its behalf. It is true that in extraordinary times we live up to this view, but then we do not speak so much of society and of the state as of the fatherhood which puts for-
