Page:American Journal of Sociology Volume 10.djvu/604

 and I for one do not feel at all sure that this splendid and transcendent constitution of ours will overcome its difficulties; that there will be sufficient moral power even if intelligence should rise to a sufficient height, for solving in a truly rational way the “social question” as a question of social structure.

To sum up the argument, I put it in the form of a few theses or propositions:

1. The object of sociological theory proper, in distinction from either biological or psychological, though these be never so closely connected with it, is the corporation, for the most part represented, as it is, by a constituted body.

2. Religious faith makes some of the most important corporations appear as real, organic, mystic, and even supernatural beings. Philosophical criticism is right in discovering and explaining that all are creations of man, and that they have no existence except in so far as human intellect and human will are embodied in them.

3. But nominalism is not the last word of a scientific philosophy. The existence of a corporation is fictitious indeed, but still is sometimes more than nominal. The true criterion is whether it be conceived and felt as a mere tool or machine, without a life of its own, or as something organic, superior to its temporary members. The true nature, however, of this conception is legible only from facts.

4. As a matter of fact, modern society and the modern state are prevailingly of a nature to correspond to an individualistic and nominalistic conception and standpoint. This is distinctly perceptible in the relation of the public power to private property.

5. This relation, and the relation dependent upon it, may substantially change in the course of time. An organic commonwealth may spring into existence which, though not sanctioned by any religious idea, and not claiming any supernatural dignity, still, as a product of human reason and conscious will, may be considered to be real in a higher sense than those products, as long as they are conceived as mere instruments serving the interests and objects of private individuals.

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