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 the transference of its property to that group. This correlation is to be seen very clearly in the case of many French labor organizations in the fifth decade of this century. We find in their statutes the provision that the property of the association should under no circumstances be divided. This idea went still further, so that associations of the same character often formed syndicates, to which each delivered its indivisible fund, so as to form thus a group property in which the contributions of the separate associations combined as a new and objective unity, as the contributions of the individuals had previously done in the fund of the several associations. Herewith there was produced a sort of sublimation of the thought of the separate associations. The syndicate was the incarnated and independent substance of the socializing interests which had previously existed only in the more individual form of the associations, and had consequently been more or less obscured by the peculiar purposes of the association. The social motive of these unions was thus lifted to a higher plane, upon which, if other powers had not exerted a destructive influence, it might have maintained itself in full security against all individual and material variations.

I come now to a further type of means for social maintenance. It may be described as both ideal and concrete. It constitutes, in fact, a peculiar species beyond this antithesis, and finds its most efficient example in honor. The sociological significance of honor, as a form of cohesion which reappears as formally the same in the most diverse socializations, is extraordinarily great, and can be understood only after extended observation. In general, it may be said that, through the appeal to honor, society secures from its members the kind of conduct conducive to its own preservation, particularly within the spheres of conduct intermediate between the purview of the criminal code, on the one hand, and the field of purely personal morality, on the other. If we place these three forms of imperative in a series—morality, honor, criminal law—each earlier member of the series covers the range of the remaining, but the scope of a latter member does not cover that of a predecessor.