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 DURKHEIM'S SOCIOLOGICAL OBJECTIVISM 177

number of vague and empty formulas, like " collective currents," "collective forces," etc. Durkheim refuses to admit the action of one brain upon another as the fundamental and really elemen- tary fact of sociology ; consequently the very fact which he establishes as the most important in his explanation of the social phenomenon, i. e., combination, remains an unsolved enigma. When Durkheim attempts to demolish Tarde's theory by prov- ing the inadequacy of the word " imitation " instead of demon- strating the non-existence of the fact, we must rather pity the speculative intoxication which prevents him from seeing that, by denying the law of inter-cerebral action, imbedded in the imitation theory, he nullifies his own theory of social forces, and reduces it to a mere verbal construction.

IV.

In conclusion: Durkheim's theory presupposes (l) the pres- ence and contact of individuals, (2) their combination. But he denies (i) the necessity of inquiring into the character of the "elements" to be combined, and (2) the law of inter-cerebral action, i. e., the only intelligible process of combination or organization. Thus we are brought to the question : How are the " collective forces " or courants originated, and how do they invest and penetrate the individual after having been pro- duced through social or "collective" elaboration? For us all, I believe, these are puzzling enigmas, and we should like to have, on these very points, a precise, definite, and conclusive answer from the Maitre of the University of Bordeaux.

Gustavo Tosti.

New York city, July, 1898.