[1] M. Tarde’s view just mentioned might seem to conflict with this. But note that he regards the man influenced by others as under an illusion in thinking that he is himself: _i.e._, with Spencer and Huxley, he regards the “self” and the “other” as irreconcilable factors.
In the discussions of Egoism and Altruism the difficulty comes to a head. Some writers think Egoism prior to Altruism; others--the more wary and enlightened--incline to treat Altruism as a phase earlier than Egoism; M. Durkheim, whose eye for a fact is very keen, seeing the absurdity of both these suppositions, is determined to include the two characters in question from the very beginning in the human consciousness, [1] but, of course, as contents belonging to different spheres and consisting of contrasted elements. The conception of a whole held together by its differences, its identity consisting in and being measured by their very profoundness and individuality, is not at the command of any of these writers, although the greater part of M. Durkheim’s theory seems imperatively to demand such a conception.
vii. Before considering, in conclusion, the relation of Sociology as influenced by the above-mentioned sources and points of view, to social philosophy proper, it will be well to devote a few words to emphasising the way in which these “sources” ought to be regarded.
Every “source” of sociological science is at once a category, or point of view, and also a certain group of actual social conditions. This relation is effectively illustrated by the study of any social { 48} unity which is such as to invite a thorough conspectus of its life from top to bottom of the social growth and underlying conditions. I repeat that the history and life of ancient Greece, a singularly complete working model of society on a very small scale, analysed with remarkable thoroughness, and individual throughout, is the prerogative example of such a treatment; but next to this, or in addition to it, a thoroughly careful study of local history, life, and conditions, in a limited region, [1] with which we are familiar from top to toe, is an essential propaedeutic to true social theory. To focus a number of groups of fact, and coordinate the points of view which they substantiate, into the conception of a living being, with its individual character and spiritual utterance, needs more than a merely literary or statistical study. But by making this effort we shall learn, as no economic charts or general scientific works can teach us, what a social life is, and in what sense it is true that all partial facts and experiences within it demand ultimate coordination in the category of mind. It is not meant that consciousness can make the weather hold up, but it is meant that no fact has a true social bearing except in as far as, sooner or later, it comes to form part of the world which a being capable of sociality and therefore intelligent, presents to himself as his theatre of action.