first noted a need for business instruction waited not to formulate the problem and discuss the solution, but bent himself straight away to furnish the opportunity and to meet the demand."

And so the business school came into the field and supplied a need, and supplied it very adequately indeed, if we may judge from the immense growth of such institutions all over the land. The business school secured and has since maintained its position because it did and does give that kind of technical training which it professes to give.

An Autumn Idyl

I pause here in this garden,
Where blithe gladioli bloom,
Some pink, some white, some crimson,
With little or no perfume.

The sunbeams slant so seemly;

The air is cool and clear;

And my heart is full of pity,

For the winter months are near.

The intermittent singers,

This autumn afternoon

The crickets-by me linger,
To pipe their drowsy tune.

Gone are the flaming roses,

The passionless flowers remain,
While the leaves of green boughs murmur,
"Tomorrow dull clouds, mist, and rain."

D. H. VERDER.

J. T. WILLIAMS, DRURY COLLEGE, SPRINGFIELD, Mo.

P

VI.

EDWARD CARY HAYES.

ERHAPS the most direct approach to the place of Education in the sociology of Professor Hayes is in his treatment of social control. In order to live a harmonious life, in fact, in order to secure any degree of integrated life whatever, a group of human beings must have certain methods or agencies of control. These are necessary for co-operation and solidarity. Without them the group will disintegrate or degenerate in unending conflict. Man has instincts and natural traits upon which as a basis the agencies of control are built. In fact, for a primitive form of social organization, these natural traits themselves may be the main bonds of social cohesion. Sociability, the love of one's kind, imitation, fear of the enemy, are natural characteristics which cement together primitive groups. The same thing is true of personal groups among ourselves. Personal contact with others stimulates our sympathy, altruism, sense of justice, and feelings of loyalty to common inter

Natural traits therefore suffice for a degree of harmony and solidarity in personal groups. But civilized nations are too vast for personal associations. The "we" groups in which each person mingles are usually but infinitesimal portions (f the total population. What hope is there for developing sympathy and solidarity among great groups of people, most of whom will never meet each other in personal ways? What prospects are there for harmony and co-operation over large areas? The answer is, that agencies of control must be devised, and while these utilize natural traits and instincts, they must go much beyond them in intricacy and elaborateness.

"Introduction to the Study of Sociology" and "Sociology and Ethics'' are the two books published by Professor Hayes which supply data for this study.

As a society grows in numbers and complexity, increasing elaborateness in the machinery of control must follow. In a personal group the consequences of contact are immediate and apparent. In a developed society the causal connection between an action and its consequences is likely to be remote and obscure. There are dairy owners and real estate promoters, for example, who would instinctively recoil at the thought of committing murder, but whose cupidity and neglect result in the death of many from impure milk and contagion-reeking teneinents. Likewise the trust magnate, generous to his personal following and pridefully honest in ordinary business dealings, may not hesitate to manipulate the values of securities though the result be the filching away of the painfully accumulated savings of the poor. It is evident that an advanced society affords gigantic opportunities for destructive conduct from which no instinctive impulse restrains, and it likewise affords opportunity for great good. to which no instinctive impulse prompts. To avoid the evil and promote the good the turbulent current of human impulse must be "redirected by dikes and channels that have been laid down by careful engineering and that require incessant labor to keep them in repair.” These dikes and channels, which are social products rather than instinctive possessions, are the means of control. The power of their steady influence is likely to be overlooked. "In times of peace and in well-bred society the course of life runs on so smoothly that it resembles the unjarring movement of the earth on its axis and in its orbit, and it may never occur to the mind that cataclysmic forces are held in bonds by the unremitting gravitation of social control.”1

We have seen what social control means. According to Hayes there are two types of control which society relies upon to secure its aims. The first is control by sanctions, which means by rewards and punishments. The second type is control by social suggestion, sympathetic radiation, and imitation. The latter are the three main forms of human association, or main modes by which persons are related to one another. They may be defined briefly as follows. Social suggestion is the relation in which the idea of one

1 Intro. to the Study of Sociology, p. 585.

associate becomes known to the other, and this may be either by direct telling or by inference from observation of the other's behavior. Man is unique in possessing this characteristic. "The human organism is a mechanism adapted to function under the stimulation of ideas. That is the key to the life history of man and society, in so far as that mystery can be unlocked with any one key." Sympathetic radiation implies that feelings and sentiments manifested by one person evoke similar feelings and sentiments in others. Its part in character molding is immense. "Most of the definite sentiments, which are popularly regarded as instinctive, are in reality caught by social radiation from the society by which we are surrounded from our infancy." Imitation means that the overt practice of one is practiced by the other. It is of course a factor of enormous importance in constructing and perpetuating uniformity in social usages.

The first type of social control elicits and represses particular actions, it is control from without. The second establishes general dispositions, more permanent inner tendencies. Social life is primarily psychic and this type of control gives to society its psychic basis. Social suggestion, sympathetic radiation, and imitation are identified by Professor Hayes with education. We have therefore reached the heart of our problem. Education is the main means of control. Of course this implies a definition of education much broader than that of the school. It includes all human association, in fact all social contacts must be recognized as parts of a process of education. "Not merely are we molded during the plastic years of childhood, but throughout life our activities are repressed or elicited or directed by the past, present and antici pated activities of our associates."2

At the beginning of the argument we found that agencies of social control have the effect of bringing order and solidarity to a group. A civilized society however can regard these conditions as but means to some further ends. In fact, the highly developed civilization is able to establish means of control that will rationally influence the trend of the social process in the direction of some

1 Ibid, p. 311.

2 Ibid, p. 418.

selected goal. A supreme end as the goal of conduct for both individual and society is as necessary to rational development as is a destination for a ship. What is the social ultimate? "The ultimate aim of social control and of all rational endeavor is to secure the completest and most harmonious realization of good human experience, regarded as an end in itself." Ward found the end in collective happiness; Hayes says, in good human experience.

Having established good human experience as the aim of social control and of rational effort the question arises what are the means available, or what steps can be taken, for its realization. We have seen that we cannot depend upon instincts. Fortunately, however, we have found the main means of control to lie in education; so the problem becomes that of uniting social control and enlightenment. Such union depends on whether men can be adequately influenced by considerations of wider values, on "whether reason can either dominate instinct, or enlist the responses of instinct in service of wider aims. . . . It depends also upon whether the pressures of social approval and disapproval will adequately supplement private conscience. . . . The world is inevitably committed to the experiment of uniting control with enlightenment. . And the success of this experiment of human society depends upon converting life into team work, into a co-operative enterprise."2

Evidently an enlightened control must depend upon the eliciting of personal qualities and dispositions, because it is in personality that we find the ultimate basis of social order. The problem of social control and therefore of education is to convert each person's instincts and propensities into dispositions to acts which will yield the highest correlation between individual satisfactions and social service. We need to develop a type of person actively committed to participation in co-operative undertakings.

The attainment of an enlightened order of humanity depends upon the prevalence of this requisite type of personality. What is the desired type? Numerous characteristics could be given as highly desirable. Hayes selects four traits which age-long exper

1 Ibid, p. 586. An analysis of good human experience as the aim of the individual and collective life is adequately worked out in the recent volume Sociology and Ethics, particularly in chapters 7 and 8 on Social Values.

2 Ibid., p. 587.