otten by folding
and multiplying and dividing and twisting it, and still fundamentally
IT. It seems to me that the general usage is entirely for the limitation
of the word "science" to knowledge and the search after knowledge of a
high degree of precision. And not simply the general usage; "Science is
measurement," Science is "organized commonsense," proud in fact of its
essential error, scornful of any metaphysical analysis of its terms.

Now my contention is that we can arrange the fields of human thought
and interest about the world of fact in a sort of scale. At one end the
number of units is infinite and the methods exact, at the other we
have the human subjects in which there is no exactitude. The science
of society stands at the extreme end of the scale from the molecular
sciences. In these latter there is an infinitude of units; in sociology,
as Comte perceived, there is only one unit. It is true that Herbert
Spencer, in order to get classification somehow, did, as Professor
Durkheim has pointed out, separate human society into societies, and
made believe they competed one with another and died and reproduced just
like animals, and that economists following List have for the purposes
of fiscal controversy discovered economic types; but this is a
transparent device, and one is surprised to find thoughtful and
reputable writers off their guard against such bad analogy. But indeed
it is impossible to isolate complete communities of men, or to trace
any but rude general resemblances between group and group. These alleged
units have as much individuality as pieces of cloud; they come, they go,
they fuse and separate. And we are forced to conclude that not only is
the method of observation, experiment, and verification left far away
down the scale, but that the method of classification under types, which
has served so useful a purpose in the middle group of subjects, the
subjects involving numerous but a finite number of units, has also to be
abandoned in social science. We cannot put Humanity into a museum or dry
it for examination; our one single still living specimen is all
history, all anthropology, and the fluctuating world of men. There is
no satisfactory means of dividing it, and nothing else in the real
world with which to compare it. We have only the remotest ideas of its
"life-cycle" and a few relics of its origin and dreams of its destiny.

This denial of scientific precision is true of all questions of gen