what they believe America offers them, to help them to an understanding, to spread before them our ideals, our traditions, our opportunities. Just as there is no way by which the breath of life can be put into a man's body, once it has gone out, so there is no manner by which, with all our wills, we can make an American out of a man who is not inspired by our ideals; and there is no way by which we can make any one feel that it is a blessed thing to be an American, unless we are ourselves aglow with the sacred fire, unless we interpret Americanism by our tolerance, our fairness, our thoroughbred qualities, our liberality, our valor, and our kindness. Americanism is entirely an attitude of mind; it is the way we look at things that makes us Americans.

What is America? There is a physical America, and there is a spiritual America. They are so interwoven that you cannot tell where the one ends and the other begins. In this connection every teacher and social worker should read "The American Spirit," by Edward Steiner.

After the immigrant has learned the language, Mr. Lane would give him a knowledge of the physical America, so that he may get a conception, not only of its strength, of its resources, of what it can do against the world, but that he may have pride in this as a land of hope and a land in which men have won out. "I would take him across the continent. I would show him the eight million farms which went to feed Europe in her hour of need. I would show him in Utah that mountain of copper which they are tearing down at the rate of thirty-eight thousand tons per day. I would show him the highest dam in the world, in Idaho. And I would let him see the water come tumbling down and being transformed into power, and that power being used to pump water again that spreads over the fields and makes great gardens out of what ten years ago was the driest of deserts."

Let the newcomer feel that America is in the making, and that he is needed to build it up. Tell him his chances here, and the chances of his children, will always be in ratio to his zeal and ambition. We cannot estimate when we shall have reclaimed all

our lands, or found all our minerals, or made all our people as happy as they might be. But out of our beneficent political institutions, out of the warmth of our hearts, out of our yearning for higher accomplishments, there will be ample space and means for the fulfillment of dreams, for further growth, for constant improvement. The conviction is at once our inspiration and our aspiration.

The new American should be shown the greatness of physical America, from the reindeer ranges of Alaska to the Everglades of Florida. Show him that we have the raw products essential for our industries, two hundred and fifty thousand miles of railroad, two hundred and forty thousand schools, colleges, waterpowers, mines, furnaces, factories. Show him the industrial life of America, the baseball game in all its glory. Trace for him the history of our land, from Plymouth Rock: the sturdy pioneers of early days, the struggle for freedom for the blacks in 1861, the war with Spain to free Cuba and the Philippines. Tell him that in the Philippines alone, ten thousand native teachers teach every day eight hundred thousand native children in the English language. Take him to the Hawaiian Islands and show him a typical school at Mauna Loa, in which there are Filipinos, Javanese, Chinese, Japanese, Portuguese, Samoans, Australians, Americans, Koreans. Every morning these children stand before the American flag and raise their little hands and pledge themselves to one language, one country, and one God.

Bring him back to this country and say: "Grasp the meaning of what I have shown you and you will then know what Americanism is. It is not 110,000,00 people alone; it is 110,000,00 people who have lived through struggle, who have won out through work. The march of civilization is the epic of man as a workingman, and that is the reason why labor must be held high always.

Show the struggle of the Great War, the willing individual sacrifices of our sons, conservation of food, contributions to welfare work; the high ideals of President Wilson at the council chamber,

striving for the happiness of mankind, together with our boys in khaki, whose love of righteousness alone carried them into the Argonne Forest to perish for the might of law and the salvation of mankind,—and you will have drawn for him a picture of the Spirit of Americanism that he too can exemplify, a spirit which the traditions and the history of our country demand of each of us. How best can we spread this spirit through the land; how best explain our purposes and interpret our systems? Through the community council and through the schools. First of all the hand of friendship for the new American, the voice of a friend who shall be an unselfish adviser, a guide in this strange land of troubles, small and large. Then the school, the night school or the shop school. And with these, the community center, the gathering place that represents all America.

Always remember this: we want to interpret America in terms of fair play, in terms of the square deal. We want to interpret America in healthier babies that have enough milk to drink; in boys and girls and men and women who can read and write; in better housing conditions and decent wages, in hours that will allow a father to know his own family and to support his household like a man.

That is the real Spirit of Americanization reduced to a practical, uplifting force.

Education in Recent Sociology

II

PROFESSOR JOSEPH T. WILLIAMS, DRURY COLLEGE,
SPRINGFIELD, Mo.

T

CHARLES H. COOLEY.

±0 understand the social writings of Professor Cooley it is important at the outset to grasp clearly the organic conception of mind. Any one perceives without difficulty the interworking of parts in a complex machine, or understands at least vaguely the reciprocal action of organs in an animal body. He derives thereby an elementary meaning of "organic." But applied to mind the student finds the conception harder to grasp. "Mind," we are told, in the opening sentence of Social Organization, "is an organic whole, made up of co-operating individualities in somewhat the same way that the music of an orchestra is made up of divergent but related sounds." And just as we do not divide the music of individual instruments from that of the whole, so we cannot divide mind into individual and social. I have my own thoughts, yes, but they have flown in upon me from many sources, from ancestors, from distant sages, from associates both near and remote. The social mind is a complex the parts of which are related by organization and reciprocal influences, but by no means are all of them in agreement. The organization is evident in the simplest intercourse and as well in the widest and most complex relations. If one cannot see this organization, says Cooley, a definition would be useless.

Professor Cooley has published three books, Human Nature and the Social Order, Social Organization, and Social Process, which supply the data for this study.

Any one who observes the small child knows how, as his consciousness emerges, he identifies himself with a group. He thinks in terms of "we," "our" and "us" quite as early as he thinks of his separate self. "Self and society are twin born, we know one as immediately as we know the other, and the notion of a separate and independent ego is an illusion." A caution is necessary at this point. When the average person thinks of society, what probably comes to his mind is an aggregate of material bodies, and the individual is one of these bodies. But the sociologist means something very different. A mere aggregate never makes a society. It would be ludicrous to speak of a society of trees in the forest. We must rid ourselves entirely of a concept of society as an aggregate of bodies. The primary condition of any society is mental interaction. Of course, an aggregate of bodies is a necessary condition of a human society, but that is not what constitutes it a society, or the pebbles on the shore and chickens in the barnyard would come under the definition. Society always means a group united by a common consciousness and by reciprocal mental influences, and all human beings who comprise a group are so united.

The types of consciousness which unite a group are well shown by Cooley in an illustration. He takes congenial family life as an example, but application may be made to any group united by common interests. There is first a public consciousness and this includes those thoughts and feelings which hold the members together as a co-operative group; secondly, in the mind of each person is a vivid sense of the personal traits and modes of thought and feeling of the other members; and again, there is each one's consciousness of himself, which is largely indeed a direct reflection of the ideas about himself he attributes to the others, and which is altogether a product of the social life. It is evident then, that group consciousness is a combination of divergent elements held together in a more or less unified whole.

The school group furnishes an illustration of organized mind. The school is a group of individuals representing similar interests