d, namely, the market place. The
economic man, as the classical economists conceived him, is more
completely embodied in the trader in the auction pit, than in any other
figure in any other situation in society. And the trader in that
position performs a very important social function.[176]

There are, however, other social situations which have created other
social types, and the sociologists have, from the very first, directed
their attention to a very different aspect of social life, namely, its
unity and solidarity. Comte conceived humanity in terms of the family,
and most sociologists have been disposed to take the family as
representative of the type of relations they are willing to call social.
Not the auction pit but the family has been the basis of the
sociological conception of society. Not competition but control has been
the central fact and problem of sociology.

Socialization, when that word is used as a term of appreciation rather
than of description, sets up as the goal of social effort a world in
which conflict, competition, and the externality of individuals, if they
do not disappear altogether, will be so diminished that all men may live
together as members of one family. This, also, is the goal of progress
according to our present major prophet, H. G. Wells.[177]

It is intelligible, therefore, that sociologists should conceive of
social forces in other terms than self-interest. If there had been no
other human motives than those attributed to the economic man there
would have been economics but no sociology, at least in the sense in
which we conceive it today.

In the writings of Ratzenhofer and Small human interests are postulated
as both the unconscious motives and the conscious ends of behavior.
Small's classification of interests--health, wealth, sociability,
knowledge, beauty, rightness--has secured general acceptance.

"Sentiment" was used by French writers, Ribot, Binet, and others, as a
general term for the entire field of affective life. A. F. Shand in two
articles in _Mind_, "Character and the Emotions" and "Ribot's Theory of
the Passions," has made a distinct contribution by distinguishing the
sentiments from the emotions. Shand pointed out that the sentiment, as a
product of social experience, is an organization of emotions around the
idea of an object. McDougall in his _Social Psychology_ adopted Shand's
definition and described the organization of typical sentiments, as love
and h