to the disciples of
the organic doctrine the error of their definition. Nothing of the sort.
The definition which they give to the organism is so inaccurate and so
elastic that under this definition they may include what they will.
"Yes," they say; "and the forest may also be regarded as an organism. The
forest is mutual re-action of individuals, which do not annihilate each
other,--an aggregate; its parts may also enter into a more intimate
union, as the hive of bees constitutes itself an organism." Then you
will say, "If that is so, then the birds and the insects and the grass of
this forest, which re-act upon each other, and do not destroy each other,
may also be regarded as one organism, in company with the trees." And to
this also they will agree. Every collection of living individuals, which
re-act upon each other, and do not destroy each other, may be regarded as
organisms, according to their theory. You may affirm a connection and
interaction between whatever you choose, and, according to evolution, you
may affirm, that, out of whatever you please, any other thing that you
please may proceed, in a very long period of time.

And the most remarkable thing of all is, that this same identical
positive science recognizes the scientific method as the sign of true
knowledge, and has itself defined what it designates as the scientific
method.

By the scientific method it means common-sense.

And common-sense convicts it at every step. As soon as the Popes felt
that nothing holy remained in them, they called themselves most holy.

As soon as science felt that no common-sense was left in her she called
herself sensible, that is to say, scientific science.

CHAPTER III.

Division of labor is the law of all existing things, and, therefore, it
should be present in human societies. It is very possible that this is
so; but still the question remains, Of what nature is that division of
labor which I behold in my human society? is it that division of labor
which should exist? And if people regard a certain division of labor as
unreasonable and unjust, then no science whatever can convince men that
that should exist which they regard as unreasonable and unjust.

Division of labor is the condition of existence of organisms, and of
human societies; but what, in these human societies, is to be regarded as
an organic division of labor? And, to whatever extent science may have
investigated the division of labor