Anthropo-biology : towards a system of the sciences

this primary science of the functions of the whole, which one sees as an image in Man and the three kingdoms of nature. It is, I think, justifiable to say that this is the image and reflection in the world of nature of the Christian doctrine of the Trinity, the fundamental notion of the three hypostases of reality.

Now the world of sociology and history has to do with the movements and functions and inter-relations, the warfare and love and hate between the blocks of Mankind. Whether one takes these blocks in their deepest sense of the races of Man, or the mere mobs of people before a demagogue in the street, these blocks of Mankind are what sociology has to deal with. Anthropo-sociology then has to do with the application of this science on the level of the blocks and movements of Mankind, and anthropo-psychology deals with it on the level of the individual in his own development and fulfilment. Each one of us knows as an individual that we have our thinking and our feeling and our willing; we have our head; and our rhythmic systems—our heart, and we have our metabolism and the whole unconscious life of the transmutation of matter; so that each one of us as an individual is faced also with these three hypostases. Thus we arrive at the first stage of the system of the sciences, anthropo-biology for the life of functions universally understood in their relations and system, anthropo-sociology for the constructive planning of Mankind, and anthropo-psychology for the constructive integration of the individual.

Now much of what is contained in modern science needs, as it were, to be stood upon its head. It has been the ideal and goal of modern science for a long time past to reduce the world of biology to that of chemistry and physics, to reduce the world of chemistry to that of physics. Whatever is living must be understood in the terms of the disciplines and sciences of the dead. Whatever has feeling must be reduced to the level of chemistry. This you will find everywhere in modern science. Our ordinary thinking only grasps the world of the dead; and this whole world of science, this emancipation of human thinking as an autonomous function within human culture, necessitated this one-sided, overwhelming exaggeration of the dead, mineral and intellectu-

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