grown-up population, so are moving picture
shows, thés dansants, Thanksgiving Day mas-
querades, bar-rooms, Ziegfeld Midnight Follies,
evening schools, the Hearst papers, woman
suffrage clubs, the single-tax movement, Riker
drug stores, touring-sedans, and Tammany
Hall.

These, then, represent the type of phenomena
comprised under the caption of culture. They
exist, and science, as a complete view of reality,
cannot ignore them. But a question ominous for
the worker who derives his bread and butter from
ethnological investigation arises. All the phe-
nomena mentioned and the rest of the same order
relate to man, and they relate to man not as an
animal but as an organism endowed with a higher
mentality. Tylor's definition expressly speaks of
'capabilities and habits'. But there is a science
that deals with capabilities and habits, to wit,
psychology. Is it, then, necessary to have a dis-
tinct branch of knowledge, or can we not simply
merge the cultural phenomena in those of the
older science of psychology? It is this question
that concerns us here. On the answer must de-
pend our conception of culture and our attitude
towards a science purporting to deal with cul-
tural phenomena as something distinct from
other data of reality.

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