readers can be found for Pastor Russell's exegesis of Ezekiel and the
Apocalypse to hundreds who read Conklin's _Heredity and Environment_
or Slosson's _Creative Chemistry_. No publisher would accept a
historical textbook based on an explicit statement of the knowledge we
now have of man's animal ancestry. In general, however, our scientific
men carry on their work and report their results with little or no
effective hostility on the part of the clergy or the schools. The
social body has become tolerant of their virus.

This is not the case, however, with the social sciences. One cannot
but feel a little queasy when he uses the expression "social science",
because it seems as if we had not as yet got anywhere near a real
science of man. I mean by social science our feeble efforts to study
man, his natural equipment and impulses, and his relations to his
fellows in the light of his origin and the history of the race.

This enterprise has hitherto been opposed by a large number of
obstacles essentially more hampering and far more numerous than those
which for three hundred years hindered the advance of the natural
sciences. Human affairs are in themselves far more intricate and
perplexing than molecules and chromosomes. But this is only the more
reason for bringing to bear on human affairs that critical type of
thought and calculation for which the remunerative thought about
molecules and chromosomes has prepared the way.

I do not for a moment suggest that we can use precisely the same kind
of thinking in dealing with the quandaries of mankind that we use in
problems of chemical reaction and mechanical adjustment. Exact
scientific results, such as might be formulated in mechanics, are, of
course, out of the question. It would be unscientific to expect to