Page:American Journal of Sociology Volume 11.djvu/458

tion, in the case of any somewhat protracted conversation, or in the case of contact upon the same social plane, although at first sight an empty form, is an excellent symbol of that reciprocal apprehension which is the presumption of every social relationship. The fact is variously concealed from consciousness, because, in the case of a very large number of relationships, only the quite typical tendencies and qualities need to be reciprocally recognized. Their necessity is usually observed only when they happen to be wanted. It would be a profitable scientific labor to investigate the sort and degree of reciprocal apprehension which is needed for the various relationships between human beings. It would be worth while to know how the general psychological presumptions with which each approaches each are interwoven with the special experiences with reference to the individual who is in juxtaposition with us; how in many ranges of association the reciprocal apprehension does or does not need to be equal, or may or may not be permitted to be equal; how conventional relationships are determined in their development only through that reciprocal or unilateral knowledge developing with reference to the other party. The investigation should finally proceed in the opposite direction; that is, it should inquire how our objectively psychological picture of others is influenced by the real relationships of practice and of sentiment between us. This latter problem by no means has reference to falsification. On the contrary, in a quite legitimate fashion, the theoretical conception of a given individual varies with the standpoint from which it is formed, which standpoint is given by the total relationship of the knower to the known. Since one never can absolutely know another, as this would mean knowledge of every particular thought and feeling; since we must rather form a conception of a personal unity out of the fragments of another person in which alone he is accessible to us, the unity so formed necessarily depends upon that portion of the other which our standpoint toward him permits us to see. These differences, however, by no means spring merely from differences in the quantity of the apprehension. No psychological knowledge is a mere mechanical echo of its object. It is