one of the higher anthropomorphic cults may be relatively slight, but it is not to be overlooked. And even these high-class cults of the Western culture do not represent the last dissolving phase of this human sense of extra-causal propensity. Beyond these the same animistic sense shows itself also in such attenuations of anthropomorphism as the eighteenth-century appeal to an order of nature and natural rights, and in their modern representative, the ostensibly post-Darwinian concept of a meliorative trend in the process of evolution. This animistic explanation of phenomena is a form of the fallacy which the logicians knew by the name of ignava ratio. For the purposes of industry or of science it counts as a blunder in the apprehension and valuation of facts.
Apart from its direct industrial consequences, the animistic habit has a certain significance for economic theory on other grounds. (1) It is a fairly reliable indication of the presence, and to some extent even of the degree of potency, of certain other archaic traits that accompany it and that are of substantial economic consequence; and (2) the material consequences of that code of devout proprieties to which the animistic habit gives rise in the development of an anthropomorphic cult are of importance both (a) as affecting the community's consumption of goods and the prevalent canons of taste, as already suggested in an earlier chapter, and (b) in inducing and conserving a certain habitual recognition of the relation to a superior, and so stiffening the current sense of status and allegiance.
As regards the point last named (b), that body of
