a technical usage — viz., physiological without anatomical similarity. It is contrasted with homology, which is anatomical similarity irrespective of function. If this is all [Lilienfeld] mean[s] by the analogy between society and an organism, there seems to be no objection to pursuing it to its utmost extent and determining how far social functions resemble organic functions, recognizing all the time that there is no real morphological or structural resemblance any more than there is between the wing of a bat and that of a bird. What, then, does Senator Lilienfeld mean by his oft-repeated expression, "real analogy"? Does he mean that here are homologies? It seems difficult to interpret him otherwise. Ward 1897: 260). In 1896, Lilienfeld published summaries of his ideas in both Italian and French. Reviewing Lilienfeld's version of the social organism theory as well as the concurrent articulation of it by René Worms, Ward wrote: Not only in the present treatise, but throughout his great five-volume work, and, later than either, in a pamphlet recently issued, he denies that society can properly be called a superorganism, as Mr. Spencer proposes, and insists that it is in very truth an organism. But what manner of organism does he make it out to be? An organism consisting entirely of a "social nervous system" and "social intercellular structure." Is there any such animal or plant as that? How much of the body of an animal consists of "intercellular structure"? Is not this expression to the biologist a contradiction of terms? What is "structure" in biology? Is it not wholly cellular (or vascular, in which the most highly developed cells are differentiated into vessels)? It is true, there are fluids of various kinds flowing through the animal body in various physiological capacities, but the blood is full of corpuscles, i. e., cells, and the lymphatics and secretions are not "structures." There are also some structures in the animal body that for physiological reasons are devoid of sensitive nerves, but they are all made up of cells. Lilienfeld and Worms both agree that individual men constitute the cells of the social organism, and both take this in a literal biological sense, that they represent the "real" cells as made known by Schleiden and Schwann. But the first of these authors maintains that the individual men in society taken together only constitute the nervous system of society, and that society is devoid