526 VII. THE MECHANISM OF TIME-BINDING
problem; and such an international body as the League of Nations might originate a new era by starting a fundamental enquiry into this subject.
Infantilism in its national aspects is hot equally distributed. Some countries are more infantile than others. In some countries even the university students show marked under-development for their age. Burrow reports that a questionnaire among students of a prominent university in the United States of America shows a surprisingly large percentage of onanism and homosexualism.21
We should notice that not even all scientists are free from infantilism. Many of them are childlike in that they do not really care for science, or civilization, or society, but are asocial and merely like to play with their toys. As an excuse (rationalization of tendencies and 'emotions'), they usually profess 'science for science' sake', not realizing that a complete adult must become a socialised individual and cannot keep aloof from general human interests, and that science represents a public, time-binding activity and concern, not the private pleasure or benefit of some one person.
Section D. Constructive suggestions.
As we have already seen, a young child cannot be 'conscious of abstracting', but he can acquire it gradually with experience. Racial, ordered experience is called science. Every one of us has the tendencies, and, to some extent, the capacities, for developing science. The main aim of such racial, ordered experience is to save effort and unnecessary experiences, so that a child may start where the father leaves off (time-binding). The problems of consciousness of abstracting should be formulated by science and made available for semantic training. This would fulfill the main requirements of science, to save experience and effort, and to predict the future, to help in the mastery over external and internal 'nature', and so to produce semantic and physical adjustment.
If We teach and train the children in the consciousness of abstracting, we save them an enormous amount of the effort which would be necessary to acquire it eventually by themselves, and we also eliminate a great deal of unnecessary sufferings and disappointments. There is no danger of taking 'the joy out of life'; the opposite is true. With the consciousness of abstracting, the joy of living is considerably increased. We have no more 'frights', bewilderments, or similar undesirable semantic experiences. We grow up to full adulthood; and when the body is matured for the taking up of life and its responsibilities, we accomplish that, and find joy in it, as our 'mind' and 'emotions' have also matured. Such a consciousness of abstracting leads to an integrated, semantically