[46] With regard to the abstract classes of Marxian economics and the real or historical classes, see some remarks by Sorel in the article referred to in the Journal des Economistes, p. 229.
[47] G. Gentile, o.c. in Studî storici, p. 421. cf. 400-401.
[48] Labriola has indeed an exaggerated dislike for what he calls the scholastic: but even this exaggeration will not appear wholly unsuitable as a reaction against the method of study which usually prevails among the mere men of letters, the niggardly scholars, the empty talkers and jugglers with abstract thought, and all those who lose their sense of close connection between science and life.
[49] Discorrendo di socialismo e di filosophia, l. ix.
[50] In torno alla storia della cultura (Kulturgeschichtein Atti dell Accad. Pont.; vol. xxv. 1895, p. 8.)
[51] 'If by Christianity is meant merely the sum of the beliefs and expectations concerning human destiny, these beliefs'—writes Labriola—'vary as much, in truth, as in the difference, to mention only one instance, between the free will of the Catholics after the Council of Trent, and the absolute determination of Calvin!' (L.c. ix.)
[52] Without referring to the somewhat unmethodical work of Westermarck, History cf Human Marriage, see especially Ernst Grosse's book, Die Formen der Familie und die Formen der Wirthschaft, Freiburg in B., 1896.
[53] This connection is shortly but carefully dealt with by Ingram, History of Political Economy, Edinburgh, A. & C. Black, 1888, p. 62.
[54] See, amongst many passages, Marx, Misère de la philosophie, p. 167, et seq. Engels, Antidühring, p. 1, et seq.
[55] On the hedonistic maxima, cf. Bertolini-Pantaleoni, Cenni sul concetto di massimi edonistici individuali e collectivi (in Giorn, degli Econ., s II vol. iv.) and Coletti, in the same Giornale, vol. v.