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Updated: June 26, 2025
Here, and at the Borghese Palace, there were some pictures by Garofalo, an artist of whom I never heard before, but who seemed to have been a man of power.
But while in Lombroso and myself the progressive and heterodox tendency extending even to socialism became more and more marked, it could already be foreseen that in M. Garofalo the orthodox and reactionary tendencies would prevail, thus leading us away from that common ground on which we have fought side by side, and might still so fight.
I should at the first glance have supposed it to be his, but the head of the Virgin is unmistakably Francia. Helena stands behind the Virgin, in allusion to the legend which connects her with the history of the Kings. In a picture by Garofalo, the star shining above is attended by angels bearing the instruments of the Passion, while St.
Socialism is in fact evolutionary, but not in the sense that M. Garofalo prefers of "waiting patiently until the times shall be ripe" and until society "shall organize spontaneously under the new economic arrangement," as if science necessarily must consist in Oriental contemplation and academic Platonism as it has done for too long instead of investigating the conditions of actual, every-day life, and applying its inductions to them.
Not many pictures, great or small, escaped their eager young eyes. They grew familiar with the works of Domenichino, Guercino, Garofalo, Carlo Dolci, Sassoferrato, etc., and the days of their stay in Rome rapidly passed by. Mrs. Douglas was very desirous to take them for a few days to Naples, or rather to the environments of Naples.
He bought the works of Lombroso, Garofalo, Ferri, Mandsley and Tard, and read them carefully. But the more he read them, the greater was his disappointment. The same thing happened with him that happens with people who appeal to science with direct, simple, vital questions, and not with a view of playing the part of an expounder, writer or teacher in it.
But the fundamental fallacy, from which so many thinkers M. Garofalo among them can not free themselves, and to which I myself yielded, before I had penetrated, thanks to the Marxian theory of historic materialism or, more exactly, of economic determinism into the true spirit of socialist sociology, is the tendency to judge the inductions of socialism by the biological, psychological and sociological data of the present society, without thinking of the necessary changes that will be effected by a different economic environment with its inevitable concomitants or consequences, different moral and political environments.
Let us try rather to deliver M. Garofalo from another trouble; for on page 119 he exclaims pathetically: "I declare on my honor I do not understand how a sincere socialist can to-day be a revolutionist. I would be sincerely grateful to anyone who would explain this to me, for to me this is an enigma, so great is the contradiction between the theory and the methods of the socialists."
Therefore, when socialists speak of socialism as revolutionary, they mean by this to describe the programme to be realized and the final goal to be attained and not as M. Garofalo, in spite of the dictionary, continues to believe the method or the tactics to be employed in achieving this goal, the social revolution.
Here, and at the Borghese Palace, there were some pictures by Garofalo, an artist of whom I never heard before, but who seemed to have been a man of power.
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