# Essay on Social Mechanics

 Cover of 1967 (315-pg) edition of Leon Winiarski's 1898 Essay on Social Mechanics (collected works) compiled by Swiss sociologist Giovanni Busino. [6]
In famous publications, “Essay on Social Mechanics” or Essai sur la Mécanique Sociale is a collection of twelve-articles, published in various journals, culminating in 1898, with a four-part essay on social mechanics, latter compiled into a book, by Polish economist Leon Winiarski. [1] The main essay, according to Winiarski, is divided into three parts: one on economic equilibrium and social equilibrium, a second on transformations of social energy, and the third on social dynamics, all defined in the context of Rudolf Clausiusthermodynamics and Joseph Lagrange’s mechanics. [1] Partial (and full) English translations are underway below.

In 1967, a 315-page collected works of Winiarski, in French, entitled Essais Sur la Mecanique Sociale, was compiled (with an introduction) by Swiss sociologist Giovanni Busino. [1] This edition indicates that Winiarski’s theory is dominated by the terms: energy, potential energy, biological energy, sexual selection, social evolution, partial equilibriums, division of work, anthropology, Karl Marx, Leon Walras, and constant capital, amongs. [5] There also exists a 1898, 38-page, book Essai sur la Mécanique Social by the University of France Press. [1] An Italian-to-English translation of an 1899 Italian reprint (or variant) of the article "Theory of Property and Family: Essay on Social Mechanics" (chapter 9 collected works), found in the Italian Journal of Sociology, is shown below. [2] Other parts of the essays comprising Winiarski's Social Mechanics, as they are found, are being linked to below (and translated).

Overview
In this essay, Winiarski supposedly applied the principle of equivalence of transformation (transformation equivalents) to argue that, since the transformation of hunger and love into the higher wants of means the conversion of potential energy into kinetic energy, the evolution of a civilization involves a lowering of the potential of a people and its eventual replacement by a fresh, unexhausted race. [3] In terms of personal energies, Winiarski argues that things such as examples, ideas, and commands radiate from people of greater energy to those of lesser energy, and that this radiation takes the form of authority and influence of the social superior over that of the social inferior. In this logic, it is reasoned that this passage of energy tends to terminate in an equalizing of intensities and a state of equilibrium. [3] On the interesting topic of prediction, in the context of Winiarski’s view of desire as a form of energy, American sociologist Edward Ross states:

Desire may or may not be a form of energy. In any case it is certain that a mechanical interpretation cannot help to predict the choices of people.”

Ross seems to base this argument in the view that prediction can be made on the lower animals, whose behaviors are simply stimulus and reaction processes, but that in higher organisms, factors such as memory, psychic energy, consciousness, spontaneous sportive or festive activities, etc., except humans from mechanical simplicity. [3]

Collected works
English translations of this essay are difficult to find. The following table of contents, comes from the collected works of Winiarski, which seem to be grouped under the heading of Essai sur la Mécanique Sociale, as compiled by Swiss sociologist Giovanni Busino in 1967. It seems to be that all of the articles are were published originally published in French, except the one shown in chapter 9, on family property, which is in Italian. It also seems that chapter 7 (and the three chapters to follow) is the core of the group of essays.

 Contents (French/Italian) Ch Contents (English) Preface par G. BusinoLa method mathematique dans la sociologie et dans la sociologie et dans l’economie politique (pgs. 1-14)Le materialism economique et la psychologie sociale (pgs. 15-35)Essai d’une nouvelle interpretation de phenomenes sociologiques. Introducion a la sociologie (pgs. 36-75)Deux theories d’equilibre economique (pgs. 76-97)Etude critique sur le troisieme volume du Capital de Karl Marx (pgs. 98-129)L’anthropo-sociologie (pgs. 130-161)Essai sur la mecanique sociale: I (pgs. 162-192)Essai sur la mecanique sociale: II. L’equilibre Esthetique (pgs. 193-225)Saggi sulle meccanica sociale pura: III. L’equilibrio sociale, la teoria della proprieta e della famiglia (pgs. 226-243)Essai sur la mecanique sociale: IV. L’energie sociale et ses mensurations (pgs. 244-290)L’enseignement de l’economie politique pure et de la mecanique sociale en Suisse (pgs. 291-295)Le principle economique et la classification des sciences socials (pgs. 296-306)Index (pg. 307) 123456789101112 Preface by G. BusinoThe mathematical method in sociology and the sociology and political economy (pgs. 1-14)The economic materialism and social psychology (pgs. 15-35)Testing a new interpretation of sociological phenomena. Introduction has sociology (pgs. 36-75)Two theories of economic equilibrium (pgs. 76-97)Critical study on the third volume of Capital by Karl Marx (pgs. 98-129)Anthropo-Sociology (pgs. 130-161)Essay on the social mechanics: I (pgs. 162-192)Essay on the social mechanics: II. The equilibrium Aesthetics (pgs. 193-225)Essays on pure social mechanics: III. The balance of social, family and property theory (pgs. 226-243)Essay on the social mechanics: IV. Social energy measurements (pgs. 244-290)The teaching of pure political economy and social mechanics in Switzerland (pgs. 291-295)The economic principle "and the classification of sciences socials (pgs. 296-306)Index (pg. 307)

1898: Gaultier's review
The following is a 1898 two-page review of Winiarski’s Essay by French philosopher Jules de Gaultier: [7]

In a booklet whose text was first published in the Philosophical Review, Winiarski proposes a methodology to provide sociology with a guiding principle and give it a scientific rigor. The various factors - geographical, intellectual, moral or ethnicity - which in turn was attributed significant importance to the point of view of social evolution, not exclusive to the author's eyes, but they are only the partial elements of a more general phenomenon, as well as cosmic phenomena or organic, is subject to the laws of mechanics. Already, the pure economics, seeking action of mechanical laws to the facts it studies has built a system a satisfactory cohesion. It belongs to the sociology of engaging in a similar way.

Individuals, identified as the molecules of a social aggregate, are sought, and the atoms of a material system, by forces of attraction and repulsion. The biological energy, which is in each of them tends to achieve maximum pleasure, and competition between individuals, to obtain the maximum each for himself, sets the price of property, both tangible and intangible. The setting of this course of values, that the pleasure has achieved a measure, certify that bioenergy has a quantitative value as well as cosmic energy from which it derives. But this quantitative value, which science may one day no doubt determine the exact equivalent can now be applied to social facts the general principles of mechanics.

I am tempted to send Mr. Winiarski criticism. Why he called selfish and altruistic one hand on the other hand the forces of competition tends to be the balance of the moral world? Selfishness is it not by itself a principle sufficient to reconstruct the moral world the forces of attraction and repulsion that occur in any cosmic system? If these forces must be given a new name when carried out in this moral field, the words love and hate, or sympathy and antipathy, does not correspond with a more precise symmetry in attraction and repulsion, are not they not to each other more closely balances?

It does not appear in fact that altruism can be contrasted with selfishness as if the concepts contained in these words applied to two equal states, and antagonists of the same fore earlier. Selfishness is itself an anterior force. It is the only possible act of principle, because we cannot think of an act which originates outside the individual who runs it. Altruism is a more complex form of egoism, selfishness, taking the name of altruism when the person requires as a condition of his happiness, the support of the happiness of others. Because of this complexity, it presents a number of different cases, and although they all show their roots immersed in the ego, their genesis lends to different interpretations: it seems they can in turn be derived from a surplus of ego strength, manifested in feelings of protection, or rather a failure of me retires fun things they contain. Altruism is when a loan has the power to remove the others happy things, hidden and borrowing that accompanies the logical desire to provide others, taken as a necessary intermediary, opportunities for fun. Such is the case of the ambition of the fathers achieved by the son. This is idealized in the field of fiction, by the genius of Halzac, the meaning of the pact reached between Vautrin and Rubempre. But in one as in the other cases, altruism appears a direct manifestation of selfishness, leading, as selfishness luimême form of hatred of what opposes it and love for the favors, the forces of repulsion and attraction. It is not itself inherently one of those forces. '

This criticism, which deals only with the terminology, support also seems to me rather than contradicts the general theory of Winiarski. It aiiisi in Chapter II on the island social energy transformations, the author specifically a reconstruction of psychological tendencies and moral complex, on the one linse mobile selfish as basic: hunger. It is impossible in this limited space to list a series of ideas presented in their already low volume in the shortcut substantial pamphlet. I'll post at least to readers of Celtic magazine they find, among the developments of this begs a framework in which to return the ideological curious essay on the genius they enjoyed here the original value.

In de Gaultier's review, we note his issues with Winiarski's formulation of how love and hate act in human dynamics; this topic, to note, has only recently been resolved in the discovery of the Gottman stability ratio.

8: Aesthetic Equilibrium | L’Equilibre Esthetique

The following is one paragraph of page 221, from chapter eight, in the paragraph to follow the term thermodynamics is used:

 Du reste le sentiment de la beaute de la natural inanimee it de la beaute en general a des souce beaucoup plus profondes dans l’attraction universelle, don’t l’attraction sexualle n’est qu’une des manifestations. Le sentiment de beaute n’est ainsi qu’une des manifestations de l’unite de toute la nature. Helmholtz se demande, dand sa Physiologie de la musique, d’ou il resulte que certains tons qui representent une quantite de vibrations donnee, mathematiqueuement determine, nous paraissent beaux, cependant que d’ autres, non, et il cherche une reponse possible dans l’affirmation des philosophes que la beaute consiste dans ce que nous retrouvons dans le monde les lois de notre esprit. Pour nous, nous dirions justement le contraire. L’univers est plus ancient que l’homme. Nous ne sommes, au foud, que des atoms soumis aux lois de l’attraction universelle. Et puisque dans un system tout est lie, tout changement qui se fait dans l’univers, de meme que la totalite de ces changements reguliers embrasseee par le nom de lous, se reflete dans tous les atoms de matiere animee ou inanimee. Notre sentiment de beaute est une des preuves que nous nous trouvons dand le rytheme des lous generals de la nature, que nous sommes des atoms qui se balancent en harmone avec les mouvements du systeme solaire, et avec le rythem de l’evolution de choses naturelles, des arbres et des vents, des nuages et de la mer. Besides the feeling of the beauty of the natural beauty of the inanimate it generally has an essential source of much deeper into the universal attraction wherein sexual attraction is only one manifestation. The sense of beauty and is one manifestation of the unity of all nature. Helmholtz requires, in his Physiology of Music, it follows that certain shades that represent a given amount of vibration, mathematical measurement is determined, we look good, while others, no, and he is looking for a possible answer in assertion of the philosophers that beauty is in what we find in the world the laws of our mind. For us, we would say just the opposite. The universe is more ancient than humans. We are at Fouda, that atoms subject to the laws of universal gravitation. And since everything is in a bound system, any change that takes place in the universe, even as all of such changes by regular embrasseee name lous, is reflected in all atoms of animate or inanimate matter. Our sense of beauty is an evidence that we are the Rhythm of Dand lous generals of nature, atoms that we are swaying in harmony with the movements of the solar system, and with the Rhythm of the natural evolution of things , trees and wind, clouds and sea

9: Theory of family property | L’equilibrio sociale, la teoria della proprieta e della famiglia
No English translation, as yet, seems to exist. Shown below is the partial start of a straight Italian → English Google translation of it seems one of Winiarski's collected essays (Essay on Social Mechanics: Theory of Property and Family), on property and family, found in the Italian Journal of Sociology (likely chapter 9 of his collected works): [2]
(572-576)
Since the theory of energy is fundamental to the social mechanism, I begin by summarizing the state of studies on energy in general and in particular biological energy. [4] The mechanical theory of the universe reduces the social order, the order of life and the physical order to a single order, in which all phenomena can be reduced to transformations of matter or motion. The molecular mechanics is complete in all exactness in the energy theory, which is not only a basis of modern physics, but also penetrates into the biology and sociology. Mechanics, including energy, claims to embrace and unite all the sciences, since only precariously they are independent from each other, but everything in the universe has a related scheme, science, reflecting the ideal of the universe, must also submit such a system.

The law of indestructibility of matter was proposed by Lavoisier, that of the indestructibility of energy by Robert Mayer. So we must get used to this truth, namely, that there are no isolated phenomena in the world, they are linked to each other in constant transformation from a state of things to another. Heat, electricity, light, etc., no longer considered as independent phenomena. There is an exact relationship between the state and physical characterization of a system.

In each phenomenon, this exact ratio depends on a constant and eternal passing from one state to another, changing only the outward form of this conversion. This conversion element is the energy, and can manifest as mechanical chemical, thermal, and electrical, etc. These forms go into each other with certain quantitative relations closely. Energy might have, generally speaking, two states: kinetic and potential, a body raised to a certain height, spread, falling, work equal to that which is used to lift the body. Work as well developed in the fall can be used in different ways, e.g. to set in motion a clock. When the weights have not yet begun to fall, we say that they have some ability to do the work, a certain potential energy, which subsequently, by the measure of their descent, is transformed into kinetic energy which manifests itself in motion clock.

The daily experience convinces us that the mechanical work is transformed into heat and science has already measured accurately the quantitative relation of this transformation. The chemical energy may give rise to all other forms of energy: heat, electricity, mechanical work, etc. The physical world presents to us that the transformation of one kind of energy into another. Similarly, the living world shows us only mutations of matter and energy changes. The activity of living beings corresponds to transformations of energy, to change from one species into another, according to fixed rules of equivalence.

Already R. Mayer, CI. Mayer, CI. Bernard and Helmholtz observed phenomena of life from the viewpoint of energy, and in this organic energetics has made great progress the work of Chauveau mercy of Loeb, the Lalaunié and several others. Indeed it has come to make some more very interesting. These law are:

1. The biological energy comes from energy food chemistry and ends in the energy heat. The phenomena of life there thus appears as a movement of energy, which, starting from a point in the physical world, returns to this world after a run through the animal organism. The circle is a circle of energy matters, nutrition, i.e. a stream of material that draws from outside the body through food and rejects coli'escrezione.

2. Maintaining vital not consume any power that is characteristic of life, rather it takes from the outer world that puts all that energy into work and takes the form of chemical energy potential. This principle shows us the source of that energy, which, at a stage of its transformations, will be biological energy. That source is the chemical energy of the elements stored in body tissues. "When the movement has produced", says C.I. Bernard, "the contraction of a muscle, when the will and awareness arise, when the thought is exercised, when the gland secretes the substance of the muscles, nerves, brain, glandular tissue is disorganized, it destroys and consumes." Energetics explains the biological reason for this coincidence between the operation and the destruction of organic chemistry: a portion of organic material decomposes, it simplifies chemically, descends to a lower potential in this defense and leaves the chemical energy that transformed into biological energy, which is the essence of all vital phenomena. The energy expenditure should be reconstituted because the body is kept in balance: the power supply provides the necessary materials for this purpose, digestion incorporates them into the body to the state reserve.

3. The energy emanating from the chemical potential of food, after going through the body and produced the phenomena of vitality, he returns to the physical world in the form of heat. The biological energy has therefore a very specific place, lies between the chemical and thermal energy and can also say that it is a chemical thermal energy conversion. We do not know what is the biological energy in its core, but even we know what it is electricity or heat; know them only at the escort of the phenomena in which they arise, how do we know the energy only organic form of vital phenomena, which are all our movements, our feelings, our thoughts, etc. This being totally science in either case. Energy belonging to organic acts silent and invisible even if you do not recognize their effects, it is all that happens, e.g. in preparing its muscle contraction, the nerve that leads to the influence nervous. And that is what we must now consider how mutual equivalence hill energies because of the physical world, as these are among them. Biological energy is repeated in the case of ordinary physical energy, known apparently not knowing what is reality.

The three principles listed show that takes place throughout the life of the universe. Since the chemical energy of food is prepared from plants, we can say that the animal spends the energy the plant world has accumulated. The same plant world takes its activity by the energy radiated by the sun. Eventually the animals return to the heat dissipated: in this way the whole universe is a concatenated system. Must still add something important: bio energy, although drawn from the chemical energy of food, must be regarded as existing in the substance of the organs and tissues active in food, not brutes. These must first be digested, modified, processed and incorporated as integral parts of the fabrics that you spend. This observation clearly applies not only to individuals but also to aggregations of individuals: the food are not a part of their biological energy are treated as if they had no body.

As to energy in biological it is necessary to distinguish, as in every other, two states: potential and kinetic. Potential, when it's been a reserve in the tissue, as they instinctively unconscious, while each event instead of movement by the body, or, in other words, every action and every conscience, a movement nervous in the case of feelings, ideas or the will, belongs biological kinetic energy. Now, in our opinion, social energy that is not composed of these two kinds of energy. And that becomes the physical energy of the natural or artificial? If you must have some social value, must first cause a biological reaction energy. Thus X-rays had no social value before Roentgen had discovered them, that is, before they had caused a nervous reaction, before him, back in all of us, as awareness of their existence, as a form of biological energy kinetic. Food assimilated by the body become a source of biological energy potential. But all that does not take any of these forms of biological energy is not part of social energy, which undergoes constant change. What are these changes?

Hunger and love are the two main forms of biological energy: hunger and love are two fundamental forces that reign in the living world, are the primary source of all phenomena, mental and social. Not suffer a single direction, that of seeking the maximum of pleasure. Of these two forces hunger has also broader and more general importance. Seize food, assimilate, digest, here is the phenomenon that is grounds to life. The increase and multiply the percentage is not a continuation of the process of digestion. Take the amoeba, one of the lowest living beings. Man mano che assimila il cibo, il suo corpo cresce, ma sino a un dato limite. As we assimilate food, your body grows, but up to a specified limit.

When he reached certain definite proportions, is divided into two parts: the multiplication is therefore not a result of digestion. Beings higher organisms multiply glue fertilization, but even in this case, procreation does not begin only when the individuals have added their full development, that is when they can no longer grow by assimilation of food. The seizing of food and the assimilation process is a purely selfish, which puts the individual in relations of enmity with the outside world. Is the domain of hatred and struggle for existence. In contrast, proliferation is the source of a different kind of feeling, that is. Feelings of sympathy, which is not extended, moreover, that self-interest, in the same manner that procreation is but the extent of digestion. The son is but a part of parents and separates from it when they touch the limit extremes of their Crescenzi.
(577-581)
Loving children, parents love themselves: it is therefore not surprising that protect them and try to make them like himself through education. The feelings of sympathy have been the main source for the bonds of blood and were expanded over time to people outside. The amoeba is divided into two parts, each of these in two others and so on ad infinitum; elementary cells so appeared or group together in colonies or in complex organisms, and they naturally tend to unite, because so may make it easier for their struggle with the outside world, their struggle for nutrition. At the heart of union sympathy reigns based on blood ties, but towards the outer world it is dominated by hate and leaning on hunger. The same occurs at the superior organizations: the union with the child's biological mother becomes longer, lasting several months, after which appears the care of parents, especially her mother, her children, the influence of education on young generations, etc.. The biological constraints and claims is complicated by sociological constraints, but these are only the continuation and development of those. The new generation assimilates the qualities of the old by another way, as well as heredity. The descendant is in the living conditions and environment are similar to those of their ancestors. For this you can see the transition from generation to generation, to create habits for a long time, and this fact forms the origin of 'tradition in the series of generations. On the other hand education in the common youth and his giuoclii are the source of solidarity among members of the same generation. It is therefore easy to see how all these social sentiments the following procreation: the union between parents and children or between brothers and sisters can be regarded as a union between members of that body, a union may not exceed certain limits. So the association itself-is divided into groups, but the affection between them always exists. These are the simplest manifestations of tilt procreative love. The manifestations of hunger then are: hatred, cruelty, which knows no limit and devoured in origin living thing that is weak or is beyond the limits of the social union. Let's see how these two needs brutality, hunger and love, more and more subtleties, physical and social phenomena have produced very complicated.
(582-###)

10: The Social Energy | L’Energie Sociale
The following is from page 257:

 ...primitive, il s’etablit déjà automatique ment un certain ordre, ou certain pouvoir, un certain droit et une certaine morale : tout simplement parce que l’energie passé d’en haut en bas et non inversement. Mais justement parce que le raymonnement de l’energie se fait ainsi, il y a tendance vers l’egalisation de ses intensites differentes, jusqu’a un etat d’equilibre indifferent ou toutes les transformations s’arretent. C’est ce qu’on appelle dissipation de l’entropie, une nouvelle function de la thermodynamique, appelee ainsi par Clausius.Le caractere imperative de la morale, du droit, etc., ne presente rien de special et de mysterieux; il entre tres bien sous l’action des lois de la mecanique et veut seulement dire que certaines transformation d’energie, qui leur correspondent, sout irreversibiles. Mais comme tous les cycles irreversible tendent dans leur evolution vers un etat de reversibilite complete qui seule assure un maximum, le caractere obligatoire et imperative des institutions socials s’affaiblit avec le cours de tempt. [19] ...primitive, he moved over automatically have a certain order, or some power, some right and some moral: just because the energy spent to up and down and not vice versa. But precisely because of the energy Raymone is so, there is a tendency toward the equalization of its different intensities, until a state of indifferent equilibrium or all changes have drawn up. This is called the dissipation of entropy, a new function of thermodynamics, so called by Clausius.The imperative nature of morality, law, etc., does nothing special and mysterious it very well in between the action of the laws of mechanics and just means that some transformation of energy, which correspond to irreversibilities. But like all irreversible cycles tend to their evolution towards a state of full reversibility ensures that only a maximum, the binding nature and imperative of social institutions weakens over the course of time. [19]Note 19:With the conditions of complete reversibility in the second principle: $\int \frac{dQ}{T} = 0$is in fact the starting point for another reason. If experience leads us to establishing the equation: [or $\oint \frac{dQ}{T} = 0 \,$meaning closed line or path integral?] for a closed cycle and reversible, it should be a function of independent variables do not sear the differential an exact differential. In other words:$\frac{dQ}{T} = dS \,$or S is a function of x and y, such that dS, will be an exact differential on a plot of x and y. It is this function that S that Clausius has called the name of entropy, a function which presents some analogy with that of the energy (U). Indeed, the like energy, entropy is a property of the body completely determined by the current values of variables and it follows that pet always be translated by a formula which expresses the function of these independent variables. As for energy incurs, its value should not depend of the path followed by a body to reach its current state, in case this is not a full cycle of operations. One can always express entropy by the equation:$\frac{dQ}{T} = dS \,$but only, of course, for a reversible cycle.

The following is a bit from page 259:

 Comme, en thermodynamique, la chaleur uniformement repandue et qui pour cela ne peute plus passer en travial utile n’est qu’un etat ideal que l’universene realisera jamais peut-etre, de meme dans l’univer social, l’egalisation complete des egoism des classes et individus qui rendrait tout travial utile impossible n’est qu’un etat purement theorique. As in thermodynamics, heat uniformly spread and for that reason can not go into a state travial useful is ideal universene will realize that may never be, the same in the university office, complete equalization egoism of classes and individuals which would make that impossible is useful travial state purely theoretical.

11: The teaching of political economics and social mechanics in Switzerland | 1894-1900
The following is the translation of Winarski's article "L’enseignement de l’economie politique pure et de la mecanique sociale en Suisse", from a reprint in a collection of memoirs by various authors published in 1901 by the Commission permanent International Education office. [8]

References
1. (a) Winiarski, Leon. (1898). Essai sur la Mécanique Social. Presses Universitaires de France.
(b) Sanger, C.P. (1898). “Work Reviewed: Winiarski, Dr. Léon, Essai sur la Mécanique Social (Essay on Social Mechanics)”. The Economic Journal (pgs. 387-88). MacMillan.
2. (a) Winiarski, Leon. (1898). “Theory of Property and Family: Essay on Social Mechanics” (Italian → English) (pgs. 572-76, 577-81, 582-86, 587-92) ("La Teoria Della Proprieta E Della Famiclia: Saggi Sulla Meccanica Sociale Pura") (pgs. 572-594) In: Rivista Italiana di Sociologia (Italian Journal of Sociology), Volume 3. Fratelli Bocca, 1899.
(b) Appeared in the Revue Philosaphique (April 1898).
3. (a) Ross, Edward A. (1907). Foundations of Sociology (Winiarski, pgs. 156-60). MacMillan Co.
(b) Winiarski, Leon. (Date). “Article”, Revue Philosophique, Vol. XLV, pgs. 351-86; Vol. XVIX, pgs. 113-334.
4. (a) This work is a follow him Sayglo drop the social mechanism, which appeared in the Revue Philosaphique (April 1898) and contains the following parts: the economic and social balance, the processing of social energy, the social dynamics. See also: our Saygio balance aesthetic, in the Revue Philosophique, June 1899.
(b) The reader will find more details in the following works: a. Chauveau, the trmail musculairc. Paris, 1891; Du travati physiologique et de san equivalent (Revue scientifìque, 1888); La ' routes et the energies that ' the animals, Paris, 1894; Cl. Maxwell, Materand motion; Balfour-stewart, Conservalion de energies; f. Lalauxik, Knei-giìtique musc.ulaire,Paris, 1898; a. Gautieb, Lecons de chimie bioìogique, Paris, 1897; Dastre, Dans energies monde vivant (Revue des deux mondes).
5. Busino, Giovanni. (1967). Leon Winiarski es la Mecanique Sociale. Cahiers Vilfredo Pareto, Revue Europeenne D’Histoire des Sciences Sociales, Vol 14. Librairie Droz, Geneve.
6. Winiarski, Leon. (1967). Essais Sur la Mecanique Sociale: Textes reunis et presents par Giovanni Busino (Essay on Social Mechanics: Collected Works presented by Giovanni Busino) (Thermodynamique, 13+ pages; entropy integrals, pg. 257). Librairie Droz.
7. (a) Gaultier, Jules de. (1898). “History, Societies, Governments – Review: Doctor Leon Winiarski: Essay on Social Mechanics”, Revue Blanche, 16: 636-38.
(b) Jules de Gaultier – Wikipedia.
8. Winiarsky, Leon. (1900). “L’enseignement de l’economie politique pure et de la mecanique sociale en Suisse” ("The Teaching of Pure Political Economics and Social Mechanics in Switzerland") (see: translation), Privat-Docet, University of Geneva; reprinted in: Le Premier congres de l’enseignement des Sciences Sociales: Comte rendu des séances et texte des memoirs publies par la Commssion permanente international de l’enseignement social (The First Congress of the Social Science Education: Count summary records and texts of memoirs published by the Commission permanent International Education office) (pgs. 341-46), 1901; and Essai sur la Mécanique Sociale: Collected Works(pgs. 291-295), compiled by Giovanni Busino, 1967.