 One issue still left open by this supplementary characterization is how to understand the notion of a social phenomenon. Methodological holists commonly take the following list of items to exemplify social phenomena: (a) Organizations—like universities, firms, and churches; (b) social processes—like revolutions and economic growth; (c) statistical properties—like the literacy rate or the suicide rate within a group; (d) cultures and traditions—like the Mayan culture or a democratic tradition; (e) beliefs, desires, and other mental properties ascribed to groups—like the government’s desire to stay in power; (f) norms and rules—like the proscription of sex with family members and the rule requiring cars to drive on the right-hand side of the road; (g) properties of social networks—like their density or cohesion; (h) social structures, typically identified with one or more of the items already listed; and (i) social roles—like being a bus driver or a nurse. The list includes social phenomena in the form of social entities, social processes, and social properties. The latter are first and foremost properties ascribed to social groups or constellations of individuals. Yet social properties also include certain features ascribed to individuals, such as an individual’s social role. These properties are social properties, it is sometimes suggested, because they presuppose the social organization of individuals, or the existence of social entities. (For a discussion of different kinds of social properties, see also Ylikoski 2012, 2014.)