In the second place, an individual is a unitary being. It is one whole, an individuum. In comparison with others, it is separate; in its own inner constitution, it is a unity. It is _one_ in both its external and internal relations. Unity is of two grades, simple and complex. The simple unity means solidarity and that in the last analysis the individual cannot be further subdivided. An atom would be an individual of this kind. But in our actual experience we do not meet with such individuals. What we ordinarily mean by an individual is not that which is such by virtue of its indivisibility. Taken just as a physical fact, it is divisible. It is when we take it as a fact of meaning that we see what we ordinarily have in mind as an individual. An individual is such because nothing can be subtracted from it without destroying its distinctive character. It is a unity not because of physical indivisibility, not because it is a simple unit, but because, even in complexity, it has in it a _principle of unity_. The richness of variety in it only contributes to the richness of its individuality. Bosanquet has made the distinction between the two kinds of individuals. “Individuality, it has been said, has _prima facie_ two extremes. An ‘atom’ may claim it, on the ground that it is less than can be divided; a world may claim it, on the ground that its positive nature is ruined if anything is added or taken away.”[147] In another place he says that an individuality is “a world self-complete.”[148] The principle that individuality means unity and the distinction between the two kinds of unity are well summed up in the following quotation: “That individuality always involves some sort of unity will hardly be denied. That which is in no sense one is in no sense an individual; and the more truly a thing can be called one, the more truly can it be called an individual. We must distinguish, however, between two aspects of unity,--the quantitative aspect or numerical unity, and the qualitative aspect or inner coherence.”[149] The atom was an example of numerical individuality; the qualitative individual would be exemplified in the life of a man. A human being can of course be rent limb from limb, but so far as bodily life is concerned he ceases then to be a man; his identity as a human individual has been destroyed.