the citizen to rest his patriotism upon. Patriotism is thus left up in the air. Now one is not driven to the extreme view of the nation as a “person” in order to answer the criticisms suggested in the foregoing. That the state is a “person” is a well-known theory. It is held by those impressed by the philosophy of Hegel. It is reflected everywhere in the terms they use. They talk constantly of such things as a “collective mind” and a “general will.” But the state is not personal in the sense in which human beings are personal. We expect a person to have a body, a brain, and a nervous system. A state or nation has none such. But a thing does not have to be a person in order to be an individual. Not all individuals are personal. All individuals have inner unity. The nation has such unity, and it is this which the philosophers feel whose theory has just been described. They are the “unity philosophers.” And they feel a unity in a state which they seek to describe in terms of personality. We all feel the unity. For instance, we assume a continuity as existent in a country. Even a democratic country must through successive administrations employ the same policy abroad. Only we do not feel it necessary to describe the unity in terms of personality. The conception of organization will serve to explain the unity we find in the nation. What the organization is like is further to appear. An indication that a great people forms a unit is the fact that it is a growth. The ties that bind the nation together are, in a larger sphere, very much like those that bind together the family and the tribe. The ties of kinship were likely the first that bound together associations of men. Perhaps what first appeared was an undifferentiated horde. But at least the family must have been the first of any close associations of men. The great majority of students are united on this point. McDougall says: “Primitive human society was probably a comparatively small group of near blood relatives.”[168] Green says, “Every form of right first appeared within societies founded on kinship, these being naturally the societies within which the constraining conception of a common well being is first operative.”[169] Sumner’s words reflect his view: “The kin tie, which had been the primitive mode of association and coherence in groups, began to break down in the sixth century, B. C., in Greece. It was superseded by the social tie of a common religious faith and ritual. The Pythagorean and Orphic sects developed this tie.”[170] The religious bond succeeded the kin tie in this case. The well-knit state or _polis_ seems to have come even later. At any rate, civil units come later than kin units, and grow out of them. The Eskimos now have no civil organization outside of the family. But it is only in backward areas that no larger unit than that of the family has arisen. A process of integration has been working, and it is a process which has resulted in nations.