Now one perceives in all these aggregatory ideas and rearrangements of the sympathies one of the chief vices of human thought, due to its obsession by classificatory suggestions. [Footnote: See Chapter the First, section 5, and the Appendix.] The necessity for marking our classes has brought with it a bias for false and excessive contrast, and we never invent a term but we are at once cramming it with implications beyond its legitimate content. There is no feat of irrelevance that people will not perform quite easily in this way; there is no class, however accidental, to which they will not at once ascribe deeply distinctive qualities. The seventh sons of seventh sons have remarkable powers of insight; people with a certain sort of ear commit crimes of violence; people with red hair have souls of fire; all democratic socialists are trustworthy persons; all people born in Ireland have vivid imaginations and all Englishmen are clods; all Hindoos are cowardly liars; all curly-haired people are good-natured; all hunch-backs are energetic and wicked, and all Frenchmen eat frogs. Such stupid generalisations have been believed with the utmost readiness, and acted upon by great numbers of sane, respectable people. And when the class is one's own class, when it expresses one of the aggregations to which one refers one's own activities, then the disposition to divide all qualities between this class and its converse, and to cram one's own class with every desirable distinction, becomes overwhelming. It is part of the training of the philosopher to regard all such generalisations with suspicion; it is part of the training of the Utopist and statesman, and all good statesmen are Utopists, to mingle something very like animosity with that suspicion. For crude classifications and false generalisations are the curse of all organised human life. Section 2