The outstanding fact about the synnomic life of the ruder peoples is perhaps this--that there is hardly any privacy. Of course, many other drawbacks must be taken into account also--no wide-thrown communications, no analytic language, no writing, no books, and so on; but perhaps being in a crowd all the time is the worst drawback of all. For, as Disraeli says in _Sybil_, gregariousness is not association. Constant herding and huddling together hinders the development of personality. That independence of character which is the prime condition of syntelic society cannot mature, even though the germs be there. No one has a chance of withdrawing into his own soul. Therefore the individual does not experience that silent conversation with self which is reflection. Instead of turning inwards, he turns outwards. In short, he imitates. But how, it may be objected, does evolution take place, if every one imitates every one else? Certainly, it looks at first sight like a vicious circle. Nevertheless, there is room for a certain progress, or at any rate for a certain process of change. To analyse its psychological springs would take us too long. If a phrase will do instead of an explanation, we may sum them up, with the brilliant French psychologist, Tarde, as "a cross-fertilization of imitations." We need not, however, go far to get an impression of how this process of change works. It is going on every day in our midst under the name of "change of fashion." When one purchases the latest thing in ties or straw hats, one is not aiming at a rational form of dress. If there is progress in this direction, it is subconscious. The underlying spiritual condition is not inaptly described by Dr. Lloyd Morgan as "a sheep-through-the-gapishness."