We are, indeed, inclined to think of a man as a peculiarly distinctive personality, when his sense of selfhood, and the overt actions in which that selfhood finds expression, are not determined by the current dogmas of his day, but by ideal standards to which he has reflectively given allegiance. But so much is the self, both in its consciousness and expression, socially produced that men acting on purely imagined ideal standards, current nowhere in their day and generation, have imagined a group, no matter how small or how remote, who would praise them or a God who noted and approved their ways. CHARACTER AND WILL. From the foregoing it would appear that the self is an organization of habitual tendencies, developed primarily through contact with other people and more specifically through their praise and blame. And consciousness of self is the awareness of the unique or specific character of the habit-organization one has acquired. Individuals differ natively in given capacities, and differences in fully developed personalities depend, certainly in part, on innate initial differences. But differences in the kinds of selfhood displayed and experienced by different men are due to something more than differences in native capacities and native desires. The self that a man exhibits and of which he is conscious, at any given period of his life, depends on the complex system of habits he has in the course of his experience developed. One individual may, as we have seen, develop a number of sets of organized dispositions, a multiple character, as it were, as a consequence of the multiplicity of groups with which he has come in contact. But whether through deliberate or habitual conformity to one group as a norm, or the deliberate organization of habits of action and feeling and thought, on the basis of ideal or reflective standards, a man comes to develop a more or less "permanent self." That is, while men start with somewhat similar native equipments, each man's set of inborn tendencies comes to be fixed in a fairly definite and specific system. While all men start within limits equally responsive and similarly responsive to all stimuli, certain stimuli come to have the "right of way." They are more or less easily and more or less readily responded to, according as they do or as they do not fit in with the habit-organization which the individual has previously acquired.