The popular mind, confronted with many conspicuous proofs of human solidarity, admitted the idea to one of those thought-tight compartments in which we keep such concepts as we are unable or unwilling to _think through_ and hold in logical relation to our others. There it has remained, enlarging somewhat in course of time and loud events, and tending to modify such conduct as came its way to the social benefit. But since a much larger brain era was governed by the egoistic concept, and vital affairs far more directed by it, we still consciously act as individualists, and still construe Human life in terms of the individual. Let us now use the temporary power of the brain to think in defiance of its own previously held ideas; and study the organic nature of Society. The proposition is that Society is the whole and we are the parts: that that degree of organic development known as human life is never found in isolated individuals, and that it progresses to higher development in proportion to the evolution of the social relation; that a man is, individually, a complete animal, with sufficient ability to attain the necessities of an animal existence; but that as a human being he is but a minute fraction of a great entity, the necessities of whose existence are only to be attained by the complex interdependent activities of many men. That this relation is strictly organic, involving the high specialisation of the individual man to the social service in activities which are of no possible benefit to his separate animal life—(as the activities of a dentist or a teacher); but which are of visible benefit to his community, his community in turn supporting him. That these common and composite activities have developed a life-form quite above and beyond that of its constituent men; with a structure and functions outside of and including theirs. That whereas the life processes of the constituent individuals must of course be insured and improved by the higher life inclosing them; yet that a greater or less sacrifice of individual interests may at any time be necessary—and is naturally made—the greater including the less. That this Social Organisation tends to make safe and happy its constituent organisms in their separate animal lives, yet their greatest happiness lies in their recognition and fulfilment of the social life. That an increasing social consciousness and social activity is the most healthful and happy growth for the human race; and further, that “the riddle of human life” is made quite simple by this purely natural and evolutionary position. In proof and illustration let us consider certain facts, most of them commonly known to us all, but not commonly considered in this connection. We will observe in turn the organic nature of Society as shown in its nutritive processes, in its high and personally sacrificial specialisations, and in its patently collective mental life.