concerns itself with, and the standard determining the claim is the custom of the country. In human society, then, the conditions regulating conduct are from the first greatly modified. Instinct, becoming vague and more general, has evolved into "character," while the intelligence finds itself confronted with customs to which it has to accommodate conduct. But how does custom arise? Let us first consider what custom is. It is not merely a habit of action; but it implies also a judgment upon action, and a judgment stated in general and impersonal terms. It would seem to imply a bystander or third party. If A hits B, B probably hits back. It is his "habit" so to do. But if C, looking on, pronounces that it was or was not a fair blow, he will probably appeal to the "custom" of the country--the traditional rules of fighting, for instance--as the ground of his judgment. That is, he will lay down a rule which is general in the sense that it would apply to other individuals under similar conditions, and by it he will, as an impartial third person, appraise the conduct of the contending parties. The formation of such rules, resting as it does on the power of framing and applying general conceptions, is the prime differentia of human morality from animal behavior. The fact that they arise and are handed on from generation to generation makes social tradition at once the dominating factor in the regulation of human conduct. Without such rules we can scarcely conceive society to exist, since it is only through the general conformity to custom that men can understand each other, that each can know how the other will act under given circumstances, and without this amount of understanding the reciprocity, which is the vital principle of society, disappears. 4. Collective Representation and Intellectual Life[89] Logical thought is made up of concepts. Seeking how society can have played a rôle in the genesis of logical thought thus reduces itself to seeking how it can have taken a part in the formation of concepts. The concept is opposed to sensual representations of every order--sensations, perceptions, or images--by the following properties.