possibility is given by those conditions of circumscription and complexity in the material and dynamical relations concerned, which we find to be the invariable and quantitative concomitants of subjectivity within experience. But this is a widely different thing from saying that the only kind of such circumscription and complexity--or the only disposition of these relations--which can present a subjective side is that which is found in the structures and functions of a nervous system. Now, if we fix our attention merely on this matter of complexity, and refuse to be led astray by obviously false analogies of a more special kind, I think there can be no question that the macrocosm does furnish amply sufficient opportunity, as it were, for the presence of subjectivity, even if it be assumed that subjectivity can only be yielded by an order of complexity analogous to that of a nervous system. For, considering the material and dynamical system of the universe as a whole, it is obvious that the complexity presented is greater than that of any of its parts. Not only is it true that all these parts are included in the whole, and that even the visible sidereal system alone presents movements of enormous intricacy[9], but we find, for instance, that even within the limits of this small planet there is presented to actual observation a peculiar form of circumscribed complex, fully comparable with that of the individual brain, and yet external to each individual brain. For the so-called 'social organism,' although composed of innumerable individual personalities, is, with regard to each of its constituent units, a part of the objective world--just as the human brain would be, were each of its constituent cells of a construction sufficiently complex to yield a separate personality. If to this it be objected that, as a matter of fact, the social organism does not possess a self-conscious personality, I will give a twofold answer. In the first place, Who told the objector that it has not? For aught that any one of its constituent personalities can prove to the contrary, this social organism may possess self-conscious personality of the most vivid character: its constituent human minds may be born into it and die out of it as do the constituent cells of the human body: it may feel the throes of war and famine, rejoice in the comforts of peace and plenty: it may appreciate the growth of civilization as its passage from childhood to maturity. If this at first sight appears a grotesque supposition, we must remember that it would appear equally so to ascribe such possibilities to the individual brain, were it not for the irrelevant accident of this particular form of complex standing in such relation to our own subjectivity that we are able to verify the fact of its ejectivity. Thus, for aught that we can tell to the contrary, Comte may have been even more justified than his followers suppose, in teaching the personification of Humanity.