These questions of free-will _versus_ law, and the like, are but little, if at all, questions of fact—when we get down to definite facts bearing upon the matter we find little or no disagreement—but of point of view and emphasis. If you fix attention on the individual phase of things and see life as a theatre of personal action, then the corresponding ideas of private will, responsibility, praise, and blame rise before you; if you regard its total aspect you see tendency, evolution, law and impersonal grandeur. Each of these is a half truth needing to be completed by the other; the larger truth, including both, being that life is an organic whole, presenting itself with equal reality in individual and general aspects. Argument upon such questions is without limit—since there is really nothing at issue—and in that sense the problem of freedom _versus_ law is insoluble. Above all, the organic view of mind calls for social knowledge as the basis of morality. We live in a system, and to achieve right ends, or any rational ends whatever, we must learn to understand that system. The public mind must emerge somewhat from its subconscious condition and know and guide its own processes. Both consciously and unconsciously the larger mind is continually building itself up into wholes—fashions, traditions, institutions, tendencies, and the like—which spread and diversify like the branches of a tree, and so generate an ever higher and more various structure of differentiated thought and symbols. The immediate motor and guide of this growth is interest, and wherever that points social structure comes into being, as a picture grows where the artist moves his pencil. Visible society is, indeed, literally, a work of art, slow and mostly subconscious in its production—as great art often is—full of grotesque and wayward traits, but yet of inexhaustible beauty and fascination. It is this we find in the history of old civilizations, getting from it the completed work of the artist without that strain and confusion of production which defaces the present. We get it, especially, not from the history of the theorist or the statistician, but from the actual, naïve, human record to be found in memoirs, in popular literature, in architecture, painting, sculpture, and music, in the industrial arts, in every unforced product of the mind. Social organization is nothing less than this variegation of life, taken in the widest sense possible. It should not be conceived as the product merely of definite and utilitarian purpose, but as the total expression of conscious and subconscious tendency, the slow crystallization in many forms and colors of the life of the human spirit.