Another and quite different one is that of society and personality, or of the relation between the mature individual and the whole of which he is a member. A third is the question—again a distinct one—of the relation, not between the person and society at large, but between him and particular institutions. This last is the one with which we are more properly concerned, but it may not be amiss to offer some observations on the others. The child at birth, when, we may suppose for convenience, society has had no direct influence upon him, represents the race stock or hereditary factor in life in antithesis to the factor of tradition, communication and social organization. He also represents an undeveloped or merely biological individuality in contrast to the developed social whole into which he comes. We think of the social world as the mature, organized, institutional factor in the problem; and yet we may well say that the child also embodies an institution (using the word largely) and one more ancient and stable than church or state, namely the biological type, little changed, probably, since the dawn of history. It cannot be shown in any way that I know of that the children born to-day of English or American parents—leaving aside any question of race mixture—are greatly different in natural outfit from the Saxon boys and girls, their ancestors, who played upon the banks of the Elbe fifteen hundred years ago. The rooted instincts and temperament of races appear to be very much what they were, and the changes of history—the development of political institutions, the economic revolutions, the settlement of new countries, the Reformation, the rise of science and the like—are changes mainly in the social factor of life, which thus appears comparatively a shifting thing. In the development of the child, then, we have to do with the interaction of two types, both of which are ancient and stable, though one more so than the other. And the stir and generation of human life is precisely in the mingling of these types and in the many variations of each one. The hereditary outfit of a child consists of vague tendencies or aptitudes which get definiteness and meaning only through the communicative influences which enable them to develop. Thus babbling is instinctive, while speech comes by this instinct being defined and instructed in society; curiosity comes by nature, knowledge by life; fear, in a vague, instinctive form, is supposed to be felt even by the fœtus, but the fears of later life are chiefly social fears; there is an instinctive sensibility which develops into sympathy and love; and so on.