Besides personality—or rather correlative with it—there must be an adequate mechanism of communication and organization. In small groups the requirements of structure are so simple as to make little trouble, but in proportion as the web of relations extends and diversifies, they become more and more difficult to meet without sacrificing human nature; so that, other things equal, the freedom and real unity of the system are likely to vary inversely with its extent. It is only because other things have not remained equal, because the mechanism has been improved, that it has become possible, in a measure, to reconcile freedom with extent. Communication must be full and quick in order to give that promptness in the give-and-take of suggestions upon which moral unity depends. Gesture and speech ensure this in the face-to-face group; but only the recent marvellous improvement of communicative machinery makes a free mind on a great scale even conceivable. If there is no means of working thought and sentiment into a whole by reciprocation, the unity of the group cannot be other than inert and unhuman. This cause alone would account for the lack of extended freedom previous to the nineteenth century. There must also be forms and customs of rational organization, through which human nature may express itself in an orderly and effective manner. Even children learn the need of regular discussion and decision, while all bodies of adults meeting for deliberation find that they can think organically only by observance of the rules which have been worked out for such occasions. And if we are to have great and stable nations, it is easy to see that these rules of order must become a body of law and custom including most, if not all, of the familiar institutions of society. These are a product of progressive invention, trial, and survival as much as the railroad or the factory, and they have in the long run the same purpose, that of the fuller expression of human nature in a social system. As might be expected from these conditions, there is a principle of compensation at work in the growth of the larger mind. The more betterment there is, the more of vital force, of human reason, feeling, and choice, goes into it; and, as these are limited, improvement in one respect is apt to be offset, at least in part or temporarily, by delay or retrogression in others. Thus a rapid improvement in the means of communication, as we see in our own time, supplies the basis for a larger and freer society, and yet it may, by disordering settled relations, and by fixing attention too much upon mechanical phases of progress, bring in conditions of confusion and injustice that are the opposite of free.