In general, then, it may be said that a revolution does not and cannot realize the age-long dream of a world set free. Its results may be summed up as follows: a newly dominant crowd, a new statement of old beliefs, new owners of property in the places of the old, new names for old tyrannies. Looking back over the history of the several great tidal waves of revolution which have swept over the civilization which is to-day ours, it would appear that one effect of them has been to intensify the hold which crowd-thinking has upon all of us, also to widen the range of the things which we submit to the crowd-mind for final judgment. In confirmation of this it is to be noted that it is on the whole those nations which have been burnt over by both the Reformation and the eighteenth-century revolution which exhibit the most chauvian brand of nationalism and crowd-patriotism. It is these same nations also which have most highly depersonalized their social relationships, political structures, and ideals. It is these nations also whose councils are most determined by spasms of crowd-propaganda. The modern man doubtless has a sense of self in a degree unknown--except by the few--in earlier ages, but along with this there exists in "modern ideas," a complete system of crowd-ideas with which the conscious self comes into conflict at every turn. Just how far the revolutionary crowds of the past have operated to provide the stereotyped forms in which present crowd-thinking is carried on, it is almost impossible to learn. But that their influence has been great may be seen by anyone who attempts a psychological study of "public opinion." Aside from the results mentioned, I think the deposit of revolutionary movements in history has been very small. It may be that, in the general shake-up of such a period, a few vigorous spirits are tossed into a place where their genius has an opportunity which it would otherwise have failed to get. But it would seem that on the whole the idea that revolutions help the progress of the race is a hoax. Where advancement has been achieved in freedom, in intelligence, in ethical values, in art or science, in consideration for humanity, in legislation, it has in each instance been achieved by unique individuals, and has spread chiefly by personal influence, never gaining assent except among those who have power to recreate the new values won in their own experience. Whenever we take up a new idea as a crowd, we at once turn it into a catchword and a fad. Faddism, instead of being merely a hunger for the new is rather an expression of the crowd-will to uniformity. To be "old-fashioned" and out of date is as truly to be a nonconformist as to be a freak or an originator. Faddism is neither radicalism nor a symptom of progress. It is a mark of the passion for uniformity or _the conservatism of the crowd-mind_. It is change; but its change is insignificant.