The formula for realizing a more free and humane common life will not be found in any of the proffered cure-alls and propagandas which to-day deafen our ears with their din. Neither are we now in such possession of the best obtainable social order that one would wish to preserve the _status quo_ against all change, which would mean, in other words, the survival of the present ruling crowds. Many existing facts belie the platitudes which these crowds speak in their defense, just as they lay bare the hidden meaning of the magic remedies which are proposed by counter-crowds. There is no single formula for social redemption, and the man who has come to himself will refuse to invest his faith in any such thing--which does not mean, however, that he will refuse to consider favorably the practical possibilities of any proposed plan for improving social conditions. The first and greatest effort must be to _free democracy from crowd-mindedness, by liberating our own thinking_. The way out of this complex of crowd compulsions is the solitary part of self-analysis and intellectual courage. It is the way of Socrates, and Protagoras, of Peter Abelard, and Erasmus, and Montaigne, of Cervantes and Samuel Butler, of Goethe, and Emerson, of Whitman and William James. Just here I know that certain conservatives will heartily agree with me. "That is it," they will say; "begin with the individual." Yes, but which individual shall we begin with? Most of those who speak thus mean, begin with some other individual. Evangelize the heathen, uplift the poor, Americanize the Bolshevists, do something to some one which will make him like ourselves; in other words, bring him into our crowd. The individual with whom I would begin is myself. Somehow or other if I am to have individuality at all it will be by virtue of being an individual, a single, "separate person." And that is a dangerous and at present a more or less lonely thing to do. But the problem is really one of practical psychology. We must come out of the crowd-self, just as, before the neurotic may be normal, he must get over his neurosis. To do that he must trace his malady back to its source in the unconscious, and learn the meaning of his conscious behavior as it is related to his unconscious desires. Then he must do a difficult thing--he must _accept the fact of himself at its real worth_. It is much the same with our crowd-mindedness. If psychoanalysis has therapeutic value by the mere fact of revealing to the neurotic the hidden meaning of his neurosis, then it would seem that an analysis of crowd-behavior such as we have tried to make should be of some help in breaking the hold of the crowd upon our spirits, and thus freeing democracy to some extent from quackery.