Doubtless one of the greatest aids of the humanist way of thinking in bringing the individual to self-consciousness is the way in which it orients us in the world of present-day events. It inspires one to achieve a working harmony, not a fictitious haven of rest for the mind interested only in its relations to its own ideas. The unity which life demands of us is not that of a perfect rational system. It is rather the unity of a healthy organism all the parts of which can work together. Cut up as we are into what Emerson called "fragments of men," I think we are particularly susceptible to crowd-thinking because we are so disintegrated. Thought and behavior must always be more or less automatic and compulsory where there is no conscious co-ordination of the several parts of it. It is partly because we are the heirs of such a patchwork of civilization that few people to-day are able to think their lives through. There can be little organic unity in the heterogeneous and unrelated aggregation of half-baked information, warring interests, and irreconcilable systems of valuation which are piled together in the modern man's thinking. Life may not be reduced to a logical unity, but it is an organic whole for each of us, and we do not reach that organic unity by adding mutually exclusive partial views of it together. Something happens to one who grasps the meaning of humanism; he becomes self-conscious in a new way. His psychic life becomes a fascinating adventure in a real world. He finds that his choices are real events. He is "set intellectually on fire," as one of our educators has correctly defined education. As Jung would doubtless say, he has "extroverted" himself; his libido, which in the crowd seeks to enhance the ego feeling by means of the mechanism which we have described, now is drawn out and attached to the outer world through the intellectual channel. Selfhood is realized in the satisfactoriness of the results which one is able to achieve in the very fullness of his activity and the richness of his interests. Such a free spirit needs no crowds to keep up his faith, and he is truly social, for he approaches his social relationships with intelligent discrimination and judgments of worth which are his own. He contributes to the social, not a copy or an imitation, not a childish wish-fancy furtively disguised, but a psychic reality and a new creative energy. It is only in the fellowship of such spirits, whatever political or economic forms their association may take, that we may expect to see the Republic of the Free. INDEX Abelard, 153, 283. Absolute, the, 143. Absolutism, 133, 144. Abstract ideas, 2, 49, 160. ---- function of, 154, 155. Adler, Dr. Alfred, 59. ---- _The Neurotic Constitution_, 20, 61, 63. (Translated by Bernard Glueck and John A. Land; Moffat, Yard & Co., New York, 1917.) Adventist, 211. (See also Messianism.) Age of Reason, 209. Agitators, 192.