[The principle thus stated should be compared with the theorem of Kant as to the correlative forces of sociability and unsociability (_Idee zu einer allgemein Geschichte_), and the important and luminous formula of Professor Giddings, that all sociological processes, properly so called, turn upon "consciousness of kind" (_Principles of Sociology_, 1896, 3rd ed. pp. 17-19, and Preface; and in earlier writings by Professor Giddings, there mentioned). The scientific value of that formula is obvious; but other ways of stating the case may still serve a purpose. The view in the text I find to have been partly anticipated by Shaftesbury, _Essay on the Freedom of Wit and Humour_, 1709, pt. iii, § 2 (_Characteristics_, ed. 1733, i, pp. 111-12), who is followed by Eusèbe Salverte, _De la Civilisation depuis les premiers Temps historiques_, 1813, p. 53. Shaftesbury even anticipates in part the formula of Professor Giddings in the passage: "If anything be natural, in any Creature or any Kind, 'tis that which is preservative of the Kind itself," and in the sequel. As Professor Giddings traces (pref. to 3rd ed. p. x) the first suggestion of his "consciousness of kind" to Adam Smith's _Theory of the Moral Sentiments_, which is certainly in the line of descent from Shaftesbury, there may really be a causal connection.] That principle obviously holds of the relations of men in society as it does of their muscular action and of their moral and intellectual life; and so fundamental is the fact that when we study human history in view of it, we find it more and more difficult to suppose that it will ever cease to hold. That is to say, it is almost impossible to conceive state of life in which the forces of attraction and repulsion shall not operate energetically in the moral and intellectual relations of human beings. From the primitive and the barbaric stages in which the sight of an alien moves the savage to such destructive rage as is seen in some dogs at the sight of others, or in which a difference of personal odour rouses a no less spontaneous repulsion--as in Chinese against Europeans, or in Europeans against Chinese[10]--down to the fierce battle in self-governing countries over every innovating law, or that strife of opinion in which these lines play their part, the clash of opposing tendencies is perpetual, ubiquitous, inevitable. And so difficult is it to conceive any cessation that at once many observers leap from the general principle to the particular conclusion that all the _modes_ in which the action and reaction, the attractions and repulsions of individuals and groups, have operated in the past must needs operate in the future. They conclude, that is, that the particular phenomenon of WAR, above all, is chronic, and can never definitely disappear. Thus M. Zola, looking around him and finding strife everywhere, decides that all