The so-called social organism which is composed of innumerable personalities undoubtedly yields a peculiar spiritual existence, which cannot be explained solely as the sum of the parts and actions of its constituent individuals. The relations in which the members of society stand to each other are of an analogous importance to the relations of the cells and organs in an organism. It is the form that constitutes this or that kind of an organism, not the sum of atoms, nor the intricacy or complexity of their combinations. Different forms of perhaps the same material amount, and of the same intricacy of combination, yield quite distinct types of individuality, and every state, every nation, every society possesses, as it were a personality of its own. Mind is not constituted by complexity. Mind is a system of sentient symbols. Wherever we find organisms acting in such a way that their actions depend upon the _meanings_ of certain stimuli, we have to attribute to them that characteristic feature which we call mind, or soul. The action of a falling stone is explainable without attributing to it any mentality. There is no representative value, no meaning in that quality of the stone which, under certain conditions, makes the stone fall. However, if a man acts, the motive of his action does not consist in the gravity of certain material particles of his brain. It consists in the meaning that resides in certain feelings. Without taking into consideration the meaning that dominates the man’s motives, we cannot explain his action, and it is the meaning of feelings that the soul consists of. Only where and when we can discern the presence of meaning as the raison d’être of actions, are we justified in calling phenomena mental. When the action that takes place in response to a stimulus depends solely upon the significance of a symbol, the inference is legitimate, nay, it is inevitable and conclusive, that we have to deal with a mind. The motion of a comet, which depends perhaps not only upon the gravity of its mass, but also upon the chemical actions and explosions of its constituent elements during its approach to the sun, may be ever so intricate; but this does not in the least justify the assumption of the presence of mind in the comet. The assumption of mind in inorganic nature is not only fantastical, it is also needless. Facts are better explained without this speculation. The world as a whole is not bare of subjectivity. In this we agree with both Clifford and Romanes. But we do not identify subjectivity and mind, the latter being a special and indeed a very complex form of subjectivity. We suppose that subjectivity pervades also all the processes of unorganised nature, and no less the cosmic events; but be they ever so much more complex than nervous phenomena, there is present only a non-mental subjectivity.