Thus while two groups may be competing, certain members of these groups may be working together for the satisfaction of some interest. This is recognized by law. A man can be a member of different corporations. Our possibility of association is not exhausted by contributing to the production of one legal person, we may help to create many different legal persons, each with an entirely different set of liabilities. Then there may be some sort of relation with a definite legal status existing between these bodies: I as member of one corporation may have relation with myself as member of another corporation. We see this clearly in the case of corporations, but it is what is taking place everywhere, this interlocking and overlapping of groups, and is I feel one of the neglected factors in the argument of those who are advocating occupational representation. What we are working for is a plastic social organization: not only in the sense of a flexible interaction between the groups, but in the sense of an elasticity which makes it possible for individuals to change constantly their relations, their groups, without destroying social cohesion. Vocational representation would tend to crystallize us into definite permanent groups. The present advocacy of organic democracy or “functionalism” is obviously, and in many cases explicitly, a reaction to “individualism”: the functional group must be the unit because the individual is so feared. I agree with the denunciation of the individual if you mean the man who seeks only his own advantage. But have we not already seen that that is not the true individual? And do we not see now that man is a multiple being? Life is a recognition of multitudinous multiplicity. Politics must be shaped for that. Our task is to make straight the paths for the coming of the Lord—the true Individual. Man is struggling for the freedom of his nature. What is his nature? Manifold being. You must have as many different kinds of groups as there are powers in man—this does away with “organic democracy.” The state cannot be composed of groups because no group nor any number of groups can contain the whole of me, and the ideal state demands the whole of me. No one group can seize the whole of me; no one group can seize any part of me in a mechanical way so that having taken one-tenth there are nine-tenths left. My nature is not divisible into so many parts as a house into so many rooms. My group uses me and then the whole of me is still left to give to the whole. This is the constant social process. Thus my citizenship is something bigger than my membership in a vocational group. Vocational representation does not deal with men—it deals with masons and doctors. I may be a photographer but how little of my personality does my photography absorb. We are concerned with what is left over—is that going to be lost? The whole of every man must go into his citizenship.