Secondly, we can no longer confuse sympathy and altruism. Sympathy, born of our union, rises above both egoism and altruism. We see now that a classification of ego feelings and alter feelings is not enough, that there are always whole feelings to be accounted for, that true sympathy is sense of community, consciousness of oneness. I am touched by a story of want and suffering, I send a check, denying myself what I have eagerly desired in order to do so,—is that sympathy? It is the old particularistic sympathy, but it is not the sympathy which is a group product, which has come from the actual intermingling of myself with those who are in want and suffering. It may be that I do more harm than good with my check because I do not really know what the situation demands. The sympathy which springs up within the group is a productive sympathy. But, objects a friend, if I meet a tramp who has been drinking whiskey, I can feel only pity for him, I can have no sense of oneness. Yes, the tramp and I are bound together by a thousand invisible bonds. He is a part of that society for which I am responsible. I have not been doing my entire duty; because of that a society has been built up which makes it possible for that tramp to exist and for whiskey drinking to be his chief pleasure. A good illustration of both the errors mentioned—making sympathy antedate the group process and the confusion of sympathy and altruism—we see frequently in the discussion of coöperation in the business world. The question often asked, “Does modern coöperation depend upon self-interest or upon sympathy?” is entirely misleading as regards the real nature of sympathy. Suppose six manufacturers meet to discuss some form of union. There was a time when we should have been told that if each man were guided entirely by what would benefit his own plant, trusting the other five to be equally interested each in his own, thereby the interest of all would be evolved. Then there came a time when many thinkers denied this and said, “Coöperation cannot exist without some feeling of altruism; every one of those manufacturers must go to the meeting with the feeling that the interests of the other five should be considered as well as his own; he must be guided as much by sympathy as by self-interest.” But our new psychology teaches us that what these men need most is not altruistic feelings, but a consciousness of themselves as a new unit and a realization of the needs of that unit. The process of forming this new unit generates such realization which is sympathy. This true sympathy, therefore, is not a vague sentiment they bring with them; it springs from their meeting to be in its turn a vital factor in their meeting. The needs of that new unit may be so different from that of any one of the manufacturers alone that altruistic feelings might be wasted! The new ethics will never preach alter feelings but whole feelings. Sympathy is a whole feeling; it is a recognition of oneness.