This view of purpose is not necessarily antagonistic to the “interest” school of sociology, but we may perhaps look forward to a new and deeper analysis of self-interest. And the view here put forward is not incompatible with the “objective” theory of association (see ch. XXIX) nor with the teleological school of jurisprudence (see ch. XV), it merely emphasizes another point of view—a point of view which tends to synthesize the “subjective” and “objective” theories of law. But those jurists who say that a group is governed by its purpose and leave the matter there are making a thing-in-itself of the purpose; we are governed by the purpose, yes, but we are all the time evolving the purpose. Modern jurists wish a dynamic theory of law—only such a conception of purpose as is revealed by group psychology will give value to a teleological school of jurisprudence. Footnote 20: In a relation even of two I am not faithful to the other person but to my conception of the relation in the whole. Loyalty is always to the group idea not to the group-personnel. This must change our idea of patriotism. ------------------------------------------------------------------------ VII THE INDIVIDUAL -------------- AS the collective idea and the collective will, right and purpose, are born within the all-sufficing social process, so here too the individual finds the wellspring of his life. The visible form in which this interplay of relations appears is society and the individual. A man is a point in the social process rather than a unit in that process, a point where forming forces meet straightway to disentangle themselves and stream forth again. In the language of the day man is at the same time a social factor and a social product. People often talk of the social mind as if it were an abstract conception, as if only the individual were real, concrete. The two are equally real. Or rather the only reality is the relating of one to the other which creates both. Our sundering is as artificial and late an act as the sundering of consciousness into subject and object. The only reality is the interpenetrating of the two into experience. Late intellectualism abstracts for practical purposes the ego from the world, the individual from society.