_Prima facie_, there may be, as with systems which compose the mind, all degrees of alliance, indifference, or opposition between these groupings of persons; and the same person, belonging to many different groups, may find his diverse “capacities” apparently at variance with one another. A conscientious Trade Unionist may find his capacity as a member of the Union, interpreted as binding him to do his utmost for the amelioration of working class conditions in general, apparently at variance with his capacity as the head of a family bound to provide immediately for those whom he has brought into the world. Or a judge or magistrate, obliged to {169} enforce what he conceives to be a bad law, may find his official capacity apparently at variance with his duty as a conscientious citizen. It is plain that unless, on the whole, a working harmony were maintained between the different groups which form society, life could not go on. And it is for this reason that the State, as the widest grouping whose members are effectively united by a common experience, is necessarily the one community which has absolute power to ensure, by force, if need be, at least sufficient adjustment of the claims of all other groupings to make life possible. Assuming, indeed, that all the groupings are organs of a single pervading life, we find it incredible that there should ultimately be irreconcilable opposition between them. That they should contradict one another is not more nor less possible than that human nature should be at variance with itself. Thus, we have seen that the mind, and society or the State, are identical in the characteristic of being organisations, each composed of a system of organisations, every superior and subordinate grouping having its own nature and principle which determines its members as such, and every one, consequently, tending to impose upon its members a peculiar capacity or point of view, which, in so far as a given system is active, tends to put all other systems out of sight. The connection between these systems is of very different kinds, and very unequal in degree; but in as far as the mind and the community are actual working wholes, it is to be presumed that in each there is an ultimate or pervading adjustment which hinders {170} contradiction from proceeding to destructive extremes. And neither the mind nor the community, as working organisations, can be accounted for on the principle of mere association. (2) After pointing out the analogy between the organised structure of minds and the organised structure of society, we now go on to show that minds and society are really the same fabric regarded from different points of view. The explanation may be divided into three parts. (i.) Every social group is the external aspect of a set of corresponding mental systems in individual minds. (ii.) Every individual mind is a system of such systems corresponding to the totality of social groups as seen from a particular position.