We saw in the second chapter of the present work that the mere force of facts has driven modern sociologists to handle their science in a more or less intimate connection with Psychology. The differentia of society, we saw, has been stated in various formulae of a psychological character. But it seemed to us that, owing to a neglect of the logic of identity, the nature of mind was broken up by such unreal distinctions as that between invention and imitation, varied by the unreal {253} reduction of the one to the other, [1] and also that an unexplained separation and parallelism survived as between the individual and the social mind, bearing witness to the vitality of the superstition which Rousseau’s insight picked out for condemnation. [2] We do not deny that mind may be more than social; but in as far as it is social it is still real mind, and that means that it is not something other than what we know as individual lives, [3] a pale and unreal reflection of them, but it is a characteristic which belongs to their most intimate constitution. This was Plato’s analysis of moral autonomy, and his work remains classically valid, needing only expansion and interpretation in applying it to modern free intelligence and social self-government. [1] Prof. Baldwin, _Social and Ethical Interpretation_, p. 105, at least suggests this unreal reduction. [2] See p. 95 above. [3] “Lives,” and not merely “consciousnesses,” as objective mind is largely in the form of habit. The position of the analysis of a State in the _Philosophy of Mind_ may be briefly indicated as follows. When we embark on the study of ordinary Psychology, we take the individual human being as we find him to-day. We accept him as a formed individual, distinguishing himself from external things, and possessing what we call a will--a capacity of seeking his own satisfaction, which he represents to himself in general ideas by the help of language. We analyse the self and will with their aspects of memory, attention, association, impulse, and emotion. But all modern psychologists are aware that this formed self and will has much history behind it, and presupposes a long genesis connecting it with simpler forms of {254} soul-life. Hegel, indeed, was among the first in modern times to see how far back the story of mind must be taken. The human intelligence, as the psychologist assumes it, is for him a middle phase in the romance of which mind is the hero. Before it come the chapters of Anthropology, which treat of the fixation of a soul in the disciplined powers and habits of a human body, and then the account [1] of a consciousness which gradually rises from a struggling perception of objects around it to a moral and scientific certainty of being at home in the world.