we are describing, with the feelings and habits in which they are rooted, but none of which are unmodified by them. [1] Greek δημιοῦργος [demiourgos], “artisan.” Homer speaks of “those who are public workers--the soothsayer, the doctor, and the carpenter.” Like the other ideas of which we have spoken, the idea of class or specialised function may be illustrated both by the extreme in which it is nothing, and the extreme in which it is everything. The less a society is differentiated--the less that, considered as a mind, it has developed intense and determinate capacities--the more its structure repeats itself from household to household, [1] and fails to exhibit lines of formation pervading the community as a whole. Dicey’s _The Peasant State_ [2] gives an idea of a social mind thus undifferentiated, without classes, without ambitions, and without interests. Both in this case and in that of the Boers of the Transvaal it would be rash for an outsider to pronounce dogmatically on the value of the life which is achieved. But as cases of social formation and of social minds, they illustrate our present theme. To say that there is no specialised function, is the same as to say that there is no developed intelligence. [1] Durkheim’s “Segmentary Structure,” _De la Division_, p. 190. [2] See also H. Bosanquet, _Standard of Life_, p. 8. “Class” appears to be everything, an absolute and inflexible rule of precedence and privilege, when it has lost or has not gained the power of accommodating itself to function, and function to social logic. Such denials of free adjustment, of {316} the career open to talents, may take the form of a confusion of the principle of class with that of birth, or even with that of private property. In the former case function and position are inherited, in the latter they are bought and sold. The two confusions may even be combined, as when public functions are inherited like or with a house or an estate. [1] Such a “class” system may be an oppression to its members, [2] or to the community, or to both. But the essence of the evil is that a function of mind is divorced from its characteristic of free logical adaptation within the social system. The institution has become ossified; and instead of moulding itself, like a theory or a living organism, to the facts and needs which it is there to meet, it nails itself to an alien principle, and becomes a fallacy in social logic, or a dead organ in the social body. [1] As in the judicial privileges of the Baron of Bradwardine and his likes. [2] The hereditary executioner in Maurus Jokai’s novel, _Die schöne Michal_.