The statement that “yesterday and even since history began, men were related to one another as individuals” is not true. Men have always been associated together in living, and association in conjoint behavior has affected their relations to one another as individuals. It is enough to recall how largely human relations have been permeated by patterns derived directly and indirectly from the family; even the state was a dynastic affair. But none the less the contrast which Mr. Wilson had in mind is a fact. The earlier associations were mostly of the type well termed by Cooley[9] “face-to-face.” Those which were important, which really counted in forming emotional and intellectual dispositions, were local and contiguous and consequently visible. Human beings, if they shared in them at all, shared directly and in a way of which they were aware in both their affections and their beliefs. The state, even when it despotically interfered, was remote, an agency alien to daily life. Otherwise it entered men’s lives through custom and common law. No matter how widespread their operation might be, it was not their breadth and inclusiveness which counted but their immediate local presence. The church was indeed both a universal and an intimate affair. But it entered into the life of most human beings not through its universality, as far as their thoughts and habits were concerned, but through an immediate ministration of rites and sacraments. The new technology applied in production and commerce resulted in a social revolution. The local communities without intent or forecast found their affairs conditioned by remote and invisible organizations. The scope of the latter’s activities was so vast and their impact upon face-to-face associations so pervasive and unremitting that it is no exaggeration to speak of “a new age of human relations.” The Great Society created by steam and electricity may be a society, but it is no community. The invasion of the community by the new and relatively impersonal and mechanical modes of combined human behavior is the outstanding fact of modern life. In these ways of aggregate activity the community, in its strict sense, is not a conscious partner, and over them it has no direct control. They were, however, the chief factors in bringing into being national and territorial states. The need of some control over them was the chief agency in making the government of these states democratic or popular in the current sense of these words.