The weakness of this kind of analysis is that it appears to untwine threads that cannot be untwined in practice and never are separated in experience. Human instincts do not operate independently; they blend into each other continuously and inextricably in countless ways. We have seen how the reproductive impulse fused with the instinct of workmanship into an impulse toward creative art. But the debt has been repaid in the introduction of requirements of beauty into the exercise of workmanship. In the era of craftsmanship, the two impulses were very intimately blended, workmanship and creativeness going hand in hand in the erection of stately minsters, or in the making of harness for the squire’s horses. It is due to the development of the machine that these two impulses have been so widely parted in our time, to the immense injury of both; and it is one of the tasks, perhaps the chief of the tasks, facing us in the future to restore them to something of their old-time intimacy. Of this restoration, the great modern prophet is William Morris, who saw hope neither for the worker nor for the artist except in a closer association of industry with beauty, and who laid the foundation of this revived association by his own pioneer work as a house-decorator. This does not require, as some suppose, the scrapping of the machine industry, even though that were possible; it only requires that we understand the true place of the machine industry and put it there. Similarly, the instinct of sociability coalesced with those of workmanship and creativeness. The signal instance of this combination is to be found in the spirit of the mediæval Guilds; but there are other instances in plenty. Most of the great human achievements in thought, religion and art, have had a social origin, in schools of philosophers and prophets, in groups of artists and the like, and conversely new departures in thought, religion and art have become the _foci_ of new groups. Of all this the moral would seem to be that we must treat the _energy_ of personality, its characteristic outgoing, as a single undivided indivisible stream; yet we must recognise it also as a stream containing a certain range of ingredients. Therefore, what we shall require of our ideal society is that it shall generate an atmosphere and an environment in which the constituent ingredients of personal _energy_ shall find opportunity of full, co-ordinated and parallel development. It will be a society in which the instinct of workmanship, creativeness and sociability will grow side by side and hand in hand toward “the perfect man, of the measure of the stature of the fulness of Christ.”