The human animal is born with certain innate instincts and capacities. Human animals of different races and different strains are in highly important points different in their instincts and capacities. But the human animal is not born with a _human mind_. Nor could the human animal, apart from association with his fellows, ever develop a human mind. "The human mind is what happens to the human animal in a social situation."[21] Of course, without the care of adults, the infant would, in general, promptly perish. But, more fundamental for our purposes, is the fact that all the important stimuli which play upon the child during his first two years, when the human mind is being developed, are social stimuli. So true is this, that the child's commerce with physical things runs in social terms. The child interprets the physical objects about him _personally_, attributes life and human attributes to them, holds conversation with them, praises and blames them, makes companions of them. This _animism_ of the child, so puzzling to an old-fashioned psychology, is readily explained by social psychology. It is a social interpretation of the universe. It follows naturally from the principle of apperception: the interpretation of the unknown in terms of the known; the extension of accumulated experience to the interpretation of new experiences. The first experiences of the human animal are social experiences. In the history of human society, a similar generalization is possible. The human _individual_ is found, not in primitive life, but late in the scale of social evolution. Individuality is a social product. The savage is not a free, self-conscious person, who can set himself off against the group, and feel himself an isolated centre of power. His life is wrapped up in the group life. In the great barbarian states like Ancient Egypt or China, the life of the individual was so controlled by social tradition, and innovation was so ruthlessly crushed out that individuality had little scope. Greece and Judea gave larger scope to individual variation, but the individual still felt himself bound up with his group, and was stoned, given hemlock, or crucified if he challenged the existing social order too seriously. The break-up of the Greek city states, as independent sovereignties, and their subjection to the universal sway of Rome, made it possible for the cultured Greek to set himself up in opposition to the State; the coming of Christianity, substituting personal relations with deity, for the communal worship which had preceded it, gave the individual a vital interest apart from the life of the group about him, so that he could still further feel independent of his immediate social environment. The development by the Roman lawyers of the _Jus Gentium_, the law which is common to all nations as distinguished from the particular law of a given group, emphasized the doctrine of the Christian religion and of the Stoic