In our recent dismission of the value of the essential defects of experience, and particularly when we came to associate social character with the habit of contradiction, a contrast of the personal and the social was very plainly implied, and some special attention to this contrast, I feel sure, will help us to comprehend more fully what was said at the time, and will be of great advantage also to our general purpose. It was [p.155] said that society was nothing alien, or additional, to the nature of the individual, that a basis for society lay in the very nature of experience, that so long as man was divided against himself and the labour of life and reality was necessarily a divided labour, the case both for society and for personal interest in society was clear and conclusive; but this was not fully to define the parts that are played by the individual person and the social group in the development and maintenance of human life. Some, for example, would fear more for the safety of the individual or the person than for that of society; and just in recognition of their fear, we honest doubters, who are now also at least potential believers, must look to our defences. Long ago Plato drew an analogy of the soul or self, of the human individual, to society, and so, too, Aristotle, though not to society, but much more broadly to all nature, and the one analogy or the other has had a good deal of fascination, not to say intellectual inspiration, for thinking men ever since. Yet, so far as I am aware, at least one of the implications of the idea has never been fully stated or appraised, and this is much to be wondered at, since there is involved a strong case for both the personal and the social in the maintenance of experience.[1] Plato found reason, will, and sensuous nature in the individual and analogously a thinking or law-making class, an official or military class, and an industrial or [p.156] appetitive class in society; and Aristotle, in very much the same way, found the parts of the individual soul analogous to the vegetable, animal, and rational kingdoms of nature, and either of these analogies is simple enough and reasonable enough to be formally understood, if not at once wholly appreciated, with its mere statement. Still, in order to be sure of appreciation, in order especially to get the reflected light on the relation between individual and society, we must look to the facts and conditions which are presented very closely.