many or many in one, can they be real or alive or conscious, can they be material, can they be personal, can they be anything whatsoever in qualitatively the same way? Men have often seemed to think so, but without any good reason. The faction, then, the individual and the whole, are qualitatively different expressions of the elements of the operation that has made them; and their relations, always dependent on analogy, must be various accordingly. But now, to leave these questions of logic and to turn directly to the case for both personality and [p.160] society, no idea can be more immediately useful to us than that of what is often styled the unity of experience. Of course this unity, as it is real, must meet just those tests of reality, or of a real unity, that we have already remarked, but within the limits of a definition the unity of experience is neither more nor less than the totality of human relations. It is the experience-whole comprising all the phases of human nature; in other words, all the actual or possible relations of man to nature in general, or all the manifold states and activities, stages and events, however different, however seemingly contradictory, in human life. A real unity, as we know, being denied local habitation and a name, is necessarily a thoroughly differential unity; and human nature is analyzable in an indefinite number of ways. It is, to illustrate, physical, mental, and spiritual, or more elaborately, it is athletic, industrial, political, intellectual, moral, æsthetic, and religious, and in its social life has developed institutions answering to these different phases of itself. It is, again, lawful and lawless, old and young, conservative and radical, sympathetic and selfish. But whatever the mode of analysis or division or dichotomy, the unity of experience embraces all the elements, aspects, or relations that are discovered. In a word, even in the language of the simple logic indicated above, the unity of experience is only the all-inclusive whole, but here without regard to any distinction between what is actual or explicit and what is potential or implicit, out of which has sprung the differential operation that has made human society and human history, that has given rise to a manifest [p.161] social life, to the social class or faction and to the individual person.