And the person as the real individual, as the part that is still undivided, and that is therefore in itself quick with the differential operation, is thus the living, integral exponent of the unity of experience. He is, above all, its unformed or untethered vitality. In him every phase or part of what is possible in human nature moves with some power. He is religious, political, industrial; or spiritual, intellectual, and physical; or good and bad, conservative and radical, all in one; and characteristically he is each and all of these without the restraints of such visible forms or rites as now and again may become instrumental to their expression. Hence the familiar idea of the universality, which is identical with the indeterminate character, of any side of human nature; of the political side, for example, or the religious or the physiological, of the lawful or of the lawless. Not any particular political status, nor any particular religion, nor any particular body is universal, but the political or the religious or the physiological is universal--as universal, to repeat, as it is indeterminate. Not any particular lawfulness or lawlessness, but the lawful or the lawless is universal. Personally, just to sum up what has been said, all individuals are all things in one, and this idea, as it is understood, should correct that erroneous treatment of individualism, whether as a movement in the life of society or even as an incident of the scientific method of induction, to which reference was made in the discussion of the rise of science.[2] [p.162] But the story of personality cannot be told by itself. Whatever the person may be characteristically, he is never that alone, and before any estimate of all that he is or of all that enters into his life can be attained, attention must be turned to society, the other horn of our present interest, and particularly to the social class or faction. If the person in his peculiar character is general or all-inclusive with reference to the unity of experience, the factional life is special, particular, or partial; it is one-sided and outwardly exclusive. Sociologically as well as logically factional differences are, as has been suggested, wider and sharper than individual or personal differences. Personally all men are free, socially approachable, liberal in thought and act; not so factionally. Judged from its classes society is even a hot-bed of specialism, its classes always tending to become castes, and of hostility, its differences inducing open conflict. An illustration of this we have already seen in the rise of the profession of science.