Whence, to emphasize at once a most important conclusion, the typical relation of the person to the class is not, as so often said or implied, that of the particular to the general; instead it is that of the general to the particular, of the whole to the part, and significantly that of the vital to the instrumental. Yet, to say no more than this would be a serious mistake, for at least in two ways this statement must be modified. Doubtless the required modifications are directly consequent upon the nature and origin of the relation, but nevertheless they need to be carefully observed. Thus, logically and sociologically [p.163] factional differences are not merely wider and deeper; just because more definitely set, they also imply higher development. Factional life may be special, but through the strength that union gives and the power and efficiency that spring from repetition and imitation, it attains a high degree of skill and insight. Again, factional life, like that of corporations, lacks soul; it tends to become formal and mechanical and in the sense that this indicates it is static. Hence its instrumental character. Between individual and class there is a difference very like that between impulse and habit, or organic life and mere physical process, or function and structure, or say human nature in terms of its life-principle, of its distinctly dynamic character, and in terms of its establishments or institutions. Accordingly the relation of the person to the class is indeed that of the whole to the part, but of the whole in a state that is formally undeveloped to the part more or less highly developed, and of the whole as a living, functional activity, the differential operation of the unity of experience, to the part as an institution or instrument.