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Rh throughout their whole lives; and if they go away occasionally, they leave behind others to discharge their functions in their absence. Each great center of production, each manufacturing town or district continues always in the same place; and many of the firms in such town or district are for generations carried on either by the descendants or successors of those who founded them. Just as in a living body, the cells that make up some important organ, severally perform their functions for a time and then disappear, leaving others to supply their places; so, in each part of a» society, the organ remains, though the persons who compose it change. Thus, in social life, as in the life of an animal, the units as well as the larger agencies formed of them, are in the main stationary as respects the places where they discharged their duties and obtain their sustenance. And hence the power of individual locomotion does not practically affect the analogy.

4. The last and perhaps the most important distinction is, that while in the body of an animal, only a special tissue is endowed with feeling, in society all the members are endowed with feeling. Even this distinction, however, is by no means a complete one. For in some of the lowest animals, characterized by the absence of a nervous system, such sensitiveness as exists is possessed by all parts. It is only in the more organized forms that feeling is monopolized by one class of the vital elements. Moreover, we must remember that societies, too, are not without a certain differentiation of this kind. Though the units of a community are all sensitive, yet they are so in unequal degrees. The classes engaged in agriculture and laborious occupations in general are much less susceptible, intellectually and emotionally, than the rest; and especially less so than the classes of highest mental culture. Still, we have here a tolerably decided contrast between bodies politic and individual bodies. And it is one which we should keep constantly in view. For it reminds us that while in individual bodies the welfare of all other parts is rightly subservient to the welfare of the nervous system, whose pleasurable or painful activities make up the good or evil of life; in bodies politic the same thing does not hold, or holds to but a very slight extent. It is well that the lives of all parts of an animal should be merged in the life of the whole ; because the whole has a corporate consciousness capable of happiness or misery. But it is not so with a society, since its living units do not and cannot lose individual consciousness, and since the community as a whole has no corporate consciousness. And this is an everlasting reason why the welfare of