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 their organic structure and the assertion of the whole body as of paramount importance in comparison with any of the members, then they must fall back on their metaphysic. And the point we wish here to emphasize is this, that their metaphysic is mere dogmatism. It is assumed, not proved. It has a right to no refutation, for assertion can demand no more than counter-assertion; and what is affirmed on the one side, we on the other side can simply deny, and we intend to do so here.

A discussion that would go to the bottom of the question, What is an individual? is certainly wanted. It would certainly be desirable, showing first what an individual is, to show then that ‘individualism’ has not apprehended that, but taken an abstraction for reality. But, if I could do that (which I could not do), this would not be the place; nor perhaps should I have to say very much that has not been said before, and has been not attended to.

But we are not going to enter on a metaphysical question to which we are not equal; we meet the metaphysical assertion of the ‘individualist’ with a mere denial; and, turning to facts, we will try to show that they lead us in another direction. To the assertion, then, that selves are ‘individual’ in the sense of exclusive of other selves, we oppose the (equally justified) assertion, that this is a mere fancy. We say that, out of theory, no such individual men exist; and we will try to show from fact that, in fact, what we call an individual man is what he is because of and by virtue of community, and that communities are thus not mere names but something real, and can be regarded (if we mean to keep to facts) only as the one in the many.

And to confine the subject, and to keep to what is familiar, we will not call to our aid the life of animals, nor early societies, nor the course of history, but we will take men as they are now; we will take ourselves, and endeavour to keep wholly to the teaching of experience.

Let us take a man, an Englishman as he is now, and try to point out that, apart from what he has in common with others, apart from his sameness with others, he is not an Englishman—nor a man at all; that if you take him as something by himself, he is not what he is. Of course we do not mean to say that he can not go out of England without disappearing, nor, even if all the