the maintenance of the group merely as a reaction against the change of external conditions, or whether the most immanent principle of the group existence may not urge the same demand. Quite apart from the question, what external or internal occasions call forth the variations of its attitude, may not the force and health of the life process of the group, as development of purely inherent energies, be bound up with a certain change of its poise, a shifting of its interests, a somewhat frequent reconstruction of its form? Of the individual we know that varying stimulations are necessary for maintenance. The force and unity of his existence are not preserved by unbroken mechanical sameness of external and internal condition and action. On the contrary, the individual is likewise naturally adapted to preservation of his unity in change, not merely of what he does and endures, but also in change within each of these factors of his experience. It is consequently not impossible that the bond which holds the group together needs varying stimulation in order to remain in consciousness and force. A hint of such relation of things is contained in certain phenomena which manifest an intimate mixture (Verschmelzung) between social unity in general and a definite content or equipment of the unity. A case in point occurs, as may easily be understood, when a condition that is definite either in content or otherwise remains long unchanged, and there is danger that the condition disturbed presently by some outward circumstance may drag down the social unity itself in its fall. Just as religious conceptions are often, by long reciprocal relationship, closely interwoven with moral feelings, and by virtue of this association the removal of the feeling by enlightenment results in uprooting the ethical norms at the same time, so a formerly rich family often goes to pieces on losing its property, and likewise many a poor family when it suddenly becomes rich. In a similar way a state that has always been free may be torn by factions and dissensions after it loses its freedom (I call to mind Athens after the Macedonian period), and likewise a state formerly under despotic rule so soon as it suddenly becomes free. The history of revolutions presents the latter case often enough. It appears, there-
