ated with the symbol. In the whole transaction, the elements which are clear-cut and definite are the specific symbols and the actions which should issue from the symbols. But in themselves the symbols are barren facts whose direct associative force would be insufficient to procure automatic conformity. There is not sufficient repetition, or sufficient similarity of diverse occasions, to secure mere automatic obedience. But in fact the symbol evokes loyalties to vaguely conceived notions, fundamental for our spiritual natures. The result is that our natures are stirred to suspend all antagonistic impulses, so that the symbol procures its required response in action. Thus the social symbolism has a double meaning. It means pragmatically the direction of individuals to specific actions; and it also means theoretically the vague ultimate reasons with their emotional accompaniments, whereby the symbols acquire their power to organize the miscellaneous crowd into a smoothly running community.
The contrast between a state and an army illustrates this principle. A state deals with a greater complexity of situation than does its army. In this sense it is a looser organization, and in regard to the greater part of its population the
