as Plato long ago taught, is here the supreme category.[1] If however there were as many goods as there are individuals and all were disparate and independent, this would not help us much. But the individuals of history are none of them isolated, for though no two be altogether alike no two are altogether different. So community and co-operation become actual goods, struggle a possible evil calling for readjustment, and the harmonious realisation of individual ends the ideal consummation, the “one far off divine event to which the whole creation moves.”
Meanwhile the course of history shows us the gradual building-up of society and civilisation and therewith the attainment at each advance of ends that were inconceivable at an earlier stage. But these ever-widening social groups and ends of ever-increasing scope are still in every case individual and concrete. The subordinate individuals or the particular aims which the wider embrace are still to be regarded as members or constituents of an articulate whole and not as instances of a general class, in which the content diminishes as the extent increases;[2] for in these historical wholes, we must again insist, there is never complete homogeneity of parts. On the contrary, the higher, over-individual ends, as they are sometimes called, — politics, industry, science, literature, art — imply a differentiation among men that in spite of its significance would defy classification. The more organized the community the more diverse the individuals it includes, and the more man appears
