her definitions.

Communalism and individualism are the two terms used throughout this
work to describe two contrasted types of social order.

By communalism I mean that order of society, whether family, tribal,
or national, in which the idea and the importance of the community are
more or less clearly recognized, and in which this idea has become the
constructive principle of the social order, and where at the same time
the individual is practically ignored and crushed.

By individualism I mean that later order of society in which the worth
of the individual has been recognized and emphasized, to the extent of
radically modifying the communalism, securing a liberty for individual
act and thought and initiative, of which the old order had no
conception, and which it would have considered both dangerous and
immoral. Individualism is not that atomic social order in which the
idea of the communal unity has been rejected, and each separate human
being regarded as the only unit. Such a society could hardly be called
an order, even by courtesy. Individualism is that developed stage of
communalism, wherein the advantages of close communal unity have been
retained, and wherein, at the same time, the idea and practice of the
worth of the individual and the importance of giving him liberty of
thought and action have been added. Great changes in the internal
structure, of society follow, but the communial unity or idea is
neither lost nor injured. In taking up our various illustrations
regarding personality in Japan, three points demand our attention;
what are the facts? are they due to, and do they prove, the asserted
"impersonality" of the people? and are the facts sufficiently
accounted for by the communal theory of the Japanese social order?

Let us begin, then, with the illustration of which advocates of
"impersonality" make so much, Japanese politeness. As to the reality
of the fact, it is hardly necessary that I present extended proof.
Japanese politeness is proverbial. It is carried into the minutest
acts of daily life; the holding of the hands, the method of entering a
room, the sucking in of the breath on specific occasions, the
arrangement of the hair, the relative places of honor in a
sitting-room, the method of handing guests refreshments, the exchange
of friendly gifts--every detail of social life is rigidly dominated by
etiquette. Not only acts, but the language of personal address as
well, is governed by ideas