rower sense, but also of those which are, in the narrower sense,
dualistic. We associate a corresponding double meaning with disunity or
opposition. Since the latter displays its nullifying or destructive
sense _between the individual elements_, the conclusion is hastily drawn
that it must work in the same manner upon the _total relationship_. In
reality, however, it by no means follows that the factor which is
something negative and diminutive in its action between individuals,
considered in a given direction and separately, has the same working
throughout the totality of its relationships. In this larger circle of
relationships the perspective may be quite different. That which was
negative and dualistic may, after deduction of its destructive action in
particular relationships, on the whole, play an entirely positive role.
This visibly appears especially in those instances where the social
structure is characterized by exactness and carefully conserved purity
of social divisions and gradations.

The social system of India rests not only upon the hierarchy of the
castes but also directly upon the reciprocal repulsion. Enmities not
merely prevent gradual disappearance of the boundaries within the
society--and for this reason these enmities may be consciously promoted,
as guaranty of the existing social constitution--but more than this, the
enmities are directly productive sociologically. They give classes and
personalities their position toward each other, which they would not
have found if these objective causes of hostility had been present and
effective in precisely the same way but had not been accompanied by the
feeling of enmity. It is by no means certain that a secure and complete
community life would always result if these energies should disappear
which, looked at in detail, seem repulsive and destructive, just as a
qualitatively unchanged and richer property results when unproductive
elements disappear; but there would ensue rather a condition as changed,
and often as unrealizable, as after the elimination of the forces of
co-operation--sympathy, assistance, harmony of interests.

The opposition of one individual element to another in the same
association is by no means merely a negative social factor, but it is in
many ways the only means through which coexistence with individuals
intolerable in themselves could be possible. If we had not power and
right to oppose tyranny and obstinacy, caprice and tactlessn