t we shall expect
to find acts which it would be absurd to look upon as the results of
specific instincts carried out with all the enthusiasm of instinct and
displaying all the marks of instinctive behavior.

In interpreting into mental terms the consequences of gregariousness we
may conveniently begin with the simplest. The conscious individual will
feel an unanalysable primary sense of comfort in the actual presence of
his fellows and a similar sense of discomfort in their absence. It will
be obvious truth to him that it is not good for man to be alone.
Loneliness will be a real terror insurmountable by reason.

Again, certain conditions will become secondarily associated with
presence with, or absence from, the herd. For example, take the
sensations of heat and cold. The latter is prevented in gregarious
animals by close crowding and experienced in the reverse condition;
hence it comes to be connected in the mind with separation and so
acquires altogether unreasonable associations of harmfulness. Similarly,
the sensation of warmth is associated with feelings of the secure and
salutary.

Slightly more complex manifestations of the same tendency to homogeneity
are seen in the desire for identification with the herd in matters of
opinion. Here we find the biological explanation of the ineradicable
impulse mankind has always displayed toward segregation into classes.
Each one of us in his opinions, and his conduct, in matters of dress,
amusement, religion, and politics, is compelled to obtain the support of
a class, of a herd within the herd. The most eccentric in opinion or
conduct is, we may be sure, supported by the agreement of a class, the
smallness of which accounts for his apparent eccentricity, and the
preciousness of which accounts for his fortitude in defying general
opinion. Again, anything which tends to emphasize difference from the
herd is unpleasant. In the individual mind there will be an analysable
dislike of the novel in action or thought. It will be "wrong," "wicked,"
"foolish," "undesirable," or, as we say, "bad form," according to
varying circumstances which we can already to some extent define.

Manifestations relatively more simple are shown in the dislike of being
conspicuous, in shyness, and in stage fright. It is, however,
sensitiveness to the behavior of the herd which has the most important
effects upon the structure of the mind of the gregarious animal. This
sensitiveness is, as Sidis has