ose conditions of circumscription and
complexity in the material and dynamical relations concerned, which we
find to be the invariable and quantitative concomitants of subjectivity
within experience. But this is a widely different thing from saying that
the only kind of such circumscription and complexity--or the only
disposition of these relations--which can present a subjective side is
that which is found in the structures and functions of a nervous system.

Now, if we fix our attention merely on this matter of complexity, and
refuse to be led astray by obviously false analogies of a more special
kind, I think there can be no question that the macrocosm does furnish
amply sufficient opportunity, as it were, for the presence of
subjectivity, even if it be assumed that subjectivity can only be
yielded by an order of complexity analogous to that of a nervous system.
For, considering the material and dynamical system of the universe as a
whole, it is obvious that the complexity presented is greater than that
of any of its parts. Not only is it true that all these parts are
included in the whole, and that even the visible sidereal system alone
presents movements of enormous intricacy[9], but we find, for instance,
that even within the limits of this small planet there is presented to
actual observation a peculiar form of circumscribed complex, fully
comparable with that of the individual brain, and yet external to each
individual brain. For the so-called 'social organism,' although composed
of innumerable individual personalities, is, with regard to each of its
constituent units, a part of the objective world--just as the human
brain would be, were each of its constituent cells of a construction
sufficiently complex to yield a separate personality.

If to this it be objected that, as a matter of fact, the social organism
does not possess a self-conscious personality, I will give a twofold
answer. In the first place, Who told the objector that it has not? For
aught that any one of its constituent personalities can prove to the
contrary, this social organism may possess self-conscious personality of
the most vivid character: its constituent human minds may be born into
it and die out of it as do the constituent cells of the human body: it
may feel the throes of war and famine, rejoice in the comforts of peace
and plenty: it may appreciate the growth of civilization as its passage
from childhood to maturity. If this at first