From all this it appears that the labour involved in the maintenance and development of human life is divided between the person and the social classes in some such way as follows. The class life stands for analysis and special development and establishment; personal life for synthesis and vitality. The factional life of the class is specialistic, and reaps for human nature all the familiar advantages of specialism; the personal life is general or universal, and saves human nature from the disruption and the stagnation to [p.164] which specialism and its formal establishment always tend. The factional life is mediative and instrumental; the personal life is initiative and purposive. And while so to define the distinction between person and class, or in general to regard their relation as one of whole to part, even with the qualifications that were promptly added, may involve some unavoidable abstraction, and so some limitation of the view; nevertheless the view is as real and significant at least as the conditions upon which it rests. Even though persons may be differentiated from each other in an indefinite number of ways, no two being personal, materially, in the same way, no two having the same factional restraints, still the relation of whole to part, subject only to the distinctions of development and of dynamic or static character, remains significantly the typical relation of the person to the class. The person may be only a part of the class, as parts are merely counted, but in interest and possibility, in the fullest reach of his vitality, the person is larger than the class. And, if this be the typical relation, then not only is the story of the person seen to be inseparable from that of the class, but also there is clearly a real place in social life at once for the person and for the class. Factional life lacks completeness and vitality, and personality, the living, integral expression of the unity of experience, supplies these defects. True, a conflict of classes or factions may always be counted on, since the unity of the total life, which of course includes the classes, will prevent their ever being indifferent to each other, and this conflict will make for both completeness and vitality, but [p.165] negatively, indirectly, always as if from outside. Only through the person can vitality and completeness be secured positively and directly and immediately. Personality, on the other hand, lacks definiteness and practical efficiency, and only the special mechanical life of the class can supply these needs. So in the two together we see a most indispensable co-operation.