Personality thus mingles or unifies in it an universal and an individual aspect or element: it hints that the universal work always has in reality an individually-determinate tone,--that nothing in the world, even if it be called the same, is really and actively the same. _Si duo idem faciunt, non est idem quod faciunt._ Thus, what separates personality from individuality is simply that in the narrower or abstracter use of the latter term there is an absence of the due subordination of all individuality to universality, and of all universality to individuality. Personality, in short, is an individuality which is not a mere freak, not merely different from other things, but also in itself charged with a universal meaning or function. Yet even this is not enough to describe it. It is the individuality of an intelligence: the flesh and blood, and, in a secondary degree, the outward things, stamped with intelligence. Every member of a kind, every natural existence, has this double character; this convergence or union of universal and individual. In being this individual object, it is at the same time a universal, and _vice versa._ But in the attribution of personality there is involved something beyond what is common to all creatures. And that something, we may first of all say, is this. Whereas in the case of other _things_ the individuality is distinctly subordinate, and each is reckoned primarily by its kind, in the case of _persons_ we can almost declare that the universality is subordinate to the individuality. This union of individuality and universality in a single manifestation, with the implication that the individuality is the essential and permanent element to which the universality is almost in the nature of an accident, is what forms the cardinal point in Personality. And one can understand, when the distinction is thus put, the obvious and palpable antagonism in which the view stands to the central principles of Spinoza[2] We speak of a man as a Personality when we wish to note the fact that he is no mere manufactured article, the representative of a common type, with nothing to choose between him and a thousand others, but that he is, as it were, one of a thousand, one 'Whom nature printed and then broke the type,' that he has in the highest sense 'distinction,' the nobility of nature's own patent. Other things exist, so to speak, for the sake of their kind, and for the sake of other things; a person, in the strictest sense, is never a mere means to something beyond, but always at the same time an end in itself or himself. Other things are mere examples in illustration of a law that rides superior to them and overrules them: the person is a law unto himself. He has the royal and divine right of creating law--of starting by his exception a new law which shall henceforth be a canon and a standard. For in such a personality when he claims his full rights there is the visible immanence of the divine and universal--or there is the visible unity of the eternal and the temporal. He rules as the natural king, the great ruler whose judgment and authority are better than the complex code of common laws: he guides as the artistic genius who sees truth steadily in a single intuition and in that single picture sees it whole[3].