The view here taken of automatism and attention in the social whole impairs neither the unity of intelligence throughout society nor the individual’s recognition of this unity as a self liable to be opposed to his usual self. As to the former point, every individual mind shows exactly the same phenomena, of a _continuum_ largely automatic, and thoroughly alive only in certain regions, connected, but not thoroughly coherent. As to the latter point, permeation of the individual by the habits of social automatism does not prevent, but rather gives material for, his tendency to abstract himself from the whole, and to frame an attitude for himself inconsistent with his true “position,” against which tendency the imperative recognition of his true self has constantly to be exerted.
7. We have finally to deal with the actual application by the State of its ultimate resource for the maintenance of rights, viz., force. Superior force may be exercised upon human nature both { 217} by rewards and by punishments. In both respects its exercise by the State would fall generally within the lines of automatism; that is to say, it would be a case of the promotion of an end by means other than the influence of an idea of that end upon the will. But, owing to the subtle continuity of human nature throughout all its phases, we shall find that there is something more than this to be said, and that the idea of the end is operative in a peculiar way just where the agencies that promote it appear to be most alien and mechanical. In so far as this is the case, the general theory of the negative character of State action has to be modified, as we foresaw, [1] by the theory of punishment. _Prima facie_, however, it is true that reward and punishment belong to the automatic element of social life. They arise in no direct relation of the will to the end. They are a reaction of the automatic system, instrumental to the end, against a friction or obstacle which intrudes upon it, or (in the case of rewards) upon the opposite of a friction or obstacle. There is no object in pressing a comparison into every detail; but perhaps, as social and individual automatism do really bear the same kind of relation to consciousness, it may be pointed out that reward and punishment correspond in some degree to the pleasures and pains of a high-class secondary automatism, say of riding or of reading, _i.e._ of something specially conducive to enhanced life. Such activities bring pleasure when unimpeded, and pain when sharply interrupted by a start or blunder which jars upon us. Putting this latter case in language which { 218} carries out the analogy to punishment, we might say that the formed habit of action, unconsciously or semi-consciously relevant to the end or fuller life, is obstructed by some partial start of mind, and their conflict is accompanied with recognition, pain, and vexation. “What a fool I was,” we exclaim, “to ride carelessly at that corner,” or “to let that plan for a holiday interrupt me in my morning’s reading.”