When we advance from this preliminary question, to the particular differentiations of the relation with which we are concerned, three possible types of superiority at once present themselves. Superiority may be exercised (a) by an individual (b) by a group (c) by an objective principle higher than individuals. I proceed to notice some of the sociological significance of these three cases.
The subordination of a group to a single person has in the first place as a consequence a very decided unification of the group, and this is equally the case with both the characteristic forms of this subordination: viz., (1) when the group with its head constitutes a real internal unity; when the superior is more a leader than a master, and only represents in himself the power and the will of the group; (2) when the group is conscious of opposition between itself and its head, when a party opposed to the head is formed. In both cases the unity of the supreme head tends to bring about an inner unification of the group. The elements of the latter are conscious of themselves as belonging together, because their interests converge at one point. Moreover the opposition to this unified controlling power compels the group to collect itself, to condense itself into unity. This is true not alone of the political group. In the factory, the ecclesiastical community, a school class and in associated bodies of every sort it is to be observed that the termination of the organization in a head, whether in case of harmony or of opposition, helps to effect unification of the group. This is most conspicuous to be sure in the political sphere. History has shown it to be the enormous advantage of monarchies that they unify the political interests of the popular mass. The totality has a common interest in holding the prerogatives of the crown within their boundaries, possibly in restricting them; or there is a common field of conflict between those whose interests are with the crown and those who are opposed. Thus there is a supreme point with reference to which the whole people constitutes either a single party or at most two. Upon the disappearance of its head, to which all are subordinate—with the end of this political pressure—all
