reinforcement of it, each growing and working on the basis of the other.
It appears to be necessary for us human beings, whose whole psychical nature is built upon our sensitiveness of difference, that a feeling of separateness should always exist alongside of the feeling of unity to make this latter perceptible and tangible. Now this process may, as suggested, proceed within the group itself. Aversions and antagonism between group elements may bring the actual unity of the whole, existing in spite of them, to keener effectiveness. Since these oppositions shorten the social binding cords, they tighten them at the same time and thus make them more perceptible. This is also the way to snap them, to be sure. But before that occurs, these counter-movements, which are possible only on the basis of fundamental coherence and closeness of relationship, will have brought these oppositions into more and more energetic functioning. Nor is it essential whether the adjustment is accompanied by correspondingly sharpened consciousness of the adaptation or not. Thus attacks and violence among the members of a community have had as a consequence the enactment of laws in defense against such assaults. Although these laws were measures in opposition to the hostile egoism of individuals, yet they brought the community as a whole to consciousness and expression of its totality, its coherence, its solidarity, and its unity of interest. In like manner economic competition is a highly intimate reciprocal relationship which brings the competitors and their customers closer together. It makes the former more dependent upon the latter and upon each other than they would be if it had not existed. Accordingly, this wish to anticipate hostilities and to minimize their consequences has led to unifications (for example, industrial and political compacts), to all sorts of usages in economic and other transactions, which, although they grew up solely on the ground of actual or possible antagonism, nevertheless have resulted in positive promotion of the coherence of the whole.
This double rôle of opposition as related to social self-preservation—with reference to external and to internal relations, as
