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r which makes it practically impossible in civilized countries to legalize punishment by solitary confinement and the nervous collapse which such confinement brings about are indications of how deep-seated is this desire. The "herd instinct," like all the other of man's original tendencies, is educable. It can be trained to respond to groups of various sizes and kinds. In its simplest manifestation it tends to be aroused by the family, but in the history of civilization the group tends progressively to enlarge. The family, the town, the nation--the gregarious instinct may be educated to respond to these ever-widening groups. The intensity and controlling power of this instinct over our actions seems to vary with the degree of intimacy and intercommunication between the individual and the group. In primitive society it is most intense among the family and clan, and the family still remains in civilized society, certainly in rural districts, a very closely knit primary group. But as intercommunication widens, a sense of attachment to and solidarity with a larger group begins to make itself felt. That intercommunication is largely important in extending the group in response to which the herd instinct may be aroused, is well illustrated by the utter lack of national group feeling exhibited during the Great War by recruits drafted from the backwoods districts where they had been tied by no railroads or newspapers to the national civilization of which they were a part. The devotion of generous-hearted souls to "lost causes," whether political or religious, of the individual to his family or friends in the face of personal privation, are classic illustrations of the power of men's gregarious instinct even in the face of the dictates of reason. In the perhaps extreme but nevertheless suggestive statement of Mr. Trotter: He [man] is more sensitive to the voice of the herd than to any other influence. It can inhibit or stimulate his thought and conduct. It is the source of his moral codes, of the sanctions of his ethics and philosophy. It can endow him with energy, courage and endurance, and can as easily take these away. It can make him acquiesce in his own punishment, and embrace his executioner, submit to poverty, bow to tyranny, and sink without complaint under starvation. Not merely can it make him accept hardship and suffering unresistingly, but it can make him accept as truth the explanation that his perfectly
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