possible. In effect, that which has existence for us is precisely that
which, in one way or another, we need to know in order to exist
ourselves; objective existence, as we know it, is a dependence of our
own personal existence. And nobody can deny that there may not exist,
and perhaps do exist, aspects of reality unknown to us, to-day at any
rate, and perhaps unknowable, because they are in no way necessary to us
for the preservation of our own actual existence.

But man does not live alone; he is not an isolated individual, but a
member of society. There is not a little truth in the saying that the
individual, like the atom, is an abstraction. Yes, the atom apart from
the universe is as much an abstraction as the universe apart from the
atom. And if the individual maintains his existence by the instinct of
self-preservation, society owes its being and maintenance to the
individual's instinct of perpetuation. And from this instinct, or rather
from society, springs reason.

Reason, that which we call reason, reflex and reflective knowledge, the
distinguishing mark of man, is a social product.

It owes its origin, perhaps, to language. We think articulately--_i.e._,
reflectively--thanks to articulate language, and this language arose out
of the need of communicating our thought to our neighbours. To think is
to talk with oneself, and each one of us talks with himself, thanks to
our having had to talk with one another. In everyday life it frequently
happens that we hit upon an idea that we were seeking and succeed in
giving it form--that is to say, we obtain the idea, drawing it forth
from the mist of dim perceptions which it represents, thanks to the
efforts which we make to present it to others. Thought is inward
language, and the inward language originates in the outward. Hence it