Social Organization

Chapter 3: Primary Groups

Charles Horton Cooley

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BY primary groups I mean those characterized by intimate face-to-face association and cooperation. They are primary in several senses, but chiefly in that they are fundamental in forming the social nature and ideals of the individual. The result of intimate association, psychologically, is a certain fusion of individualities in a common whole, so that one's very self, for many purposes at least, is the common life and purpose of the group. Perhaps the simplest way of describing this wholeness is by saying that it is a "we"; it involves the sort of sympathy and mutual identification for which "we" is the natural expression. One lives in the feeling of the whole and finds the chief aims of his will in that feeling.

It is not to be supposed that the unity of the primary group is one of mere harmony and love. It is always a differentiated and usually a competitive unity, admitting of self-assertion and various appropriative passions; but these passions are socialized by sympathy, and come, or tend to come, under the discipline of a common spirit. The individual will be ambitious, but the chief object of


his ambition will be some desired place in the thought of the others, and he will feel allegiance to common standards of service and fair play. So the boy will dispute with his fellows a place on the team? but above such disputes will place the common glory of his class and school.

The most important spheres of this intimate association and cooperation—though by no means the only ones—are the family, the play-group of children, and the neighborhood or community group of elders. These are practically universal, belonging to all times and all stages of development; and are accordingly a chief basis of what is universal in human nature and human ideals. The best comparative studies of the family, such as those of Westermarck [1] or Howard, [2] show it to us as not only a universal institution, but as more alike the world over than the exaggeration of exceptional customs by an earlier school had led us to suppose. Nor can any one doubt the general prevalence of play-groups among children or of informal assemblies of various kinds among their elders. Such association is clearly the nursery of human nature in the world about us, and there is no apparent reason to suppose that the case has anywhere or at any time been essentially different.

As regards play, I might, were it not a matter of common observation, multiply illustrations of the universality and spontaneity of the group discussion and cooperation to which it gives rise. The general fact is that children, especially boys after about their twelfth year, live in fellow-

(25)-ships in which their sympathy, ambition and honor are engaged even more, often, than they are in the family. Most of us can recall examples of the endurance by boys of injustice and even cruelty? rather than appeal from their fellows to parents or teachers — as, for instance, in the hazing so prevalent at schools, and so difficult, for this very reason, to repress. And how elaborate the discussion, how cogent the public opinion, how hot the ambitions in these fellowships.

Nor is this facility of juvenile association, as is sometimes supposed, a trait peculiar to English and American boys; since experience among our immigrant population seems to show that the offspring of the more restrictive civilizations of the continent of Europe form self-governing play-groups with almost equal readiness. Thus Miss Jane Addams, after pointing out that the "gang" is almost universal, speaks of the interminable discussion which every detail of the gang's activity receives, remarking that "in these social folk-motes, so to speak, the young citizen learns to act upon his own determination." [3]

Of the neighborhood group it may be said, in general, that from the time men formed permanent settlements upon the land, down, at least, to the rise of modern industrial cities, it has played a main part in the primary, heart-to-heart life of the people. Among our Teutonic forefathers the village community was apparently the chief sphere of sympathy and mutual aid for the commons all through the "dark" and middle ages, and for many purposes it remains so in rural districts at the present day. In some countries we still find it with all its ancient vi-

(26) tality, notably in Russia, where the mir, or self-governing village group, is the main theatre of life, along with the family, for perhaps fifty millions of peasants.

In our own life the intimacy of the neighborhood has been broken up by the growth of an intricate mesh of wider contacts which leaves us strangers to people who live in the same house. And even in the country the same principle is at work, though less obviously, diminishing our economic and spiritual community with our neighbors. How far this change is a healthy development, and how far a disease, is perhaps still uncertain.

Besides these almost universal kinds of primary association, there are many others whose form depends upon the particular state of civilization; the only essential thing, as I have said, being a certain intimacy and fusion of personalities. In our own society, being little bound by place, people easily form clubs, fraternal societies and the like, based on congeniality, which may give rise to real intimacy. Many such relations are formed at school and college, and among men and women brought together in the first instance by their occupations—as workmen in the same trade, or the like. Where there is a little common interest and activity, kindness grows like weeds by the roadside.

But the fact that the family and neighborhood groups are ascendant in the open and plastic time of childhood makes them even now incomparably more influential than all the rest.

Primary groups are primary in the sense that they give the individual his earliest and completest experience

(27) of social unity, and also in the sense that they do not change in the same degree as more elaborate relations, but form a comparatively permanent source out of which the latter are ever springing. Of course they are not independent of the larger society, but to some extent reflect its spirit; as the German family and the German school bear somewhat distinctly the print of German militarism. But this, after all, is like the tide setting back into creeks, and does not commonly go very far. Among the German, and still more among the Russian, peasantry are found habits of free cooperation and discussion almost uninfluenced by the character of the state; and it is a familiar and well-supported view that the village commune, self-governing as regards local affairs and habituated to discussion, is a very widespread institution in settled communities, and the continuator of a similar autonomy previously existing in the clan. "It is man who makes monarchies and establishes republics, but the commune seems to come directly from the hand of God."[4]

In our own cities the crowded tenements and the general economic and social confusion have sorely wounded the family and the neighborhood, but it is remarkable, in view of these conditions, what vitality they show; and there is nothing upon which the conscience of the time is more determined than upon restoring them to health.

These groups, then, are springs of life, not only for the individual but for social institutions. They are only in part moulded by special traditions, and, in larger degree, express a universal nature. The religion or government of other civilizations may seem alien to us, but the chil-

(28)-dren or the family group wear the common life, and with them we can always make ourselves at home.

By hurnan nature, I suppose, we may understand those sentiments and impulses that are human in being superior to those of lower animals, and also in the sense that they belong to mankind at large, and not to any particular race or time. It means, particularly, sympathy and the innumerable sentiments into which sympathy enters, such as love, resentment, ambition, vanity, hero-worship, and the feeling of social right and wrong.[5]

Human nature in this sense is justly regarded as a comparatively permanent element in society. Always and everywhere men seek honor and dread ridicule, defer to public opinion, cherish their goods and their children, and admire courage, generosity, and success. It is always safe to assume that people are and have been human.

It is true, no doubt, that there are differences of race capacity, so great that a large part of mankind are possibly incapable of any high kind of social organization. But these differences, like those among individuals of the same race, are subtle, depending upon some obscure intellectual deficiency, some want of vigor, or slackness of moral fibre, and do not involve unlikeness in the generic impulses of human nature. In these all races are very much alike. The more insight one gets into the life of savages, even those that are reckoned the lowest, the more human, the more like ourselves, they appear. Take for instance the natives of Central Australia, as described

(29) by Spencer and Gillen,[6] tribes having no definite government or worship and scarcely able to count to five. They are generous to one another, emulous of virtue as they understand it, kind to their children and to the aged, and by no means harsh to women. Their faces as shown in the photographs are wholly human and many of them attractive.

And when we come to a comparison between different stages in the development of the same race, between ourselves, for instance, and the Teutonic tribes of the time of Caesar, the difference is neither in human nature nor in capacity, but in organization, in the range and complexity of relations, in the diverse expression of powers and passions essentially much the same.

There is no better proof of this generic likeness of human nature than in the ease and joy with which the modern man makes himself at home in literature depicting the most remote and varied phases of life—in Homer, in the Nibelung tales, in the Hebrew Scriptures, in the legends of the American Indians, in stories of frontier life, of soldiers and sailors, of criminals and tramps, and so on. The more penetratingly any phase of human life is studied the more an essential likeness to ourselves is revealed.

To return to primary groups: the view here maintained is that human nature is not something existing separately in the individual, but a group-nature or primary phase of society, a relatively simple and general condition

(30) of the social mind. It is something more, on the one hand, than the mere instinct that is born in us—though that enters into it—and something less, on the other, than the more elaborate development of ideas and sentiments that makes up institutions. lt is the nature which is developed and expressed in those simple, face-to-face groups that are somewhat alike in all societies; groups of the family, the playground, and the neighborhood. In the essential similarity of these is to be found the basis, in experience, for similar ideas and sentiments in the human mind. In these, everywhere, human nature comes into existence. Man does not have it at birth; he cannot acquire it except through fellowship, and it decays in isolation.

If this view does not recommend itself to commonsense I do not know that elaboration will be of much avail. It simply means the application at this point of the idea that society and individuals are inseparable phases of a common whole, so that wherever we find an individual fact we may look for a social fact to go with it. If there is a universal nature in persons there must be something universal in association to correspond to it.

What else can human nature be than a trait of primary groups ? Surely not an attribute of the separate individual—supposing there were any such thing—since its typical characteristics, such as affection, ambition, vanity, and resentment, are inconceivable apart from society. If it belongs, then, to man in association, what kind or degree of association is required to develop it ? Evidently nothing elaborate, because elaborate phases of society are transient and diverse, while human nature is compara-

(31)-tively stable and universal. In short the family and neighborhood life is essential to its genesis and nothing more is.

Here as everywhere in the study of society we must learn to see mankind in psychical wholes, rather than in artificial separation. We must see and feel the communal life of family and local groups as immediate facts, not as combinations of something else. And perhaps we shall do this best by recalling our own experience and extending it through sympathetic observation. What, in our life, is the family and the fellowship; what do we know of the we-feeling? Thought of this kind may help us to get a concrete perception of that primary group-nature of which everything social is the outgrowth.


  1. The History of Human Marriage.
  2. A History of Matrimonial Institutions.
  3. Newer Ideals of Peace, 177.
  4. De Tocqueville, Democracy in America, vol. i, chap. 5.
  5. These matters are expounded at some length in the writer's Human Nature and the Social Order.
  6. The Native Tribes of Central Australia. Compare also Darwin's views and examples given in chap. 7 of his Descent of Man.

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