A Group (n.) looks like one individual only because many small individuals share an origin; mix origins and all you have is a mixture.
A Group (n.) does not gather individuals; it gathers the unindividuated charge each of them carries.
A Group (n.) exists only against an outside; the social happens at the border between in-group and out-group, not between a person and the group.
A Group (n.) can be the social body of the subject: just as the body has a schema, the self extends to the border of the in-group.
A Group (n.) is made by overlapping personalities, not by piling individuals up like a heap of animals.
A Group (n.) is not a cloak tailored in advance: personalities are not finished before the group, they are born with it.
A Group (n.) does not influence its individuals; there is no person first and group second, only group individuals.
A Group (n.) grows old when its soul detaches from its body: its present turns erratic and insular, like an old person's present no longer anchored in the body.
A Group (n.) that is small is not a special kind of object; it is simply where crises of individuation are easiest to watch.
A Group (n.) cannot be purely spiritual: like a person, the collective is psychosomatic and needs bodies, limits and attachments.
A Group (n.) feels like magnetism below the Curie point: easy to induce, and easy to flip with a slightly stronger field.
A Group (n.) becomes an organism when each member modulates the others; until then it is only a hierarchy of execution, and a hierarchy cannot create.
A Group (n.) solves a problem by inventing itself as an organism, with its doctrines and specialties spread across members as the living ground for different principles.
A Group (n.) that is large knows less than a small one, Wiener thought, because the people least able to regulate themselves climb to its head.
A Group (n.) holds together through what is not yet individual in each member: the unspent, pre-personal charge that links every person to every other.