4but the people are to be taken in very small doses. if solitude is proud, so is society vulgar. in society, high advantages are set down to the individual as disqualifications. we sink as easily as we rise, through sympathy. so many men whom i know are degraded by their sympathies, their native aims being high enough, but their relation all too tender to the gross people about them. men cannot afford to live together by their merits, and they adjust themselves by their demerits,—by their love of gossip, or by sheer tolerance and animal good-nature. they untune and dissipate the brave aspirant.
5 the remedy is, to reinforce each of these moods from the other. conversation will not corrupt us, if we come to the assembly in our own garb and speech, and with the energy of health to select what is ours and reject what is not. society we must have; but let it be society, and not exchanging news, or eating from the same dish. is it society to sit in one of your chairs? i cannot go into the houses of my nearest relatives, because i do not wish to be alone. society exists by chemical affinity, and not otherwise.
6 put any company of people together with freedom for conversation, and a rapid self-distribution takes place, into sets and pairs. the best are accused of exclusiveness. it would be more true to say, they separate as oil from water, as children from old people, without love or hatred in the matter, each seeking his like; and any interference with the affinities would produce constraint and suffocation. all conversation is a magnetic experiment. i know that my friend can talk eloquently; you know that he cannot articulate a sentence: we have seen him in different company. assort your party, or invite none. put stubbs and coleridge, quintilian and aunt miriam, into pairs, and you make them all wretched. 'tis an extempore sing-sing built in a parlor. leave them to seek their own mates, and they will be as merry as sparrows.
7 a higher civility will re-establish in our customs a certain reverence which we have lost. what to do with these brisk young men who break through all fences, and make themselves at home in every house? i find out in an instant if my companion does not want me, and ropes cannot hold me when my welcome is gone. one would think that the affinities would pronounce themselves with a surer reciprocity.
8 here again, as so often, nature delights to put us between extreme antagonisms, and our safety is in the skill with which we keep the diagonal line. solitude is impracticable, and society fatal. we must keep our head in the one and our hands in the other. the conditions are met, if we keep our independence, yet do not lose our sympathy. these wonderful horses need to be driven by fine hands. we require such a solitude as shall hold us to its revelations when we are in the street and in palaces; for most men are cowed in society, and say good things to you in private, but will not stand to them in public. but let us not be the victims of words. society and solitude are deceptive names. it is not the circumstance of seeing more or fewer people, but the readiness of sympathy, that imports; and a sound mind will derive its principles from insight, with ever a purer ascent to the sufficient and absolute right, and will accept society as the natural element in which they are to be applied.

by stating "we must keep our head in the one and our hands in the other" in the eighth paragraph, the author means that:
a.) people need to be able to stay in touch with current trends while still respecting past traditions.
b.) people need to be able to independently gain insight and share that knowledge with others.
c.) people need to strike a balance between their rational and emotional selves.
d.) people need to learn to survive on their own and work to others survive as well.