There is a true sense in which the state embodies the general will. It is, in the area of its jurisdiction, the representatives not of a class, but of all the people living in that area. It is the repository of the collective will of its citizens. Therefore, it is fitted to keep the peace, and to be for the purpose of keeping peace, the user of force. The cry has been raised, “Why is the state armed? No other institution feels it necessary to be equipped with an armament.” But the truth is that it is just because the state is armed that no other institution needs to be. One police force is enough. We shall always need the state to keep other institutions in harmony. And institutions which exist for other purposes than that of the maintenance of law and order will have to submit to regulation by the state for the sake of law and order. It will be the state’s business, among other things, to maintain a democracy of institutions. The state, because of the generality of its character, plays an important role in federating the loyalties of men. Economic interests, religious interests, and so on, do not exhaust the catalogue of human activities. Each individual will have touch with other individuals with whom he would not outside the state be organized in any institution. One may have a neighbor who is of another trade or church. The state brings one into a common life with his neighbors. The state’s character as a power helps it to occupy this role as federator of loyalties. It is back of all the institutions of life; it sustains them. Consequently the loyalties given to the other institutions tend to head up in the state. It is a universal, too, because its unifying principle, that of space, is so universal. Such a principle is very general, and may be empty unless enriched by many differentiations within itself; the life that it unifies may be very meagre without those differentiations, but generality is akin to universality, and just because the principle is so general, it may act as a unifier of many in one. A loyalty that shall be an organizer of all loyalties is needed. For the individual, even after he is a member of all the voluntary organizations to which he is eligible, there ought to be that which will unify his whole life. So likewise there ought to be that which will unify the whole of mankind. The state and the church seem to be the only institutions which in ideal are capable of achieving these results. And at the present time we seem nearer a universal political than religious unification of mankind. Human nature is a long way from being ready to warrant putting one’s trust in it as the guarantee of peace and justice because each human being loves his neighbor as himself. At any rate, the state will have a fundamental purpose as an integration of mankind for so long a time to come that it may be said to be permanently necessary. The character of the state as being the condition of all the