It follows that a nation cannot even be defined ethically except as a member of an international society, and we begin to see the help afforded by the spiritual conception in solving at least ideally the problem of right international relations. Whereas hitherto the notion of the sovereignty of each nation has been a formidable impediment to the formation of an overarching world society, the ethical conception not only permits this expansion of sovereignty, but necessitates it. A nation, ethically defined, is a unique member of the _corpus internationale_ of mankind. As unique it maintains of right its relative independence, as a member it is bound by intrinsic ties to its fellow-members, and is subject to the greater sovereignty including them all alike.[92] A nation indeed cannot even maintain its independence against other nations except by sheer might if it acknowledges none but capricious ties between itself and them, such as treaties, or Hague Conference agreements which can be dissolved at pleasure. There must be recognized an inner ethical tie between nation and nation, and it must receive legal formulation. This ethical tie is the true _vinculum societatis humanæ_ and supplies what has hitherto been absolutely lacking,—an ethical basis for international law. The ethical relation between nations is founded on the fact that each nation represents a significant type of humanity, that each nation has certain plus and minus qualities, that it is dependent on other nations to supplement its defects; and more than this, that it can expurgate, as it ought, its minus qualities only by striving to evoke the spiritual life in other peoples. One salient point I must emphasize. The national character with its plus and minus traits is empirical, and the development of the empirical character is not itself the highest aim of the state. The spiritual transformation of this empirical character, as I must take pains to repeat, is the aim.