some sort is necessary to the real existence of thought, and bodily movement to that of the soul. 115. The demand, again, for a justification of what one is called on by authority to do presupposes some standard of right, recognised as equally valid for and by the person making the demand and others who form a society with him, and such a recognised standard in turn implies institutions for the regulation of men's dealings with each other, institutions of which the relation to the consciousness of right may be compared, as above, to that of language to thought. It cannot be said that the most elementary consciousness of right is prior to them, or they to it. They are the expressions in which it becomes real. As conflicting with the momentary inclinations of the individual, these institutions are a power which he obeys unwillingly; which he has to, or is made to, obey. But it is only through them that the consciousness takes shape and form which expresses itself in the question, 'Why should I thus be constrained? By what right is my natural right to do as I like overborne?' 116. The doctrine that the rights of government are founded on the consent of the governed is a confused way of stating the truth, that the institutions by which man is moralised, by which he comes to do what he sees that he must, as distinct from what he would like, express a conception of a common good; that through them that conception takes form and reality; and that it is in turn through its presence in the individual that they have a constraining power over him, a power which is not that of mere fear, still less a physical compulsion, but which leads him to do what he is not inclined to because there is a law that he should.