5. There is, no doubt, truth in this view. I have already tried to show [1] how the self-distinguishing and self-seeking consciousness of man, acting in and upon those human wants and ties and affections which in their proper human character have as little reality apart from it as it apart from them, gives rise to a system of social relations, with laws, customs, and institutions corresponding; and how in this system the individual's consciousness of the absolutely desirable, of something that should be, of an ideal to be realised in his life, finds a content or object which has been constituted or brought into being by that consciousness itself as working through generations of men; how interests are thus supplied to the man of a more concrete kind than the interest in fulfilment of a universally binding law because universally binding, but which yet are the product of reason, and in satisfying which he is conscious of attaining a true good, a good contributory to the perfection of himself and his kind. There is thus something in all forms of society that tends to the freedom [2] at least of some favoured individuals, because it tends to actualise in them the possibility of that determination by objects conceived as desirable in distinction from objects momentarily desired, which is determination by reason. [3] To put it otherwise, the effect of his social relations on a man thus favoured is that, whereas in all willing the individual seeks to satisfy himself, this man seeks to satisfy himself, not as one who feels this or that desire, but as one who conceives, whose nature demands, a permanent good. So far as it is thus in respect of his rational nature that he makes himself an object to himself, his will is autonomous. This was the good which the ideal πόλις, as conceived by the Greek philosophers, secured for the true πολίτης, the man who, entering into the idea of the πόλις, was equally qualified ἄρχειν καὶ ἄρχεσθαι. [4] No doubt in the actual Greek πόλις there was some tendency in this direction, some tendency to rationalise and moralise the citizen. Without the real tendency the ideal possibility would not have suggested itself. And in more primitive forms of society, so far as they were based on family or tribal relations, we can see that the same tendency must have been at work, just as in modern life the consciousness of his position as member or head of a family, wherever it exists, necessarily does something to moralise a man. In modern Christendom, with the extension of citizenship, the security of family life to all men (so far as law and police can secure it), the establishment in various forms of Christian fellowship of which the moralising functions grow as those of the magistrate diminish, the number of individuals whom society awakens to interests in objects contributory to human perfection tends to increase. So far the modern state, in that full sense in which Hegel uses the term (as including