In approaching the questions of international morality Renouvier makes clear that there is only one morality, one code of justice. Morality cannot be divided against itself, and there cannot be an admission that things which are immoral in the individual are justifiable, or permissible, between different states. Morality has not been applied to these relationships, which are governed by aggressive militarism and diplomacy, the negation of all conceptions of justice. Ethical obligation has only a meaning and significance for personalities, and our states do but reflect the morality of those who constitute them; our world reflects the relationships and immorality of the states. War characterises our whole civilisation, domestic, economic and international. To have inter- national peace, internal peace is essential, and this pre- supposes the reign of justice within states. War we shall have with us, Renouvier reminds us, in all its forms, in our institutions, our laws and customs, until it has disappeared from our hearts. Treaties of “peace” and federations or leagues of nations are themselves based on injustice and on force, and in this he sees but another instance of the “terrible solidarity of evil.”[28] Better it is to recognise this, thinks Renouvier, than to consider ourselves in, or even near, a Utopia, whence human greed and passion have fled. [28] _Science de la Morale_, vol. 2, p. 474. We find in Renouvier’s ethics a notable reversion to the individualism which characterised the previous century. Much of the individualistic tone of his work is, however, due to his finding himself in opposition to the doctrines preached by communists, positivists, sociologists, pessimistic and fatalistic historians, and supporters of the deified state. Renouvier acclaims the freedom of the individual, but his individualism is “personalism.” In proclaiming that the basis of justice and of all morality is respect for personality, as such, he has no desire to set up a standard of selfish individualism; he wishes only to combat those heretical doctrines which would minimise and crush personality. For him the moral “person” is not an isolated individual—he is a social human being, free and responsible, who lives with his fellows in society. Only upon a recognition of personality as a supreme value can justice or peace ever be attained in human society; and it is to this end that all moral education, Renouvier advocates, should tend. The moral ideal should be, in practice, the constant effort to free man from the terrible solidarity of evil which characterises the civilisation into which he is born, and to establish a community or association of personalities. Such an ideal does not lie necessarily at the end of a determined evolution; Renouvier’s views on history and progress have shown us that. Consequently it depends upon us; it is our duty to believe in its possibility and to work, each according to his or her power, for its realisation.