We say, the tendency of equilibrium is to the maintenance of the existing state, whereby we certainly assume that rest, that is equilibrium, existed in this state; for where that has been already disturbed, tension has already commenced, and there the equilibrium may certainly also tend to a change. But if we look to the nature of the thing, this change can only affect some few separate states, never the majority, and therefore it is certain that the preservation of the latter is supported and secured through the collective interests of the whole—certain also that each single state which has not against it a tension of the whole will have more interest in favour of its defence than opposition to it. Whoever laughs at these reflections as utopian dreams, does so at the expense of philosophical truth. Although we may learn from it the relations which the essential elements of things bear to each other, it would be rash to attempt to deduce laws from the same by which each individual case should be governed without regard to any accidental disturbing influences. But when a person, in the words of a great writer, “_never rises above anecdote_,” builds all history on it, begins always with the most individual points, with the climaxes of events, and only goes down just so deep as he finds a motive for doing, and therefore never reaches to the lowest foundation of the predominant general relations, his opinion will never have any value beyond the one case, and to him, that which philosophy proves to be applicable to cases in general, will only appear a dream. Without that general striving for rest and the maintenance of the existing condition of things, a number of civilised states could not long live quietly side by side; they must necessarily become fused into one. Therefore, as Europe has existed in its present state for more than a thousand years, we can only regard the fact as a result of that tendency of the collective interests; and if the protection afforded by the whole has not in every instance proved strong enough to preserve the independence of each individual state, such exceptions are to be regarded as irregularities in the life of the whole, which have not destroyed that life, but have themselves been mastered by it.