An institution is, as we have seen the expression of unity of desires and ideas; it is general intelligence in action, or common will. As such common will, it is, as respects the merely private or exclusive wants and aims of its members, absolutely _sovereign_. It must aim to control them. It must set before them the common end or ideal and insist upon this as the only real end of individual conduct. The ends so imposed by the public reason are _laws_. But these laws are for the sake of realizing the _common_ end, of securing that organized unity of action in which alone the individual can find freedom and fullness of action, or his own satisfaction. Thus the activity of the common will gives freedom, or _rights_, to the various members of the institution. Every institution, then, has its sovereignty, or authority, and its laws and rights. It is only a false abstraction which makes us conceive of sovereignty, or authority, and of law and of rights as inhering only in some supreme organization, as the national state. The family, the school, the neighborhood group, has its authority as respects its members, imposes its ideals of action, or laws, and confers its respective satisfactions in way of enlarged freedom, or rights. It is true that no one of these institutions is isolated; that each stands in relation with other like and unlike institutions. Each minor institution is a member of some more comprehensive whole, to which it bears the same relation that the individual bears to it. That is to say, _its_ sovereignty gives way to the authority of the more comprehensive organization; its laws must be in harmony with the laws which flow from the larger activity; its rights must become aspects of a fuller satisfaction. Only humanity or the organized activity of all the wants, powers and interests common to men, can have absolute sovereignty, law and rights. But the narrower group has its relations, none the less, although, in ultimate analysis, they flow from and manifest the wider good, which, as wider, must be controlling. Without such minor local authorities, rights and laws, humanity would be a meaningless abstraction, and its activity wholly empty. There is an authority in the family, and the moral growth of the child consists in identifying the law of his own conduct with the ends aimed at by the institution, and in growing into maturity and freedom of manhood through the rights which are bestowed upon him as such a member. Within its own range this institution is ultimate. But its range is not ultimate; the family, valuable and sacred as it is, does not exist for itself. It is not a larger selfishness. It exists as one mode of realizing that comprehensive common good to which all institutions must contribute, if they are not to decay. It is the same with property, the school, the local church, and with the national state.