Even to-day the social instincts are not strong enough to prevent unsocial behavior. “Men are not born fit for citizenship, but must be made so.”[108] Hence custom and law. Each man, in his sober moments, desires such social arrangements as will protect him from aggression and interference. “There is no one who does not wish to live, so far as possible, in security and without fear; and this cannot possibly happen so long as each man is allowed to do as he pleases.”[109] “That men who are necessarily subject to passions, and are inconstant and changeable, may be able to live together in security, and to trust one another’s fidelity,”--that is the purpose of law.[110] Ideally, the state is to the individual what reason is to passion.[111] Law protects a man not only from the passions of others, but from his own; it is a help to delayed response. How to frame laws so that the greatest possible number of men may find their own security and fulfilment in allegiance to the law,--that is the problem of the statesman. Law implies force, but so does life, so does nature; indeed, the punishments decreed by “man-made” states are usually milder than those which in a “state of nature” would be the natural consequents of most interferences; not seldom the law--as when it prevents lynching--protects an aggressor from the natural results of his act. Force is the essence of law; hence international law will not really be law until nations are coördinated into a larger group possessed of the instrumentalities of compulsion.[112] It is clear that Spinoza has the philosophic love of order. “Whatever conduces to human harmony and fellowship is good; whatever brings discord into the state is evil.”[113] But discord, one must repeat, is often the prelude to a greater harmony; development implies variation, and all variation is a discord except to ears that hear the future. The social sanction of liberty lies of course in the potential value of variations; without that vision of new social possibilities which is suggested by variations from the norm a people perishes. Spinoza does not see this; but there is a fine passage in the _Tractatus Politicus_[114] which shows him responsive to the ideal of liberty as well as to that of order: “The last end of the state is not to dominate men, nor to restrain them by fear; rather it is so to free each man from fear that he may live and act with full security and without injury to himself or his neighbor. The end of the state is, I repeat, not to make rational beings into brute beasts or machines. It is to enable their bodies and their minds to function safely. It is to lead men to live by, and to exercise, a free reason, that they may not waste their strength in hatred, anger, and guile, not act unfairly toward one another. Thus the end of the state is really liberty.”