The change is very striking also as regards the attitude of the citizens of one State towards those of any other and towards even the members of savage and barbarous communities. We no longer regard ourselves as devoid of all obligation towards such persons. Rather we tend to treat them as having equal rights with ourselves, the few specifically national rights excepted, and as having equal claims with our fellow citizens upon our considerate feeling and conduct towards them. The relations of individuals are, then, tending to be regulated, on the one hand, by contractual justice; on the other hand, by the moral obligation felt by each individual, an obligation not enforced by any exercise of the power of the State, but supported only by public opinion. The end we set before ourselves is no longer the welfare of the State, to be attained at any cost to individual liberty; it is rather an ideal of justice for every person, to which the welfare of the State must be, if necessary, subordinated. In short, instead of maintaining universal intolerance, we have made great strides towards universal tolerance. All this represents a profound change of social organisation, a great advance in social evolution. That it is intimately bound up with the progressiveness of a people is shown by the fact that the degree to which the change has proceeded among the various nations runs parallel with their progress in all the essentials of civilisation. The change seems, indeed, to be one of the principal conditions of the progress of the nations of Western Europe and, we may add, of the American nation, by which it has been carried further than by any other. How, then, does it make for progress? We may answer this question by considering how the social system which has given place to this new kind of social organisation—namely, the caste system—renders progress difficult or impossible.