It is this formation and increase of the army, which is necessary for the support of power, that has introduced a decomposing principle into the social concept of life. The end of power and its justification consists in the limitation of those men who might wish to attain their interests to the disadvantage of the interests of the aggregate. But whether the power has been acquired by the formation of a new power, by inheritance, or by election, men who possess power by means of an army have in no way differed from other men, and so have, like other men, been prone not to subordinate their interests to those of the aggregate, but, on the contrary, having in their hands the possibility of doing so, have been more prone than any one else to subordinate the common interests to their own. No matter how much men have devised means for depriving men in power of the possibility of subordinating the common interests to their own, or for entrusting the power only into the hands of infallible men, there have so far been discovered no means for doing either. All methods employed, either of divine sanction, or of election, or of heredity, or of suffrage, or of assemblies, or of parliaments, or of senates, have proved ineffective. All men know that not one of these methods attains the aim of entrusting the power into none but infallible hands, or of preventing its being misused. All know that, on the contrary, men in power, be they emperors, ministers, chiefs of police, policemen, become, by the very fact of having power, more prone to commit immoralities, that is, to subordinate the common interests to their own, than men who have no power, as indeed it could not be otherwise. The social concept of life justified itself only so long as all men voluntarily sacrificed their interests to the common interests; but the moment there appeared men who did not voluntarily sacrifice their interests, and power was needed, that is, violence, for the purpose of limiting these individuals, the decomposing principle of power, that is, violence exerted by one set of people against another, entered into the social concept of life and the structure which is based upon it. For the power of one set of men over another to attain its end of limiting men who strove after their individual interests to the disadvantage of those of the aggregate, it was necessary to have the power vested in the hands of infallible men, as is assumed to be the case by the Chinese, and as has been assumed in the Middle Ages and at the present time by men who believe in the sanctity of anointment. It was only under this condition that the social structure received its justification. But since this does not exist, and men in power, on the contrary, by the very fact of their possession of power, are never saintly, the social structure, which is based on power, should not have any justification.