The truth is, this notion of ‘natural expectations’ is worse than indefinite: the ambiguity of the term conceals a fundamental conflict of ideas, which appears more profound and far-reaching in its consequences the more we examine it. For the word ‘natural,’ as used in this connexion, covers and conceals the whole chasm between the actual and the ideal--what is and what ought to be. As we before noticed,[211] the term seems, as ordinarily used, to contain the distinct ideas of (1) the common as opposed to the exceptional, and (2) the original or primitive as contrasted with the result of later conventions and institutions. But it is also used to signify, in more or less indefinite combination with one or other of these meanings, ‘what would exist in an ideal state of society.’ And it is easy to see how these different meanings have been blended and confounded. For since by ‘Nature’ men have really meant God, or God viewed in a particular aspect--God, we may say, as known to us in experience--when they have come to conceive a better state of things than that which actually exists, they have not only regarded this ideal state as really exhibiting the Divine purposes more than the actual, and as being so far more ‘natural’: but they have gone further, and supposed more or less definitely that this ideal state of things must be what God originally created, and that the defects recognisable in what now exists must be due to the deteriorating action of men. But if we dismiss this latter view, as unsupported by historical evidence, we recognise more plainly the contrast and conflict between the other two meanings of ‘natural,’ and the corresponding discrepancy between the two elements of the common notion of Justice. For, from one point of view, we are disposed to think that the _customary_ distribution of rights, goods, and privileges, as well as burdens and pains, is natural and just, and that this ought to be maintained by law, as it usually is: while, from another point of view, we seem to recognise an ideal system of rules of distribution which ought to exist, but perhaps have never yet existed, and we consider laws to be just in proportion as they conform to this ideal. It is the reconciliation between these two views which is the chief problem of political Justice.[212] On what principles, then, is the ideal to be determined? This is, in fact, the question which has been chiefly in view from the outset of the chapter; but we could not satisfactorily discuss it until we had distinguished the two elements of Justice, as commonly conceived--one conservative of law and custom, and the other tending to reform them. It is on this latter that we shall now concentrate our attention. When, however, we examine this ideal, as it seems to show itself in the minds of different men in different ages and countries, we observe various forms of it, which it is important to distinguish.