But now we are face to face with the question what we _are_ called upon to do or to suffer, as members of a State, in promotion of the best life. We have here to renew, from another standpoint, the discussions of chapter iii. The governing fact of the situation is that the means of action at our disposal as members of a State are not, on their distinctive side, _in pari materia_ with the end. It is true that the State, as an intelligent system, can appeal by reasoning and persuasion to the logical will as such. It constantly does so in various forms, and a State which did nothing of the kind either directly or indirectly would not possess the recognition which is necessary to its very existence. So far its work is _in pari materia_ with the end, being a direct element in the expansion of mind and character in their own spiritual medium of thought and will. But this side of its work is not distinctive of the State, and, therefore, is not that for which more particularly it exists. Its distinctive attribute is to be ultimate arbiter and regulator of claims, the guarantor of life as _at least_ a workable system in the bodily world. It is in its ultimateness _de facto_ that the differentia lies which separates it from the innumerable {188} other groupings and associations which go to make up our complex life. This is shown in the fact that each of us, as we have said, must belong to a State, and can belong to one only. For an ultimate authority must be single. Now, authority which is to be ultimate in a sphere including the world of bodily action, must be an authority which can use force. And it is for this reason that, as we said, force is involved in the distinctive attributes of the State. But force is not _in pari materia_ with the expansion of mind and character in their spiritual medium. And, thus, there at once appears an inadequacy of means to end as between the distinctive _modus operandi_ of the State and the end in virtue of which it claims to represent the “real” will.