The difficulty springs from the fact, that the State, as using compulsion, is only one side of Society, and its action is only one side of social action. If first-rate educational apparatus is called into existence by a State endowment, the first-rateness of the apparatus is not due to the compulsion applied to taxpayers, which rather, so far, negatives the action of intelligent will as such. But it must be due, in one way or another, to the fact that first-rate ability in the way of devising apparatus was somewhere pressing for an outlet, which, by a stroke of the pickaxe, so to speak, the public power was able to provide for it. We must not confuse the element of compulsion, which is the side of social action distinctly belonging to State interference, with the whole of the material results which liberated intelligence produces. When we say, then, that the State as such can do nothing for the best life but hinder hindrances to it, the principle applies in the strictest sense only to the compulsory or automatic side of State action, which {198} must, so to speak, be reckoned against it [1] in comparing its products with those which are spontaneous social growths throughout. [1] Subject to what will be said on the theory of rights and punishment. But it is further true that material conditions which come close to life, such as houses, wages, educational apparatus, do not wholly escape our principle. They occupy a very interesting middle region between mere hindrances of hindrances and the actual stimulation of mind and will. On the one side they are charged with mind and character, and so far are actual elements in the best life. On the other side they depend on external actions, and therefore seem accessible to State compulsion, which extends to all external doings and omissions. But what we have to observe is, and it is in practice most important, that, _as charged with mind and will_, these material facts may not be accessible to State compulsion, while, _as accessible to State compulsion_ pure and simple, they may forfeit their character of being charged with mind and will. This shows itself in two ways. First, just because they are facts of a kind which come so close to life (in other words depend so greatly upon being charged with mind and will), State compulsion cannot with certainty secure even their apparent existence. They fail bodily, like human beings, if there is no spirit to keep them alive. The relation of wages to the standard of life illustrates this point. Secondly, supposing that for a time, by herculean efforts of compulsion, which must call active intelligence to its aid, such facts are made to present a satisfactory appearance of existence, none the less, {199} so far as they are characterised by compulsion, they may lose their character as elements in the best life. That is to say, they may fail to benefit those whom they are meant to benefit. The fact may fail to be absorbed in the life.