The life of an English labourer, for example, may concern itself with no such abstract ideas [1] as are expressed by the words “State” or “common good.” But, to begin with, he is a law-abiding citizen. He keeps his hands off others and their belongings by the same rule by which he expects others to keep their hands off him and his belongings. {293} [2] He recognises fairness of bargaining, and is prepared to treat others fairly, as he expects them to treat him. He is aware of his claims, that is to say, as depending on something in common between himself and others; and if he does not practically admit any such community, “he is one of the dangerous classes, virtually outlawed by himself.” [3] [1] Although the literary class are liable very seriously to under-rate the significance of forms of thought unfamiliar to them. [2] Habits, such as our habit of relying on security of life and property, are secondarily automatic, _i.e._ are very intimately connected with ideas. See chap. viii. [3] Green, _Loc. cit_. So far he is a loyal subject only. If he is to have a fuller sense of a social good, he must either take part in the work of the State, or at least be familiar with such work, through interest in his fellows share of it, and in the organisations which connect his class interests with the public good. His mind must not merely work in its place in the social mind, but must be in some degree aware of the connection between its place and the whole--of the appercipient structure to which it belongs. He must, in short, have touch with the connection which Hegel represents as that between the Bourgeois Society and the State proper. And this, in modern States, is in principle open to him. And, further, he must have the feeling for his State, which is connected with the idea of home and fatherland. In a modern nation the atmosphere of the family is not confined to the actual family. The common dwelling-place, history, and tradition, the common language and common literature, give a colour of affection to the every-day citizen-consciousness, which is to the nation what family affection is in the home circle. {294} Thus, it is not true that either the feeling or the insight which constitute a consciousness of a common good are wanting to the every-day life of an average citizen in a modern State. It may seem full of selfish care, but this is only a narrow view. If we look at the spirit of the whole life we shall see that it is substantially dependent on the recognition of a good, and feels that dependence in concrete form.