It may be said that this distinction between public and private acts leads to the casuistry of pure intention. We are saying, it will be urged, that the State remains pure, because its will is on the whole towards a public interest, whatever crimes its agents may commit. And, no doubt, this line is often taken in practice. A successful agent finds his evil deeds are winked at; an unsuccessful one is disavowed. In either case the State pleads innocence. But this danger cannot alter the conditions of a moral action, and we cannot impute that as an action to the State, of which it knew no particulars, which it never {324} willed, and which can hardly indeed be the object of a public will. It has a duty to see to the character of its agents and punish their excesses; but the conditions under which it is true that _qui facit per alium facit per se_, can seldom apply to a public body with regard to actions of its agent which are not of a nature to embody public ends. Promises and treaties, however, are acts which embody public ends. And here the State, on its side, is bound to maintain good faith; but still its agent is likely to go wrong if he mixes up the obligations of the State with his private honour. The question for him, if he has to keep or break a public undertaking, is, to what is the State substantially bound, not to what extent would he be bound if he had made the promise or engagement in question in his private capacity? He, or the power which is to act, must consider the obligations and aims of the State, as a whole, and work for the best fulfilment of them as a whole. The question may be _parallel to_ that of a private case of honour, but it is not _his_ honour nor _his_ promise that is in question. Just so, if he introduces his private conscience about religion or morality into his public acts on behalf of the State, he may cause frightful persecutions or disasters. The religious persecutions, and our position in India, supply examples. The State, then, exists to promote good life, and what it does cannot be morally indifferent; but its actions cannot be identified with the deeds of its agents, or morally judged as private volitions are judged. Its acts proper are always public acts, {325} and it cannot, as a State, act within the relations of private life in which organised morality exists. It has no determinate function in a larger community, but is itself the supreme community; the guardian of a whole moral world, but not a factor within an organised moral world. Moral relations presuppose an organised life; but such a life is only within the State, not in relations between the State and other communities. But all this, it may be urged, is beside the question. The question is not, can a State be a moral individual (though this is certainly one question)? but, does an interest of State justify what would otherwise be immorality or wrong-doing on the part of an officer of State?