_(b)_ This being so, it seems to follow that the object of our ethical idea of humanity is not really mankind as a single community. Putting aside the impossibilities arising from succession in time, we see that no such identical experience can be presupposed in all mankind as is necessary to effective membership of a common society and exercise of a general will. It does not follow from this that there can be no general recognition of the rights arising from the capacities for good life which belong to man as man. Though insufficient, as variously and imperfectly realised, to be the basis of an effective community, they may, as far as realised, be a common element or tissue of connection, running through the more concrete experience on which effective communities {330} rest. Such a relation as that of England and India brings the matter home. Englishmen cannot make one effective self-governed community with the Indian populations. It would be misery and inefficiency to both sides. But our State can recognise the primary rights of humanity as determined in the life of its Indian subjects, and enforce or respect these rights, whether India be a dependency or an independent community. The problem is not unlike that raised by the idea of a universal language. As a substitute for national languages, it would mean a dead level of intelligence unsuited to every actual national mind, the destruction of literature and poetry. As an addition to existing languages, or more simply, if it became customary for every people to be acquainted with the tongues of other nations, there would be a common understanding no less firm, and a vast gain of appreciation and enjoyment, a levelling up instead of levelling down. The recognition of human rights through communities founded on organic unity of experience may be compared in just these terms to the idea of a universal society including the entire human race.