Hobbes, for example, insisted that sovereignty must lie in a will, and that this will must be real and must be taken as representing or standing for the will of the community. “This is _more than consent or concord; it is a real unity of them all_ in one and the same person.” [1] Only, interpreting “real” as implying inherence in tangible determinate individuals, he in fact _substituted_ the will (taking the word in its ordinary sense) of a certain individual or certain individuals _for_ the will of the community or moral person as such. His temperament was emphatically one of those described by Rousseau as treating the “_moral_ person” as a fiction. But so far from abandoning for that reason all idea of actual effective unity, he replaces the fictitious or abstract unity of the “person” by the “real unity” of an actual human being or a determinate group of human beings, to be _taken as_ the unity of the Commonwealth as such. Thus, for instance, with a logic which is irresistible on the basis which he adopts, he denies all possibility of other representation of the people where there is already a sovereign power. For the one and only representative of the people is for him the {105} sovereign, on whom the “person” of the community is, by the very fact of his sovereignty, assumed to be conferred. We may say then, in short, that Hobbes places the unity of political society in a will, and that, in his sense, a real or actual will, but emphatically not in a general will. He inherits the language which enables him to predicate unity and personality of the state, but in his mouth the terms have not recovered a true political meaning, and the social right, which they are intended to account for, remains a mere name. [1] _Leviathan_, pt. II., ch. xvii. Italics mine. Locke brings to bear a truer political experience, but a far less coherent logic. He feels that actual government is a trust, and that the ultimate supreme power remains in the community as a whole. The difficulty in his case is to understand how the will or interest of the community as such obtains determinate expression. Generally, and apart from particular causes of dissent, it is to be taken as one with the will of the governing body to which, according to the constitution, the work of government is given in trust. But the trust is conditional, and theoretically revocable; the ultimate supreme power is in the community at large, which may withdraw the trust if its conditions are violated. Of course, no determinate means of doing this in a lawful manner is, or can be, suggested, [1] and therefore the will of the people is not expressed by Locke as a real or actual will. And so the right, which was to be displayed as social, remains {106} a latent right in individuals to assent or to dissent, and society is not represented as a genuine unity.