planets in a constellation would form a community if they were aware of the connections of the activities of each with those of the others and could use this knowledge to direct behavior. We have made a digression from consideration of the state to the wider topic of society. However, the excursion enables us to distinguish the state from other forms of social life. There is an old tradition which regards the state and completely organized society as the same thing. The state is said to be the complete and inclusive realization of all social institutions. Whatever values result from any and every social arrangement are gathered together and asserted to be the work of the state. The counterpart of this method is that philosophical anarchism which assembles all the evils that result from all forms of human grouping and attributes them _en masse_ to the state, whose elimination would then bring in a millennium of voluntary fraternal organization. That the state should be to some a deity and to others a devil is another evidence of the defects of the premises from which discussion sets out. One theory is as indiscriminate as the other. There is, however, a definite criterion by which to demarcate the organized public from other modes of community life. Friendships, for example, are non-political forms of association. They are characterized by an intimate and subtle sense of the fruits of intercourse. They contribute to experience some of its most precious values. Only the exigencies of a preconceived theory would confuse with the state that texture of friendships and attachments which is the chief bond in any community, or would insist that the former depends upon the latter for existence. Men group themselves also for scientific inquiry, for religious worship, for artistic production and enjoyment, for sport, for giving and receiving instruction, for industrial and commercial undertakings. In each case some combined or conjoint action, which has grown up out of “natural,” that is, biological, conditions and from local contiguity, results in producing distinctive consequences--that is, consequences which differ in kind from those of isolated behavior.