It seems, however, to be derogatory to the dignity of the legislative authority of a state—to which we must of course attribute all wisdom—to ask advice from subjects (among whom stand philosophers) about the rules of its behaviour to other states. At the same time, it is very advisable that this should be done. Hence the state will silently invite suggestion for this purpose, while at the same time keeping the fact secret. This amounts to saying that the state will allow philosophers to discuss freely and publicly the universal principles governing the conduct of war and establishment of peace; for they will do this of their own accord, if no prohibition is laid upon them.[145] The arrangement between states, on this point, does not require that a special agreement should be made, merely for this purpose; for it is already involved in the obligation imposed by the universal reason of man which gives the moral law. We would not be understood to say that the state must give a preference to the principles of the philosopher, rather than to the opinions of the jurist, the representative of state authority; but only that he should be heard. The latter, who has chosen for a symbol the scales of right and the sword of justice,[146] generally uses that sword not merely to keep off all outside influences from the scales; for, when one pan of the balance will not go down, he throws his sword into it; and then _Væ victis_! The jurist, not being a moral philosopher, is under the greatest temptation to do this, because it is his business only to apply existing laws and not to investigate whether these are not themselves in need of improvement; and this actually lower function of his profession he looks upon as the nobler, because it is linked to power (as is the case also in both the other faculties, theology and medicine). Philosophy occupies a very low position compared with this combined power. So that it is said, for example, that she is the handmaid of theology; and the same has been said of her position with regard to law and medicine. It is not quite clear, however, “whether she bears the torch before these gracious ladies, or carries the train.” [145] Montesquieu speaks thus in praise of the English state:—“As the enjoyment of liberty, and even its support and preservation, consists in every man’s being allowed to speak his thoughts and to lay open his sentiments, a citizen in this state will say or write whatever the laws do not expressly forbid to be said or written.” (_Esprit des Lois_, XIX. Ch. 27.) Hobbes is opposed to all free discussion of political questions and to freedom as a source of danger to the state. [Tr.] [146] Kant is thinking here not of the sword of justice, in the moral sense, but of a sword which is symbolical of the executive power of the actual law. [Tr.]