This classification is not an arbitrary one, but is necessary with reference to the idea of perpetual peace. For, if even one of these units of society were in a position physically to influence another, while yet remaining a member of a primitive order of society, then a state of war would be joined with these primitive conditions; and from this it is our present purpose to free ourselves. FIRST DEFINITIVE ARTICLE OF PERPETUAL PEACE I.—“The civil constitution of each state shall be republican.” The only constitution which has its origin in the idea of the original contract, upon which the lawful legislation of every nation must be based, is the republican.[119] It is a constitution, in the first place, founded in accordance with the principle of the freedom of the members of society as human beings: secondly, in accordance with the principle of the dependence of all, as subjects, on a common legislation: and, thirdly, in accordance with the law of the equality of the members as citizens. It is then, looking at the question of right, the only constitution whose fundamental principles lie at the basis of every form of civil constitution. And the only question for us now is, whether it is also the one constitution which can lead to perpetual peace. [119] Lawful, that is to say, external freedom cannot be defined, as it so often is, as the right [_Befugniss_] “to do whatever one likes, so long as this does not wrong anyone else.”[B] For what is this right? It is the possibility of actions which do not lead to the injury of others. So the explanation of a “right” would be something like this:—“Freedom is the possibility of actions which do not injure anyone. A man does not wrong another—whatever his action—if he does not wrong another”: which is empty tautology. My external (lawful) freedom is rather to be explained in this way: it is the right through which I require not to obey any external laws except those to which I could have given my consent. In exactly the same way, external (legal) equality in a state is that relation of the subjects in consequence of which no individual can legally bind or oblige another to anything, without at the same time submitting himself to the law which ensures that he can, in his turn, be bound and obliged in like manner by this other. [B] Hobbes’ definition of freedom is interesting. See _Lev._ II. Ch. XXI.:—“A FREEMAN, _is he, that in those things, which by his strength and wit he is able to do, is not hindered to do what he has a will to_.” [Tr.]