Thus we have come to recognise in the state the means by which egoism endowed with reason seeks to escape from its own evil consequences which turn against itself, and now each promotes the well-being of all because he sees that his own well-being is involved in it. If the state attained its end completely, then to a certain extent something approaching to an Utopia might finally, by the removal of all kinds of evil, be brought about. For by the human powers united in it, it is able to make the rest of nature more and more serviceable. But as yet the state has always remained very far from this goal. And even if it attained to it, innumerable evils essential to all life would still keep it in suffering; and finally, if they were all removed, ennui would at once occupy every place they left. And besides, the strife of individuals is never completely abolished by the state, for it vexes in trifles when it is prohibited in greater things. Finally, Eris, happily expelled from within, turns to what is without; as the conflict of individuals, she is banished by the institution of the state; but she reappears from without as the war of nations, and now demands in bulk and at once, as an accumulated debt, the bloody sacrifice which by wise precautions has been denied her in the particular. And even supposing that all this were finally overcome and removed, by wisdom founded on the experience of thousands of years, at the end the result would be the actual over-population of the whole planet, the terrible evil of which only a bold imagination can now realise.(76) § 63. We have recognised _temporal justice_, which has its seat in the state, as requiting and punishing, and have seen that this only becomes justice through a reference to the _future_. For without this reference all punishing and requiting would be an outrage without justification, and indeed merely the addition of another evil to that which has already occurred, without meaning or significance. But it is quite otherwise with _eternal justice_, which was referred to before, and which rules not the state but the world, is not dependent upon human institutions, is not subject to chance and deception, is not uncertain, wavering, and erring, but infallible, fixed, and sure. The conception of requital implies that of time; therefore _eternal justice_ cannot be requital. Thus it cannot, like temporal justice, admit of respite and delay, and require time in order to triumph, equalising the evil deed by the evil consequences only by means of time. The punishment must here be so bound up with the offence that both are one. Δοκειτε πηδᾳν τ᾽ αδικηματ᾽ εις θεους Πτεροισι, κἀπειτ᾽ εν Διος δελτου πτυχαις Γραφειν τιν᾽ αυτα, Ζηνα δ᾽ εισορωντα νιν Θνητοις δικαζειν? Ουδ᾽ ὁ παρ ουρανος, Διος γραφοντος ταρ βροτων ἁμαρτιας, Εξαρκεσειεν, ουδ᾽ εκεινος αν σκοπων Πεμπειν ἑκαστῳ ζημιαν; αλλ᾽ ἡ Δικη Ενταυθα που εστιν εγγυς, ει βουλεσθ᾽ ὁρᾳν. Eurip. ap. Stob. Ecl., i. c. 4.