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 of patriotism and is analogous to the desire for self-assertion (amour de soi) in the individual. Subjection to it does not involve any limitation of liberty, because it combines the wills of all the individuals: each individual is membre du souverain.

Rousseau distinguishes between the form of the state and the form of the government, just as Bodin and Althusius had done. The former can be only one, since sovereignty always belongs to the people; but the forms of government vary with the stage of culture and the character of the people. Rousseau had a decided preference for small states, for the simple reason that in them, custom and popular usage, the spontaneous expression of the popular will, could shape the course of public policies without conscious interference and without formal legislation. These offer the most favorable conditions for the development of sympathy and humanity. They furnish a larger degree of liberty and it is unnecessary that governmental authority should be so rigid. Furthermore, the citizens can here maintain their control of the affairs of the government more easily than in a larger state. The only way a great nation can maintain its freedom is by forming a union of a number of smaller states.

The unlimited division of labor is detrimental to society as a whole. This, as we have observed, is the real source of the problem of civilization, which, for Rousseau, is identical with the social problem. He was the first to form a clear conception ef the social problem. The division of labor results in a one-sided development of the individual, producing a state of unnatural dependence on others. Rousseau extols rural life because the division of labor is much farther advanced in the cities, and the country