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 training or limitations of temperament keep him respectable; but he is never safe. Dazzle him with a sophism, such, for instance, as that “the more evil the more good,” or hypnotise him with a superstition, such as that “organisation is an end in itself,” and nothing more is needed to turn him into a romantic criminal.

Even the absolute requires an enemy to whet its edge upon, and the state, which according to Hegel is morally absolute, requires rival states in order that its separate individuality may not seem to vanish, and with it the occasion for blessed and wholesome wars. Hegel rejects the notion that nations have any duties to one another because, as he asserts, there is no moral authority or tribunal higher than the state, to which its government could be subject. This assertion is evidently false, since in the first place there is God or, if the phrase be preferred, there is the highest good of mankind, hedging in very narrowly the path that states should follow between opposite vices; and in the second place there is the individual, whose natural allegiance to his family, friends, and religion, to truth and to art, is deeper and holier than his allegiance to the state, which for the soul of man is an historical and geographical accident. No doubt at the present stage of civilisation there is more to be gained than lost by