awakens all the dormant powers of men, stimulates them to overcome their inclination to be idle, and, spurred by the love of honour, or power, or wealth, to make themselves a place among their fellows, whom they can neither do with, nor do without.

“Thus they make the first steps from brutishness towards culture, of which the social value of man is the measure.  Thus all talents become gradually developed, taste is formed, and by continual enlightenment the foundations of a way of thinking are laid, which gradually changes the mere rude capacity of moral perception into determinate practical principles; and thus society, which is originated by a sort of pathological compulsion, becomes metamorphosed into a moral unity.” (Loc. cit. p. 147.)

“All the culture and art which adorn humanity, the most refined social order, are produced by that unsociability which is compelled by its own existence to discipline itself, and so by enforced art to bring the seeds implanted by nature into full flower.” (Loc. cit. p. 148.)

In these passages, as in others of this remarkable tract, Kant anticipates the application of the “struggle for existence” to politics, and indicates the manner in which the evolution of society has resulted from the constant attempt of individuals to strain its bonds.  If individuality has no play, society does not advance; if individuality breaks out of all bounds, society perishes.

But when men living in society once become aware that their welfare depends upon, two opposing tendencies of equal importance—­the one restraining, the other encouraging, individual freedom—­the question “What are the functions of Government?” is translated into another—­namely, What ought we men, in our corporate capacity, to do, not only in the way of restraining that free individuality which is inconsistent with the existence of society, but in encouraging that free individuality which is essential to the evolution of the social organization?  The formula which truly defines the function of Government must contain the solution of both the problems involved, and not merely of one of them.

Locke has furnished us with such a formula, in the noblest, and at the same time briefest, statement of the purpose of Government known to me:—­

“THE END OF GOVERNMENT IS THE GOOD OF MANKIND."[1]

[Footnote 1:  “Of Civil Government,” Sec. 229.]

But the good of mankind is not a something which is absolute and fixed for all men, whatever their capacities or state of civilization.  Doubtless it is possible to imagine a true “Civitas Dei,” in which every man’s moral faculty shall be such as leads him to control all those desires which run counter to the good of mankind, and to cherish only those which conduce to the welfare of society; and in which every man’s native intellect shall be sufficiently strong, and his culture sufficiently extensive, to enable him to know what he ought to do and to seek after.  And, in that blessed State, police will be as much a superfluity as every other kind of government.