a whole; syndicates and trade unions must be prevented from
cutting themselves loose from the body of the nation, must be compelled
to recognize the supremacy of the law of the land, and must be deprived
of any inequitable privileges which they may have secured; ecclesiastics
of all orders must be persuaded to rest content with such autonomy as
the general will may grant them, and must strive to become, not a
separate corporation, but the indwelling and directing conscience of the
people. The State must be supreme.

What is the State which is thus exalted above all rivals? Let Mr.
Bernard Bosanquet answer. "The State," he says, "is not merely the
political fabric. The term 'State' accents indeed the political aspect
of the whole, and is opposed to the notion of an anarchic society. But
it includes the entire hierarchy of institutions by which life is
determined, from the family to the trade, and from the trade to the
church and the university. It includes all of them, not as the mere
collection of the growths of the country, but as the structures which
give life and meaning to the political whole, while receiving from it
mutual adjustment, and therefore expansion and a more liberal air."[51]
In a similar strain T. H. Green says: "The State is for its members, the
society of societies, the society in which all their claims upon each
other are mutually adjusted."[52] The keynote of both of these profound
utterances is "adjustment." They recognize the fact that the convictions
and opinions of individuals differ, that the purposes of parties
conflict, that the interests of racial units and social classes diverge
from one another, that the demands of churches are mutually
irreconcilable. They recognize further that unless individuals, parties,
races, classes, churches agree in acknowledging the adjusting authority
of the general will of the community to which all belong, endless
struggle and hopeless chaos must supervene. No pretension is made that
the State is of supernatural origin; no claim to divine right is
advanced. It is admitted that the State at one time did not exist. It is
foreseen that a day may come when it will be merged in a still larger
community. But for the present it is the only possible organ by means of
which the common will can operate in the interests of the common good.
The basis of its claim for obedience rests upon the facts, first, that
every individual subject, and every organized group of subjects