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While no one has defined the exact nature of the State, the idea that this is a community of universal rights is generally accepted and should be promoted. The State can therefore not satisfactorily be compared to any other entity, here or anywhere else. The State is, moreover, the only social power able to make the entire life of individuals truly consistent, that is, in the sense of protecting the inviolability of others and excluding the necessary and possible authority of others in matters of person and life. It should, however, be borne in mind that it is from the outset a political not an ethical action, from the point of view of its intrinsic nature, in which the goal of the State is to guarantee its own survival. It is not an order that applies purpose, but an order that establishes law, rules and appoints judges, conductors and the creators of other social orders and institutions. It is therefore clear from the outset, that, although the State can not avoid being a mechanism imbued with political and state of forces, its existence can not be attributed to the power of a compact community of interests, but to the will of an integral monocracy of collective rights, and hence is a more powerful instrument, destined to transform society[813].
Our civilisation grows and develops around the individual. This is, in the nineteenth century, the message we are receiving from all quarters. One might think of the freer world of the democratic movements, the North American model of liberty and individualism, the ideals of the anti-feudal revolutions or the liberating content of the modern trades unions, in which, in various ways, a creative effort for the liberation of the individual has been undertaken by political parties, political and social movements and associations. The present age is also characterised by a major industrial evolution, which fosters the flight of large political entities into the domain of economy and where economic success becomes the prime purpose of every free person. d2c66b5586