they are dependent upon their parents. However, they partake of it more and more consciously, and some day they may take upon themselves the representation of this whole internally and externally, in place of their father and mother. They may learn to feel and to think of themselves as bearers of the personality of this ideal being, playing, so to speak, the parts of the authors and founders, whom they also may survive, and will survive in the normal course of human events; and they may continue the identity of the family beyond the death of their parents. They may maintain the continuity of this identical family, even when new families have sprung from it which may or may not regard themselves as members of the original one. The proposition that it exists still is true at least for those who will its truth, and who act upon this principle; nay, it is by their thought and will that they are creating it anew, as it was made originally by the wills of the first two persons. A different question is whether the existence of this corporation will be recognized and acknowledged by others, who may stand in relations to its members, or may simply be impartial theoretical spectators.
But, further, there is this fundamental difference in the relation of individuals to that ideal entity which they think and will, whether they be its real or merely its representative authors, viz.: (1) they may look upon the corporation, which they have created really or ideally, as upon a thing existing for its own sake, as an end in itself, although it be at the same time a means for other ends; or (2) they may conceive it clearly as a mere tool, as nothing but an instrument for their private ends, which they either naturally have in common, or which accidentally meet in a certain point.
The first case appears in a stronger light, if they consider the social entity as really existing, and especially if they consider their corporation as a living being; for a real thing, and especially a living thing, has always some properties of its own. The latter has even something like a will of its own; it cannot be conceived as being disposable, divisible, applicable, and adaptable at pleasure to any purpose, as a means to any end—this being the notion of pure matter, as it exists only in our imagination; and therefore
