theological doctrines to the Holy Spirit. Or, if not that, then it has a function similar to that of the church and the school, only far more elevated and incomparably more direct and effective; and it executes this function, not by acting on the minds and hearts of men, but by mechanical operations, regulations, and ceremonial activities. If the assertion that the state is an ethical person does not mean this, if it does not mean that, in the midst of our social struggles and perplexities, the state is an independent source of power which can be called in to help, by contributing the ethical energy which we need, then that assertion is an empty jingle of words, or, at most, it refers vaguely to the general advantage of the association and co-operation of men with each other. It appears, therefore, that the assertion that we ought to conceive of the state as an ethical person does not rest upon any such solid analysis of the facts of life and the nature of the state as would make it a useful and fruitful proposition for further study of social phenomena, but that it is a product of the phrase-mill. It is one of those mischievous dicta which seem to say something profound; but, upon examination, prove to say nothing which will bear analysis. In current discussion, especially of state interference, this proposition is always invoked just when the real crisis of discussion comes, and it serves to cover the lack of true analysis and sound thinking.
If we turn aside from the special field of social discussion for a moment to call up accepted principles of ethics and of sound thinking, we shall find it undisputed that the source of ethical energy is in the hearts and minds of human beings and not anywhere else. Institutions of which the family, the church, and the school are the chief, which have for their purpose the development of ethical energy in the rising generation, cost energy and
