world becomes Buddha's land, the expression of perfect Law and the realization of Heaven. Our life is the one which is able to be God. The world is not the preparatory place of education for God, but the very place where we actually find God and experience Heaven practically.

In short, the civilization of the food-standard throws the human righteousness into confusion and destroys the safety and happiness of society. The future world can realize true peace only by abandoning the civilization of the standard of food. In conclusion, let us cite one of the warnings of an ancient sage :

"The object of the superior man is truth. Food is not his object. There is ploughing—even in that there is sometimes want. So with learning ;-emolument may be found in it. The superior man is anxious lest he should not get truth; he is not anxious lest poverty should come upon him."

Tsze-kung asked about government. The Master said, 'The requisites of government are that there be sufficiency of food, sufficiency of military equipment, and the confidence of the people in their ruler.' TszeKung said, If it cannot be helped, and one of these must be dispensed with, which of the three should be forgone first?' 'The military equipment,' said the Master. Tsze-Kung again asked, 'If it cannot be helped and one of the remaining two must be dispensed with, which of them should be forgone? The Master answered, 'Part with the food. From of old, death has been the lot of all men, but if the people have no faith in their rulers, there is no standing for the State (Confucius, Analects).

II

THE STATE IS THE ORGAN OF EXALTATION AND PROTECTION OF RIGHTEOUSNESS

If the home is the expression of human love, then the expression of human power is society. The State is, indeed, the organ which unites love and power and leads them both towards righteousness and thus exalts and protects righteousness.

Love is not always righteous. It is possible for love frequently to ignore righteousness. In a sense love is an instinctive appearance of human nature, and it is liable to obfuscate the reason. To such love the light of righteousness must be given. Power, too, is not always righteous. There are two kinds of power. The one is material force, and the other, spiritual or moral. In an ordinal sense it would seem, however, that power' signifies material force. Power, in this sense, is not always accompanied by righteousness. It is not rare that 'power' is used improperly.

The State must be the function which gives the norm of righteousness to this love and power, uniting the individual home and society. But then, what is the State? It is the laboratory and factory of all civilization which human races ever produced. Philosophy, religion, art, literature, engineering, medical science, and so forth, everything was born from the State and

was fostered and protected by the State. In this respect, the State is the principal which makes all other civilization possible. Thus, the State is worthy to be called the fundamental civilization. It is not from genetical relation. From the genetical point of view, the individual had existed prior to the State, but from the significance of the history of civilization, the State existed prior to each individual. No individual who did not belong to any State has contributed to history. Thus, the State is the fundamental force which makes other civilization possible. Moreover, the State is situated in such a position as to lead individual civilization, thus properly rationalizing it. The State makes righteousness the principle of its existence and under this principle the State unites love, power, feeling, and will. Thus, the State makes itself an organ of exaltation and protection of righteousness, tying all its accumulated powers in a bundle. The typical State will thus be established.

States in the present age are contrary to this ideal, that is, every State is a great liar, swindler, and burglar, and indeed a haughty mob. The desire of the individual grows into national greediness, which being made the standard, the State lives on animal instinct. Every country has its own laws, government, churches, schools, and religious education, and trains the nation morally; the State, however, which is composed of those who are educated according to these methods of the State, assumes the task of negotiation with trickery, lying, and swindling, which is called diplomacy. When once advantage and disadvantage do not balance on each side, or in the case of absorption of other weak countries, the State robs, deceives, and

threatens others openly with its power as if the State has a right to be guilty of misconduct. This is the fundamental malady of the States in the world.

Most of the important events in the history of the world are, ninety-nine cases out of a hundred, the history of robbery, intimidation, swindling, and murder on a large scale. Each individual is praised as a patriot for the reason of his fidelity to his country, which is indeed the chief of robbery, intimidation, swindling, and murder, whereas if he should commit even one of those crimes of his own accord he is punished severely. Is this not contradictory? Such an irrational and sentimental patriotism is always the cause of human unhappiness. Such patriotism must not be the rule in the future.

The peace of the world will never be realized as long as such States which do not make righteousness their ideal, or the principles of their existence, gather together and fight each other for their own interests and national greediness. The peace of the world negotiated at The Hague or Versailles, or in Washington, on the basis of compromise will be aimless unless it emanates from the awakening of the States to make righteousness the principle of their existence. In regard to this point the world must learn the Japanese national principles. Nearly three thousand years have elapsed already since Japan proclaimed "Cultivation of Righteousness," "Accumulation of Happiness," and "Achievement of Glory" as the three principles of the foundation of the State, and for these three principles the world should look to Japan,

The theory which understands the State mechanically and physiologically is the theory emanating from the

view of the standard-of-diet-view both of which must be recognized as the right view of the State. As I have stated already, the State is the expression of our reason in contrast to the society as the expression of will, and the family as the expression of love. The general view in Europe regarding religion and life which is sentimental and not rational is also the natural result of the standard of diet civilization. But in order to understand life perfectly, the three mental elements must be united into consistency. In this connexion it is a most urgent matter to find out and establish the conception of the state of righteousness which systematizes the individual home and society under rational principles. The State protects the individual home, and all kinds of society from the point of view of righteousness, and at the same time the State endeavours to exalt and protect righteousness internationally with all its accumulated power. The mission of a State consists in respect for righteousness more than in respect for the nation, sovereignty, territory, and even the State itself. The State must prepare, in an emergency, to sacrifice itself for the fulfilment of the mission for the sake of righteousness. When the external form of civilization which is the State, and the internal spirit of civilization which is righteousness, will be united harmoniously then only will the State realize the true significance of the word. When we consider the States of the present time from the point of view of a State's true significance, we cannot help saying that although there is glittering of the splendid material, civilization, and finely cultivated' ladies' and 'gentlemen,' the State nevertheless is almost uncultivated from the moral stand

C