applies to that original and abstract Right, which a man possesses as
a man. The property, and also the honour, which a man acquires for
himself by the exercise of his powers, depend on the measure and kind
of power which he possesses, and so lend his Right a wider sphere of
application. Here, then, equality comes to an end. The man who is
better equipped, or more active, increases by adding to his gains, not
his Right, but the number of the things to which it extends.

In my chief work[1] I have proved that the State in its essence is
merely an institution existing for the purpose of protecting its
members against outward attack or inward dissension. It follows from
this that the ultimate ground on which the State is necessary is the
acknowledged lack of Right in the human race. If Right were there, no
one would think of a State; for no one would have any fear that his
rights would be impaired; and a mere union against the attacks of wild
beasts or the elements would have very little analogy with what we
mean by a State. From this point of view it is easy to see how dull
and stupid are the philosophasters who in pompous phrases represent
that the State is the supreme end and flower of human existence. Such
a view is the apotheosis of Philistinism.

[Footnote 1: 1 Bk. ii., ch. xlvii.]

If it were Right that ruled in the world, a man would have done enough
in building his house, and would need no other protection than the
right of possessing it, which would be obvious. But since Wrong is the
order of the day, it is requisite that the man who has built his house
should also be able to protect it. Otherwise his Right is _de
facto_ incomplete; the aggressor, that is to say, has the right of
might--_Faustrecht_; and this is just the conception of Right