In the first case they are efforts to perfect the political balance, and as these have the same tendency as the universal interests, they will also be supported by the majority of these interests. But in the other case, they are of an abnormal nature, undue activity on the part of some single states, real maladies; still that these should make their appearance in a whole with so little cohesion as an assemblage of great and little states is not to be wondered at, for we see the same in that marvellously organised whole, the natural world.
If in answer we are reminded of instances in history where single states have effected important changes, solely for their own benefit, without any effort on the part of the whole to prevent the same, or cases where a single state has been able to raise itself so much above others as to become almost the arbiter of the whole,—then our answer is that these examples by no means prove that a tendency of the interests of the whole in favour of stability does not exist, they only show that its action was not powerful enough at the moment. The effort towards an object is a different thing from the motion towards it. At the same time it is anything but a nullity, of which we have the best exemplification in the dynamics of the heavens.
We say, the tendency of equilibrium is to the maintenance of the existing state, whereby we certainly assume that rest, that is equilibrium, existed in this state; for where that has been already disturbed, tension has already commenced, and there the equilibrium may certainly also tend to a change. But if we look to the nature of the thing, this change can only affect some few separate states, never the majority, and therefore it is certain that the preservation of the latter is supported and secured through the collective interests of the whole—certain also that each single state which has not against it a tension of the whole will have more interest in favour of its defence than opposition to it.
Whoever laughs at these reflections as utopian dreams, does so at the expense of philosophical truth. Although we may learn from it the