Renouvier was no lover of the state. While regarding it as necessary under present conditions, he agrees with the anarchist idealists, to whom government is an evil. He admits its use, however, as a guarantor of personal liberty, but is against any semblance of state- worship. The state is not a person, nor is it, as it exists at present, a moral institution. One of the needs of modern times is, he points out, the moralising of the conception of the state, and of the state itself. Although, therefore, he has no _a priori_ objection to state interference in the economic sphere, and would not advocate a mere _laissez-faire_ policy, with its vicious consequences, yet he does not look with approval upon such interference unless it be “the collective expression of the personalities forming the community.”
The fact of living in a society, highly organised although it be, does not diminish at all the moral significance of personality. Rights and duties belong essentially to persons and to them only. We must beware of the political philosophy which regards the citizens as existing only for the state. Rather the state exists, or should exist, for the welfare of the citizens. In the past this was a grave defect of military despotisms, and was well illustrated by the view of the state taken, or rather inculcated, by German political philosophy. In the future the danger of the violation of personality may lie, Renouvier thinks, in another direction—namely, in the establishment of Communistic states. The basic principle of his ethic is the person as an end in himself, and the treatment of persons as ends. If this be so, a Communistic Republic which has as its motto “Each for all,” without also “All for each,” may gravely violate personality and the moral law if, by constraint, it treats all its citizens and their efforts not as ends in themselves, but merely means to the collective ends of all.
The moral ideal demands that personality must not be obliterated. Personality bound up with “autonomy of reason” is the fundamental ethical fact.[25] In the last resort, responsibility rests upon the individuals of the society for the evils of the system of social organisation under which they live. The state itself cannot be regarded as a moral person. Renouvier opposes strongly any doctrine which tends to the personalisation or the deification of the state.