Stein, however, reversed the objectives of the two concepts. As an Hegelian, and pre-eminently a worshipper of the State, he conceived the State as _civitas coelestis_. Society, which he understood to mean only the dominant bourgeoisie Society, he viewed through the eyes of his Socialist friends and teachers, and conceived it as _civitas terrena_.
What in Plato’s sense is the “pure idea,” the “ordre naturel” of the early physiocrats and termed by Frenchmen and Englishmen “Society,” was to Stein, the “State.” What had been contaminated and made impure by the admixture of coarse matter, they termed the “State,” while the German called it “Society.” In reality, however, there is little difference between the two. Stein realized with pain, that Hegel’s pure concept of a State based on right and freedom, was bound to remain an “idea” only. Eternally fettered, as he assumed it must be, by the forces of property and the culture proceeding from them, it could never be a fact. This is his conclusion regarding “Society,” so that its effective development is obstructed by the beneficent association of human beings, as Stein conceived that association.
Thus was attained the very pinnacle of confused thinking. All German sociologists, with the single exception of Carl Dietzel, soon realized that the Hegelian concept of the State was impotent, existing only in the “Idea.” In no point did it touch the reality of historical growth, and in no sense could it be made to stand for what had always been considered as the State. Long ago both Marx and Bakunin--respectively the founders of scientific collectivism and practical anarchism--and especially Ludwig Gumplowicz, abandoned the Hegelian terminology and accepted that of Western Europe and this has been generally accepted everywhere.
In this little book I have followed the Western European terminology. By the “State,” I do not mean the human aggregation which may perchance _come about to be_, or, as it properly _should be_. I mean by it that summation of privileges and dominating positions which are brought into being by extra-economic power. And in contrast to this, I mean by Society, the totality of concepts of all purely natural relations and institutions between man and man, which will not be fully realized until the last remnant of the creations of the barbaric “ages of conquest and migration,” has been eliminated from community life. Others may call any form of leadership and government or some other ideal, the “State.” That is a matter of personal choice. It is useless to quarrel about definitions. But it might be well if those other thinkers were to understand that they have not controverted the sociologic idea of the “State,” if a concept of the “State” grounded on a different basis, does not correspond to that which they have evolved. And they must guard themselves particularly against the danger of applying any definition other than that used in this book to those actual historical products which have hitherto been called “States,” the essence, development, course and future of which must be explained by any true teaching or philosophy of the State.