 Furthermore, the ideal of freedom or liberty to be found in the state is close to that which is now generally called positive freedom—i.e., one that reflects a view of the person as sharing in a common good. As a polity that attempts to provide the conditions for the realisation of the human person as an individual who is, thereby, a member of a temporal community, it recognises that the use of goods by individuals must serve the good of all (Integral Humanism, 1936 [1968: 184]), and that individuals can be required to serve the community. Moreover, in such a state, political leaders would be more than just spokespersons for the people (Man and the State, 1951: 140), and Maritain recognises that they can represent the ‘hidden will’ of the people. Their aim—and the aim of the state as a whole—is, however, always the common good. Since minorities may themselves reflect this ‘hidden will’, Maritain also recognised the important role to be played by dissenting minorities.