 However, Schleiermacher’s domestic politics is more consistently radical in another respect: liberalism. (Here again he is probably indebted to Herder.) This ideal is already prominent in two works from 1799: the essay Toward a Theory of Sociable Conduct argues that there should be a sphere of free (by which Schleiermacher means especially: state-free) social interaction, in order to make possible the development and communication of individuality; and On Religion argues strongly against state-interference in religion, making the liberation of religion from such interference a fundamental part of its program for developing individualism in religion, and diagnosing some of the worst vices of current religion and churches in terms of such interference. This liberalism remains prominent in the ethics lectures of 1812–13, which add to the positions just mentioned a proscription of state interference in the universities. And it is still central to Schleiermacher’s political thought in his (otherwise much more conservative) late lectures on the theory of the state from 1829–33, where he argues that the three spheres of sociality, religion, and science (e.g., the universities) lie beyond the legitimate power of the state, and notes critically that the current (Prussian) state falls short of this ideal. His Augsburg Confession sermons from 1830 are likewise still liberal. Schleiermacher has several reasons for this broad liberalism, but one of his most fundamental ones lies in the need to free up a domain in which the basic good of individuality can develop.