 Because the state can be said to reflect the general will that Bosanquet claimed is also each individual’s real will, Bosanquet held (following Rousseau) that sometimes individuals can be required to engage in certain activities for their own good—that is they can be “forced to be free”. Moreover, he maintained that it is in terms of the ‘common good’ that one’s “station” or “function” in society is defined, and it is the conscientious carrying out of the duties that are attached to one’s ‘station’ that constitutes ethical behaviour. In fact, on Bosanquet’s account, it is primarily in light of one’s service in the state that a person has the basis for speaking of his or her personal identity. Not surprisingly, then, as Tyler (2006) points out, Bosanquet was frequently challenged by those who claimed that he was anti-democratic and that his philosophical views led to a devaluation of the individual. Such attacks ignore, however, Bosanquet’s insistence on liberty as the essence and quality of the human person and his emphases on the moral development of the human individual and on limiting the state from directly promoting morality (which reflects both his own reading of Kant and the influence of Green’s Kantianism.) Moreover, while Bosanquet did not hold that there were any a priori restrictions on state action, he held that there were a number of practical conditions that did limit it. For example, while law was seen as necessary to the promotion of the common good, it could not make a person good, and social progress could often be better achieved by volunteer action. (It is just this emphasis that Bosanquet found and defended in the approach to social work of the Charity Organisation Society.)