  Nevertheless, societies exist within which rights arise from the bonds between intellectual beings. According to Rosmini, these societies fall under three headings: theocratic society, that is, society between God and his creatures; domestic society, which is divided into conjugal and parental society; and civil society, that is, the communion desired by several families who wish to entrust the preservation and the regulation of their rights to a single or collective mind called ‘government’. Rosmini considers at some length the rights arising in these societies. In particular, he ponders the title of rights possessed by the Creator over human beings, the rights proper to husband and wife, and to parents. Of special interest is his description of the State as a society which, while it has the duty to influence for the common good only the modality and exercise of rights in its citizens, has no power to create or destroy human rights. In fact, the general purpose of the State is to arrange the exercise of individual rights in such a way that individuals are better able to enjoy the use of their innate and acquired rights. Thus, although in time of war the exercise of certain rights may be curtailed or even suspended, the rights remain invested in individuals to whose exercise they must be restored in normal circumstances. It is clear that Rosmini’s view of civil society is completely anti-totalitarian. He does not, however, espouse the cause of modern democracy According to him, the principle of democracy is not ‘one person, one vote’, but would depend rather upon the contribution made by citizens to the well-being of the State. Difficult to arrange in practice, the principle is nevertheless important, and can be considered the obverse of ‘No taxation without representation’.