 Like physical bodies, the moral body of the state is substantively composed of lesser members, particularly the simple and thus primary associations (collegia) of marriage, family, and household (DJN VI.1.1). In their reproductive, rearing, and economic functions, these basic societies mainly address the problem of human want or need, though they also offer a minimal level of security. Their existence shows that social cooperation is not suddenly imposed on isolated human beings with the creation of states, but that the latter is an additional form of association introduced to protect and maintain already existing social units. Despite the natural inclinations that induce individuals to form or enter them, these proto-civil arrangements are, like states, based on agreements, and they exhibit authority relations more or less analogous to civil sovereignty (DJN VI.2.11). The latter becomes necessary only when pre-civil societies increase in size, number, and complexity to the point where their interactions become dysfunctional and security problems unmanageable. As in the case of other moral entities that are superimposed on one another, states do not replace pre-civil societies but only protect, order, and – under certain conditions – utilize them. At the same time, especially in the case of other types of sub-state associations such as churches, they may also liberate individuals from them (by divorcing civil from religious authority, and allowing religious diversity in the state). (See Seidler 2002.)