  A second objection to the view that the state is an individual is that, whereas singular things can only be destroyed by external causes (IIIP4), “a commonwealth is always in greater danger from its citizens than from its enemies” (e.g., TP 6/6).  If we assume that all individuals are singular things (for a helpful discussion of the relationship between these concepts, see D. Garrett 1994), then the fact that states can ostensibly be destroyed by their parts (i.e., citizens) would be a sufficient basis for denying that they are individuals (Barbone and Rice 2000, 26–7). This is a forceful objection. However, it seems that an analysis of the apparent self-destruction of the commonwealth could be provided that parallels Spinoza’s attempt to explain how suicide is possible in light of the conatus doctrine (EIVP20S). An apparently self-destructive state could be regarded as one that is so affected by “hidden external causes,” so overwhelmed by destructive passions, that it takes on a new nature that is contrary to its original nature (ibid.). Specifically, Spinoza could explain cases of apparent civil self-destruction by maintaining that they occur only at the hands of poorly-integrated individuals who stand, at least to some degree, outside of the body politic. While this form of explanation is not without problems (see Bennett 1984, §56), it is not obvious that these problems are peculiar to collectivist interpretations of the state.