person, being as well in the minds of the natural persons who compose that body, as in the minds of members of the corporation generally; (3) the visible existence of this body, being the assembly of natural persons, willing and acting under certain forms; (4) the intelligible existence of this assembly, being conditioned by a knowledge, on the part of those who externally or theoretically perceive it, of its constitution and its meaning; (5) the intelligible existence of the moral person or the body represented, being conditioned of a knowledge of the relation between this corporation and the body representing it, implying the structure of the former in the first, and of the latter in the second instance.
The visible existence of an assembly means that members are visible as being assembled, but the assembly as a body can be recognized only by a reflecting spectator who knows what those forms mean, who “realizes” their significance, who thinks the assembly. Of course, a corporation also, apart from its representation, can be perceived only mentally, by outsiders as well as by its own members, and these are different perceptions (distinguished here as ideal and intelligible existence): members perceiving it directly as a product of their own will, and therefore in a way as their property (a thing which they own); and outsiders perceiving it only indirectly, by knowing the person or body that represents it; this being an external perception only, unless it be supplemented by a knowledge of its peculiar mode of being, that is, of its constitution and of the relations which members bear to the whole, and the whole to its members.
But it is, above all, in this respect that great differences exist between different kinds of corporations. The first question is whether individuals feel and think themselves as founders or authors or at least as representative ideal authors of their own corporation. Let us take an obvious example. Suppose a man and a woman contract a marriage (we waive here all questions of church or state regulations for making the marriage tie public). They are said to found a family. Now, the children springing from this union and growing up in this family cannot justly feel and think themselves as the creators or authors of it, as long as
