ed by the biological materialism of the early Darwinians. It is
the same materialistic conception which has triumphed in German
Marxism and in the economic interpretation of history. It is the same
conception which has triumphed in the _Realpolitik_ and _Weltpolitik_,
and the elimination of the moral factor from the activities of high
policy. The tyranny of the race dogma permeates the majority of the
German historians and publicists from the early nineteenth century. We
find it in Mommsen's "History of Rome." It has found a striking
expression in his famous chapter on the Celts, which is only a veiled
attack against the French, who are assumed to be the lineal
descendants of the Gauls. The same dogma is the dominant idea of
Treitschke's "History." We find it in the _bionda bestia_ of
Nietzsche. We find it in the "Foundations of the Nineteenth Century"
of Houston Stewart Chamberlain. We find it in the works of Count de
Gobineau, who, after working unnoticed in his own country, has been
heralded as the apostle of Pan-Germanism in the Vaterland. The race
heresy has been the _leitmotiv_ of all political controversies in the
Empire. We find it equally in the anti-Semitic, in the anti-Russian,
in the anti-French propaganda. It has culminated in the triple dogma
of the superman, of the super-race, and of the super-State, and this
triple dogma of the German _Realpolitik_ has worked for the
enslavement of Europe as inevitably as the triple dogma of the French
Revolution--_Liberte_, _Egalite_, _Fraternite_--was bound to lead to
the liberation of Europe.

VIII.

For the philosophy of race, with all the liberal demonstrations of its
votaries, is essentially and inevitably the philosophy of reaction and
the philosophy of militarism, if it is carried to its logical
conclusion. And, unfortunately, in Germany it has been carried to its
logical conclusion. In Britain and France thinkers have advocated the
same deadly theories. The same deadly poison of pseudo-science has
infected the body politic. But Darwin and Huxley always saved
themselves by inconsistency from the ruthless application of their
doctrines. The common sense of the community has shrunk from extreme
logic. In a country of free discussion and of free institutions
doctrines are counteracted by other influences. Theories are tested by
life. In an autocratic country theories are supreme. The undiluted
theories of Rousseau and Robespierre were supreme under the Reign of