ocracy and the
believer in autocracy will both assert that deep differences in
principle are involved. They will not admit that democracy and
autocracy are superficial forms, and are questions of taste, and they
will not agree with Munsterberg, who says that the two forms tend
inevitably toward a compromise, by a process of alternation in which
first one and-then the other is the dominant form in the world.

The war, in another aspect of it, has been a conflict between the idea
of nationalism and that of internationalism. It is a conflict between
an ideal of state, represented in the German philosophy of state by
the principle of complete autonomy of the individual nation, and one
which assumes that states, while retaining their rights of sovereignty
are to be governed by laws which regulate their conduct as functioning
members of a society of nations. The difference is that, relatively,
between a state of anarchy among nations and a state of order. To some
extent there has been a conflict between the idea of rights and the
idea of duties of nations. This internationalism is not merely a
sociological principle, something academic and scientific, as a theory
of state or society; it is an ethical principle, which contains some
recognition of justice as a subjective principle. It has some roots
in theory, but it is also based upon the immediate recognition of the
rights of peoples to their own individual lives. Its ideal is a world
containing many nations, cooerdinated by natural processes and not a
world in which a single nation or a few may hold the supreme place,
except as this supremacy might come by a process of natural
development.

The third conflict of the war was one which we may call a
psychological conflict. It was a conflict between two ideas of life,
one based upon a belief in the supremacy of reason, the other implying
that the final test of values in life remains in the sphere of the
feelings, or is a matter of appreciation. Germany, in her recent
history, has stood conspicuously for the belief that human society may
and indeed must be controlled and regulated by definite
principles--principles that must be determined according to the
methods of science. These principles take the place, in this
philosophy of life, of certain typical human reactions that are
believed to be demonstrably irrational. In its visible and most
practical form the application of this principle is through
organization.

This char