ief the last drop of faith in the idea of a progressive movement of
humanity as a whole. Reality is represented in one nation at a time,
and the chosen nation is the leader of all the rest.

While such mysticism as this (if it be mysticism) is most conspicuous
in aristocratic and imperialistic nations, we find it elsewhere. It is
a powerful force in imperialistic Japan and in Russia. We find it
everywhere in history in some form. In France it is still the "saintly
figure" of France that inspires the soldier and induces a religious
mood. There is no longer a vision of an empire of the future, perhaps,
and this mysticism of France has not in recent history shown itself in
the form of aggression, but French mysticism clings to the ideal and
the hope of a glorious future for a deathless France soon to be
renewed. All peoples that have declined or suffered an adverse fate,
even the pathetic remnants of the American Indians, expect the return
of their lost power. Such mysticism is, we may think, the only
condition under which national life in many cases can continue. The
religious or the mystical mood of nations is created by the need of
making belief dynamic, of overcoming doubts and fears. Hence the
exaggerated and irrational claims peoples make in regard to the value
of their culture and about their mission on earth. By their mysticism
nations justify their aggressive wars and fortify themselves in their
defensive wars. Thus nations acquire a feeling of security. They
believe in their star of destiny. They feel that their life which is
of supreme value to the world cannot perish. It is this spirit that
nations take with them into battle. It is a mystic force, and this
mystic force is, in great part, we may believe, one of the by-products
of the tragedy of history. Faith and hope have one of their roots at
least in fear and pessimism.

_Moral Motives and War_

That the attitude of nations toward one another is not, generally
speaking, an ethical attitude and that moral principles do not
motivate the conduct of peoples we have already suggested. Sumner (70)
says that the whole history of mankind is a series of acts open to
doubt, dispute and criticism as to their right and justice.
Differences end in force, and the defeated side always protests that
the results are unjust. And yet wars are always conducted with moral
justification and in the belief that moral principles are involved.
These moral principles, however, are