y be a large factor in the culture
values of peoples in the future. When we see what four years of war
have accomplished in the way of giving us control over material
forces, we may realize what, with the continuation of a powerful
incentive, might be done in the arts of peace. These great practical
needs have also, as we say, their power of appeal to all the profound
motives of the social life. We must make use of this appeal. All the
power of the strong story of the day's work must be turned upon this
educational problem. All industry, indeed, must be made more dramatic,
as it can be under the inspiration of the larger industrial life which
the idea of internationalism opens up before us. Industry must be made
more satisfying to the fundamental motives of the individual, while at
the same time it is made more efficient, and more social. The new
generation must be filled with the romance of the world's work. Only
by presenting to young and plastic minds the ideal features of work
shall we be able to harmonize the individual and the social will. Only
so, perhaps, in an industrial age shall we be able to escape from
being destroyed by industrialism. Anything that will introduce art and
imagination into work, anything that will even brighten a little the
dull moods of toil will help both to prepare the way for the wider
world relations we talk about, and to prevent the most destructive
elements and moods of industrialism gaining the upper hand.

_V. The Democratic Spirit_

We must eventually think of internationalism on its educational side
as most fundamentally a question of developing in the world the
_international spirit_. We might quite naturally think of this as the
education of social feeling or of the social instinct. This is,
however, not the most productive attitude toward the situation, in our
view, simply because when we think of the education of the feelings we
are likely to be satisfied with the principles of an old static
philosophy of life and of the school. Moral and social feelings, we
believe, grow best in a practical medium. We cannot expand social
feeling at will, or produce a democratic spirit by some simple process
of education. When we try to extend social feeling too far we make the
moral life insincere. To try to expand social feeling and moral
interest so as to make it include the foreign, to try to love our
enemies in advance of all aesthetic and practical relations with the
foreign seems f