feeling of
anger; and these in turn generate more fear, until both the moods of
anger and fear and a perpetual state of animosity and warfare are
induced among contending groups. Thus out of primitive motives of
combat the feud as a more generalized and psychical antagonism is
produced, and these states are possible because of the powers of
generalization in man which extend to the emotions and make possible
the formation of deep moods.

In another direction, also, the practical motives tend to be
superseded by more abstract and more subjective motives. Both in the
fear and anger reactions and in the motive that originates in the
sexual impulse--display of males, and combat with reference to
females--consciousness of prowess for its own sake, and the display of
it in order to intimidate the enemy, arise. Into this motive of war
there enter all the antagonisms that come from self-consciousness, the
whole force of the diathesis of developing sexuality, with its
jealousy and cruelty, and tendencies to perversion. The force of this
motive of prowess must at some period of development have become very
great. It extends out into a love of combat for its own sake,
reenforces other motives, and issues in the more abstract motives of
honor and power that we see playing such a great part in modern
warfare.

These primitive motives of war are not merely numerous. They fuse,
reenforce one another, and almost from the beginning, we must suppose,
create complex states of consciousness, and form moods. War very
early, we say, must contain all the motives that ever enter into it.
The predatory impulse, the love of deception, of conquest, the love of
combat for its own sake, the hunting impulse, the motive of power, of
fear and anger, the impulse of display and the more primitive sexual
motives, the motives of courage and jealousy, even a beginning of the
aesthetic motive, are all there. They become the warlike mood or
produce war, in the sense in which we now understand it, only when the
intelligence gives to the relations between groups definite intentions
and directions, and out of the many impulses that lead to combat, a
distinctive motive and mood are derived. So we may say with all
certainty that the making of war is not a mere perpetuation of some
alleged instinct of murder, surreptitiously retained by man in his
rise from an animal state, but it is quite as much a product of his
whole social nature. It becomes established as