fundamental of all problems of philosophy. It
seems to be plain, however, that neither upon biological grounds nor
by ethical principles, nor by finding any consensus in the desires and
opinions of thinkers can we reach any hard and fast conclusions about
the good and evil of war. It is rather by a broad interpretation of
the world and of history and the nature of national consciousness, by
some genetic view of national life, that we are most likely to see our
way toward a practical view of the present good and evil of war. War
is a phase of the whole process of social development of nations. We
think of nations as living and growing, and of a world which is
gradually maturing. War obtains a natural explanation on sociological
and psychological principles, not as a disease, but as a natural
consequence and condition of the formation of nations, or of any type
of horde or group. In the course of the development of nations we see
psychological factors coming more and more to the front. Desires which
are more or less consciously avowed become the motives of history. It
is in the play of these desires: their fixation, their generalization,
and transformation, the manner in which they become attached to
specific objects, that we seek the explanation of wars and of the
especial psychology of nations. Nations have lived secluded and
guarded lives, because of the nature of the desires which were most
fundamental in their lives, and the objects upon which these desires
have become directed. Now nations show some signs of emerging from
their seclusion, of abandoning their ambitions of empire, and leading
a more complex and more practical life.

In this progress we see the possibility of the final disappearance of
war. But we have no right to pervert either history or education in
the effort to eliminate war, or even to pass judgments upon war
prematurely or upon the basis of personal preferences, or the moods of
any moment. The whole world might, conceivably, be brought together
and be made to declare solemnly that there should be no more war.
Nations would thereby voluntarily relinquish their aggressive
thoughts, put aside the love they have for the heroic and take justice
and peace as their watchwords. And all this would seem ideal. But if
the elimination of war should mean that we have no longer anything for
which men are willing to die, if merely to escape from war we
voluntarily sacrifice good that more than counterbalances