rcumstances that press life forward will be left behind, if these
circumstances are not themselves good. And war is not that for which
men war; they war for the existence and satisfaction of their
interests. That which is constructive and saving in war is not the
contact between the warring parties, but their internal coherence and
harmony. It is _that_ which survives when hostility is inhibited by a
recognition of the cost; it is that which is extended when hostility
gives way to a wider co-ordination of interests.

The loss when contending currents are redirected and flow together is
not a loss of power, but only of neutralizing resistance. It is true
that the lesson of harmony is learned through discord; but harmony is
none the less in the end exclusive of discord. The principle of peace,
learned at home through the hard necessity of war abroad, finds only a
more complete justification and beneficent application in peace abroad.
It is love and not hate that is the moving spring of life. It is love
which is constructive; hate destroys even the very object that evokes
and {27} sustains it. It is essential, then, to life, not only to
assert and reproduce itself, but to increase itself through allying
itself with life. Where the motive of life thus freely expresses
itself, there are no natural enemies.

I count it to be important thus to trace morality back to the original
love of life, since only so is it possible to understand its urgency,
and its continuity with every organic impulse. It is because morality
is without warrant dislocated from the natural life, that it is accused
of being barren and formal. To many minds it is best symbolized by the
kindly lady who gives the small boy a penny, and admonishes him not to
spend it. But there could be no more outrageous travesty. Morality in
its springs is absolutely one with that clinging to life which is the
most deep-lying of all interests, and with that relish for life in
which its goodness needs no philosopher's approval. The primal
determination to be and to sell one's self dearly, is not different,
except in its limits, from the moral determination to be and to attain
to the uttermost. The whole force of life is behind every moral
scruple, and guarantees the sanity even of a universal good-will.

But the identification of morality with the organization of life,
serves also to demonstrate life in its unity and larger auspices.
Morality harmonizes life