When in 1914 the great war broke out, the world was astounded. There were forces at work which men were confident would make another war between first-class powers impossible. International relations and groupings, such as those of commerce, labor, art, science, and learning, had increased in strength and number. The terribleness and waste of war were deemed to be so fully realized that modern nations would have no taste for armed conflict. But the war came on, and there must have been mighty causes to be able to produce so gigantic a result. What were they? What could be the nature of such tremendous causes, that yet remained concealed and in their issuance so took men by surprise? The factors were various, and some, of course, had been noted, but one factor which was unnoticed by the general public and yet which is one of fundamental importance is the rôle taken in patriotism by men’s unreasoned dispositions of character. If the phenomenon of patriotism is to be fully understood, it must be analyzed with a view of discovering what are these deeply ingrained sets of mind and character which are its raw material and which make it so powerful.[1] Patriotism is a complex sentiment. There is, in other words, no single instinctive response in all human beings to the stimulus, country. What, then, are some of the dispositions of which patriotism is composed? There are impulses which make primarily for attachment, and there are those that make primarily for antipathy. One of the most important of the impulses of attachment is the disposition of gregariousness. Hobbes, indeed, and others after him, built their theories of the state upon the doctrine that man would have been able to live alone had not the company of others been forced upon him, but that there is an impulse of gregariousness seems indisputable. It is simply an observable fact that there are species of animals that not only live in herds, packs, or flocks, but which also show uneasiness and distress at being separated from their fellows. James cites the observation of Galton on the gregariousness of the South African cattle.[2] If an individual of this species were separated from the herd it would direct its whole activity towards getting back once more, and when its object was attained, would plunge into the heart of the herd as if to bathe its very body in contact with its fellows. Now man, as well as other animals, lives a group life, and it seems almost inevitable that he should develop an impulse parallel to the outward facts of his existence, even were it not probable that he has inherited gregariousness as a psychical disposition from his animal ancestors. That the impulse is actually present in the human species is shown by the fact that there is in man a strong abhorrence of prolonged solitude. Professor James’ words on this point have come to be almost classical: “To be alone is one of the greatest evils for him [the normal man].