This organisation of the samurai was a quite deliberate invention. It arose in the course of social and political troubles and complications, analogous to those of our own time on earth, and was, indeed, the last of a number of political and religious experiments dating back to the first dawn of philosophical state-craft in Greece. That hasty despair of specialisation for government that gave our poor world individualism, democratic liberalism, and anarchism, and that curious disregard of the fund of enthusiasm and self-sacrifice in men, which is the fundamental weakness of worldly economics, do not appear in the history of Utopian thought. All that history is pervaded with the recognition of the fact that self-seeking is no more the whole of human life than the satisfaction of hunger; that it is an essential of a man's existence no doubt, and that under stress of evil circumstances it may as entirely obsess him as would the food hunt during famine, but that life may pass beyond to an illimitable world of emotions and effort. Every sane person consists of possibilities beyond the unavoidable needs, is capable of disinterested feeling, even if it amounts only to enthusiasm for a sport or an industrial employment well done, for an art, or for a locality or class. In our world now, as in the Utopian past, this impersonal energy of a man goes out into religious emotion and work, into patriotic effort, into artistic enthusiasms, into games and amateur employments, and an enormous proportion of the whole world's fund of effort wastes itself in religious and political misunderstandings and conflicts, and in unsatisfying amusements and unproductive occupations. In a modern Utopia there will, indeed, be no perfection; in Utopia there must also be friction, conflicts and waste, but the waste will be enormously less than in our world. And the co-ordination of activities this relatively smaller waste will measure, will be the achieved end for which the order of the samurai was first devised. Inevitably such an order must have first arisen among a clash of social forces and political systems as a revolutionary organisation. It must have set before itself the attainment of some such Utopian ideal as this modern Utopia does, in the key of mortal imperfection, realise. At first it may have directed itself to research and discussion, to the elaboration of its ideal, to the discussion of a plan of campaign, but at some stage it must have assumed a more militant organisation, and have prevailed against and assimilated the pre-existing political organisations, and to all intents and purposes have become this present synthesised World State. Traces of that militancy would, therefore, pervade it still, and a campaigning quality--no longer against specific disorders, but against universal human weaknesses, and the inanimate forces that trouble man--still remain as its essential quality.