Intolerance, then, is not based on reasons, whether good or bad. It grows out of the nature of groups of people. It means merely that the other fellow is different, not at all that he is wrong. Everett Dean Martin points out in his studies of the crowd that the crowd is always dogmatic and egocentric. Every nation has some crowd characteristics, is interested in its own welfare, not in that of its colonies, or its competitors, or the human race. Patriotism is as dogmatic as is religion. Every state, every city has its local loyalty, which magnifies its advantages and conceals its disadvantages, and especially cries down its rival state or city. Even the scientist, the student of social conditions, is apt to speak of higher and lower cultures, or higher and lower races—meaning always that his culture is higher and the Chinese lower, or the Anglo-Saxon is higher and the Italian lower. At that point the scientist seems to be animated by a very unscientific intolerance. When a student of society points out ways in which the Chinese culture is worthy of our imitation, then I will feel that he is truly scientific and not at all prejudiced. For who says that our occidental culture is superior to the Chinese? We say so. Who says the Chinese is superior? The Chinese do, of course. But they are prejudiced? Certainly, and so are we! The most that can be said with certainty is that the two cultures are different, and these differences can then be studied in detail. Prejudice is often racial because people of different appearances stand out clearly as very different from us indeed. But they need not be inferior. The current prejudice against the Negro says that he is lazy, unintelligent, immoral—but the same intolerance operates against the many members of the colored race who are more diligent, more intelligent, and quite as moral as the average white. In all these characteristics the races overlap; the most that can be said statistically is that the whites have the larger percentage of the higher intellectual persons. Unfortunately, much of that may be due to training rather than to heredity, for in the army tests the northern negroes actually averaged higher than the southern whites. But even if this intolerance toward the black race were justified by facts after we whites entertained it on natural instinctive grounds, why then should we give directly opposite reasons for our dislike of the Japanese? For the Japanese is called by his very enemies shrewd, industrious and saving. If the lazy negro is our inferior, then the hustling Japanese should be our superior. The fact is that neither race is inferior in a way that can be proved—but both are different, and every group is naturally intolerant of the group that is different from itself.