Economic determinists are not alone in sharing with an ordinary prudential statecraft in the effort to organize the life of groups by means of the resources of intelligence. The hopes of the more conventional yet socially intelligent people for a new world are involved in the idea of a society or league of nations. Since an inchoate international society created by the new intimacy in which nations live exists in spite of international anarchy, it is reasonable to attempt the creation of more adequate forms and machinery for the crystallization and expression of its collective will, the conciliation of disputes among its members and the closer integration of its life. Moral and spiritual forces are sometimes frustrated merely by the lack of adequate machinery for the application of generally accepted principles to specific situations. There is therefore great need for an intelligent statesmanship which will give the soul of an international society a body, and incarnate its aspirations in the instruments of political order. From another point of view, however, international society does not yet exist and needs to be created; and the means for its creation are not laws but attitudes, not organization but a type of life. Politically minded people easily suffer from the illusion that laws create morality, that organization creates society. Societies are not created by political mechanism but by attitudes of mutual respect and trust. Where these exist social relations are established and traditions formed. These in turn are gradually codified and given definition and precision by legal enactments. No one now takes the theory seriously that human society was created by a conscious mutual contract between individuals who suddenly realized that they could save themselves in no other way from mutual self-destruction. Society is older than human history and exists wherever individuals establish relations of mutual reverence and trust. The family is usually the beginning of society because here nature aids the imagination and consanguinity creates an atmosphere of mutual trust. The family is enlarged by the fortunes and the needs of war, the resulting clans may amalgamate into larger units through intermarriage of leaders or through other exigencies, and the emerging national or racial group is formed by similar forces. The love and trust which unite a society are no more rational than the hatred and mistrust which divide one society from another. People do not regard each other as morally dependable because reason persuades or experience prompts them to such an attitude. The attitude is determined by natural and instinctive or by ideal and religious forces and, once it is assumed, is inevitably verified; for in an atmosphere of mutual trust human action finally becomes trustworthy and morally dependable. In so far as national and racial groups live in a state of mutual fear and hold life outside of the group in contempt rather than in reverence