He must also form a clear conception of the special duties to be fulfilled by the nation, the guidance of whose fortunes rests in his hands. He must clearly and definitely formulate these duties as the fixed goal of statesmanship. When he is absolutely clear upon this point he can judge in each particular case what corresponds to the true interests of the State; then only can he act systematically in the definite prospect of smoothing the paths of politics, and securing favourable conditions for the inevitable conflicts; then only, when the hour for combat strikes and the decision to fight faces him, can he rise with a free spirit and a calm breast to that standpoint which Luther once described in blunt, bold language: "It is very true that men write and say often what a curse war is. But they ought to consider how much greater is that curse which is averted by war. Briefly, in the business of war men must not regard the massacres, the burnings, the battles, and the marches, etc.--that is what the petty and simple do who only look with the eyes of children at the surgeon, how he cuts off the hand or saws off the leg, but do not see or notice that he does it in order to save the whole body. Thus we must look at the business of war or the sword with the eyes of men, asking, Why these murders and horrors? It will be shown that it is a business, divine in itself, and as needful and necessary to the world as eating or drinking, or any other work."[O] [Footnote O: Luther, "Whether soldiers can be in a state of salvation."] Thus in order to decide what paths German policy must take in order to further the interests of the German people, and what possibilities of war are involved, we must first try to estimate the problems of State and of civilization which are to be solved, and discover what political purposes correspond to these problems. CHAPTER III A BRIEF SURVEY OF GERMANY'S HISTORICAL DEVELOPMENT The life of the individual citizen is valuable only when it is consciously and actively employed for the attainment of great ends. The same holds good of nations and States. They are, as it were, personalities in the framework of collective humanity, infinitely various in their endowments and their characteristic qualities, capable of the most different achievements, and serving the most multifarious purposes in the great evolution of human existence. Such a theory will not be accepted from the standpoint of the materialistic philosophy which prevails among wide circles of our nation to-day. According to it, all that happens in the world is a necessary consequence of given conditions; free will is only necessity become conscious. It denies the difference between the empiric and the intelligible Ego, which is the basis of the notion of moral freedom.