Pugnacity and fear are no more native than are pity and sympathy. The important thing morally is the way these native tendencies interact, for their interaction may give a chemical transformation not a mechanical combination. Similarly, no social institution stands alone as a product of one dominant force. It is a phenomenon or function of a multitude of social factors in their mutual inhibitions and reinforcements. If we follow an infantile logic we shall reduplicate the unity of result in an assumption of unity of force behind it--as men once did with natural events employing teleology as an exhibition of causal efficiency. We thus take the same social custom twice over: once as an existing fact and then as an original force which produced the fact, and utter sage platitudes about the unalterable workings of human nature or of race. As we account for war by pugnacity, for the capitalistic system by the necessity of an incentive of gain to stir ambition and effort, so we account for Greece by power of esthetic observation, Rome by administrative ability, the middle ages by interest in religion and so on. We have constructed an elaborate political zoology as mythological and not nearly as poetic as the other zoology of phoenixes, griffins and unicorns. Native racial spirit, the spirit of the people or of the time, national destiny are familiar figures in this social zoo. As names for effects, for existing customs, they are sometimes useful. As names for explanatory forces they work havoc with intelligence. An immense debt is due William James for the mere title of his essay: The Moral Equivalents of War. It reveals with a flash of light the true psychology. Clans, tribes, races, cities, empires, nations, states have made war. The argument that this fact proves an ineradicable belligerent instinct which makes war forever inevitable is much more respectable than many arguments about the immutability of this and that social tradition. For it has the weight of a certain empirical generality back of it. Yet the suggestion of an _equivalent_ for war calls attention to the medley of impulses which are casually bunched together under the caption of belligerent impulse; and it calls attention to the fact that the elements of this medley may be woven together into many differing types of activity, some of which may function the native impulses in much better ways than war has ever done.