I am not here attempting to solve the problem of what practical measures can be taken whereby right may be set in the place of might in inter-state relations, and instead of ruthless selfishness, Morality, that is, self-control, consideration and respect for the just claims of one's fellow men and love of one's neighbour. That is as far beyond the scope of this work as is the investigation of the methods of education, criminal justice, police organization or prison conditions intended to deal with the tide of crime and to stem it as far as possible. I am concerned with moral philosophy, and from that point of view I show that all Morality is rooted in the desire of men to live together peaceably in a society, to have greater security of life and property, greater possibilities of happiness, and that the same needs must impose the rules of Morality upon states in their relations to one another. According to Hobbes the primitive condition of mankind is that of a war of every man against all other men, and only the creation of society makes an end of it. But if the state unleashes the dogs of aggressive warfare it hurls mankind back into its primitive condition and destroys the work it was created to do. The Stoic Seneca says: "_Homo sacra res homini_," "Man is sacred to man." The practical politicians who praise war repeat with Hobbes: "_Homo homini lupus_," "Man is a wolf to man." The moral man demands a return from Hobbes to Seneca. If it has been possible in the state to tame the wolfish instincts of the individual and to make him bow down before Custom and Law, it must be equally possible to do so in the relations of states to one another. He who denies this in principle disavows Morality altogether, not only for the state but also for the individual; he who admits it in principle but in practice scornfully disregards it is a bandit, and it is desirable to treat him like any other robber and murderer who, to satisfy his wolfish appetites, tramples on Morality and Right and acts like a wild beast.