THE goal of personal morality is reached with the adoption of that mode of life that leads to the stable and lasting happiness of the individual. Such a happiness necessarily presupposes relations of kindness and cooperation with those other persons that form the immediate environment. But it is quite compatible with a neglect of those wider aspects of duty that we call public morality. The Stoics, the anchorites, some communities of monks, and many a well-to-do recluse today, are examples of those who have found a selfish happiness for themselves without taking any hand in forwarding the general welfare. Yet the greatest total good is not to be attained in any such way; if man is to win in his inexorable war with a hostile and grudging environment, men must march EN MASSE, must work for ends that lie far beyond their personal satisfactions, for the welfare of the State and posterity. It is these larger, public duties that we must now consider. And it is here that our greatest stress must be laid; for these obligations are too easily overlooked, and toward them the contemporary conscience needs most sharply to be aroused. The first great public problem, historically, is that of war. And theoretically it may well come first, since the attainment of peace is the prerequisite of all other social advance. While a nation's energies are absorbed in war, nothing, or nearly nothing else can be done. So we turn to a consideration of war; and first, of that emotion, patriotism, whose training and redirection must underlie the movement toward universal peace. What is the meaning and value of patriotism?