It is not because we do not wish it. There can be no doubt, I should say, that, leaving aside a comparatively few abnormal individuals, whose influence is small, men in general have a natural allegiance to the community ideal, and would gladly see it carried out on a large as well as a small scale. And nearly all imaginative and aspiring persons view it with enthusiasm, and would devote themselves to it with some ardor and sacrifice if they saw clearly how they could do so with effect. It is easy to imagine types of pure malignity in people of whom we have little knowledge, but who ever came to know any one intimately without finding that he had somewhere in him the impulses of a man and a brother? The failure to realize these impulses in practice is, of course, due in part to moral weakness of a personal character, to the fact that our higher nature has but an imperfect and transient mastery of our lower, so that we never live up to our ideals. But going beyond this and looking at the matter from the standpoint of the larger mind, the cause of failure is seen to be the difficulty of organization. Even if our intentions were always good, we should not succeed, because, to make good intentions effective, they must be extended into a system. In attempting to do this our constructive power is used up and our ideals confused and discouraged. We are even led to create a kind of institutions which, though good in certain aspects, may brutalize or ossify the individual, so that primary idealism in him is almost obliterated. The creation of a moral order on an ever-growing scale is the great historical task of mankind, and the magnitude of it explains all shortcomings. From personality the building of a moral order requires not only good impulses but character and capacity. The ideal must be worked out with steadfastness, self-control, and intelligence. Even families and fellowships, though usually on a higher level than more elaborate structures, often break down, and commonly from lack of character in their members. But if it is insufficient here, how much less will it suffice for a righteous state. Our new order of life, with its great extension of structure and its principle of freedom, is an ever severer test of the political and moral fibre of mankind, of its power to hold itself together in vast, efficient, plastic wholes. Whatever races or social systems fail to produce this fibre must yield ascendency to those which succeed. This stronger personality depends also upon training; and whatever peoples succeed in being righteous on a great scale will do so only by adding to natural capacity an education suited to the growing demands of the situation—one at the same time broad and special, technical and humane. There can be no moral order that does not live in the mind of the individual.