If the hostilities which react to the Syndicalistic appeal were confined to the Capitalist, there might be something to be said for it from the point of view of the Labour movement. But forces so purely instinctive, by their very nature repelling the restraint of self-imposed discipline by intelligent foresight of consequences, cannot be the servant of an intelligent purpose, they become its master. The hostility becomes more important than the purpose. To the industrial Jingo, as to the nationalist Jingo, all foreigners are potential enemies. The hostile tribe or herd may be constituted by very small differences; slight variations of occupation, interest, race, speech, and--most potently of all perhaps--dogma or belief. Heresy-hunting is, of course, one manifestation of tribal animosity; and a heretic is the person who has the insufferable impudence to disagree with us. So the Sorelian philosophy of violence and instinctive pugnacity gives us, not the effective drive of a whole movement against the present social order (for that would require order, discipline, self-control, tolerance, and toleration); it gives us the tendency to an infinite splitting of the Labour movement. No sooner does the Left of some party break off and found a new party than it is immediately confronted by its own 'Leftism.' And your dogmatist hates the dissenting member of his own sect more fiercely than the rival sect; your Communist some rival Communism more bitterly than the Capitalist. Already the Labour movement is crossed by the hostilities of Communist against Socialist, the Second International against the Third, the Third against the Fourth; Trades Unionism by the hostility of skilled against unskilled, and in much of Europe there is also the conflict of town against country. This tendency has happily not yet gone far in England; but here, as elsewhere, it represents the one great danger, the tendency to be watched. And it is a tendency that has its moral and psychological roots in the same forces which have given us the chaos in the international field: The deep human lust for coercion, domination; the irksomeness of toleration, thought, self-discipline. The final difficulty in social and political discussion is, of course, the fact that the ultimate values--what is the highest good, what is the worst evil--cannot usually be argued about at all; you accept them, you see that they are good or bad as the case may be, or you don't.