The ideas which feed and inflame these passions of rivalry, hostility, fear, hate, will be modified, if at all, by raising in the mind of the European some such simple elementary questions as were raised when he began to modify his feeling about the man of rival religious belief. The Political Reformation in Europe will come by questioning, for instance, the whole philosophy of patriotism, the morality or the validity, in terms of human well-being, of a principle like that of 'my country, right or wrong';[95] by questioning whether a people really benefit by enlarging the frontiers of their State; whether 'greatness' in a nation particularly matters; whether the man of the small State is not in all the great human values the equal of the man of the great Empire; whether the real problems of life are greatly affected by the colour of the flag; whether we have not loyalties to other things as well as to our State; whether we do not in our demand for national sovereignty ignore international obligation without which the nations can have neither security nor freedom; whether we should not refuse to kill or horribly mutilate a man merely because we differ from him in politics. And with those, if the emergence from chattel-slavery is to be complemented by the emergence from wage slavery, must be put similarly fundamental questions touching problems like that of private property and the relation of social freedom thereto; we must ask why, if it is rightly demanded of the citizen that his life shall be forfeit to the safety of the State, his surplus money, property, shall not be forfeit to its welfare. To very many, these questions will seem a kind of blasphemy, and they will regard those who utter them as the subjects of a loathsome perversion. In just that way the orthodox of old regarded the heretic and his blasphemies. And yet the solution of the difficulties of our time, this problem of learning to live together without mutual homicide and military slavery, depends upon those blasphemies being uttered. Because it is only in some such way that the premises of the differences which divide us, the realities which underlie them, will receive attention. It is not that the implied answer is necessarily the truth--I am not concerned now for a moment to urge that it is--but that until the problem is pushed back in our minds to these great yet simple issues, the will, temper, general ideas of Europe on this subject will remain unchanged. And if _they_ remain unchanged so will its conduct and condition. The tradition of nationalism and patriotism, around which have gathered our chief political loyalties and instincts, has become in the actual conditions of the world an anti-social and disruptive force. Although we realize perhaps that a society of nations of some kind there must be, each unit proclaims proudly its anti-social slogan of sacred egoisms and defiant immoralism; its espousal of country as against right.[96]