As a means of vindicating a moral, social, religious, or cultural ideal--as of freedom or democracy--war between States, and still more between Alliances, must be largely ineffective for two main reasons. First, because the State and the moral unit do not coincide. France or the British Empire could not stand as a unit for Protestanism as opposed to Catholicism, Christianity as opposed to Mohammedanism, or Individualism as opposed to Socialism, or Parliamentary Government as opposed to Bureaucratic Autocracy, or even for European ascendancy as against Coloured Races. For both Empires include large coloured elements; the British Empire is more Mohammedan than Christian, has larger areas under autocratic than under Parliamentary government; has powerful parties increasingly Socialistic. The State power in both cases is being used, not to suppress, but to give actual vitality to the non-Christian or non-European or coloured elements that it has conquered. The second great reason why it is futile to attempt to use the military power of States for ends such as freedom and democracy, is that the instincts to which it is compelled to appeal, the spirit it must cultivate and the methods it is compelled increasingly to employ, are themselves inimical to the sentiment upon which freedom must rest. Nations that have won their freedom as the result of military victory, usually employ that victory to suppress the freedom of others. To rest our freedom upon a permanent basis of nationalist military power, is equivalent to seeking security from the moral dangers of Prussianism by organising our States on the Prussian model. Our real struggle is with nature: internecine struggles between men lessen the effectiveness of the human army. A Continent which supported precariously, with recurrent famine, a few hundred thousand savages fighting endlessly between themselves, can support, abundantly a hundred million whites who can manage to maintain peace among themselves and fight nature. Nature here includes human nature. Just as we turn the destructive forces of external nature from our hurt to our service, not by their unintelligent defiance, but by utilising them through a knowledge of their qualities, so can the irrepressible but not 'undirectable' forces of instinct, emotion, sentiment, be turned by intelligence to the service of our greatest and most permanent needs. CHAPTER IV ARGUMENTS NOW OUT OF DATE