but not in the betterment of Englishmen; indeed, both are in the habit of abusing Englishmen very heartily, unless they happen to be soldiers. In other words, the real end of politics is forgotten. It is not only that the means have become the end, but that one element of the means, power, has become the end. The point I desired to emphasise was that unless we keep before ourselves the welfare of the individual as the _test_ of politics (not necessarily the motive of each individual for himself) we constantly forget the purpose and aim of politics, and patriotism becomes not the love of one's fellow countrymen and their welfare, but the love of power expressed by that larger 'ego' which is one's group. 'Mystic Nationalism' comes to mean something entirely divorced from any attribute of individual life. The 'Nation' becomes an abstraction apart from the life of the individual. There is a further consideration. The fact that the Nation-State is not co-terminous with Society is shown by its vital need of others; it cannot live by itself; it must co-operate with others; consequently it has obligations to those others. The demonstration of that fact involves an appeal to 'interest,' to welfare. The most visible and vital co-operation outside the limits of the Nation-State is the economic; it gives rise to the most definite, as to the most fundamental obligation--the obligation to accord to others the right to existence. It is out of the common economic need that the actual structure of some mutual arrangement, some social code, will arise, has indeed arisen. This makes the beginning of the first visible structure of a world society. And from these homely beginnings will come, if at all, a more vivid sense of the wider society. And the 'economic' interest, as distinct from the temperamental interest of domination, has at least this social advantage. Welfare is a thing that in society may well grow the more it is divided: the better my countrymen the richer is my life likely to become. Domination has not this quality: it is mutually exclusive. We cannot all be masters. If any country is to dominate, somebody or some one else's country must be dominated; if the one is to be the Superior Race, some other must be inferior. And the inferior sooner or later objects, and from that resistance comes the disintegration that now menaces us.