What was one of the reasons leading to the cessation of religious wars between States? It was that religious conceptions cut across the State frontiers, so that the State ceased to coincide with the religious divisions of Europe, and a condition of things was brought about in which a Protestant Sweden was allied with a Catholic France. This rendered the conflict absurd, and religious wars became an anachronism. Is not precisely the same thing taking place with reference to the conflicting conceptions of life which now separate men in Christendom? Have not we in America the same doctrinal struggle which is going on in France and Germany and Great Britain? To take one instance--social conflict. On the one side in each case are all the interests bound up with order, authority, individual freedom, without reference to the comfort of the weak, and on the other the reconstruction of human society along hitherto untried lines. These problems are for most men probably--are certainly coming to be, if they are not now--much more profound and fundamental than any conception which coincides with or can be identified with State divisions. Indeed, what are the conceptions of which the divisions coincide with the political frontiers of the British Empire, in view of the fact that that Empire includes nearly every race and nearly every religion under the sun? It may be said, of course, that in the case of Germany and Russia we have an autocratic conception of social organization as compared with a conception based on individual freedom in England and America. Both Mr. Hyndman and Mr. Blatchford seem to take this view. "To me," says the former, "it is quite evident that if we Socialists were to achieve success we should at once be liable to attack from without by the military Powers," an opinion which calmly overlooks the fact that Socialism and anti-militarism have gone much farther and are far better organized in the "military" States than they are in England, and that the military Governments have all their work cut out as it is to keep those tendencies in check within their own borders, without quixotically undertaking to perform the same service in other States. This conception of the State as the political embodiment of homogeneous doctrine is due in large part not only to the distortion produced by false analogy, but to the survival of a terminology which has become obsolete, and, indeed, the whole of this subject is vitiated by those two things. The State in ancient times was much more a personality than it is to-day, and it is mainly quite modern tendencies which have broken up its doctrinal homogeneity, and that break-up has results which are of the very first importance in their bearing upon international pugnacity. The matter deserves careful examination. Professor William McDougal, in his fascinating work, "An Introduction to Social Psychology," says in the chapter on the instinct of pugnacity: