Of course, if those who occupy these positions of prestige feel no responsibility of this sort and make no effort to exert such influence, but rather aim at striking terror in the foe at all costs, if they countenance acts of savagery such as the destruction of cities, looting, and rapine, if they publicly instruct their soldiers to behave as Huns or savages; then the organisation of the army works in the opposite way—namely, to degrade all members below their normal individual level, rather than to raise them above it; and then we hear of acts of brutality on the part of the rank and file which are almost incredible. But the main point to be insisted on here is that the raising of the moral level is not effected only by example, suggestion, and emotional contagion, spreading from those in the positions of prestige; that, where the group spirit exists, those enjoying prestige can, if they wish, greatly promote the end of raising the moral tone of the whole by appealing to that group spirit; as when Lord Kitchener asked the men to obey his injunctions for the sake of the honour of the British Army. And the group spirit not only yields this direct response to moral exhortation; it operates in another no less important manner. Each member of a group pervaded by the collective sentiment, such as a well-organised army of high traditions, becomes in a special sense his brother’s keeper. Each feels an interest in the conduct of every other member, because the conduct of each affects the reputation of the whole; each man, therefore, punishes bad conduct of any fellow soldier by scorn and by withdrawal of sympathy and companionship; and each one rewards with praise and admiration the conduct that conforms to the standards demanded and admired. And so each member acts always under the jealous eyes of all his fellows, under the threat of general disapprobation, contempt, and moral isolation for bad conduct; under the promise of general approval and admiration for any act of special excellence.