We touch here upon a question of policy of the highest importance. There are, it seems to me, three distinct policies which may be deliberately pursued, for the securing of the predominance of public or social motives over egoistic motives. First, we may aim at building up group life on the foundation of a system of discipline which will result in more or less complete suppression of the egoistic tendencies of individuals, the building up in them of habits of unquestioning obedience to authority. I imagine that the Jesuit system of education might fairly be taken as the most successful and thorough-going application of this principle. The organisation of an army of unwilling conscripts to fight for a foreign power must rest on the same basis. Some group spirit no doubt will generally grow up. But, though wonderful results have been obtained in this way, the system has two great weaknesses. First, it seeks to repress and destroy more than half of the powerful forces that move men to action—namely, the egoistic motives in general—instead of making use of them, directing them to social ends. Secondly, it necessarily crushes individuality and therefore all capacity of progress and further development in various directions; it results in a rigidly conservative system without possibility of spontaneous development. The second system is that which aims at developing in all members of the state or inclusive group a sentiment of devotion to the whole, while suppressing the growth of sentiments for any minor groups within the whole. This was the system of Plato’s _Republic_ and is essentially the collectivist ideal. It is the policy of those who would suppress all sentimental groupings, all local loyalties and patriotisms, in favour of the ideal of the brotherhood of man, the cosmopolitan ideal. I have already pointed out one great weakness of this plan,—namely, that this sentiment for the all-inclusive group cannot be effectively developed save by way of development of the minor group sentiments. And, though it may succeed with some persons, there will always be many who cannot grasp the idea of the larger whole sufficiently firmly and intelligently to make it the object of any strong and enlightened sentiment of attachment; such persons will be left on the purely egoistic level, whereas their energies might have been effectively socialised by the development of some less inclusive group consciousness.