We may add to our summary of this subtle but profound cause of disturbance the further truth that a paradox of the sort is to be found, though perhaps less emphasized, in every other political problem. The diplomat resident in a foreign capital has to consider not only his own certitude that his hosts are inferior, but their certitude of their own superiority to him and his. The general in the field may be certain of his mastery over an opponent, but if that opponent is as yet undefeated he will do ill to forget that he is matched by a confidence equal to his own. Still more does the negotiator in commerce act upon this principle and recognize it, or at least if he fails to do so, he invites disaster. For when the commercial man is occupied in overreaching his neighbour, his chances of success very largely depend upon his treating that neighbour as though he really were what he believes himself to be. He may be dealing with a stupid and vain man easily to be overmatched and impoverished, but if he lets it appear that he regards his proposed victim as a vain and stupid man, then he will miss his bargain. In general, there is no success over others, nor even (which is much more necessary), any permanent arrangement possible with others, unless we know, allow for, and act upon the self-judgment of others, however wrong we may believe that self-judgment to be. It is clear that in this conflict between the Jew and, let us say, the European (for it is between the Jew and the white Occidental race that our present problem lies, though the same problem arises with all other races among whom the Jew may find himself), both parties cannot be right. A being superior to the race of man and looking on our petty quarrels might be able to decide which of the two opponents were nearer reality, and whether we are the better justified in our contempt of the Jew or the Jew in his contempt of us. But in working out our own solution without the aid of such guidance, there is no rule but for both parties to take for granted what each regards as an illusion in the other; to restrain its expression for the sake of reaching a settlement; and in the settlement they arrive at, to admit as a factor necessarily and permanently present what each still secretly regards as a folly, but an incurable folly, in the other. The alternative to such self-restraint is a falling back into the old circle of submission, consequent anger accompanied by shame and violence, and these followed by remorse. THE CAUSE OF FRICTION UPON OUR SIDE CHAPTER VI THE CAUSE OF FRICTION UPON OUR SIDE Having concluded a brief review of the causes of friction upon the Jewish side, we must turn to the cause of friction upon our own.