An example illustrating this progress and at the same time the slowness of this progress is found in the relations between individuals belonging to different tribes. There are a number of primitive hordes to whom every stranger not a member of the horde is an enemy, and where it is right to damage the enemy to the best of one’s power and ability, and if possible to kill him. This custom is founded largely on the idea of the solidarity of the horde, and of the feeling that it is the duty of every member of the horde to destroy all possible enemies. Therefore every person not a member of the horde must be considered as belonging to a class entirely distinct from the members of the horde, and is treated accordingly. We can trace the gradual broadening of the feeling of fellowship during the advance of civilization. The feeling of fellowship in the horde expands to the feeling of unity of the tribe, to a recognition of bonds established by a neighborhood of habitat, and further on to the feeling of fellowship among members of nations. This seems to be the limit of the ethical concept of fellowship of man which we have reached at the present time. When we analyze the strong feeling of nationality which is so potent at the present time, we recognize that it consists largely in the idea of the pre-eminence of that community whose member we happen to be,—in the pre-eminent value of its language, of its customs, and of its traditions, and in the belief that it is right to preserve its peculiarities and to impose them upon the rest of the world. The feeling of nationality as here expressed, and the feeling of solidarity of the horde, are of the same order, although modified by the gradual expansion of the idea of fellowship; but the ethical point of view which makes it justifiable at the present time to increase the well-being of one nation at the cost of another, the tendency to value one’s own civilization as higher than that of the whole rest of mankind, are the same as those which prompt the actions of primitive man, who considers every stranger as an enemy, and who is not satisfied until the enemy is killed. It is somewhat difficult for us to recognize that the value which we attribute to our own civilization is due to the fact that we participate in this civilization, and that it has been controlling all our actions since the time of our birth; but it is certainly conceivable that there may be other civilizations, based perhaps on different traditions and on a different equilibrium of emotion and reason, which are of no less value than ours, although it may be impossible for us to appreciate their values without having grown up under their influence. The general theory of valuation of human activities, as developed by anthropological research, teaches us a higher tolerance than the one which we now profess.