It is not enough then merely to give scope to the social instincts that we all possess. We have to determine how far, and towards which of our fellow creatures, we are to exercise such instincts, and it is here that the difficulty arises which as yet has not been resolved by religion or rationalism. Must our social instincts reach to our relatives near or distant, or to our fellow townsmen, or compatriots, or to all white men, or to all men, white and black, or to the good only, or to the good and bad alike? Perhaps we should limit the operation of the instinct to those of our own religion, or who share our views of life? The instinctive feeling is quite silent on these points, and it is precisely on them that the difficulties arise. It is well known that at different epochs and in different circumstances very different answers have been given to such questions. When religion was predominant, a common faith was a bond transcending patriotism. Later on, patriotism itself became the dominant bond. In recent days, a conception of international solidarity began to appear. Thus, for instance, there was recently a combination of different nations against China, and nationality was forgotten. Some of the European nations banded themselves together and even assumed an Asiatic race in the union, with the object of punishing a common enemy. What was the bond that united nations so different? It was not religion, for the bond included Catholics and Protestants, orthodox Christians and Buddhists. Most probably the bond of union was a community of interest, the result of similar civilisation and military and political organisation. It has been suggested occasionally that the social instinct, or human sympathy, for the terms are practically identical, may stretch further and further and become so widespread that all the members of the human stock will unite and act only for the common good. But the problem is complex. Sympathy, when pushed too far, may become harmful. Nations have taken part in a campaign, impelled by some feeling of sympathy, and have brought harm on themselves. Sympathy extended to criminals and wicked persons is equally harmful. The social instinct itself must be regulated for the good of the community which it holds together.