The teaching of international morality and universal interests, and the development of a _world-consciousness_ depend fundamentally, we may suppose, upon experiences which are perhaps not specifically moral in form at all. It is rather even by the aesthetic experience than the moral that the social consciousness will best be expanded and made to encircle the world. If we can make the world seem vividly real to the child we shall have the intellectual content for the making of moral feelings. The unmoral nature of international relations and of the feelings of peoples for one another are due in great part precisely to the lack of power of imagination and of that concrete knowledge and experience which would make the foreign seem real. That which is remote from us and different in appearance seems shadowy and ghost-like. The _internal meaning_ of that which is thus far away in space cannot be perceived. Everything that is foreign tends to belong in our categories merely to the world of objects. Moral feeling towards objects is manifestly impossible. International law fails to have moral force because nations are in general aware of one another only in these external ways. The world of foreign objects must be changed to a world of persons having history and internal meaning. When we can interpret and understand international law in terms of relations within human experience and as affecting individuals, it will begin perhaps to seem real and hence morally obligatory. There is another aspect of the work of creating and directing the wider social consciousness and giving it ethical purpose and form, which is still more fundamental, and at the same time, to casual thought, perhaps still more remote from definite moral improvement in the world and from all the immediately practical problems of internationalism. It is the mood of our social life which we call the democratic spirit, and which, made universal, is the substratum of internationalism that most of all needs to be controlled and educated. At the same time this democratic spirit is least of all susceptible to definite and routine discipline, of all the factors of internationalism. This democratic spirit contains possibilities of the greatest good and of the greatest evil. Out of it may grow international order, or international anarchy and internal disruption. How to keep this democratic spirit progressive and constructive in its temper, broad in sympathy and full of enthusiasm, how to free it from infection by all the poisons that are prone to attack the popular consciousness is one of our great problems of education.