The minds of men are now full of these themes. They ask how nations may become unified without injustice and autocracy. Trotter says that national unity is what is wanted most of all things now in England. England must become conscious of itself, he says, and infuse into public affairs a spirit that will carry leaders far beyond their own personal interests. England has survived until now in spite of a strong handicap of discord. He speaks of the imperfect morale of England, shown in the war, which arose from the preceding social discord, and shows that the only perfect morale is that which is based upon social unity in the nation. All this is true also of ourselves. We also have our problem of creating loyalty to government and a national unity upon which a perfect morale both for peace and for war may be assured, by inspiring an ideal of honor, honesty, and efficiency in all public service, and also by arousing an intense interest in public service and deep appreciation of what public service and leadership mean, on the part of all the people. This is plainly not merely a work of _cleaning politics_. It is a work of public education. The attitude of a people toward authority and leadership is something more than a _susceptibility_ to leadership and influence. There is a desire for the experience of ecstatic social moods, the craving to be active and to be led. We make a great mistake if we think all that democracy means is an instinct of individual independence, a desire to take part in the government as an individual. It is also a social craving that is involved. The presence of the great leader, even in times of peace, stimulates social feeling, and raises it to a productive level. This social feeling, we say, is not a mere reaction. It is the expression of a desire and readiness on the part of the people to participate in social activities, and to attach themselves to worthy leaders, or to those now who appeal to the most dominant selective faculties. It is precisely at this point that the educational problem comes into view. We are likely to think of the public education required in a democracy as too exclusively political education, education that will enable the individual to assert himself--to know, to criticize, to vote, to take an active part in politics. This spirit is especially prominent in English life. It is all very good in itself and necessary. But we need to educate ourselves also so that _we may have a capacity to be led, in the right direction_. To increase sensitiveness to leadership, but also to make that sensitiveness selective of true values, is one of the great educational problems of a democracy.