Such views, of course, imply that our practical educational problem is something very different from that of finding an _outlet for emotions_. For example, to search for a substitute for war now is a superficial way of looking at the problem of the control and education of the social consciousness. We think of the motives that have caused the war, according to these older views, as bad instincts or evil emotions, as we are usually asked to think of the motives behind intemperance, and the habits of gambling and the like. By some form of katharsis we hope to drain off these emotions (unless we undertake merely to suppress them). This we say is a narrow view of the problem, merely because the motives that underlie the conduct we deplore are not _bad instincts_, or indeed instincts as such at all, but rather feelings or moods which are variable in their expression, complex, and educable. They have no definite object of which they are in search, so that we may think the only way to thwart them is to find some object closely resembling theirs which may surreptitiously be substituted for them. These motives are indeed broad and general. We must do with them what education must do all along the line, find the fundamental desires they contain and utilize the energies expressed in these desires in the performance of functions--these functions being the purposes most fundamentally at work in the social life or representing our social ideals. Such an ideal of education invites us to work beneath the political and all formal, institutional and merely practical affairs and to lay our foundations in the depths of human nature. There we shall begin to establish or to lay hold upon continuity, and there bring together the fragments of purpose which we find in the life we seek to direct. This which one can so easily say in a sentence is, of course, the whole problem of education. These things are what we must work for in establishing and sustaining our democracy, for we must, to this end, make forces work together, instead of separately and antagonistically as they themselves tend to do. It is the same problem, at heart, in the education of the individual--to harmonize desires, and to create a higher synthesis of energies than nature itself will yield. And in the new and wider field of international life that opens up before us, the problem is still educational. The educational forces of the world must begin now the gigantic task of national character building. The spirit of the nations, the divergent motives of power, of glory, of comfort and pleasure-seeking that are said to dominate nations, the justice, and loyalty, and steadfastness and truth which at least they put upon their banners and into their songs must be made to work together in a practical and progressive world, or to make such a world possible.