These moods which, slumbering, become the ecstasies of war are vague, even secretive. They contain aggressive thoughts that are disavowed, vanities that are concealed, fears that present a quiet front. But we must not think that the war mood always intends war. Nations have their subjective lives and inner history, and their vicarious satisfactions. A nation in arms already feels itself victor by reason of its sense of power. Otherwise few wars would be entered upon. Dreams and talk of war may incite to war, but they may also satisfy the desire and need of war. There is a certain narcissism in nations, and this is due precisely to the fact that patriotism as a feeling and impulse necessarily lacks in the group consciousness the mechanisms for externalization, except indeed in war. War is an escape, for a people, from a kind of subjectivism, from the evils of a self-love to perhaps the greater evils of self-assertion. Nations in war, and even in the thought of war realize their own potentiality, take account of stock of their powers, and create an ideal, romantic and dream world. They make castles-in-air, and these castles-in-air always take the form of empires. War, precisely like art, is at first more and then less practical, and sought for practical purposes. More and more there is a craving for glory, for prestige, for subjective satisfaction and symbols of power. Nations take lands that they cannot use for any good purpose, inflict indemnities that may ruin themselves rather than their enemies, exploit economic relations that are dangerous to the nations' very existence. It is power that they seek, and it is power they thus create, but it is often different in form and in value from what the conscious purpose holds. They are really seeking general and subjective states in part for their own sake. Psychologically it is all one and the same whether we realize this power by actually killing an enemy, or believe we overpower him by the performance of some mystic and ecstatic act, or in some more modern way become confident in our own power and prestige. National life, in order to maintain its integrity, must move upon a plane of intense feeling. It must have objectives, but these objectives are not necessarily of value in themselves. This is the delusion and enigma of history. Peoples enact dramas in their own subjective lives, and these things they do have reference to the desires for inner experiences. We may say that nations, like individuals, crave for luxuries of the emotional life, but to think of these experiences as merely static pleasure-states, after the fashion of a certain conception of the emotions, would be wholly to misunderstand this view which we have been trying to present. These subjective states are full of meaning and of purpose. They are not reactions, but rather, in so far as these collective lives are normal and progressive, these moods and ecstasies are more