The deepest of all strata in the very complex feeling of patriotism, one which is concerned in every relation among nations, is the devotion to, or habituation to--or we might say identity with--the great complex of ideals, feelings, and the like which make up the customs, folkways, mores or ethos of a group. The individual as a conscious person is to such an extent created by these conscious factors that we find that the reality sense is in part produced by them. We have already referred to the belief on the part of many peoples that they alone are real. Foreigners with different mores probably always seem less real than our own people: they may even be looked upon as automata, as not being moved by the feelings and purposes that we ourselves have. The language of the foreigner, the uneducated man is inclined to think of as having no meaning. Every group has its own ways, and whatever else war may be, it is in every case an argument for the superiority of the ways of the group. Each group in war feels that its own most intimate possessions, its morality and its genius are attacked. It guards these instinctively, and a part of the purpose of aggression is the desire to make these things prevail in the world, because they are felt to be the only right, true and sensible ways. This preference for our own ways, and participation in them, is the basic fact of nationality. The feeling of patriotism is thus primarily an aesthetic appreciation (or at least an immediate and intuitive one) of the totality of the life of the group. Just as standards of normality and artistic form in regard to the human person and its adornment vary from group to group, and are produced in the consciousness of the group, so there is a reaction of pleasure to, and attachment for, the whole of the life that surrounds the individual. This appreciation is wider than moral feeling, which indeed is in part based upon it, and is a sense of the fitness of any act to belong to the whole of the conduct that promotes the welfare of the group.