money and its men. But for the sake of a war of offensive self-defense, undertaken to support a difficult cause to the slogan of “democracy,” it would reach the highest level ever known of collective effort. For these secular goods, connected with the enhancement of life, the education of man and the use of the intelligence to realize reason and beauty in the nation’s communal living, are alien to our traditional ideal of the State. The State is intimately connected with war, for it is the organization of the collective community when it acts in a political manner, and to act in a political manner towards a rival group has meant, throughout all history--war. There is nothing invidious in the use of the term, “herd,” in connection with the State. It is merely an attempt to reduce closer to first principles the nature of this institution in the shadow of which we all live, move and have our being. Ethnologists are generally agreed that human society made its first appearance as the human pack and not as a collection of individuals or of couples. The herd is in fact the original unit, and only as it was differentiated did personal individuality develop. All the most primitive surviving tribes of men are shown to live in a very complex but very rigid social organization where opportunity for individuation is scarcely given. These tribes remain strictly organized herds, and the difference between them and the modern State is one of degree of sophistication and variety of organization, and not of kind. Psychologists recognize the gregarious impulse as one of the strongest primitive pulls which keeps together the herds of the different species of higher animals. Mankind is no exception. Our pugnacious evolutionary history has prevented the impulse from ever dying out. This gregarious impulse is the tendency to imitate, to conform, to coalesce together, and is most powerful when the herd believes itself threatened with attack. Animals crowd together for protection, and men become most conscious of their collectivity at the threat of war. Consciousness of collectivity brings confidence and a feeling of massed strength, which in turn arouses pugnacity and the battle is on. In civilized man, the gregarious impulse acts not only to produce concerted action for defense, but also to produce identity of opinion. Since thought is a form of behavior, the gregarious impulse floods up into its realms and demands that sense of uniform thought which wartime produces so successfully. And it is in this flooding of the conscious life of society that gregariousness works its havoc.