We, who belong to great democracies, should find a more appropriate morality in free Athens than in despotic Imperial Rome. In India, where the political circumstances are very similar to those of Judea in the time of Christ, we find Gandhi preaching a very similar morality to Christ’s, and being punished for it by the christianized successors of Pontius Pilate. But the more extreme Indian nationalists are not content with individual salvation: they want national salvation. In this they have taken on the outlook of the free democracies of the West. I want to suggest some respects in which this outlook, owing to Christian influences, is not yet sufficiently bold and self-conscious, but is still hampered by the belief in individual salvation. The good life, as we conceive it, demands a multitude of social conditions, and cannot be realized without them. The good life, we said, is a life inspired by love and guided by knowledge. The knowledge required can only exist where governments or millionaires devote themselves to its discovery and diffusion. For example: the spread of cancer is alarming――what are we to do about it? At the moment, no one can answer the question for lack of knowledge; and the knowledge is not likely to emerge except through endowed research. Again: knowledge of science, history, literature, and art ought to be attainable by all who desire it; this requires elaborate arrangements on the part of public authorities, and is not to be achieved by means of religious conversion. Then there is foreign trade, without which half the inhabitants of Great Britain would starve; and if we were starving very few of us would live the good life. It is needless to multiply examples. The important point is that, in all that differentiates between a good life and a bad one, the world is a unity, and the man who pretends to live independently is a conscious or unconscious parasite.