What is really being examined here is the power of human reason to prevail over passion--and certain other restraining and qualifying forces. There can be little doubt that, if one could canvass all mankind and ask them whether they would rather have no war any more, the overwhelming mass of them would elect for universal peace. If it were war of the modern mechanical type that was in question, with air raids, high explosives, poison gas and submarines, there could be no doubt at all about the response. "Give peace in our time, O Lord," is more than ever the common prayer of Christendom, and the very war makers claim to be peace makers; the German Emperor has never faltered in his assertion that he encouraged Austria to send an impossible ultimatum to Serbia, and invaded Belgium because Germany was being attacked. The Krupp-Kaiser Empire, he assures us, is no eagle, but a double-headed lamb, resisting the shearers and butchers. The apologists for war are in a hopeless minority; a certain number of German Prussians who think war good for the soul, and the dear ladies of the London _Morning Post_ who think war so good for the manners of the working classes, are rare, discordant voices in the general chorus against war. If a mere unsupported and uncoordinated will for peace could realise itself, there would be peace, and an enduring peace, to-morrow. But, as a matter of fact, there is no peace coming to-morrow, and no clear prospect yet of an enduring universal peace at the end of this war. Now what are the obstructions, and what are the antagonisms to the exploitation of this world-wide disgust with war and the world-wide desire for peace, so as to establish a world peace? Let us take them in order, and it will speedily become apparent that we are dealing here with a subtle quantitative problem in psychology, a constant weighing of whether this force or that force is the stronger. We are dealing with influences so subtle that the accidents of some striking dramatic occurrence, for example, may turn them this way or that. We are dealing with the human will--and thereby comes a snare for the feet of the would-be impartial prophet. To foretell the future is to modify the future. It is hard for any prophet not to break into exhortation after the fashion of the prophets of Israel.