[5] _Revue d'Anthropologie_, 1876, pp. 608 and 655.

[6] In France it is almost unknown except as preached by the Syndicalist
philosopher, Georges Sorel, who insists, quite in the German manner, on
the purifying and invigorating effects of "a great foreign war," although,
very unlike the German professors, he holds that "a great extension of
proletarian violence" will do just as well as war.

[7] The recent expressions of the same doctrine in Germany are far too
numerous to deal with. I may, however, refer to Professor Fritz
Wilke's _Ist der Krieg sittlich berechtigt?_ (1915) as being the work
of a theologian and Biblical scholar of Vienna who has written a book
on the politics of Isaiah and discussed the germs of historical
veridity in the history of Abraham. "A world-history without war," he
declares, "would be a history of materialism and degeneration"; and
again: "The solution is not 'Weapons down!' but 'Weapons up!' With
pure hands and calm conscience let us grasp the sword." He dwells, of
course, on the supposed purifying and ennobling effects of war and
insists that, in spite of its horrors, and when necessary, "War is a
divine institution and a work of love." The leaders of the world's
peace movement are, thank God! not Germans, but merely English and
Americans, and he sums up, with Moltke, that war is a part of the
moral order of the world.

[8] William James, _Popular Science Monthly_, Oct., 1910.

[9] We still often fall into the fallacy of over-estimating the
advantages of military training--with its fine air of set-up manliness
and restrained yet vitalised discipline--because we are mostly