of men's desire for approbation to bring self-interest into harmony with the interest of one's neighbours. But when a man is already trying to kill you, you will not feel much additional discomfort in the thought that he has a low opinion of your moral character. For this reason, disapproval of our enemies in wartime is useless, so far as any possible effect upon them is concerned. It has, however, a certain unconscious purpose, which is, to prevent humane feelings towards the enemy, and to nip in the bud any nascent sympathy for his sufferings. Under the stress of danger, beliefs and emotions all become subservient to the one end of self-preservation. Since it is repugnant to civilised men to kill and maim others just like themselves, it becomes necessary to conquer repugnance by denying the likeness and imputing wickedness to those whom we wish to injure. And so it comes about that the harshest moral judgments of the enemy are formed by the nations which have the strongest impulses of kindliness to overcome.
In order to support this belief in the peculiar wickedness of the enemy, a whole mythology of falsehood grows up. partly through the deliberate action of newspapers and governments, but chiefly through the inherent myth-making tendency of strong collective emotions. Every powerful passion brings with it an impulse to an attendant system of false beliefs. A man in love will attribute innumerable non-existent perfections to the object of his devotion; a jealous man will attribute equally non-existent crimes to the object of his jealousy. But in ordinary life, this tendency is continually held in check by intercourse with people who do not share our private passions, and who there-
