o enjoy the exercise of thought and the pleasures of
letters and art.

There is moral progress--a thing harder to define, but which includes
the development of those emotions and habits which make for
happiness--contentment and tranquility of mind; the absence of the more
purely animal and therefore degrading vices (such as intemperance and
sensuality in all its other forms); the control of the violent passions;
good will and kindliness toward others--all the things which fall within
the philosophical conception of a life guided by right reason. People
have different ideas of what constitutes happiness and virtue, but these
things are at any rate included in every such conception.

A further preliminary question arises. Is human progress to be estimated
in respect to the point to which it raises the few who have high mental
gifts and the opportunity of obtaining an education fitting them for
intellectual enjoyment and intellectual vocations, or is it to be
measured by the amount of its extension to and diffusion through each
nation, meaning the nation as a whole--the average man as well as the
superior spirits? You may sacrifice either the many to the few--as was
done by slavery--or the few to the many, or the advance may be general
and proportionate in all classes.

Again, when we think of progress, are we to think of the world as a
whole, or only of the stronger and more capable races and states? If the
stronger rise upon the prostrate bodies of the weaker, is this clear
gain to the world, because the stronger will ultimately do more for the
world, or is the loss and suffering of the weaker to be brought into the
account? I do not attempt to discuss these questions; it is enough to
note them as fit to be remembered; for perhaps all three kinds of
progress ought to be differently judged if a few leading nations only
are to be regarded, or if we are to think of all mankind.

It is undeniable that war has often been accompanied by an advance in
civilization. If we were to look for progress only in time of peace
there would have been little progress to discover, for mankind has lived
in a state of practically permanent warfare. The Egyptian and Assyrian
monarchs were always fighting. The author of the Book of Kings speaks of
spring as the time when kings go forth to war, much as we should speak
of autumn as the time when men go forth to shoot deer. "War is the
natural relation of states to one another," said Plato. The