may leave us with the danger of wars, since it leaves us
with a world of individuals having wills and self-interests. But this
world, with such a danger of wars, would be better after all than a
certain kind of cosmopolitanism in a world such as, for example, might
be arranged by an unintelligent socialism.

_National Honor_

There is another aspect of nationalism, which is psychologically
distinct from patriotism as love of country, because primitively it is
based upon a different motive. Emotionally it is expressed finally as
national pride, as we use the word mainly with a derogatory
implication. Just as patriotic feeling is intensified and crystallized
by fear, and is in a sense an overcoming of fear, by devotion, so this
motive of pride rests upon a basis of jealousy and of hatred, and is
essentially a movement in which display is used to obtain prestige, to
overcome opposition and to defend consciousness against a sense of
inferiority. As a display motive it contains the feeling of anger,
and the impulses of combat, and its relation to the reproductive
motive is obvious. It is as an aspect of a deeply pessimistic strain
in national life, as a process in which an original and naive sense of
reality and superiority, challenged and attacked and brought into the
field of opposition and criticism and thus negated by a feeling of
inferiority, that this motive becomes of special interest to the
psychology of nations and of war.

The roots of this pride and honor process we can find in the impulses
which lead groups to demonstrate power and prowess to one another, and
in the original feeling of reality which is accompanied by the belief
on the part of the group that its own ways are normal and right. We
might mention as significant the widespread belief on the part of very
primitive peoples that they alone are real people, or are the superior
people of the world. The Lapps, Sumner (70) says, regard themselves as
"men" as distinguished from all other peoples, a form of
self-consciousness which lingers in all such antitheses as Jew and
Gentile, Greek and barbarian, and the like. This basic idea of
difference in reality is not confined to a few peoples, but there is a
tendency for every group to divide the world into two parties: selves
and outsiders, and this feeling of difference readily develops into
the moods in which there is a mystic sense on the part of a people of
being the chosen people, and into those specific