governed
country seems plain. It is not only sovereignty but statesmanship as
well that must reside in the people. The people must not only have the
power but the wisdom to rule. Even the ideals of the country must come
out of the common life, or there at least be abundantly nourished. The
German writers protest that the purely native ideals of the people do
not represent the meaning and purpose of the State. The natural
feelings of the people lack purpose and definiteness. The State is
something very different from the sum of the people and the
representation of their will. The native sense of solidarity is not
at all like the organization that comes through the State. But this
abstract conception of the State as a being different from the people
is precisely, in the view of such writers as Dickinson, the cause of
wars. Upon this point Dickinson sees now a wide parting of the ways.
We must have either one kind of world or the other. We must continue
our warlike habits, and make the God-state the object of our religion,
or abandon all this for a thorough-going democracy. It is the special
interest that is assumed to inhere in the God-state that is the menace
to peace everywhere. The abstract theory of State inspires far-seeing
policies, democracy lives more by its natural instincts and feelings.
The theory of necessary expansion, the right to grow and to intrude,
is a natural deduction from the conception of the God-state; loyalty
to the State demands ever increasing lands and population in order to
have more military power.

The democracy, of course, can harbor no such conception of State.
Loyalty, in the democracy, must be to state and to statesmen rather as
leaders of the people. The first and most necessary factor in
patriotism as loyalty to authority is that authority _must_ represent
interests of country and people and must for that reason deserve
loyalty. Educationally, the problem is quite the reverse of the
educational problem of the autocracy. The people are not to be trained
in obedience and subservience to the state, but we have mainly to
create in the minds of all people the capacity to recognize true
leaders. It is not loyalty to authority as such, we say, that is
wanted, but loyalty to leader _who has no power at all except the
power of the good and its forceful presentation_. A democracy is a
society in which the aristocrats rule by persuasion, although we must
think of this aristocracy as an aristocrac