THE NATIONAL CHARACTER SPIRITUALLY TRANSFORMED: THE INTERNATIONAL SOCIETY, OR THE ORGANIZATION OF MANKIND  
There is such a thing as a national character.91 The national character is reflected in the language, literature, laws and customs, arts, institutions and religion of a people. Even when the religion professed by different peoples is the same in name it is strongly tinctured in the different countries by the national differences. Compare for example the Christianity of Prussia with that of France, or that of England with that of Russia.
 
The national character, like that of the individual, has its plus and minus qualities, its excellent and its repellent traits.
 
The national character is to be spiritualized by raising the plus traits to the Nth degree.
 
To this end, as before, the three-fold reverence and especially the third reverence is the means. The backward peoples of the earth are the paramount object of reverence. The more advanced peoples are to bring to light325 the spiritual life latent in the backward. In order to do so, they are to carry out the principle of reverence toward past civilization, to sift out what is vital in the work of previous generations. And further, they are to conform to the second principle of reverence, that toward contemporaries approximately on the same level, i.e., toward the other civilized nations. No single nation is really competent to undertake the great task of awaking the stationary peoples of India and China, of educating the primitive peoples of Africa. A union of the civilized nations should be formed in order that together they may jointly accomplish the pedagogy of the less developed. The educational point of view once again appears as the ethical. The relation of the less developed to the more advanced peoples should be analogous to that of the child towards the parents. Just as neither the father singly nor the mother alone can release spiritual life in the offspring, so the different civilized nations, each of which has its own gift, its own plus traits, are to interact for the purpose of jointly awakening the creative energies within the slumbering souls of the undeveloped peoples.
 
It follows that a nation cannot even be defined ethically except as a member of an international society, and we begin to see the help afforded by the spiritual conception in solving at least ideally the problem of right international relations. Whereas hitherto the notion of the sovereignty of each nation has been a formidable impediment to the formation of an overarching world society, the ethical conception not only permits this expansion of sovereignty, but necessitates it. A326 nation, ethically defined, is a unique member of the corpus internationale of mankind. As unique it maintains of right its relative independence, as a member it is bound by intrinsic ties to its fellow-members, and is subject to the greater sovereignty including them all alike.92 A nation indeed cannot even maintain its independence against other nations except by sheer might if it acknowledges none but capricious ties between itself and them, such as treaties, or Hague Conference agreements which can be dissolved at pleasure. There must be recognized an inner ethical tie between nation and nation, and it must receive legal formulation. This ethical tie is the true vinculum societatis human? and supplies what has hitherto been absolutely lacking,—an ethical basis for international law.
 
The ethical relation between nations is founded on the fact that each nation represents a significant type of humanity, that each nation has certain plus and minus qualities, that it is dependent on other nations to supplement its defects; and more than this, that it can expurgate, as it ought, its minus qualities only by striving to evoke the spiritual life in other peoples.
 
One salient point I must emphasize. The national character with its plus and minus traits is empirical, and327 the development of the empirical character is not itself the highest aim of the state. The spiritual transformation of this empirical character, as I must take pains to repeat, is the aim.
 
And herein appears the difference between the point of view taken in this chapter and the political doctrine of the eminent Swiss publicist Bluntschli. He too recognizes the development of the national character as the aim of the state; and in so far as he does this he is in advance of writers who limit the state’s functions to the protection of life and property, to defense against foreign aggression, promotion of prosperity, and of power and prestige. Bluntschli has the insight to perceive that a nation is a collective entity, having a certain defined character, and the development of the distinctive national gifts is in his eyes the supreme purpose of national life, the political organization of the state being a means to this end. But he falls into a grave error by identifying the empirical with the spiritual character of the nation, and setting up the former as an end worthy on its own account. The empirical character of a collective entity is in this respect no more worthy of honor, and no more fit to be a ground of obligation, than the empirical character of the individual. And the conclusions at which Bluntschli arrives are a sufficient proof of the ethical inadequacy of his vision. Some nations, a very few he thinks, possess political capacity, and they are to rule other peoples. Here we have the “White Man’s Burden”—an obvious violation of the ethical principle of national independence. Further, the world state, which is to include all nations, is to concern itself only with their328 common interests. Bluntschli thus accepts the uniformity principle in ethics, excluding the idea of the reaction of differences which is of the very essence of the ethical relation; while the ideal future as he sees it is that of nations coexisting peacefully side by side, competing peacefully with each other, and doubtless borrowing from one another the best fruits produced by each. But it is idle to expect peaceful coexistence so long as the strong exist by the side of the weak without there being acknowledged an intrinsic spiritual tie between them; and competition between peoples will result, like competition between individuals, in strife and exploitation; while the mere borrowing by each of the fruits produced by the rest omits the vital point, upon which I lay the greatest stress, of the eliciting of the fruits in each by the spiritualizing influence of the rest.
 
Surveying Bluntschli’s doctrine as a whole, it is clear that his empirical conception of the state leaves it a purely secular institution concerned with externals, and not really related to the inner life, certainly not a station in the development of personality. He practically acknowledges as much when he says that the state is man writ large, and the church woman writ large; that the state represents the masculine principle, the church the feminine principle. For the feminine, according to him, is the spiritual principle. The state deals with externals; to the church is reserved the prerogative of entering into and transforming the inner life.93
 
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But what shall be the motive force for the creation of an international society? I hold that the sense of national sin, or of national guilt, must supply the motive force. At present all the more advanced nations are to be censured because of their pride. Germany prides itself on its science and its efficiency, England on its political liberalism, France on its logical conception of equality, America on its democratic individualism. Each of the great nations dwells complacently upon its fair traits, and vaunts its special type of civilization as that which should rightfully prevail among mankind generally. The national defects, acknowledged perhaps by the critical few, are glozed over. Indeed the consciousness of a collective national character though latent is not yet distinct. It must be evoked. National self-knowledge must be promoted by the leaders and teachers of mankind, and with it must come, as in the case of the individual, the conscious recognition of deep defects—in the case of Germany the narrowness of the conception of the expert:94 in the case of England the discrepancy between political liberalism as applied to the white inhabitants of the British Isles and of the self-governing dominions on the one hand, and the “benevolent despotism” exercised over the subject millions of India on the other; in America the effacement of true individualism under the crushing pressure of mass opinion, etc.
 
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Moreover not only will the defects be admitted, but their detrimental influence on other peoples will have to be frankly avowed—every nation must cry its Peccavi—the effect for instance on Europe of the French love of glory, the effect of the efficiency notion of the Germans as it is at present penetrating all other nations,95 and in the still wider view the effect of Western civilization as a whole on the stationary civilization of China, on Egypt, on the myriads of Africa. The civilized peoples of the earth have sinned their sins and are best seen when we consider:
 
A. The spoliation and outrages perpetrated by the Western nations, for instance at the time of the entrance of the Allies into Pekin, the wholesale destruction of human life and the mutilations of the natives on the Congo. It has been stated that some ten millions of the natives of Africa perished as victims of the white race. If these acts do not warrant our speaking of the sins of the civilized nations, what kind of human behavior does deserve that name?
 
B. The effect of European example in practically forcing the peoples of the Orient to adopt militarism and navalism.
 
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C. The effect of Western individualism in undermining the religious foundation in Eastern civilization.96 The spreading of Christianity itself, despite the exemplary influence of the higher type of missionary, must yet be classed, in one important respect, among the detrimental influences exercised by the West upon the East. For Christianity, in the form in which it is usually taught, tends to break up the sense of solidarity which is often strong among the less civilized peoples, without supplying an adequate principle upon which solidarity might be re?stablished on a higher plane. Hence Christian teaching in the Orient and in Africa, however friendly and merciful in intention, and however beneficent in many ways, is yet a disintegrating influence.
 
The great problem of the spiritual education of the lower races will have to be taken up anew. Not only are individual missionaries of broader mental and moral horizons needed, the civilized nations as such must reach a common understanding and establish a union among themselves, the keynote of which shall be reverence for the undeveloped, that is to say divination of what, under right educational influence, they, the undeveloped, may come to mean for humanity. And a union of this kind, consecrated to a noble object, will at the same time be the means of leading the Western world out of the chaotic condition in which it is at present weltering. The object for which nations combine may not be their own peace, their own prosperity. The key to peace between the adult peoples is a common, effectual resolve to win new varieties of spiritual expression from the child and adolescent peoples of the earth. Peace must come inci332dentally. The common object must be disinterested, spiritual, because there is a duty on the part of the civilized towards the uncivilized to exercise a spiritual function. The task of humanity in general consists in extending the web of spiritual relations so as to cover larger and still larger areas of the finite world. The family is only partly spiritualize............