not to war, and thus the very horrors of the war are used to make men desire to increase their area and intensity. Even assuming the utmost possible humanity in the conduct of military operations, it cannot be doubted that if the troops of the Allies penetrate into the industrial regions of Germany, the German population will have to suffer a great part of the misfortunes which Germany has inflicted upon Belgium. To men under the influence of hate this thought is a cause of rejoicing, but to men in whom humane feeling is not extinct it shows that our sympathy with Belgium should make us hate war rather than Germany.
The evils which war produces outside the area of military operations are perhaps even more serious, for, though less intense, they are far more widespread. Passing by the anxiety and sorrow of those whose sons or husbands or brothers are at the front, the extent and consequences of the economic injury inflicted by war are much greater than is usually realised. It is common to speak of economic progress as grovelling and uninspired. This view is perhaps natural in well-to-do people, to whom economic progress means setting up a motor car or taking holidays abroad instead of at the seaside. But with regard to the poorer classes of society, economic progress is the first condition of many spiritual goods, and even often of life itself. An overcrowded family, living in a slum in conditions of filth and immorality, where half the children die from ignorance of hygiene and bad sanitation, and the remainder grow up stunted and ignorant—such a family can hardly make progress mentally or spiritually, except through an improvement in its economic
