"Among all political sins, the sin of feebleness is the most
contemptible; it is the political sin against the Holy Ghost." [J] This
argument of political morality is open to the objection that it leads
logically to the Jesuitic principle, that the end justifies the means;
that, according to it, to increase the power of the State all measures
are permissible.

[Footnote J: Treitschke, "Politik," i., p 3.]

A most difficult problem is raised by the question how far, for
political objects moral in themselves, means may be employed which must
be regarded as reprehensible in the life of the individual. So far as I
know, no satisfactory solution has yet been obtained, and I do not feel
bound to attempt one at this point. War, with which I am dealing at
present, is no reprehensible means in itself, but it may become so if it
pursues unmoral or frivolous aims, which bear no comparison with the
seriousness of warlike measures. I must deviate here a little from my
main theme, and discuss shortly some points which touch the question of
political morality.

The gulf between political and individual morality is not so wide as is
generally assumed. The power of the State does not rest exclusively on
the factors that make up material power--territory, population, wealth,
and a large army and navy: it rests to a high degree on moral elements,
which are reciprocally related to the material. The energy with which a
State promotes its own interests and represents the rights of its
citizens in foreign States, the determination which it displays to
support them on occasion by force of arms, constitute a real factor of
strength, as compared with all such countries as cannot bring themselves
to let things come to a crisis in a like case. Similarly a reliable and