fulfilling in a measure the requirements of all the other moralities.

It might, for example, be urged that if a man strive after the
achievement of a transcendental ideal in which self shall be annulled,
he will _pro tanto [to such extent]_ be bringing welfare to his
domestic circle; or again, that it would be impossible to promote
domestic welfare without, through this, promoting the welfare of the
nation, and through that the general welfare of the world.

In like manner it might be argued that all work done for abstract
principles of morality like liberty and justice, for the advancement
of knowledge, and for whatever else goes to the building up of a
higher civilisation, will, by promoting the welfare of the general
body of mankind, redound to the advantage of each several nation, and
ultimately to the advantage of each domestic circle.

But all this would be true only in a very superficial and strictly
qualified sense. In reality, just as there is eternal conflict between
egoism and altruism, so there is conflict between the different
moralities.

To take examples, the attempt to actualise the transcendental
religious ideal may, when pursued with ardour, very easily conflict
with the morality which makes domestic felicity its end. And again--as
we see in the anti-militarist movement in France, in the history of
the early Christian Church, in the case of the Quakers and in the
teachings of Tolstoy--it may quite well set itself in conflict with
national ideals, and dictate a line of conduct which is, from the
point of view of the State, immoral.