sense whose receptivity is not equal to its power to contribute to the world with which its destiny is bound up.  It is only at its best when it is a part of the vital current of movement, of sympathy, of hope, of enthusiasm of the world at large.  There is no doctrine so belittling, so withering to our national life, as that which conceives our destiny to be a life of exclusion of the affairs and interests of the whole globe, hemmed in to the selfish development of our material wealth and strength, surrounded by a Chinese wall built of strata of prejudice on the outside and of ignorance on the inside.  Fortunately it is a conception impossible to be realized.

There is something captivating to the imagination in being a citizen of a great nation, one powerful enough to command respect everywhere, and so just as not to excite fear anywhere.  This proud feeling of citizenship is a substantial part of a man’s enjoyment of life; and there is a certain compensation for hardships, for privations, for self-sacrifice, in the glory of one’s own country.  It is not a delusion that one can afford to die for it.  But what in the last analysis is the object of a government?  What is the essential thing, without which even the glory of a nation passes into shame, and the vastness of empire becomes a mockery?  I will not say that it is the well-being of every individual, because the term well-being—­the ‘bien etre’ of the philosophers of the eighteenth century—­has mainly a materialistic interpretation, and may be attained by a compromise of the higher life to comfort, and even of patriotism to selfish enjoyment.

That is the best government in which the people, and all the people, get the most out of life; for the object of being in this world is not primarily to build up a government, a monarchy, an aristocracy, a democracy, or a republic, or to make a nation, but to live the best sort of life that can be lived.

We think that our form of government is the one best calculated to attain this end.  It is of all others yet tried in this world the one least felt by the people, least felt as an interference in the affairs of private life, in opinion, in conscience, in our freedom to attain position, to make money, to move from place to place, and to follow any career that is open to our ability.  In order to maintain this freedom of action, this non-interference, we are bound to resist centralization of power; for a central power in a republic, grasped and administered by bosses, is no more tolerable than central power in a despotism, grasped and administered by a hereditary aristocrat.  Let us not be deceived by names.  Government by the consent of the people is the best government, but it is not government by the people when it is in the hands of political bosses, who juggle with the theory of majority rule.  What republics have most to fear is the rule of the boss, who is a tyrant without responsibility.  He makes the nominations, he dickers and trades for the elections, and at the end he divides the spoils.  The operation is more uncertain than a horse race, which is not decided by the speed of the horses, but by the state of the wagers and the manipulation of the jockeys.  We strike directly at his power for mischief when we organize the entire civil service of the nation and of the States on capacity, integrity, experience, and not on political power.