Only there are no motives to lead men to do this. The Positivists, the Communists, and all the apostles of fraternity on scientific principles advocate the extension to the whole of humanity of the love men feel for themselves, their families, and the state. They forget that the love which they are discussing is a personal love, which might expand in a rarefied form to embrace a man's native country, but which disappears before it can embrace an artificial state such as Austria, England, or Turkey, and which we cannot even conceive of in relation to all humanity, an absolutely mystic conception.
"A man loves himself (his animal personality), he loves his family, he even loves his native country. Why should he not love humanity? That would be such an excellent thing. And by the way, it is precisely what is taught by Christianity." So think the advocates of Positivist, Communistic, or Socialistic fraternity.
It would indeed be an excellent thing. But it can never be, for the love that is based on a personal or social conception of life can never rise beyond love for the state.
The fallacy of the argument lies in the fact that the social conception of life, on which love for family and nation is founded, rests itself on love of self, and that love grows weaker and weaker as it is extended from self to family, tribe, nationality, and state; and in the state we reach the furthest limit beyond which it cannot go.
The necessity of extending the sphere of love is beyond dispute. But in reality the possibility of this love is destroyed by the necessity of extending its object indefinitely. And thus the insufficiency of personal human love is made manifest.
And here the advocates of Positivist, Communistic, Socialistic fraternity propose to draw upon Christian love to make up the default of this bankrupt human love; but Christian love only in its results, not in its foundations.
