The means by which a society must defend the Morality necessary to its existence can only be spiritual, for it is not a question of breaches of the positive law which result in the intervention of justice and of material penalties, but of a disregard of the commands of Morality, which are not drawn up in paragraphs. Public opinion suffices to rouse the individual who despises the Moral law to an uncomfortable sense of his unworthiness; if he finds himself treated with contempt and sees disapproval and dislike in everyone's face, either he will be spurred to an effort to overcome his immoral instincts or his self-respect will suffer from the universal contempt with which he meets; and this suffering is his punishment, therefore it is the sanction of a breach of the Moral law.
If public opinion does not keep careful and severe watch, such as may be termed the function of a higher moral police, then inevitably the moral tone of the whole society will sink to a lower level, and this will result in making life harder and more difficult, and in certain circumstances may lead to dissolution. This is not a theoretical assumption, but an observed fact, a lesson taught by history. It tells us of epochs in which the licentiousness of individuals, favoured by a society too dull, weak and indifferent to stand up against bad examples, succeeded in corrupting all classes. Such a period is exemplified by the fall of Rome. Common natures indulged and wallowed in every vice, the better ones felt such disgust for a life without nobility and virtue that they discarded it, and the community lost all excuse of joint responsibility and became so loosely knit together that it was incapable of common effort or sacrifice, and collapsed miserably at the first onslaught of a foreign aggressor tempted by its depravity.
The disintegration of a society, the sanction of its sins against Morality, is a slow process. It does not often take place catastrophically, with theatrical effect, so that even a dull observer can grasp the connexion between cause and effect. But whoever investigates closely will realize that all evils from which society suffers, which make life more bitter and harder for its members, are ultimately due to defective Morality. What are class struggles with their consequent hostilities between groups of the same nation, their coercion and damage, but manifestations of self-seeking, lack of consideration and injustice, that is, of Immorality? Would they be possible if members of all classes, capitalists and workers, agriculturists and townsmen, rulers and subjects were inspired by neighbourly kindness, understanding and appreciation of the needs, pretensions and feelings of their opponents, and by a spirit of self-sacrifice? Would the decay of character, the arbitrariness and arrogance of the mighty, the cowardly slavishness of the masses, with the resultant rottenness of public affairs, be conceivable if individuals were conscious of their dignity and their duty to themselves and the community, and if they had the strength and the determination to overcome their fear of men? Could wars of aggression bring ruin upon mankind if leading personalities did not give way to the desire for outward honours, to the hunger for power, to avarice, to the itch of vanity, that is to the lowest forms of selfishness, and if the masses out of stupidity or fear of a mental effort, and out of dread for their personal responsibility did not allow themselves to be misused for base purposes?