Editing Andrew Carnegie (section)

==Philosophy==
===Politics===
Carnegie gave "formal allegiance" to the Republican Party, though he was said to be "a violent opponent of some of the most sacred doctrines" of the party.<ref name=VeteranIronmaster>{{cite web| url = https://www.newspapers.com/image/466222580/?terms=Andrew%2BCarnegie%2Brepublican| title = "Veteran Ironmaster Wrought Marvels in Public Benefactions," ''The Sun,'' August 12, 1919, page 10, column 5| access-date = February 5, 2019| archive-date = February 7, 2019| archive-url = https://web.archive.org/web/20190207020219/https://www.newspapers.com/image/466222580/?terms=Andrew%2BCarnegie%2Brepublican| url-status = live}}</ref>

===Andrew Carnegie Dictum===
In his final days, Carnegie had pneumonia. Before his death on August 11, 1919, Carnegie had donated $350,695,654 for various causes. The "Andrew Carnegie Dictum" was:
*To spend the first third of one's life getting all the education one can.
*To spend the next third making all the money one can.
*To spend the last third giving it all away for worthwhile causes.
Carnegie was involved in philanthropic causes, but he kept himself away from religious circles. He wanted to be identified by the world as a "[[positivist]]". He was highly influenced in public life by [[John Bright]].

===On wealth===
[[File:Andrew Carnegie at Skibo 1914 - Project Gutenberg eText 17976.jpg|thumb|upright|Carnegie at Skibo Castle, 1914]]
[[File:Andrew_Carnegie_by_Charles_McBride,_Edinburgh_Central_Library.jpg|thumb|upright|Andrew Carnegie by [[Charles McBride]], Edinburgh Central Library]]
As early as 1868, at age 33, he drafted a memo to himself. He wrote: "...{{nbsp}}The amassing of wealth is one of the worse species of idolatry. No idol more debasing than the worship of money."<ref>Klein, Maury (2004) ''The Change Makers'', p. 57, Macmillan. {{ISBN|978-0-8050-7518-2}}</ref> In order to avoid degrading himself, he wrote in the same memo he would retire at age 35 to pursue the practice of philanthropic giving, for "... the man who dies thus rich dies disgraced." However, he did not begin his philanthropic work in all earnest until 1881, at age 46, with the gift of a library to his hometown of Dunfermline, Scotland.<ref>Burlingame, Dwight (2004) ''Philanthropy in America''. ABC-CLIO. {{ISBN|978-1-57607-860-0}}. p. 60</ref>

Carnegie wrote "[[The Gospel of Wealth]]",<ref>''[[#Biography|Autobiography]]'', pp. 255–67</ref> an article in which he stated his belief that the rich should use their wealth to help enrich society. In that article, Carnegie also expressed sympathy for the ideas of [[progressive tax]]ation and an [[Estate tax in the United States|estate tax]]:

{{blockquote|The growing disposition to tax more and more heavily large estates left at death is a cheering indication of the growth of a salutary change in public opinion. The State of Pennsylvania now takes—subject to some exceptions—one-tenth of the property left by its citizens. The budget presented in the British Parliament the other day proposes to increase the death duties; and, most significant of all, the new tax is to be a graduated one. Of all forms of taxation, this seems the wisest. Men who continue hoarding great sums all their lives, the proper use of which for public ends would work good to the community from which it chiefly came, should be made to feel that the community, in the form of the State, cannot thus be deprived of its proper share. By taxing estates heavily at death the State marks its condemnation of the selfish millionaire's unworthy life.<ref>{{cite book |last=Carnegie |first=Andrew |title=The Gospel of Wealth and Other Timely Essays |publisher=[[The Century Company]] |page=11 |place=New York |year=1900}}</ref><ref>{{cite book |last=Carnegie |first=Andrew |title=The Gospel of Wealth and Other Timely Essays |publisher=[[Harvard University Press|Belknap Press of Harvard University Press]] |pages=21–22 |place=Cambridge, Massachusetts |year=1962}}</ref>}}

The following is taken from one of Carnegie's memos to himself:

{{blockquote|Man does not live by bread alone. I have known millionaires starving for lack of the nutriment which alone can sustain all that is human in man, and I know workmen, and many so-called poor men, who revel in luxuries beyond the power of those millionaires to reach. It is the mind that makes the body rich. There is no class so pitiably wretched as that which possesses money and nothing else. Money can only be the useful drudge of things immeasurably higher than itself. Exalted beyond this, as it sometimes is, it remains [[Caliban]] still and still plays the beast. My aspirations take a higher flight. Mine be it to have contributed to the enlightenment and the joys of the mind, to the things of the spirit, to all that tends to bring into the lives of the toilers of Pittsburgh sweetness and light. I hold this the noblest possible use of wealth.<ref>{{cite web |title=Carnegie Libraries |publisher=Ontario Ministry of Tourism and Culture |url=http://www.mtc.gov.on.ca/en/libraries/carnegie_bio.shtml |access-date=4 September 2011 |archive-date=September 26, 2011 |archive-url=https://web.archive.org/web/20110926185935/http://www.mtc.gov.on.ca/en/libraries/carnegie_bio.shtml |url-status=live }}</ref>}}

===Intellectual influences===
====Herbert Spencer; evolutionary thought====
Carnegie claimed to be a champion of evolutionary thought—particularly the work of [[Herbert Spencer]], even declaring Spencer his teacher.<ref>''[[#Wealth|Wealth]]'', p. 165</ref> 

{{blockquote|... I came fortunately upon Darwin’s and Spencer’s works "The Data of Ethics," "First Principles," "Social Statics," "The Descent of Man." Reaching the pages which explain how man has absorbed such mental foods as were favorable to him, retaining what was salutary, rejecting what was deleterious, I remember that light came as in a flood and all was clear. Not only had I got rid of theology and the supernatural, but I had found the truth of evolution. "All is well since all grows better" became my motto, my true source of comfort. Man was not created with an instinct for his own degradation, but from the lower he had risen to the higher forms. Nor is there any conceivable end to his march to perfection. His face is turned to the light; he stands in the sun and looks upward.<ref>{{cite book |last=Carnegie |first=Andrew |authorlink= |date=1920 |title=Autobiography of Andrew Carnegie with Illustrations |url=http://www.gutenberg.org/ebooks/17976 |accessdate=July 4, 2014}} Chapter XXV, p339</ref>}}

However although Carnegie claimed to be a disciple of Spencer, many of his actions went against the ideas he espoused.

Spencerian evolution was for individual rights and against government interference. Furthermore, Spencerian evolution held that those unfit to sustain themselves must be allowed to perish. Spencer believed that just as there were many varieties of beetles, respectively modified to existence in a particular place in nature, so too had human society "spontaneously fallen into division of labour".<ref>Spencer, Herbert, 1855 (''The Principles of Psychology'', Chapter 1. "Method"). (Kindle Locations 7196–7197). Kindle Edition</ref> Individuals who survived to this, the latest and highest stage of evolutionary progress would be "those in whom the power of self-preservation is the greatest—are the select of their generation."<ref>Spencer, Herbert 1904. (''An Autobiography'', Chapter 23, "A More Active Year") (Kindle Location 5572). Peerless Press. Kindle Edition</ref> Moreover, Spencer perceived governmental authority as borrowed from the people to perform the transitory aims of establishing social cohesion, insurance of rights, and security.<ref>Spencer, Herbert, 1851 (''Social Statics'', Chapter 19 "The Right to Ignore the State"). (Kindle Locations 43303–43309). Kindle Edition.</ref><ref>Spencer, Herbert, 1851 (''Social Statics'', "Chapter 21 The Duty of the State"). (Kindle Locations 44159–44168). Kindle Edition.</ref> Spencerian 'survival of the fittest' firmly credits any provisions made to assist the weak, unskilled, poor and distressed to be an imprudent disservice to evolution.<ref name="ReferenceA">Spencer, Herbert, 1851 (''Social Statics'', chapter 25 "poor-laws"). (Kindle Locations 45395–45420). Kindle Edition.</ref> Spencer insisted people should resist for the benefit of collective humanity, as severe fate singles out the weak, debauched, and disabled.<ref name="ReferenceA"/>

====Laissez-faire economics====
Andrew Carnegie's political and economic focus during the late nineteenth and early twentieth century was the defense of laissez-faire economics. Carnegie emphatically resisted government intrusion in commerce, as well as government-sponsored charities. Carnegie believed the concentration of capital was essential for societal progress and should be encouraged.<ref name="ReferenceB">''[[#Wealth|Wealth]]'', pp. 947–954.</ref> Carnegie was an ardent supporter of commercial "survival of the fittest" and sought to attain immunity from business challenges by dominating all phases of the steel manufacturing procedure.<ref name="ReferenceC">[[#Nasaw|Nasaw]], pp. 4762–67</ref> Carnegie's determination to lower costs included cutting labor expenses as well.<ref>''[[#Wealth|Wealth]]'', pp. 118–21</ref> In a notably Spencerian manner, Carnegie argued that unions impeded the natural reduction of prices by pushing up costs, which blocked evolutionary progress.<ref>''[[#Wealth|Wealth]]'', pp. 1188–95.</ref> Carnegie felt that unions represented the narrow interest of the few while his actions benefited the entire community.<ref name="ReferenceC"/>

On the surface, Andrew Carnegie appears to be a strict laissez-faire capitalist and follower of [[Herbert Spencer]], often referring to himself as a disciple of Spencer.<ref name="Carnegie, Andrew pp. 163-171">''[[#Wealth|Wealth]]'', pp. 163–71</ref> Conversely, Carnegie, a titan of industry, seems to embody all of the qualities of Spencerian [[survival of the fittest]]. The two men enjoyed a mutual respect for one another and maintained a correspondence until Spencer's death in 1903.<ref name="Carnegie, Andrew pp. 163-171"/> There are, however, some major discrepancies between Spencer's capitalist evolutionary conceptions and Andrew Carnegie's capitalist practices.

====Market concentration====
Spencer wrote that in production the advantages of the superior individual are comparatively minor, and thus acceptable, yet the benefit that dominance provides those who control a large segment of production might be hazardous to competition. Spencer feared that an absence of "sympathetic self-restraint" of those with too much power could lead to the ruin of their competitors.<ref name="autogenerated1">Spencer, Herbert 1887 (''The Ethics of Social Life: Negative Beneficence''). ''The Collected Works of 6 Books'' (With Active Table of Contents) (Kindle Locations 26500–26524). Kindle Edition.</ref> He did not think free-market competition necessitated competitive warfare. Furthermore, Spencer argued that individuals with superior resources who deliberately used investment schemes to put competitors out of business were committing acts of "commercial murder".<ref name="autogenerated1"/> Carnegie built his wealth in the steel industry by maintaining an extensively integrated operating system. Carnegie also bought out some regional competitors, and merged with others, usually maintaining the majority shares in the companies. Over the course of twenty years, Carnegie's steel properties grew to include the Edgar Thomson Steel Works, the Lucy Furnace Works, the Union Iron Mills, the Homestead Works, the Keystone Bridge Works, the Hartman Steel Works, the Frick Coke Company, and the Scotia ore mines among many other industry-related assets.<ref>Morris, Charles R. (2005). ''The Tycoons: How Andrew Carnegie, John D. Rockefeller, Jay Gould, and J.P. Morgan Invented the American Supereconomy''. Times Books. {{ISBN|0-8050-7599-2}}. p. 132</ref>

Herbert Spencer absolutely was against government interference in business in the form of regulatory limitations, taxes, and tariffs as well. Spencer saw tariffs as a form of taxation that levied against the majority in service to "the benefit of a small minority of manufacturers and artisans".<ref>Spencer, Herbert. ''Principles of Ethics'', 1897 (Chapter 22: "Political Rights-So-called"). (With Active Table of Contents) (Kindle Locations 24948–24956). Kindle Edition.</ref>

Despite Carnegie's personal dedication to Herbert Spencer as a friend, his adherence to Spencer's political and economic ideas is more contentious. In particular, it appears Carnegie either misunderstood or intentionally misrepresented some of Spencer's principal arguments. Spencer remarked upon his first visit to Carnegie's steel mills in Pittsburgh, which Carnegie saw as the manifestation of Spencer's philosophy, "Six months' residence here would justify suicide."<ref>Joseph Frazer Wall, ''Andrew Carnegie'' (1989) p. 386.</ref>

{{Blockquote|The conditions of human society create for this an imperious demand; the concentration of capital is a necessity for meeting the demands of our day, and as such should not be looked at askance, but be encouraged. There is nothing detrimental to human society in it, but much that is, or is bound soon to become, beneficial. It is an evolution from the heterogeneous to the homogeneous, and is clearly another step in the upward path of development.|Carnegie, Andrew 1901 The Gospel of Wealth and Other Timely Essays<ref name="ReferenceB"/>}}

[[File:Stained-glass window of Andrew Carnegie at the former Carnegie Library, Victoria Street, St Albans, June 2023.jpg|thumb|right|Stained-glass window of Andrew Carnegie at the former Carnegie Library, St Albans, Hertfordshire]]

====Charitable institutions====
On the subject of charity Andrew Carnegie's actions diverged in the most significant and complex manner from Herbert Spencer's philosophies. In his 1854 essay "Manners and Fashion", Spencer referred to public education as "Old schemes". He went on to declare that public schools and colleges fill the heads of students with inept, useless knowledge and exclude useful knowledge. Spencer stated that he trusted no organization of any kind, "political, religious, literary, philanthropic", and believed that as they expanded in influence so too did their regulations expand. In addition, Spencer thought that as all institutions grow they become ever more corrupted by the influence of power and money. The institution eventually loses its "original spirit, and sinks into a lifeless mechanism".<ref>Spencer, Herbert. 1854 (''Manners and Fashion'') ''The Collected Works of 6 Books'' (With Active Table of Contents) (Kindle Locations 74639–74656). Kindle Edition.</ref> Spencer insisted that all forms of philanthropy that uplift the poor and downtrodden were reckless and incompetent. Spencer thought any attempt to prevent "the really salutary sufferings" of the less fortunate "bequeath to posterity a continually increasing curse".<ref>Spencer, Herbert; Eliot, Charles William (September 15, 2011). ''The Collected Works of 6 Books'' (With Active Table of Contents) (Kindle Locations 45395–45420). Kindle Edition.</ref> Carnegie, a self-proclaimed devotee of Spencer,<ref>{{Cite web|url=https://www.pbs.org/wgbh/americanexperience/features/carnegie-herbert-spencer/#:~:text=%22I+remember+that+light+came,my+true+source+of+comfort.%22|title=Herbert Spencer &#124; American Experience &#124; PBS|website=www.pbs.org}}</ref> testified to Congress on February 5, 1915: "My business is to do as much good in the world as I can; I have retired from all other business."<ref>[[#Nasaw|Nasaw]], p. 787.</ref>

====Charity to enable people to develop====
Carnegie held that societal progress relied on individuals who maintained moral obligations to themselves and to society.<ref>[[#Nasaw|Nasaw]], pp. 11529–36.</ref> Furthermore, he believed that charity supplied the means for those who wish to improve themselves to achieve their goals.<ref name="autogenerated2">''[[#Wealth|Wealth]]'', pp. 747–48</ref> Carnegie urged other wealthy people to contribute to society in the form of parks, works of art, libraries and other endeavors that improve the community and contribute to the "lasting good".<ref>''[[#Wealth|Wealth]]''</ref> Carnegie also held a strong opinion against inherited wealth. Carnegie believed that the sons of prosperous businesspersons were rarely as talented as their fathers.<ref name="autogenerated2"/> By leaving large sums of money to their children, wealthy business leaders were wasting resources that could be used to benefit society. Most notably, Carnegie believed that the future leaders of society would rise from the ranks of the poor.<ref name="autogenerated3">''[[#Wealth|Wealth]]'', pp. 682–689.</ref> Carnegie strongly believed in this because he had risen from the bottom. He believed the poor possessed an advantage over the wealthy because they receive greater attention from their parents and are taught better work ethics.<ref name="autogenerated3"/>

===Religion and worldview===
Carnegie and his family belonged to the [[Presbyterian Church in the United States of America]], also known informally as the Northern Presbyterian Church. In his early life Carnegie was skeptical of [[Calvinism]], and religion as a whole, but reconciled with it later in his life. In his autobiography, Carnegie describes his family as moderate [[Presbyterian]] believers, writing that "there was not one orthodox Presbyterian" in his family; various members of his family having somewhat distanced themselves from Calvinism, some of them leaning more towards [[Swedenborgianism]]. While a child, his family led vigorous theological and political disputes. His mother avoided the topic of religion. His father left the Presbyterian church after a sermon on infant damnation, while, according to Carnegie, still remaining very religious on his own.

Witnessing sectarianism and strife in 19th century Scotland regarding religion and philosophy, Carnegie kept his distance from organized religion and theism.<ref>[[#Nasaw|Nasaw]]</ref> Carnegie instead preferred to see things through naturalistic and scientific terms stating, "Not only had I got rid of the theology and the supernatural, but I had found the truth of evolution."<ref>''[[#Biography|Autobiography]]'', p. 339</ref>

Later in life, Carnegie's firm opposition to religion softened. For many years he was a member of [[Madison Avenue Presbyterian Church]], pastored from 1905 to 1926 by [[Social Gospel]] exponent [[Henry Sloane Coffin]], while his wife and daughter belonged to the [[Brick Presbyterian Church (New York City)|Brick Presbyterian Church]].<ref>[https://www.nytimes.com/1919/04/23/archives/bagpipe-tunes-at-carnegie-wedding-charm-of-bonnie-scotland-lent-to.html "Bagpipe Tunes at Carnegie Wedding"] {{Webarchive|url=https://web.archive.org/web/20140326093809/http://query.nytimes.com/gst/abstract.html?res=FA0E13F6395C1B728DDDAA0A94DC405B898DF1D3 |date=March 26, 2014 }}. ''The New York Times''. April 23, 1919.</ref> He also prepared (but did not deliver) an address in which he professed a belief in "an Infinite and Eternal Energy from which all things proceed".<ref>[[#Nasaw|Nasaw]], p. 625</ref> Records exist of a short period of correspondence around 1912–1913 between Carnegie and [['Abdu'l-Bahá]], the eldest son of [[Bahá'u'lláh]], founder of the [[Baháʼí Faith]]. In these letters, one of which was published in ''[[The New York Times]]'' in full text,<ref>[https://timesmachine.nytimes.com/timesmachine/1915/09/05/301813232.pdf "Carnegie exalted by Bahaist leader"] {{Webarchive|url=https://web.archive.org/web/20200507025855/https://timesmachine.nytimes.com/timesmachine/1915/09/05/301813232.pdf |date=May 7, 2020 }}. ''The New York Times''. September 5, 1917.</ref> Carnegie is extolled as a "lover of the world of humanity and one of the founders of Universal Peace".

===World peace===
[[File:Stamp-andrew-carnegie.jpg|thumb|Carnegie commemorated as an industrialist, philanthropist, and founder of the Carnegie Endowment for International Peace, 1960<ref>"[http://arago.si.edu/flash/?tid=2027477|s1=1 Andrew Carnegie Issue] {{Webarchive|url=https://web.archive.org/web/20090422214535/http://www.arago.si.edu/flash/?tid=2027477%7Cs1%3D1 |date=April 22, 2009 }}", Arago: people, postage & the post, Smithsonian National Postal Museum, viewed September 27, 2014</ref>]] 
Influenced by his "favorite living hero in public life", [[John Bright]], Carnegie started his efforts in pursuit of world peace at a young age,<ref>''[[#Biography|Autobiography]]'', Ch. 21, pp. 282–83</ref> and he supported causes that opposed [[military intervention]].<ref>{{Cite web |url=https://www.americamagazine.org/arts-culture/2017/04/06/examining-american-peace-movement-prior-world-war-i |title=Examining the American peace movement prior to World War I |date=April 6, 2017 |access-date=August 7, 2018 |archive-date=December 18, 2019 |archive-url=https://web.archive.org/web/20191218195550/https://www.americamagazine.org/arts-culture/2017/04/06/examining-american-peace-movement-prior-world-war-i |url-status=live }}</ref> His motto, "All is well since all grows better", served not only as a good rationalization of his successful business career but also his view of international relations.

Despite his efforts towards international peace, Carnegie faced many dilemmas on his quest. These dilemmas are often regarded as conflicts between his view on international relations and his other loyalties. Throughout the 1880s and 1890s, for example, Carnegie allowed his steel works to fill large orders of armor plate for the building of an enlarged and modernized United States Navy, but he opposed American overseas expansion.<ref>Carnegie, ''An American Four-in-Hand in Britain'' (New York, 1883), pp. 14–15.</ref>

Despite that, Carnegie served as a major donor for the newly established [[International Court of Arbitration]]'s [[Peace Palace]]—brainchild of Russian tsar [[Nicholas II of Russia|Nicholas II]].<ref name="MoscowTimes">{{cite web |last1=Gay |first1=Mark H |title=The Hague Peace Palace Keeps Tsar's Vision Alive |url=http://old.themoscowtimes.com/guides/eng/russia--holland-2013/488749/the-hague-peace-palace-keeps-tsars-vision-alive/508994.html |website=The Moscow Times |access-date=August 8, 2016 |archive-url=https://web.archive.org/web/20160808232924/http://old.themoscowtimes.com/guides/eng/russia--holland-2013/488749/the-hague-peace-palace-keeps-tsars-vision-alive/508994.html |archive-date=August 8, 2016 |date=November 10, 2013}}</ref>

[[File:Carnegie_Endowment_for_International_Peace_-_Dupont_Circle.JPG|thumb|left|upright=0.9|The Washington, D.C. headquarters of the Carnegie Endowment for International Peace]]
His largest and, in the long run, most influential peace organization was the [[Carnegie Endowment for International Peace]], formed in 1910 with a $10 million endowment.<ref>David S. Patterson,"Andrew Carnegie's quest for world peace." ''Proceedings of the American Philosophical Society'' 114.5 (1970): 371–383. [https://www.jstor.org/stable/985802 online] {{Webarchive|url=https://web.archive.org/web/20181007145424/https://www.jstor.org/stable/985802 |date=October 7, 2018 }}</ref> In 1913, at the dedication of the Peace Palace in The Hague, Carnegie predicted that the end of the war was ''as certain to come, and come soon, as day follows night.''<ref>Cited in Bruno Tertrais "The Demise of Ares: The End of War as We Know It?" ''The Washington Quarterly'', 35/3, (2012): p. 17.
</ref>

In 1914, on the eve of the First World War, Carnegie founded the Church Peace Union (CPU), a group of leaders in religion, academia, and politics. Through the CPU, Carnegie hoped to mobilize the world's churches, religious organizations, and other spiritual and moral resources to join in promoting moral leadership to put an end to war forever. For its inaugural international event, the CPU sponsored a conference to be held on August 1, 1914, on the shores of Lake Constance in southern Germany. As the delegates made their way to the conference by train, Germany was invading Belgium.

Despite its inauspicious beginning, the CPU thrived. Today its focus is on ethics, and it is known as the [[Carnegie Council for Ethics in International Affairs]], an independent, nonpartisan, nonprofit organization, whose mission is to be the voice for ethics in international affairs.

The outbreak of the First World War was clearly a shock to Carnegie and his optimistic view on world peace. Although his promotion of [[anti-imperialism]] and world peace had all failed, and the Carnegie Endowment had not fulfilled his expectations, his beliefs and ideas on international relations had helped build the foundation of the [[League of Nations]] after his death, which took world peace to another level.

===United States colonial expansion===
On the matter of [[American imperialism|American colonial expansion]], Carnegie had always thought it is an unwise gesture for the United States. He did not oppose the [[Newlands Resolution|annexation of the Hawaiian islands]] or [[Puerto Rico]], but he opposed the [[Philippine–American War|annexation of the Philippines]]. Carnegie believed that it involved a denial of the fundamental democratic principle, and he also urged [[William McKinley]] to withdraw American troops and allow the Filipinos to live with their independence.<ref>Carnegie, ''Americanism Versus Imperialism'', esp. pp. 12–13</ref> This act strongly impressed the other American anti-imperialists, who soon elected him vice-president of the Anti-Imperialist League.

After he sold his steel company in 1901, Carnegie was able to get fully involved in the peace cause, both financially and personally. He gave away much of his fortunes to various peacekeeping agencies in order to keep them growing. When a friend, the British writer [[William T. Stead]], asked him to create a new organization for the goal of a peace and arbitration society, his reply was:

{{blockquote|I do not see that it is wise to devote our efforts to creating another organization. Of course I may be wrong in believing that, but I am certainly not wrong that if it were dependent on any millionaire's money it would begin as an object of pity and end as one of derision. I wonder that you do not see this. There is nothing that robs a righteous cause of its strength more than a millionaire's money. Its life is tainted thereby.<ref>Quoted in Hendrick, B. J. (1932) ''The Life of Andrew Carnegie'', Vol.2, p. 337. Garden City, NY [https://books.google.com/books?id=qEwLAAAAIAAJ&pg=PA376]</ref>}}

Carnegie believed that it is the effort and will of the people, that maintains the peace in international relations. Money is just a push for the act. If world peace depended solely on financial support, it would not seem a goal, but more like an act of pity.

Like Stead, he believed that the United States and the [[British Empire]] would merge into one nation, telling him "We are heading straight to the Re-United States". Carnegie believed that the combined country's power would maintain world peace and disarmament.<ref name="stead1901">{{cite book |url=https://archive.org/stream/americanizationo01stea#page/406/mode/2up |title=The Americanization of the World |publisher=Horace Markley |author=Stead, W.T. |year=1901 |pages=406–12}}</ref> The creation of the [[Carnegie Endowment for International Peace]] in 1910 was regarded as a milestone on the road to the ultimate goal of abolition of war. Beyond a gift of $10 million for peace promotion, Carnegie also encouraged the "scientific" investigation of the various causes of war, and the adoption of judicial methods that should eventually eliminate them. He believed that the Endowment exists to promote information on the nations' rights and responsibilities under existing international law and to encourage other conferences to codify this law.<ref>{{cite journal |author=Patterson, David S. |title=Andrew Carnegie's Quest for World Peace|journal=Proceedings of the American Philosophical Society |volume=114 |issue=5 |year=1970 |pages=371–83 |jstor=985802}}</ref>