What is the meaning of war in life?
War is manifestly not a thing in itself, it is something correlated with the whole fabric1 of human life. That violence and killing2 which between animals of the same species is private and individual becomes socialized in war. It is a co-operation for killing that carries with it also a co-operation for saving and a great development of mutual3 help and development within the war-making group.
War, it seems to me, is really the elimination4 of violent competition as between man and man, an excretion of violence from the developing social group. Through war and military organization, and through war and military organization only, has it become possible to conceive of peace.
This violence was a necessary phase in human and indeed in all animal development. Among low types of men and animals it seems an inevitable5 condition of the vigour6 of the species and the beauty of life. The more vital and various individual must lead and prevail, leave progeny7 and make the major contribution to the synthesis of the race; the weaker individual must take a subservient8 place and leave no offspring. That means in practice that the former must directly or indirectly9 kill the latter until some mitigated10 but equally effectual substitute for that killing is invented. That duel11 disappears from life, the fight of the beasts for food and the fight of the bulls for the cows, only by virtue12 of its replacement13 by new forms of competition. With the development of primitive14 war we have such a replacement. The competition becomes a competition to serve and rule in the group, the stronger take the leadership and the larger share of life, and the weaker co-operate in subordination, they waive15 and compromise the conflict and use their conjoint strength against a common rival.
Competition is a necessary condition of progressive life. I do not know if so far I have made that belief sufficiently16 clear in these confessions17. Perhaps in my anxiety to convey my idea of a human synthesis I have not sufficiently insisted upon the part played by competition in that synthesis. But the implications of the view that I have set forth18 are fairly plain. Every individual, I have stated, is an experiment for the synthesis of the species, and upon that idea my system of conduct so far as it is a system is built. Manifestly the individual’s function is either self-development, service and reproduction, or failure and an end.
With moral and intellectual development the desire to serve and participate in a collective purpose arises to control the blind and passionate19 impulse to survival and reproduction that the struggle for life has given us, but it does not abolish the fact of selection, of competition. I contemplate20 no end of competition. But for competition that is passionate, egoistic and limitless, cruel, clumsy and wasteful21, I desire to see competition that is controlled and fair-minded and devoted22, men and women doing their utmost with themselves and making their utmost contribution to the specific accumulation, but in the end content to abide23 by a verdict.
The whole development of civilization, it seems to me, consists in the development of adequate tests of survival and of an intellectual and moral atmosphere about those tests so that they shall be neither cruel nor wasteful. If the test is not to be ‘are you strong enough to kill everyone you do not like?’ that will only be because it will ask still more comprehensively and with regard to a multitude of qualities other than brute24 killing power, ‘are you adding worthily25 to the synthesis by existence and survival?’
I am very clear in my mind on this perpetual need of competition. I admit that upon that turns the practicability of all the great series of organizing schemes that are called Socialism. The Socialist26 scheme must show a system in which predominance and reproduction are correlated with the quality and amount of an individual’s social contribution, and so far I acknowledge it is only in the most general terms that this can be claimed as done. We Socialists27 have to work out all these questions far more thoroughly28 than we have done hitherto. We owe that to our movement and the world.
It is no adequate answer to our antagonists29 to say, indeed it is a mere30 tu quoque to say, that the existing system does not present such a correlation31, that it puts a premium32 on secretiveness and self-seeking and a discount on many most necessary forms of social service. That is a mere temporary argument for a delay in judgment33.
The whole history of humanity seems to me to present a spectacle of this organizing specialization of competition, this replacement of the indiscriminate and collectively blind struggle for life by an organized and collectively intelligent development of life. We see a secular34 replacement of brute conflict by the law, a secular replacement of indiscriminate brute lust35 by marriage and sexual taboos36, and now with the development of Socialistic ideas and methods, the steady replacement of blind industrial competition by public economic organization. And moreover there is going on a great educational process bringing a greater and greater proportion of the minds of the community into relations of understanding and interchange.
Just as this process of organization proceeds, the violent and chaotic37 conflict of individuals and presently of groups of individuals disappears, personal violence, private war, cut-throat competition, local war, each in turn is replaced by a more efficient and more economical method of survival, a method of survival giving constantly and selecting always more accurately38 a finer type of survivor39.
I might compare the social synthesis to crystals growing out of a fluid matrix. It is where the growing order of the crystals has as yet not spread that the old resource to destruction and violent personal or associated acts remains40.
But this metaphor41 of crystals is a very inadequate42 one, because crystals have no will in themselves; nor do crystals, having failed to grow in some particular form, presently modify that form more or less and try again. I see the organizing of forces, not simply law and police which are indeed paid mercenaries from the region of violence, but legislation and literature, teaching and tradition, organized religion, getting themselves and the social structure together, year after year and age after age, halting, failing, breaking up in order to try again. And it seems to me that the amount of lawlessness and crime, the amount of waste and futility43, the amount of war and war possibility and war danger in the world are just the measure of the present inadequacy44 of the world’s system of collective organization to the purpose before them.
It follows from this very directly that only one thing can end war on the earth and that is a subtle mental development, an idea, the development of the idea of the world commonweal in the collective mind. The only real method of abolishing war is to perceive it, to realize it, to express it, to think it out and think about it, to make all the world understand its significance, and to clear and preserve its significant functions. In human affairs to understand an evil is to abolish it; it is the only way to abolish any evil that arises out of the untutored nature of man. Which brings me back here again to my already repeated persuasion45, that in expressing things, rendering46 things to each other, discussing our differences, clearing up the metaphysical conceptions upon which differences are discussed, and in a phrase evolving the collective mind, lies not only the cures of war and poverty but the general form of all a man’s duty and the essential work of mankind.
1 fabric | |
n.织物,织品,布;构造,结构,组织 | |
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2 killing | |
n.巨额利润;突然赚大钱,发大财 | |
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3 mutual | |
adj.相互的,彼此的;共同的,共有的 | |
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4 elimination | |
n.排除,消除,消灭 | |
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5 inevitable | |
adj.不可避免的,必然发生的 | |
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6 vigour | |
(=vigor)n.智力,体力,精力 | |
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7 progeny | |
n.后代,子孙;结果 | |
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8 subservient | |
adj.卑屈的,阿谀的 | |
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9 indirectly | |
adv.间接地,不直接了当地 | |
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10 mitigated | |
v.减轻,缓和( mitigate的过去式和过去分词 ) | |
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11 duel | |
n./v.决斗;(双方的)斗争 | |
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12 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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13 replacement | |
n.取代,替换,交换;替代品,代用品 | |
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14 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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15 waive | |
vt.放弃,不坚持(规定、要求、权力等) | |
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16 sufficiently | |
adv.足够地,充分地 | |
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17 confessions | |
n.承认( confession的名词复数 );自首;声明;(向神父的)忏悔 | |
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18 forth | |
adv.向前;向外,往外 | |
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19 passionate | |
adj.热情的,热烈的,激昂的,易动情的,易怒的,性情暴躁的 | |
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20 contemplate | |
vt.盘算,计议;周密考虑;注视,凝视 | |
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21 wasteful | |
adj.(造成)浪费的,挥霍的 | |
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22 devoted | |
adj.忠诚的,忠实的,热心的,献身于...的 | |
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23 abide | |
vi.遵守;坚持;vt.忍受 | |
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24 brute | |
n.野兽,兽性 | |
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25 worthily | |
重要地,可敬地,正当地 | |
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26 socialist | |
n.社会主义者;adj.社会主义的 | |
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27 socialists | |
社会主义者( socialist的名词复数 ) | |
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28 thoroughly | |
adv.完全地,彻底地,十足地 | |
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29 antagonists | |
对立[对抗] 者,对手,敌手( antagonist的名词复数 ); 对抗肌; 对抗药 | |
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30 mere | |
adj.纯粹的;仅仅,只不过 | |
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31 correlation | |
n.相互关系,相关,关连 | |
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32 premium | |
n.加付款;赠品;adj.高级的;售价高的 | |
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33 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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34 secular | |
n.牧师,凡人;adj.世俗的,现世的,不朽的 | |
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35 lust | |
n.性(淫)欲;渴(欲)望;vi.对…有强烈的欲望 | |
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36 taboos | |
禁忌( taboo的名词复数 ); 忌讳; 戒律; 禁忌的事物(或行为) | |
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37 chaotic | |
adj.混沌的,一片混乱的,一团糟的 | |
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38 accurately | |
adv.准确地,精确地 | |
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39 survivor | |
n.生存者,残存者,幸存者 | |
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40 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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41 metaphor | |
n.隐喻,暗喻 | |
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42 inadequate | |
adj.(for,to)不充足的,不适当的 | |
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43 futility | |
n.无用 | |
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44 inadequacy | |
n.无法胜任,信心不足 | |
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45 persuasion | |
n.劝说;说服;持有某种信仰的宗派 | |
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46 rendering | |
n.表现,描写 | |
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