Why Men Fight: A method of abolishing the international duel. Bertrand Russell

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       Bertrand Russell

      Why Men Fight: A method of abolishing the international duel

      Published by Good Press, 2019

       [email protected]

      EAN 4057664648396

Table of Contents

       WHY MEN FIGHT

       I THE PRINCIPLE OF GROWTH

       II THE STATE

       III WAR AS AN INSTITUTION

       IV PROPERTY

       V EDUCATION

       VI MARRIAGE AND THE POPULATION QUESTION

       VII RELIGION AND THE CHURCHES

       VIII WHAT WE CAN DO

       Divorce and War.

      WHY MEN FIGHT

       Table of Contents

I

       THE PRINCIPLE OF GROWTH

       Table of Contents

      To all who are capable of new impressions and fresh thought, some modification of former beliefs and hopes has been brought by the war. What the modification has been has depended, in each case, upon character and circumstance; but in one form or another it has been almost universal. To me, the chief thing to be learnt through the war has been a certain view of the springs of human action, what they are, and what we may legitimately hope that they will become. This view, if it is true, seems to afford a basis for political philosophy more capable of standing erect in a time of crisis than the philosophy of traditional Liberalism has shown itself to be. The following lectures, though only one of them will deal with war, all are inspired by a view of the springs of action which has been suggested by the war. And all of them are informed by the hope of seeing such political institutions established in Europe as shall make men averse to war—a hope which I firmly believe to be realizable, though not without a great and fundamental reconstruction of economic and social life.

      To one who stands outside the cycle of beliefs and passions which make the war seem necessary, an isolation, an almost unbearable separation from the general activity, becomes unavoidable. At the very moment when the universal disaster raises compassion in the highest degree, compassion itself compels aloofness from the impulse to self-destruction which has swept over Europe. The helpless longing to save men from the ruin towards which they are hastening makes it necessary to oppose the stream, to incur hostility, to be thought unfeeling, to lose for the moment the power of winning belief. It is impossible to prevent others from feeling hostile, but it is possible to avoid any reciprocal hostility on one’s own part, by imaginative understanding and the sympathy which grows out of it. And without understanding and sympathy it is impossible to find a cure for the evil from which the world is suffering.

       There are two views of the war neither of which seems to me adequate. The usual view in this country is that it is due to the wickedness of the Germans; the view of most pacifists is that it is due to the diplomatic tangle and to the ambitions of Governments. I think both these views fail to realize the extent to which war grows out of ordinary human nature. Germans, and also the men who compose Governments, are on the whole average human beings, actuated by the same passions that actuate others, not differing much from the rest of the world except in their circumstances. War is accepted by men who are neither Germans nor diplomatists with a readiness, an acquiescence in untrue and inadequate reasons, which would not be possible if any deep repugnance to war were widespread in other nations or classes. The untrue things which men believe, and the true things which they disbelieve, are an index to their impulses—not necessarily to individual impulses in each case (since beliefs are contagious), but to the general impulses of the community. We all believe many things which we have no good ground for believing, because, subconsciously, our nature craves certain kinds of action which these beliefs would render reasonable if they were true. Unfounded beliefs are the homage which impulse pays to reason; and thus it is with the beliefs which, opposite but similar, make men here and in Germany believe it their duty to prosecute the war.

      The first thought which naturally occurs to one who accepts this view is that it would be well if men were more under the dominion of reason. War, to those who see that it must necessarily do untold harm to all the combatants, seems a mere madness, a collective insanity in which all that has been known in time of peace is forgotten. If impulses were more controlled, if thought were less dominated by passion, men would guard their minds against the approaches of war fever, and disputes would be adjusted amicably. This is true, but it is not by itself sufficient. It is only those in whom the desire to think truly is itself a passion who will find this desire adequate to control the passions of war. Only passion can control passion, and only a contrary impulse or desire can check impulse. Reason, as it is preached by traditional moralists, is too negative, too little living, to make a good life. It is not by reason alone that wars can be prevented, but by a positive life of impulses and passions antagonistic to those that lead to war. It is the life of impulse that needs to be changed, not only the life of conscious thought.

      All human activity springs from two sources: impulse and desire. The part played by desire has always been sufficiently recognized. When men find themselves not fully contented, and not able instantly to procure what will cause content, imagination brings before their minds the thought of things which they believe would make them happy. All desire involves an interval of time between the consciousness of a need and the opportunity for satisfying it. The acts inspired by desire may be in themselves painful, the time before satisfaction can be achieved may be very long, the object desired may be something outside our own lives, and even after our own death. Will, as a directing force, consists mainly in following desires for more or less distant objects, in spite of the painfulness of the acts involved and the solicitations of incompatible but more immediate desires and impulses. All this is familiar, and political philosophy hitherto has been almost entirely based upon desire as the source of human actions.

      But desire governs no more than a part of human activity, and that not the most important but only the more conscious, explicit, and civilized part.

      In all the more instinctive part of our nature we are dominated by impulses to certain kinds of activity, not by desires for certain ends. Children run and shout, not because of any good which they expect to realize, but because of a direct impulse to running and shouting. Dogs bay the moon, not because they consider that it is to their advantage to do so, but because they feel an impulse to bark. It is not any purpose, but merely an impulse, that prompts such actions as eating, drinking, love-making, quarreling, boasting. Those who believe that man is a rational animal will say that people boast in order that others may have a good opinion of them; but most of us can recall