able, and such is the life that most of us lead at the present day. We are living in direct contradiction to our inmost convictions. This contradiction is evident both in economic and in political relations; it is manifested most unmistakably in the inconsistency of the acknowledgment of the Christian law of brotherly love and military conscription, which obliges men to hold themselves in readiness to take each other's lives,in short, every man to be at once a Christian and a gladiator.

CHAPTER VI

ATTITUDE OF MEN OF THE PRESENT DAY TOWARD WAR

Men do not endeavor to destroy the contradiction between life and consciousness by a change of life, but educated men use all their power to stifle the demands of consciousness and to justify their lives, and thus degrade society to a condition worse than pagan, to a state of primeval savagery - Uncertainty of the attitude of our leading men toward war, universal armament, and general military conscription - Those who regard war as an accidental political phenomenon easily to be remedied by external measures- The Peace Congress - Article in the Revue des Revues - Proposition of Maxime du Camp — Significance of Courts of Arbitration and Disarmament Relations of governments to these, and the business they pursue-Those who regard war as a cruel inevitable phenomenon Maupassant Rod-Those who regard it as indispensable, even useful -Camille Doucet, Claretie, Zola, Vogüé.

THE contradictions of life and of consciousness may be solved in two ways: by change of life, or by change of consciousness; and it would seem as if there could be no hesitation in a choice between the two.

When a man acknowledges a deed to be evil he may refrain from the deed itself, but he can never cease to regard it as evil. Indeed, the whole world might cease from evil-doing, and yet have no power to transform, or even to check for a season, the progress of knowledge in regard to that which is evil, and which ought not to exist. One would think that the alternative of a change of life to accord with consciousness might be settled without question, and that it would therefore seem unavoida

ble for the Christian world of the present day to abandon those pagan forms which it condemns, and regulate its life by the Christian precepts which it acknowledges.

Such would be the result were it not for the principle of inertia (a principle no less unalterable in human life than in the world of matter), which finds its expression in the psychological law defined in the gospel by the words: "Men loved darkness rather than light, because their deeds were evil" (John iii. 19). Most persons, in conformity to this principle, do not use their reason in order to ascertain the truth, but rather to persuade themselves that they possess it, and that their daily life, which is pleasant for them, is in harmony with the precepts of truth.

Slavery conflicted with all the moral principles taught by Plato and Aristotle, and yet neither of them perceived this, because the disavowal of slavery must have destroyed that life by which they lived. And the same thing is repeated in our times.

The division of mankind into two classes, the existence of political and military injustice, is opposed to all those moral principles which our society professes, and yet the most progressive and cultivated men of the age seem not to perceive this.

Almost every educated man at the present day is striving unconsciously to preserve the old-time conception of society, which justifies his attitude, and to conceal from others and from himself its inconsistencies, chief among which is the necessity of adopting the Christian ideal, which is subversive of the very structure of our social existence. It is this antiquated social system, in which they no longer believe, because it is really a thing of the past, that men are trying to uphold.

Contemporary literature, philosophical, political, and artistic, all contemporary literature affords a striking proof of the truth of my statement. What wealth of imagination, what form and color, what erudition and art, but what a lack of serious purpose, what reluctance to face any exact thought! Ambiguity of expression,

indirect allusion, witticisms, vague reflection, but no straightforward or candid dealing with the subject they treat of, namely, life.

Indeed, our writers treat of obscenities and improprieties; in the guise of refined paradox they convey suggestions which thrust men back to primeval savagery, to the lowest dregs, not only of pagan life, but animal life, which we outlived 5000 years ago. Delivering themselves from the Christian life-conception, which for some simply interferes with the accustomed current of their lives, while for others it interferes with certain advantages, men must of necessity return to the pagan life-conception and to the doctrines to which it gave rise. Not only are patriotism and the rights of the aristocracy preached at the present time as they used to be 2000 years ago, but also the coarsest epicureanism and sensuality, with this difference only, that the teachers of old believed in the doctrines they taught, whereas those of the present day neither do nor can possess any faith in what they utter, because there is no longer any sense in it. When the ground is shifting under our feet, we cannot stand still, we must either recede or advance. It sounds exaggerated to say that the enlightened men of our time, the advanced thinkers, are speciously degrading society, plunging it into a condition worse than pagan,—into a state of primeval barbarism.

In no other matter has this tendency of the leading men of our time been so plainly shown as in their attitude toward that phenomenon in which at present all the inconsistency of social life is concentrated, — toward war, universal armament, and military conscription.

The equivocal, if not unscrupulous, attitude of the educated men of our time toward this question is a striking one. It may be stated from three points of view. Some regard this phenomenon as an accidental state of affairs, which has sprung from the peculiar political situation of Europe, and believe it to be susceptible of adjustment by diplomatic and international

mediation, without injury to the structure of nations. Others look upon it as something appalling and cruel, fatal yet unavoidable, like disease or death. Still others, in cold blood, calmly pronounce war to be an indispensable, salutary, and therefore desirable event.

Men may differ in their views in regard to this matter, but all discuss it as something with which the will of the individuals who are to take part in it has nothing whatever to do; therefore they do not even admit the natural question which presents itself to most men; viz., "Is it my duty to take part in it?" In the opinion of these judges there is no reason in such a question, and every man, whatever may be his personal prejudices in regard to war, must submit in this matter to the demands of the ruling powers.

The attitude of those in the first category, who expect deliverance from war by means of diplomatic and international mediation, is well defined in the results of the London Peace Congress, and in an article, together with letters concerning war from prominent writers, which may be found in the Revue des Revues (No. 8, 1891).

These are the results of the Congress.

Having collected from all parts of the globe the opinions of scientists, both written and oral, the Congress, opening with a Te Deum in the cathedral, and closing with a dinner and speeches, listened for five days to numerous addresses, and arrived at the following conclusions:

Resolution I. The Congress affirms its belief that the brotherhood of man involves as a necessary consequence a brotherhood of nations, in which the true interests of all are acknowledged to be identical. The Congress is convinced that the true basis for an enduring peace will be found in the application by nations of this great principle in all their relations one to another.

II. The Congress recognizes the important influence which Christianity exercises upon the moral and political progress of mankind, and earnestly urges upon ministers of the gospel and other teachers of religion and morality the duty of setting forth these principles

of Peace and Good-will, which occupy such a centra place in the teaching of Jesus Christ, of philosophers, and of moralists, and it recommends that the third Sunday in December in each year be set apart for that purpose.

III. The Congress expresses its opinion that all teachers of history should call the attention of the young to the grave evils inflicted on mankind in all ages by war, and to the fact that such war has been waged, as a rule, for most inadequate causes.

IV. The Congress protests against the use of military drill in connection with the physical exercises of schools, and suggests the formation of brigades for saving life rather than any of quasi-military character; and it urges the desirability of impressing on the Board of Examiners, who formulate the questions for examination, the propriety of guiding the minds of children into the principles of Peace.

V. The Congress holds that the doctrine of the universal rights of man requires that aboriginal and weaker races shall be guarded from injustice and fraud when brought into contact with civilized peoples, alike as to their territories, their liberties, and their property, and that they shall be shielded from the vices which are so prevalent among the so-called advanced races of men. It further expresses its conviction that there should be concert of action among the nations for the accomplishment of these ends. The Congress desires to express its hearty appreciation of the conclusions arrived at by the late Anti-Slavery Conference, held in Brussels, for the amelioration of the condition of the peoples of Africa.

VI. The Congress believes that the warlike prejudices and traditions which are still fostered in the various nationalities, and the misrepresentations by leaders of public opinion in legislative assemblies, or through the press, are not infrequently indirect causes of war. The Congress is therefore of opinion that these ends should be counteracted by the publication of accurate statements and information that would tend to the removal of mis