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But the essential fact which we should acknowledge in our conscience, and which we should have acknowledged a long time ago, is that we are becoming inhuman to the extent that we become supermen.
We have learned to tolerate the facts of war: that men are killed en masse -some twenty million in the Second World War — that whole cities and their inhabitants are annihilated by the atomic bomb, that men are turned into living torches by incendiary bombs.
We learn of these things from the radio or newspapers and we judge them according to whether they signify success for the group of peoples to which we belong, or for our enemies.
When we do admit to ourselves that such acts are the results of inhuman conduct, our admission is accompanied by the thought that the very fact of war itself leaves us no option but to accept them.
In resigning ourselves to our fate without a struggle, we are guilty of inhumanity. What really matters is that we should all of us realize that we are guilty of inhumanity.
The horror of this realization should shake us out of our lethargy so that we can direct our hopes and our intentions to the coming of an era in which war will have no place.
This hope and this will can have but one aim: to attain, through a change in spirit, that superior reason which will dissuade us from misusing the power at our disposal.
The first to have the courage to advance purely ethical arguments against war and to stress the necessity for reason governed by an ethical will was the great humanist Erasmus of Rotterdam in his Querela pacis The Complaint of Peace which appeared in 5.
In this book he depicts Peace on stage seeking an audience. Erasmus found few adherents to his way of thinking. To expect the affirmation of an ethical necessity to point the way to peace was considered a utopian ideal.
Kant shared this opinion. This authority, he maintains, should be based entirely on the increasing respect which in time, and for purely practical motives, men will hold for the law as such.
Kant is unremitting in his insistence that the idea of a league of nations cannot be hoped for as the outcome of ethical argument, but only as the result of the perfecting of law.
He believes that this process of perfecting will come of itself. A plan for a league of nations having powers of arbitration was first formulated with some precision by Sully, the friend and minister of Henry IV.
Kant was aware of the views it developed, probably from an extract which Rousseau published in 7. Today we can judge the efficacy of international institutions by the experience we have had with the League of Nations in Geneva and with the United Nations.
Such institutions can render important services by offering to mediate conflicts at their very inception, by taking the initiative in setting up international projects, and by other actions of a similar nature, depending on the circumstances.
What would have been the fate of displaced persons after if the United Nations had not existed!
Nevertheless these two institutions have been unable to bring about peace. Their efforts were doomed to fail since they were obliged to undertake them in a world in which there was no prevailing spirit directed toward peace.
And being only legal institutions, they were unable to create such a spirit. The ethical spirit alone has the power to generate it.
Kant deceived himself in thinking that he could dispense with it in his search for peace. We must follow the road on which he turned his back. What is more, we just cannot wait the extremely long time he deemed necessary for this movement toward peace to mature.
War today means annihilation, a fact that Kant did not foresee. Decisive steps must be taken to ensure peace, and decisive results obtained without delay.
Only through the spirit can all this be done. Let us not underestimate its power, the evidence of which can be seen throughout the history of mankind.
The spirit created this humanitarianism which is the origin of all progress toward some form of higher existence.
Inspired by humanitarianism we are true to ourselves and capable of creating. Inspired by a contrary spirit we are unfaithful to ourselves and fall prey to all manner of error.
The height to which the spirit can ascend was revealed in the seventeenth and eighteenth centuries. It led those peoples of Europe who possessed it out of the Middle Ages, putting an end to superstition, witch hunts, torture, and a multitude of other forms of cruelty or traditional folly.
It replaced the old with the new in an evolutionary way that never ceases to astonish those who observe it. All that we have ever possessed of true civilization, and indeed all that we still possess, can be traced to a manifestation of this spirit.
Later, its power waned because the spirit failed to find support for its ethical character in a world preoccupied with scientific pursuits.
It has been replaced by a spirit less sure of the course humanity should take and more content with lesser ideals. Today if we are to avoid our own downfall, we must commit ourselves to this spirit once again.
It must bring forth a new miracle just as it did in the Middle Ages, an even greater miracle than the first. The spirit is not dead; it lives in isolation.
It has overcome the difficulty of having to exist in a world out of harmony with its ethical character.
It has come to realize that it can find no home other than in the basic nature of man. The independence acquired through its acceptance of this realization is an additional asset.
It is convinced that compassion, in which ethics takes root, does not assume its true proportions until it embraces not only man but every living being.