The Complete Works of Leo Tolstoy (25+ Works with active table of contents) (347 page)

"I should be very happy if the Congress would prove me in error. But I doubt if it can prove history, nature, and God in error also.

"I am, dear sir, etc. "E. M. DE VOGÜÉ."

This amounts to saying that history, human nature, and God show us that so long as there are two men, and bread, money and a woman-- there will be war. That is to say that no progress will lead men to rise above the savage conception of life, which regards no participation of bread, money (money is good in this context) and woman possible without fighting.

They are strange people, these men who assemble in Congresses, and make speeches to show us how to catch birds by putting salt on their tails, though they must know it is impossible to do it. And amazing are they too, who, like Maupassant, Rod, and many others, see clearly all the horror of war, all the inconsistency of men not doing what is needful, right, and beneficial for them to do; who lament over the tragedy of life, and do not see that the whole tragedy is at an end directly men, ceasing to take account of any unnecessary considerations, refuse to do what is hateful and disastrous to them. They are amazing people truly, but those who, like De Vogüé and others, who, professing the doctrine of evolution, regard war as not only inevitable, but beneficial and therefore desirable--they are terrible, hideous, in their moral perversion. The others, at least, say that they hate evil, and love good, but these openly declare that good and evil do not exist.

All discussion of the possibility of re-establishing peace instead of everlasting war--is the pernicious sentimentality of phrasemongers. There is a law of evolution by which it follows that I must live and act in an evil way; what is to be done? I am an educated man, I know the law of evolution, and therefore I will act in an evil way. "ENTRONS AU PALAIS DE LA GUERRE." There is the law of evolution, and therefore there is neither good nor evil, and one must live for the sake of one's personal existence, leaving the rest to the action of the law of evolution. This is the last word of refined culture, and with it, of that overshadowing of conscience which has come upon the educated classes of our times. The desire of the educated classes to support the ideas they prefer, and the order of existence based on them, has attained its furthest limits. They lie, and delude themselves, and one another, with the subtlest forms of deception, simply to obscure, to deaden conscience.

Instead of transforming their life into harmony with their conscience, they try by every means to stifle its voice. But it is in darkness that the light begins to shine, and so the light is rising upon our epoch.

CHAPTER VII.

SIGNIFICANCE OF COMPULSORY SERVICE.

Universal Compulsory Service is not a Political Accident, but the Furthest Limit of the Contradiction Inherent in the Social Conception of Life--Origin of Authority in Society--Basis of Authority is Physical Violence--To be Able to Perform its Acts of Violence Authority Needs a Special Organization--The Army-- Authority, that is, Violence, is the Principle which is Destroying the Social Conception of Life--Attitude of Authority to the Masses, that is, Attitude of Government to Working Oppressed Classes--Governments Try to Foster in Working Classes the Idea that State Force is Necessary to Defend Them from External Enemies--But the Army is Principally Needed to Preserve Government from its own Subjects--The Working Classes--Speech of M. de Caprivi--All Privileges of Ruling Classes Based on Violence--The Increase of Armies up to Point of Universal Service--Universal Compulsory Service Destroys all the Advantages of Social Life, which Government is Intended to Preserve--Compulsory Service is the Furthest Limit of Submission, since in Name of the State it Requires Sacrifice of all that can be Precious to a Man--Is Government Necessary?--The Sacrifices Demanded by Government in Compulsory Service have No Longer any Reasonable Basis--And there is More Advantage to be Gained by not Submitting to the Demands of the State than by Submitting to Them.

Educated people of the upper classes are trying to stifle the ever-growing sense of the necessity of transforming the existing social order. But life, which goes on growing more complex, and developing in the same direction, and increases the inconsistencies and the sufferings of men, brings them to the limit beyond which they cannot go. This furthest limit of inconsistency is universal compulsory military service.

It is usually supposed that universal military service and the increased armaments connected with it, as well as the resulting increase of taxes and national debts, are a passing phenomenon, produced by the particular political situation of Europe, and that it may be removed by certain political combinations without any modification of the inner order of life.

This is absolutely incorrect. Universal military service is only the internal inconsistency inherent in the social conception of life, carried to its furthest limits, and becoming evident when a certain stage of material development is reached.

The social conception of life, we have seen, consists in the transfer of the aim of life from the individual to groups and their maintenance--to the tribe, family, race, or state.

In the social conception of life it is supposed that since the aim of life is found in groups of individuals, individuals will voluntarily sacrifice their own interests for the interests of the group. And so it has been, and still is, in fact, in certain groups, the distinction being that they are the most primitive forms of association in the family or tribe or race, or even in the patriarchal state. Through tradition handed down by education and supported by religious sentiment, individuals without compulsion merged their interests in the interest of the group and sacrificed their own good for the general welfare.

But the more complex and the larger societies become, and especially the more often conquest becomes the cause of the amalgamation of people into a state, the more often individuals strive to attain their own aims at the public expense, and the more often it becomes necessary to restrain these insubordinate individuals by recourse to authority, that is, to violence. The champions of the social conception of life usually try to connect the idea of authority, that is, of violence, with the idea of moral influence, but this connection is quite impossible.

The effect of moral influence on a man is to change his desires and to bend them in the direction of the duty required of him. The man who is controlled by moral influence acts in accordance with his own desires. Authority, in the sense in which the word is ordinarily understood, is a means of forcing a man to act in opposition to his desires. The man who submits to authority does not do as he chooses but as he is obliged by authority. Nothing can oblige a man to do what he does not choose except physical force, or the threat of it, that is--deprivation of freedom, blows, imprisonment, or threats--easily carried out--of such punishments. This is what authority consists of and always has consisted of.

In spite of the unceasing efforts of those who happen to be in authority to conceal this and attribute some other significance to it, authority has always meant for man the cord, the chain with which he is bound and fettered, or the knout with which he is to be flogged, or the ax with which he is to have hands, ears, nose, or head cut off, or at the very least, the threat of these terrors. So it was under Nero and Ghenghis Khan, and so it is to-day, even under the most liberal government in the Republics of the United States or of France. If men submit to authority, it is only because they are liable to these punishments in case of non- submission. All state obligations, payment of taxes, fulfillment of state duties, and submission to punishments, exile, fines, etc., to which people appear to submit voluntarily, are always based on bodily violence or the threat of it.

The basis of authority is bodily violence. The possibility of applying bodily violence to people is provided above all by an organization of armed men, trained to act in unison in submission to one will. These bands of armed men, submissive to a single will, are what constitute the army. The army has always been and still is the basis of power. Power is always in the hands of those who control the army, and all men in power--from the Roman Caesars to the Russian and German Emperors--take more interest in their army than in anything, and court popularity in the army, knowing that if that is on their side their power is secure.

The formation and aggrandizement of the army, indispensable to the maintenance of authority, is what has introduced into the social conception of life the principle that is destroying it.

The object of authority and the justification for its existence lie in the restraint of those who aim at attaining their personal interests to the detriment of the interests of society.

But however power has been gained, those who possess it are in no way different from other men, and therefore no more disposed than others to subordinate their own interests to those of the society. On the contrary, having the power to do so at their disposal, they are more disposed than others to subordinate the public interests to their own. Whatever means men have devised for preventing those in authority from over-riding public interests for their own benefit, or for intrusting power only to the most faultless people, they have not so far succeeded in either of those aims.

All the methods of appointing authorities that have been tried, divine right, and election, and heredity, and balloting, and assemblies and parliaments and senate--have all proved ineffectual. Everyone knows that not one of these methods attains the aim either of intrusting power only to the incorruptible, or of preventing power from being abused. Everyone knows on the contrary that men in authority--be they emperors, ministers, governors, or police officers--are always, simply from the possession of power, more liable to be demoralized, that is, to subordinate public interests to their personal aims than those who have not the power to do so. Indeed, it could not be otherwise.

The state conception of life could be justified only so long as all men voluntarily sacrificed their personal interests to the public welfare. But so soon as there were individuals who would not voluntarily sacrifice their own interests, and authority, that is, violence, was needed to restrain them, then the disintegrating principle of the coercion of one set of people by another set entered into the social conception of the organization based on it.

For the authority of one set of men over another to attain its object of restraining those who override public interests for their personal ends, power ought only to be put into the hands of the impeccable, as it is supposed to be among the Chinese, and as it was supposed to be in the Middle Ages, and is even now supposed to be by those who believe in the consecration by anointing. Only under those conditions could the social organization be justified.

But since this is not the case, and on the contrary men in power are always far from being saints, through the very fact of their possession of power, the social organization based on power has no justification.

Even if there was once a time when, owing to the low standard of morals, and the disposition of men to violence, the existence of an authority to restrain such violence was an advantage, because the violence of government was less than the violence of individuals, one cannot but see that this advantage could not be lasting. As the disposition of individuals to violence diminished, and as the habits of the people became more civilized, and as power grew more social organization demoralized through lack of restraint, this advantage disappeared.

The whole history of the last two thousand years is nothing but the history of this gradual change of relation between the moral development of the masses on the one hand and the demoralization of governments on the other.

This, put simply, is how it has come to pass.

Men lived in families, tribes, and races, at feud with one another, plundering, outraging, and killing one another. These violent hostilities were carried on on a large and on a small scale: man against man, family against family, tribe against tribe, race against race, and people against people. The larger and stronger groups conquered and absorbed the weaker, and the larger and stronger they became, the more internal feuds disappeared and the more the continuity of the group seemed assured.

The members of a family or tribe, united into one community, are less hostile among themselves, and families and tribes do not die like one man, but have a continuity of existence. Between the members of one state, subject to a single authority, the strife between individuals seems still less and the life of the state seems even more secure.

Their association into larger and larger groups was not the result of the conscious recognition of the benefits of such associations, as it is said to be in the story of the Varyagi. It was produced, on one hand, by the natural growth of population, and, on the other, by struggle and conquest.

After conquest the power of the emperor puts an end to internal dissensions, and so the state conception of life justifies itself. But this justification is never more than temporary. Internal dissensions disappear only in proportion to the degree of oppression exerted by the authority over the dissentient individuals. The violence of internal feud crushed by authority reappears in authority itself, which falls into the hands of men who, like the rest, are frequently or always ready to sacrifice the public welfare to their personal interest, with the difference that their subjects cannot resist them, and thus they are exposed to all the demoralizing influence of authority. And thus the evil of violence, when it passes into the hands of authority, is always growing and growing, and in time becomes greater than the evil it is supposed to suppress, while, at the same time, the tendency to violence in the members of the society becomes weaker and weaker, so that the violence of authority is less and less needed.