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Inge, Evelyn Underhill, and Kenneth E. Kirk, championed the importance of mysticism in Christian history. Orthodox Christianity has given mysticism so central a role in Christian….

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That just means we control all aspects of the production of our products. No middle-men to get in the way of our vision. Click on the video for insights into what makes Schweitzer so important to living a good life well!

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They regarded it as a storm which was to clear the political air and as an event which was to end the arms race that was ruining nations.

While some lightheartedly supported the war on account of the profits they expected to gain from it, others did so from a more noble motive: this war must be the war to end all wars.

Many a brave man set out for battle in the belief that he was fighting for a day when war would no longer exist. In this conflict, just as in that of , these two concepts proved to be completely wrong.

Slaughter and destruction continued year after year and were carried on in the most inhumane way. In contrast to the war of 4. Since we now know what a terrible evil war is, we must spare no effort to prevent its recurrence.

To this reason must also be added an ethical one: In the course of the last two wars, we have been guilty of acts of inhumanity which make one shudder, and in any future war we would certainly be guilty of even worse.

This must not happen! Let us dare to face the situation. Man has become superman. He is a superman because he not only has at his disposal innate physical forces, but also commands, thanks to scientific and technological advances, the latent forces of nature which he can now put to his own use.

To kill at a distance, man used to rely solely on his own physical strength; he used it to bend the bow and to release the arrow.

The superman has progressed to the stage where, thanks to a device designed for the purpose, he can use the energy released by the combustion of a given combination of chemical products.

This enables him to employ a much more effective projectile and to propel it over far greater distances. However, the superman suffers from a fatal flaw.

He has failed to rise to the level of superhuman reason which should match that of his superhuman strength. He requires such reason to put this vast power to solely reasonable and useful ends and not to destructive and murderous ones.

Because he lacks it, the conquests of science and technology become a mortal danger to him rather than a blessing.

In this context is it not significant that the first great scientific discovery, the harnessing of the force resulting from the combustion of gunpowder, was seen at first only as a means of killing at a distance?

The conquest of the air, thanks to the internal-combustion engine, marked a decisive advance for humanity. Yet men grasped at once the opportunity it offered to kill and destroy from the skies.

This invention underlined a fact which had hitherto been steadfastly denied: the more the superman gains in strength, the poorer he becomes.

To avoid exposing himself completely to the destruction unleashed from the skies, he is obliged to seek refuge underground like a hunted animal.

At the same time he must resign himself to abetting the unprecedented destruction of cultural values. A new stage was reached with the discovery and subsequent utilization of the vast forces liberated by the splitting of the atom.

After a time, it was found that the destructive potential of a bomb armed with such was incalculable, and that even large-scale tests could unleash catastrophes threatening the very existence of the human race.

Only now has the full horror of our position become obvious. No longer can we evade the question of the future of mankind. 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.

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