A man may have to die for our country: but no man must, in any exclusive sense, live for his country. He who surrenders himself without reservation to the temporal claims of a nation, or a party, or a class is rendering to Caesar that which, of all things, most emphatically belongs to God: himself. | War creates no absolutely new situation: it simply aggravates the permanent human situation so that we can no longer ignore it. Human life has always been lived on the edge of a precipice. | 'Useful,' and 'necessity' was always 'the tyrant's plea'. | We have on the one hand a desperate need; hunger, sickness, and the dread of war. We have, on the other, the conception of something that might meet it: omnicompetent global technocracy. Are not these the ideal opportunity for enslavement? This is how it has entered before; a desperate need (real or apparent) in the one party, a power (real or apparent) to relieve it, in the other. | Of all tyrannies, a tyranny exercised for the good of its victims may be the most oppressive... To be 'cured' against one's will and cured of states which we may not even regard as disease is to be put on a level with those who have not yet reached the age of reason or those who never will; to be classed with infants, imbeciles, and domestic animals. For if crime and disease are to be regarded as the same thing, it follows that any state of mind which our masters choose to call 'disease' can be treated as a crime; and compulsorily cured. Even if the treatment is painful, even if it is life-long, even if it is fatal, that will be only a regrettable accident; the intention was purely therapeutic. | To live his life in his own way, to call his house his castle, to enjoy the fruits of his own labour, to educate his children as his conscience directs, to save for their prosperity after his death --- these are wishes deeply ingrained in civilised man. Their realization is almost as necessary to our virtues as to our happiness. From their total frustration disastrous results both moral and psychological might follow. | I believe a man is happier, and happy in a richer way, if he has 'the freeborn mind'. But I doubt whether he can have this without economic independence, which the new society is abolishing. For economic independence allows an education not controlled by Government; and in adult life it is the man who needs, and asks, nothing of Government who can criticise its acts and snap his fingers at its ideology. Read Montaigne; that's the voice of a man with his legs under his own table, eating the mutton and turnips raised on his own land. Who will talk like that when the State is everyone's schoolmaster and employer? Admittedly, when man was untamed, such liberty belonged only to the few. I know. Hence the horrible suspicion that our only choice is between societies with few freemen and societies with none. | Observe how the 'humane' attitude to crime could operate. If crimes are diseases, why should diseases be treated differently from crimes? And who but the experts can define disease? One school of psychology regards my religion as a neurosis. If this neurosis ever becomes inconvenient to Government, what is to prevent my being subjected to a compulsory 'cure'? It may be painful; treatments sometimes are. But it will be no use asking, 'What have I done to deserve this?' The Straightener will reply: 'But, my dear fellow, no one's blaming you. We no longer believe in retributive justice. We're healing you.' | What I want to fix your attention on is the vast overall movement towards the discrediting, and finally the elimination, of every kind of human excellence -- moral, cultural, social or intellectual. And is it not pretty to notice how 'democracy' (in the incantatory sense) is now doing for us the work that was once done by the most ancient dictatorships, and by the same methods? The basic proposal of the new education is to be that dunces and idlers must not be made to feel inferior to intelligent and industrious pupils. That would be 'undemocratic.' Children who are fit to proceed may be artifically kept back, because the others would get a trauma by being left behind. The bright pupil thus remains democratically fettered to his own age group throughout his school career, and a boy who would be capable of tackling Aeschylus or Dante sits listening to his coeval's attempts to spell out A CAT SAT ON A MAT. We may reasonably hope for the virtual abolition of education when 'I'm as good as you' has fully had its way. All incentives to learn and all penalties for not learning will vanish. The few who might want to learn will be prevented; who are they to overtop their fellows? And anyway, the teachers -- or should I say nurses? -- will be far too busy reassuring the dunces and patting them on the back to waste any time on real teaching. We shall no longer have to plan and toil to spread imperturbable conceit and incurable ignorance among men. | It is easy to think the State has a lot of different objects -- military, political, economic, and what not. But in a way things are much simpler than that. The State exists simply to promote and to protect the ordinary happiness of human beings in this life. A husband and wife chatting over a fire, a couple of friends having a game of darts in a pub, a man reading a book in his own room or digging in his own garden -- that is what the State is there for. And unless they are helping to increase and prolong and protect such moments, all the laws, parliaments, armies, courts, police, economics, etc., are simply a waste of time. | I care far more how humanity lives than how long. Progress, for me, means increasing goodness and happiness of individual lives. For the species, as for each man, mere longevity seems to me a contemptible ideal. | Hitherto the plans of the educationalists have achieved very little of what they attempted, and indeed we may well thank the beneficent obstinacy of real mothers, real nurses, and (above all) real children for preserving the human race in such sanity as it still possesses. | A proud man is always looking down on things and people; and, of course, as long as you are looking down, you cannot see something that is above you. | As a Christian I take it for granted that human history will some day end; and I am offering Omniscience no advice as to the best date for that consummation. |
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