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live in a time which is full of contradictions," Count Komárovski, professor of international law, writes in his learned treatise. "In the press of all countries there is constantly shown a universal tendency toward peace, toward its necessity for all nations. In the same sense express themselves the representatives of governments, as private individuals and as official organs, in parliamentary debates, in diplomatic exchanges of opinion, and even in international treaties. At the same time, however, the governments annually increase the military forces of their countries, impose new taxes, make loans, and leave to future generations, as a legacy, the obligation to bear the blunders of the present senseless politics. What a crying contradiction between words and deeds!

      "Of course, the governments, to justify these measures, point to the exclusively defensive character of all these expenditures and armaments, but none the less it remains a puzzle for every unbiassed man, whence we are to expect attacks, since all the great powers unanimously in their politics pursue the one aim of defence. In reality this looks as though each of these powers waited every moment to be attacked by another, and these are the consequences, – universal distrust and a preternatural endeavour of one power to surpass the force of the others. Such an emulation in itself increases the danger of war: the nations cannot for any length of time stand the intensified arming, and sooner or later will prefer war to all the disadvantages of the present condition and constant menace. Thus the most insignificant cause will be sufficient to make the fire of a universal war flame up in the whole of Europe. It is incorrect to think that such a crisis can cure us of the political and economical calamities which oppress us. Experience from the wars which have been waged in recent years teaches us that every war has only sharpened the hostility of the nations, increased the burden and the unendurableness of the pressure of militarism, and made the politico-economic condition of Europe more hopeless and complex."

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      1

      In The Non-Resistant, Vol. i., No. 4, Hopedale, Milford, Mass., Feb. 15, 1845.

      2

      Not a pamphlet, but an article in The Non-Resistant, Vol. i. No. 4, and very imperfectly quoted by Tolstóy.

      3

      To this Tolstóy adds, on his own responsibility: "Why must one, ten, one hundred men not violate God's law, while very many may?"

      4

      Translated freely, with some omissions. —Author's Note. I fail to find this Catechism in any of Ballou's writings accessible in and about Boston. The nearest approach to these questions and answers is found scattered throughout his Chris

1

In The Non-Resistant, Vol. i., No. 4, Hopedale, Milford, Mass., Feb. 15, 1845.

2

Not a pamphlet, but an article in The Non-Resistant, Vol. i. No. 4, and very imperfectly quoted by Tolstóy.

3

To this Tolstóy adds, on his own responsibility: "Why must one, ten, one hundred men not violate God's law, while very many may?"

4

Translated freely, with some omissions. —Author's Note. I fail to find this Catechism in any of Ballou's writings accessible in and about Boston. The nearest approach to these questions and answers is found scattered throughout his Christian Non-Resistance, in Its Important Bearings, Illustrated and Defended, Philadelphia, 1846.

5

Tolstóy's translation from the English, which is generally loose, here departs entirely from the text. Tolstóy writes: "If a chief direct you to kill your neighbour's child, or your father, or your mother, will you obey?"

6

A thorough search through bibliographies, catalogues, and libraries has failed to reveal such a book or such an author, and as Tolstóy speaks above of the book as being written, it may be that Tolstóy had a manuscript before him.

7

I know but one piece of writing, not a criticism in the strict sense of the word, but an article which treats the same subject, and which has my book in view, that departs from this common definition. It is Tróitski's pamphlet (Kazán) The Sermon on the Mount. The author obviously recognizes Christ's teaching in its real significance. He says that the commandment about non-resistance to evil means what it does, and the same is true of the commandment about swearing; he does not deny, as others do, the significance of Christ's teaching, but unfortunately he does not make from this recognition those inevitable deductions, which in our life beg for recognition in connection with such a comprehension of Christ's teaching. If it is not right to resist evil and to swear, every man will naturally ask: "How about military service?" And to this question the author gives no answer, though an answer is demanded. And if it cannot be answered, it is best not to speak at all, because silence produces error. —Author's Note.

8

Khomyakóv's definition of the church, which has some currency among Russians, does not mend matters, if we recognize with Khomyakóv that the Orthodox is the one true church. Khomyakóv asserts that the church is an assembly of men (of all, both the clergy and the congregation) united in love, and that the truth is revealed only to those who are united in love (Let us love one another, so that in agreement of thought, and so forth), and that such a church is the one which, in the first place, recognizes the Nicene symbol, and, in the second, after the division of the churches, does not recognize the Pope and the new dogmas. But with such a definition of the church there appears a still greater difficulty in harmonizing, as Khomyakóv wants to, the church which is united in love with the church which recognizes the Nicene symbol and the justice of Photius. Thus Khomyakóv's assertion that this church, which is united in love and so is holy, is the church as professed by the Greek hierarchy, is still more arbitrary than the assertions of the Catholics and of the ancient Orthodox. If we admit the concept of the church in the sense which Khomyakóv gives to it, that is, as an assembly of men united in love and in truth, then everything a man can say in relation to this assembly is, that it is very desirable to be a member of such an assembly, if such exists, that is, to be in love and truth; but there are no external signs by which it would be possible to count oneself or another in with this holy assembly, or to exclude oneself from it, as no external institution can correspond to this concept. —Author's Note.

9

The unity of this life-conception is not impaired by the fact that so many various forms of life, as that of the tribe, the family, the race, the state, and even the life of humanity, according to the theoretical speculations of the positivists, are based on this social, or pagan, life-conception. All these various forms of life are based on the same concept that the life of the personality is not a sufficient aim of life and that the meaning of life can be found only in the aggregate of personalities. —Author's Note.

10

Here, for example, is a characteristic judgment of the kind in an article of an American periodical, Arena, October, 1890. The article is entitled

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