proposed roads to freedom(通往自由之路)-第34节
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energies to this purpose。
The problem of Africa is； of course； a part of the wider problems of
Imperialism； but it is that part in which the application of Socialist
principles is most difficult。 In regard to Asia； and more particularly in
regard to India and Persia； the application of principles is clear in theory
though difficult in political practice。 The obstacles to self…government
which exist in Africa do not exist in the same measure in Asia。 What
stands in the way of freedom of Asiatic populations is not their lack of
intelligence； but only their lack of military prowess； which makes them an
easy prey to our lust for dominion。 This lust would probably be in
temporary abeyance on the morrow of a Socialist revolution； and at such a
moment a new departure in Asiatic policy might be taken with
permanently beneficial results。 I do not mean； of course； that we should
force upon India that form of democratic government which we have
developed for our own needs。 I mean rather that we should leave India to
choose its own form of government； its own manner of education and its
own type of civilization。 India has an ancient tradition； very different from
that of Western Europe； a tradition highly valued by educated Hindoos； but
not loved by our schools and colleges。 The Hindoo Nationalist feels that
his country has a type of culture containing elements of value that are
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absent； or much less marked； in the West； he wishes to be free to preserve
this； and desires political freedom for such reasons rather than for those
that would most naturally appeal to an Englishman in the same subject
position。 The belief of the European in his own Kultur tends to be fanatical
and ruthless； and for this reason； as much as for any other； the
independence of extra…European civilization is of real importance to the
world； for it is not by a dead uniformity that the world as a whole is most
enriched。
I have set forth strongly all the major difficulties in the way of the
preservation of the world's peace； not because I believe these difficulties to
be insuperable； but； on the contrary； because I believe that they can be
overcome if they are recognized。 A correct diagnosis is necessarily the first
step toward a cure。 The existing evils in international relations spring； at
bottom； from psychological causes； from motives forming part of human
nature as it is at present。 Among these the chief are competitiveness； love
of power； and envy； using envy in that broad sense in which it includes the
instinctive dislike of any gain to others not accompanied by an at least
equal gain to ourselves。 The evils arising from these three causes can be
removed by a better education and a better economic and political system。
Competitiveness is by no means wholly an evil。 When it takes the
form of emulation in the service of the public； or in discovery or the
production of works of art； it may become a very useful stimulus； urging
men to profitable effort beyond what they would otherwise make。 It is
only harmful when it aims at the acquisition of goods which are limited in
amount； so that what one man possesses he holds at the expense of another。
When competitiveness takes this form it is necessarily attended by fear；
and out of fear cruelty is almost inevitably developed。 But a social system
providing for a more just distribution of material goods might close to the
instinct of competitiveness those channels in which it is harmful； and
cause it to flow instead in channels in which it would become a benefit to
mankind。 This is one great reason why the communal ownership of land
and capital would be likely to have a beneficial effect upon human nature；
for human nature； as it exists in adult men and women； is by no means a
fixed datum； but a product of circumstances； education and opportunity
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operating upon a highly malleable native disposition。
What is true of competitiveness is equally true of love of power。 Power；
in the form in which it is now usually sought； is power of command；
power of imposing one's will upon others by force； open or concealed。
This form of power consists； in essence； in thwarting others； for it is only
displayed when others are compelled to do what they do not wish to do。
Such power； we hope； the social system which is to supersede capitalist
will reduce to a minimum by the methods which we outlined in the
preceding chapter。 These methods can be applied in international no less
than in national affairs。 In international affairs the same formula of
federalism will apply： self… determination for every group in regard to
matters which concern it much more vitally than they concern others； and
government by a neutral authority embracing rival groups in all matters in
which conflicting interests of groups come into play； lout always with the
fixed principle that the functions of government are to be reduced to the
bare minimum compatible with justice and the prevention of private
violence。 In such a world the present harmful outlets for the love of power
would be closed。 But the power which consists in persuasion； in teaching；
in leading men to a new wisdom or the realization of new possibilities of
happinessthis kind of power； which may be wholly beneficial； would
remain untouched； and many vigorous men； who in the actual world
devote their energies to domination； would in such a world find their
energies directed to the creation of new goods rather than the perpetuation
of ancient evils。
Envy； the third of the psychological causes to which we attributed
what is bad in the actual world； depends in most natures upon that kind of
fundamental discontent which springs from a lack of free development；
from thwarted instinct； and from the impossibility of realizing an imagined
happiness。 Envy cannot be cured by preaching； preaching； at the best； will
only alter its manifestations and lead it to adopt more subtle forms of
concealment。 Except in those rare natures in which generosity dominates
in spite of circumstances； the only cure for envy is freedom and the joy of
life。 From populations largely deprived of the simple instinctive pleasures
of leisure and love； sunshine and green fields； generosity of outlook and
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kindliness of dispositions are hardly to be expected。 In such populations
these qualities are not likely to be found； even among the fortunate few；
for these few are aware； however dimly； that they are profiting by an
injustice； and that they can only continue to enjoy their good fortune by
deliberately ignoring those with whom it is not shared。 If generosity and
kindliness are to be common； there must be more care than there is at
present for the elementary wants of human nature； and more realization
that the diffusion of happiness among all who are not the victims of some
peculiar misfortune is both possible and imperative。 A world full of
happiness would not wish to plunge into war； and would not be filled with
that grudging hostility which our cramped and narrow existence forces
upon average human nature。 A world full of happiness is not beyond
human power to create； the obstacles imposed by inanimate nature are not
insuperable。 The real obstacles lie in the heart of man； and the cure for
these is a firm hope； informed and fortified by thought。
CHAPTER VII
SCIENCE AND ART UNDER SOCIALISM
SOCIALISM has been advocated by most of its champions chiefly as
a means of increasing the wel
