||…desire for peace has rendered most civilized nations anaemic, and marks a decay of spirit and political courage such as has often been shown by a race of Epigoni. “It has always been,” H. von Treitschke tells us, “the weary, spiritless, and exhausted ages which have played with the dream of perpetual peace.”
Everyone will, within certain limits, admit that the endeavours to diminish the dangers of war and to mitigate the sufferings which war entails are justifiable. It is an incontestable fact that war temporarily disturbs industrial life, interrupts quiet economic development, brings widespread misery with it, and emphasizes the primitive brutality of man. It is therefore a most desirable consummation if wars for trivial reasons should be rendered impossible, and if efforts are made to restrict the evils which follow necessarily in the train of war, so far as is compatible with the essential nature of war. All that the Hague Peace Congress has accomplished in this limited sphere deserves, like every permissible humanization of war, universal acknowledgment. But it is quite another matter if the object is to abolish war entirely, and to deny its necessary place in historical development.
This aspiration is directly antagonistic to the great universal laws which rule all life. War is a biological necessity of the first importance, a regulative element in the life of mankind which cannot be dispensed with, since without it an unhealthy development will follow, which excludes every advancement of the race, and therefore all real civilization. “War is the father of all things.” * The sages of antiquity long before Darwin recognized this.
The struggle for existence is, in the life of Nature, the basis of all healthy development. All existing things show themselves to be the result of contesting forces. So in the life of man the struggle is not merely the destructive, but the life-giving principle. “To supplant or to be supplanted is the essence of life,” says Goethe, and the strong life gains the upper hand. The law of the stronger holds good everywhere. Those forms survive which are able to procure themselves the most favourable conditions of life, and to assert themselves in the universal economy of Nature. The weaker succumb. This struggle is regulated and restrained by the unconscious sway of biological laws and by the interplay of opposite forces. In the plant world and the animal world this process is worked out in unconscious tragedy. In the human race it is consciously carried out, and regulated by social ordinances. The man of strong will and strong intellect tries by every means to assert himself, the ambitious strive to rise, and in this effort the individual is far from being guided merely by the consciousness of right. The life-work and the lifestruggle of many men are determined, doubtless, by unselfish and ideal motives, but to a far greater extent the less noble passions—craving for possessions, enjoyment and honour, envy and the thirst for revenge—determine men’s actions. Still more often, perhaps, it is the need to live which brings down even natures of a higher mould into the universal struggle for existence and enjoyment.
There can be no doubt on this point. The nation is made up of individuals, the State of communities. The motive whch influences each member is prominent in the whole body. It is a persistent struggle for possessions, power, and sovereignty, which primarily governs the relations of one nation to another, and right is respected so far only as it is compatible with advantage. So long as there are men who have human feelings and aspirations, so long as there are nations who strive for an enlarged sphere of activity, so long will conflicting interests come into being and occasions for making war arise.
“The natural law, to which all laws of Nature can be reduced, is the law of struggle. All intrasocial property, all thoughts, inventions, and institutions, as, indeed, the social system itself, are a result of the intrasocial struggle, in which one survives and another is cast out. The extrasocial, the supersocial struggle which guides the external development of societies, nations, and races, is war. The internal development, the intrasocial struggle, is man’s daily work—the struggle of thoughts, feelings, wishes, sciences, activities. The outward development, the supersocial struggle, is the sanguinary struggle of nations—war. In what does the creative power of this struggle consist? In growth and decay, in the victory of the one factor and in the defeat of the other! This struggle is a creator, since it eliminates.” *
* Clauss Wagner, “Der Krieg als schaffendes Weltprinzip.”
Friedrich von Bernhardi, Deutschland und der Nächste Krieg (Germany and the Next War), 2nd edition, Berlin, 1914