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The spirit is not dead; it lives in isolation. It has overcome the difficulty of having to exist in a world out of harmony with its ethical character.
It has come to realize that it can find no home other than in the basic nature of man. The independence acquired through its acceptance of this realization is an additional asset.
It is convinced that compassion, in which ethics takes root, does not assume its true proportions until it embraces not only man but every living being.
To the old ethics, which lacked this depth and force of conviction, has been added the ethics of reverence for life, and its validity is steadily gaining in recognition.
Once more we dare to appeal to the whole man, to his capacity to think and feel, exhorting him to know himself and to be true to himself.
We reaffirm our trust in the profound qualities of his nature. And our living. The refugees tell in simple words of the help they received in their distress from men belonging to the enemy nations, men who might well have been moved to hate them.
Rarely have I been so gripped by a book as I was by this one. It is a wonderful tonic for anyone who has lost faith in humanity. Whether peace comes or not depends on the direction in which the mentality of individuals develops and then, in turn, on that of their nations.
This truth holds more meaning for us today than it did for the past. Their efforts tended to be concentrated on the establishment of a supranational authority vested with the power of arbitrating any difficulties which might arise between princes.
He thought of this evolution as progress. In his opinion, peoples would be more inclined than princes to maintain peace because it is they who bear the miseries of war.
The time has come, certainly, when governments must look on themselves as the executors of the will of the people.
Because the will of the people, being the will of the crowd, has not avoided the danger of instability and the risk of emotional distraction from the path of true reason, it has failed to demonstrate a vital sense of responsibility.
Nationalism of the worst sort was displayed in the last two wars, and it may be regarded today as the greatest obstacle to mutual understanding between peoples.
Such nationalism can be repulsed only through the rebirth of a humanitarian ideal among men which will make their allegiance to their country a natural one inspired by genuine ideals.
Spurious nationalism is rampant in countries across the seas too, especially among those peoples who formerly lived under white domination and who have recently gained their independence.
They are in danger of allowing nationalism to become their one and only ideal. Indeed, peace, which had prevailed until now in many areas, is today in jeopardy.
These peoples, too, can overcome their naive nationalism only by adopting a humanitarian ideal. But how is such a change to be brought about?
Only when the spirit becomes a living force within us and leads us to a civilization based on the humanitarian ideal, will it act, through us, upon these peoples.
All men, even the semicivilized and the primitive, are, as beings capable of compassion, able to develop a humanitarian spirit.
It abides within them like tinder ready to be lit, waiting only for a spark. The idea that the reign of peace must come one day has been given expression by a number of peoples who have attained a certain level of civilization.
In Palestine it appeared for the first time in the words of the prophet Amos in the eighth century B. It figures in the doctrine taught by the great Chinese thinkers: Confucius and Lao-tse in the sixth century B.
It reappears in Tolstoy 12 and in other contemporary European thinkers. People have labeled it a utopia. But the situation today is such that it must become reality in one way or another; otherwise mankind will perish.
I am well aware that what I have had to say on the problem of peace is not essentially new. It is my profound conviction that the solution lies in our rejecting war for an ethical reason; namely, that war makes us guilty of the crime of inhumanity.
Erasmus of Rotterdam and several others after him have already proclaimed this as the truth around which we should rally. The only originality I claim is that for me this truth goes hand in hand with the intellectual certainty that the human spirit is capable of creating in our time a new mentality, an ethical mentality.
Inspired by this certainty, I too proclaim this truth in the hope that my testimony may help to prevent its rejection as an admirable sentiment but a practical impossibility.
Many a truth has lain unnoticed for a long time, ignored simply because no one perceived its potential for becoming reality.
Only when an ideal of peace is born in the minds of the peoples will the institutions set up to maintain this peace effectively fulfill the function expected of them.
Even today, we live in an age characterized by the absence of peace; even today, nations can feel themselves threatened by other nations; even today, we must concede to each nation the right to stand ready to defend itself with the terrible weapons now at its disposal.
Such is the predicament in which we seek the first sign of the spirit in which we must place our trust. This sign can be none other than an effort on the part of peoples to atone as far as possible for the wrongs they inflicted upon each other during the last war.
Hundreds of thousands of prisoners and deportees are waiting to return to their homes; others, unjustly condemned by a foreign power, await their acquittal; innumerable other injustices still await reparation.
In the name of all who toil in the cause of peace, I beg the peoples to take the first step along this new highway. Not one of them will lose a fraction of the power necessary for their own defense.
If we take this step to liquidate the injustices of the war which we have just experienced, we will instill a little confidence in all people.
For any enterprise, confidence is the capital without which no effective work can be carried on. It creates in every sphere of activity conditions favoring fruitful growth.
In such an atmosphere of confidence thus created we can begin to seek an equitable settlement of the problems caused by the two wars.
I believe that I have expressed the thoughts and hopes of millions of men who, in our part of the world, live in fear of war to come. May my words convey their intended meaning if they penetrate to the other part of the world — the other side of the trench — to those who live there in the same fear.
May the men who hold the destiny of peoples in their hands, studiously avoid anything that might cause the present situation to deteriorate and become even more dangerous.
May these nations, in their efforts to maintain peace, do their utmost to give the spirit time to grow and to act.
Schweitzer delivered this lecture in the Auditorium of Oslo University almost a year after having received the award.
The Oslo Aftenposten for November 5 reports that he read quietly from a manuscript and that the seriousness and simplicity of his speech moved the audience.
This translation is based on the text in French, the language which Dr. Schweitzer used on this occasion, published in Lex Prix Nobel en The Huns moved into the Danube valley in the fourth century; the Visigoths moved westward into Italy and Spain early in the fifth century; the Vandals moved into France and Spain somewhat later in the century.
The major example: The Potsdam Conference , attended by the principal World War II Allies, allowed the mass expulsion of the German population from Czechoslovakia and from the territories given over to Russian and Polish administration.
Nor has a peace treaty with Germany been signed as of August, France versus Germany. Desiderius Erasmus ?
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Subscribe today. Learn More in these related Britannica articles:. The writings of the biblical scholar C.
Anglican thinkers, especially William R. 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…. History at your fingertips.Immanuel KantZum ewigen Frieden Even today, we live in an age characterized by the absence of peace; even today, nations can feel themselves threatened by other nations; even today, we must concede to each nation the right to stand ready to defend itself with the terrible weapons now at Beste Spielothek in Zarnekau finden disposal. This Www Schweitzer Online De was accepted without contradiction. In this and other works he stressed the eschatological views concerned with the consummation of history of Jesus and St. In his opinion, peoples would be more inclined than princes to maintain peace because it is they who bear the miseries of war. What would have been the fate of displaced persons after if the United Nations had not existed! They could not aspire to establishing relations between peoples on a just and proper basis; all their efforts were taken up by the necessity of preventing the most unreasonable of the demands made by the victors from becoming reality; they had, moreover, to convince the conquering nations to compromise with each other https://screamsinthepark.co/online-casino-gratis-bonus-ohne-einzahlung/wish-abzocke.php their respective views and interests conflicted.