防。赔款。
吾初以安吉尔为一种唯物的理想家（Materialist），今始知其不然。此君具大识力，读书甚富，经验极深，能思想，每遇人质问，随口应之，条理井然。其所主张，虽着意于经济一方面，然其所主以为思想乃制度之母，其根本主张与社会党大异。安吉尔志在改良今世关于国际伦理之种种谬说，其人盖今日第一流人物之一人。而平居谦谨，恂恂可爱，身又短小，见者非相识不知其为名闻世界之安吉尔也。其所持学说大旨见下：
For one to impose his will upon the other by force implies resistance; thus two energies are cancelled and end in sterility or waste. For even when one triumphs, there are still two slaves; the vanquished slave to the victor, the victor to the need of maintaining supremacy and being ready to use force against the vanquished. This creates a form of relationship as wasteful in economics as it is disastrous in morals. It explains the failure of all those policies based on coercion or aggression—privilege and oppression within the State, conquest and they have found in that parthership the true economy: still better, the struggle for power between State. But if the two agree to combine forces in the comman fight against Nature for life and sustenance, both are liberrated and they have found in that parthership the true economy: still better, they have found in it the true basic of human society and its spiritual possibilities. For there can be no union without some measure of faith in the agreement on whith it is based, some notion of right. It indicates the true policy whether national or international—agreement for united action against the common enemy, whether found in Nature or in the passions and fallacies of men.
—Norman Angell
倘若一方凭借武力而将自己之意志强加于另一方，势必招致反抗，以致造成两败俱伤，徒耗精力，于事无补。即使有一方取胜，双方皆仍将沦为奴隶；败者将沦为胜者之奴隶，胜者也将沦为某种需要之奴隶，也就是说，胜者一方要努力维持其霸权地位，时刻准备动用武力镇压败者一方，如此也就难免自我奴役。此种关系之形成，将在经济上造成巨大之损失，同样，也将在道义上造成莫大之灾难。此邦国务院基于高压统治或侵略——特权和压迫而制定之所有政策，之所以遭到失败之原因即在于此；此邦各州争权夺利遭到失败之原因也即在于此。可是，倘若双方达成协议，联合各自之力量，共同为生计和生存问题向大自然宣战，那么，双方皆将获得解放，并在此种伙伴关系中得到真正之实惠。更有甚者，他们还能在其中发现组成人类社会之真正的基础，发现人类精神力量发展之前景。然而，在此种协议中双方若没有一丝诚意，则无法实现联合。双方之精诚合作应基于某种正当之观念。这表明了我们所应采取的真正之政策，不管是国内政策，还是国际政策——亦即，双方联合行动以抵抗共同敌人之协议，不管是针对自然界，还是针对人性之弱点（情感与谬误）。
——诺曼·安吉尔
吾以为此说乃为吾所谓“道义的抗拒主义”（Ethical Resistance）下一注脚。
赴讨论会之会员，皆自此邦各大学之国际政策研究会（International Polity Clubs）选送而来，其人皆英年，留意时事。吾每谓此邦学子不晓事，其所经意，独竞球之胜负，运动会之输赢而已耳；此次赴会诸人，皆足代表各校之第一流学子，他日政治界之领袖也。此次会员七十人，其中为Φ B. K.会员者乃居半数，即此一端，可见其人皆经一番淘汰选择而来者也。
吾日日择二三人来吾寓为茶会；此种欢会，其所受益远胜严肃之讲坛演说也。赴吾茶会之约者，除前所记外，有：安吉尔，葛雷，盖贝尔，Lewis S. Gannett，Caroline E. Dickson，Eleanor D. Wood，Mrs. Kliefoth Wilfred H. Crook James C. Bell Jr.。
会员中乃有持“不争主义”者二十余人，如Kliefoth，Wood，Nicholson，皆其最著者也。
会员中有女子八九人。吾以为欧美女子今渐知真人格之可贵，渐知真自由真独立之意义，渐能献身社会，为社会立功进德，不出半世纪，女子之势力，其大昌乎？此次赴会之女子虽碌碌不足道，然其远来赴会，不可谓非女子舍其歌舞酬应之生涯而改趋社会事业之一征也。（此邦女子如亚丹坚女士〔Jane Addams〕，其所建树，为世界所共仰，其名誉在成尔逊、白来恩之上。）
东方人赴会者惟吾与四川杨国屏及日本富山接三三人耳。同学陈钟英间亦赴会场。
一日与富山接三君论汉诗，问日本汉诗大家，君举森槐南，汤浅德，小野湖山，日柳燕石，富山凌云以对。富山凌云，乃君之祖也。他日有机会，当求此诸家诗集读之。
讨论会最后一夜，讷博士嘱余讲“伦理与国际政策之关系”。余略述所见，约十五分钟而毕。安吉尔继余述去年之讨论会会于英伦时之轶事：是会未终，而欧战已起；会员竭力组织中立会，欲免英于战祸，而卒不可得。有会员名鲁贝生（Denis H. Robertson）者，为中立会书记，运动奔走尤力。及战祸已开，此君投身戎伍，隶吉青纳部下为兵官，今存亡不可知矣。数月前，君自战壕（Trenches）中寄一诗书愤。其诗载《康桥大学杂记》。安吉尔读之，其词甚悲愤。
"England, O Emperor, was grown degenerate, but you have made her great again." J. M. Barrie (who ought to have known better) to the Kaiser.
"When will ye believe, oh ye of little faith?"
—The Gospels
"A certain fool, being persuaded against all advice that there was no blood in his veins, took a knife and slit them up. And as the blood rushed out, he cried gleefully: 'See how much blood I have put in my veins with this knife!'"
—Chinese Fable
You did not trust them, you who sit
Obese and eloquent by the fire;
But since their tempers did not fit
With the stiff code of your desire
You cried: "The fibres of the state
Are rotted and degenerate."
For some there were, whose ways were cast
Mid grinding strife and bitter need:
Too proud to cringe before the past
And ape your comfortable creed,
They strove with bursting hearts to find
Freedom and bread for all mankind.
And some, unhampered, took the gifts
That fortune offered. Free and whole,
They scorned the small ascetic shifts
Wherewith you bargain for your soul,
And finding youth and pleasure good,
They stood and quaffed it, as men should.
Their ways were diverse; but on all
There lit alike your unctuous ban: —
"Ere in the dust our Empire fall,
Shall God not smite them back to man?
Corrupt, irreverent, sordid, vain,
Shall He not purge them with His pain?:
Your prayer was answered, and their bones
Lie mangled in the Flemish mud;
The air is clangorous with their groans,
The earth is rotten with their blood:
And rubbing hardly-opened eyes
You dare to praise and patronise.
Take back your sanctimonious tears!
Take back the insult of your praise!
And pray that if the healing years
Bring yet some vestige of old days,
Your humbled hearts may know the truth,
And learn at length to trust in youth.
Denis H. Robertson
“啊，陛下，英格兰曾一度衰落，可是，汝又使她强大起来了。”J·M·巴里（他本应知道得更多一些）对恺撒说。
“啊，汝这没有信仰之人呀，汝何时才会有信仰呢？”
——《福音书》
“某一愚人，不愿听众人之言，坚信彼血管中无血，取一刃，将其血管切开，血急涌而出，此时愚人喜呼：‘吾用此刃，输入吾血管中之血何其多也！’”
——中国寓言
汝坐在火炉边，大腹便便，滔滔不绝
汝不信任他们；
因为他们之脾气不符合
汝内心那刻板之准则，
于是，汝大声疾呼：
“此邦已分崩离析，腐败堕落。”
有一些人已被抛入
残酷的冲突之中，辛酸的贫穷之中，
他们高傲得不愿奉承过去，
也不愿模仿汝那惬意之信条，
他们曾满怀激情地奋斗，
为全人类谋自由，找面包。
有一些人无牵无挂，
接下命运所赐之礼物，自由和健康，
他们嘲笑苦行者那些小小之计谋，
而汝却想借此实现汝之幻想，
他们发觉青春和享乐很美好，
便像男子汉那样，及时享受，行乐。
他们之生活方式各不相同，
但突然传来汝那虚情假意之祈祷——
“在我们之帝国倒塌之前，
难道上帝不愿把他们回复成人吗？
他们腐败、无礼、卑鄙、虛荣，
难道上帝不愿用他之苦痛净化他们吗？”
汝之祈祷得到了回应，
他们的残骸散落在佛兰芒人之泥淖里；
空中响彻他们伤痛之呻吟声，
他们的血腐蚀了大地：
汝揉揉那微睁之眼睛
摆出降尊纡贵的样子大加赞美。
收起汝那假惺惺之鳄鱼泪吧！
收起汝那蔑视人之赞美诗吧！
吾祈求：倘若那愈合创伤之岁月
能带来一些往日之遗迹，
汝那卑劣之心也许会茅塞顿开，
最终学会信任青年。
——丹尼斯·H·鲁贝生
读已，安吉尔告会众曰：“今日之事，责在少年。中年以上人，其气已暮，不可与谋大事，苟安而已。公等少年，不可不自勉。”此言诚是。今之持和平之说者类多少年。一日余与克雷登先生谈，先生感叹世风之日下，以为古谚“老人谋国，少年主战”（Old men for counsel，young men for war），今乃反是，少年人乃争言和平非攻矣。余以为不然：今之少年人之主和平，初非以其恒怯畏死也；独其思想进步，知战争之不足恃，而和平之重要，故不屑为守旧派之主战说所指挥耳。即如此诗之作者，其力谋和平，非畏死也，为国为世界计久长耳。及其失败，即慷慨从军，以死自表，其非恇怯之流可知矣。
孟子言勇至矣：“抚剑疾视，曰：‘彼恶敢当我哉！’”此匹夫之勇也。孔子困于匡，厄于陈蔡而不拒；耶稣钉死于十字架而不怨；老氏不报怨：此大勇也。其勇在骨，其勇在神。
吾友墨茨博士亦在会，谈及吾友黑蠋（Edgar Herzog，亦吾党中人持大同主义者也）战败被囚，今在英伦为俘虏，闻之恻然。夜作一书寄慰之。
此会告终矣。吾于此十五日中得益不少，结友无数，吾和平之望益坚。罗斯福曰：“今之谈和平者，皆‘Unlovely persons，’‘the most undesirable citizens’（‘讨厌的家伙’‘最令人不快的公民’）也。”嗟夫！罗斯福耄矣，休矣！
【打 印】 【来源：读书之家-dushuzhijia.com】
