Page:American Journal of Sociology Volume 6.djvu/707

 THEORETICAL AND PRACTICAL N1ETZSCHEISM 693

is war without. Upon this truth Mr. Spencer has never ceased to insist, and Professor Giddings evidently accepts that view without qualification. He evidently believes, in addition, that war and international burglary will go on so long as there is anything to grab and benevolently assimilate, and that exhorting so-called civilized nations to keep the peace, mind their own business, and respect the rights of others is sheer waste of breath. Empire first, and then, when there are no worlds left to conquer, democracy within these empires, is his forecast of the course of evolution. But, after all, the essential thing is not the extension of the democratic republic, but the establishment of justice within that republic. Within the limits of equality of freedom and opportunity there is plenty of room for competi- tion, for inequality of rewards, for victories and defeats vic- tories without injury to the moral or physical nature of the victors, and defeats without absolute ruin to the vanquished. The struggle, not indeed for existence, but for comfort, superior position, distinction, is sufficient to maintain the vigor of the society, though it does not require the suppression of sympathy and generosity.

The fundamental trouble with our most civilized societies is not that we tolerate struggle at all, as Tolstoy believes, nor that the struggle is not severe and ruthless enough, as Nietzsche held, but that we allow the practical disciples of the metaphysi- cal exponent of "blood and iron" to disregard the rules of the contest. Non-resistance may be possible at some future time ; non-aggression by society ought to be possible here and now. Our natures are not perfect enough to dispense with " sanctions" to moral conduct, and punishment of crime and evil may be a necessary means of improvement, part of the social discipline molding individuals for the social state. But the non-invasive individual ought to be safe from interference, and the sham individualism which steals the livery of freedom and equality rigidly kept within the bounds of fair play. We cannot compel the highest altruistic conduct by force and penalties, but equality of rights can, and therefore should, be enforced. If all who seek social amelioration would but recognize that preaching on