ENDS AND MEANS
can use, that it is essential to show, first, that even when
used sporadically and unsystematically (as has been the
case up till now), the method actually works; and second,
that it can be used by quite ordinary people and even,
on occasion, by those morally sub-human beings, kings,
politicians, diplomats and the other representatives of
national groups, considered in their professional capacity.
(Out of business hours these morally sub-human beings
may live up to the most exacting ethical standards.)
Modern associations of devoted individuals will have as
one of their principal functions the systematic cultivation
of non-violent behaviour in all the common relationships
of life—in personal relationships, in economic relation-
ships, in relationships of groups with other groups and
of groups with governments. The means by which com-
munities can secure non-violent behaviour as between
their members are essentially those which must be applied
by all reformers. The social structure of the community
can be arranged in such a way that individuals shall not be
tempted to seek power, to bully, to become rapacious;
and at the same time a direct attack can be made upon the
sources of the individual will—in other words, the indi-
vidual can be taught, and taught to teach himself, how to
repress his tendencies towards rapacity,, bullying, power-
seeking and the like. Further training will be needed in
the repression not only of fear—a consummation success-
fully achieved by military training—but also in the re-
pression of anger and hatred. The member of our hypo-
thetical association must be able to meet violence without^
answering violence and without fear or complaint—and he
must be able to meet it in this way, not only in moments.
of enthusiasm, but also when the blood is cold, when there
is no emotional support from friends and sympathizers.
Non-violent resistance to violent oppression is relatively
easy in times of great emotional excitement; but it is very
I5o