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Aldous Huxley: Scientific workers must take action against war


Anti-war essays, poems, short stories and literary excerpts

Aldous Huxley: Selections on war


Aldous Huxley
From Science, Liberty and Peace (1946)


It should be remarked that, under the present dispensation, armaments are the only goods that are given away without consideration of costs or profits. Modern war is, among other things, a competition among nations as to which can hand out, free, gratis and for nothing, the largest amount of capital goods in the shortest time. These capital goods are all maleficent and unproductive; but the thought occurs to one that something resembling wartime prosperity might be made permanent if there were more giving away at cost, or even for nothing, and less selling at a profit and paying of interest.


If it were not for the fact that, in the past, apparently negligible movements, originating among individuals without any political power, have yet exercised a prodigious influence over mankind, there would be reason for discouragement. But fortunately it is not impossible that the presently tiny piece of decentralist leaven may end by leavening the whole huge lump of contemporary society.

It is not impossible, I repeat, but it must be added that, so long as the nations stick to their ancient habit of war-making, it is highly improbable. For the nature of modern war is such that it cannot be successfully waged by any nation which does not possess a highly developed not to say hypertrophied, capital-goods industry supplemented by a mass-producing consumer-goods industry capable of rapid expansion and conversion for wartime needs. Furthermore it cannot be waged successfully, except by nations which can mobilize their entire man-power and woman-power in universal military or industrial conscription. But universal conscription is most easily imposed where large numbers of the population are rootless, propertyless and entirely dependent for their livelihood upon the state or upon large-scale private employers. Such persons constitute that dream of every militaristic dictator — a “fluid labour force,” which can be shifted at will from one place or one unskilled job to another place or job.


As individuals or in organized groups, scientific workers can take three kinds of action against war. There is, first, the possibility of negative action in the form of a refusal, on conscientious grounds, to participate in work having as its purpose the killing, torture or enslavement of human beings. Christianity once insisted, and Buddhism still insists, upon the importance of “right livelihood.” There are certain professions so intrinsically harmful that no individual ought to practise them. In the eyes of medieval Catholic theologians, for example, the profession of a moneylender or of a speculator was beyond the pale: they held that a man could not live by usury and the manipulation of the commodity markets, and still be regarded as a Christian. Similarly, for Buddha and his followers, a man could not be regarded as a Buddhist, if he made his living by the manufacture of arms or intoxicants. Men of science and technologists would do well, as individuals and in their national and international organizations, to consider the problem of right livelihood in its relation to their own contemporary activities. Is it possible to work on the development of instruments of ever more indiscriminate slaughter and to remain — not a good Christian or a good Buddhist; for in scientific and technological circles religion is now out of fashion — but a good human being?

Meanwhile it is to be hoped and perhaps expected that a certain number of individual scientists and technicians will take the negative stand against war and the centralization of power which is war’s inevitable accompaniment, by refusing to collaborate in any project whose purpose is the destruction or enslavement of human beings.

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