{"id":1198,"date":"2013-07-13T01:33:13","date_gmt":"2013-07-13T01:33:13","guid":{"rendered":"http:\/\/localhost\/?p=1198"},"modified":"2013-07-13T01:33:13","modified_gmt":"2013-07-13T01:33:13","slug":"58-internationalism-vol-15-social-and-political-thought-volume-15","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/15-social-and-political-thought-volume-15\/58-internationalism-vol-15-social-and-political-thought-volume-15","title":{"rendered":"-58_Internationalism.htm"},"content":{"rendered":"\n\n
\n
\n


\nCHAPTER <\/font><\/b>
\nXXXII<\/font><\/span><\/p>\n


\nInternationalism<\/font><\/span><\/p>\n

\n <\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/font><\/span>T<\/font><\/span>HE idea of humanity as a
\nsingle race of beings with a common life and a common general interest is among
\nthe most characteristic and significant products of modern thought. It is an
\noutcome of the European mind which proceeds characteristically from
\nlife-experience to the idea and, without going deeper, returns from the idea
\nupon life in an attempt to change its outward forms and institutions, its order
\nand system. In the European mentality it has taken the shape known currently as
\ninternationalism. Internationalism is the attempt of the human mind and life to
\ngrow out of the national idea and form and even in a way to destroy it in the
\ninterest of the larger synthesis of mankind. An idea proceeding on these lines
\nneeds always to attach itself to some actual force or developing power in the
\nlife of the times before it can exercise a practical effect. But usually it
\nsuffers by contact with the interest and pre-possessions of its grosser ally
\nsome lesser or greater diminution of itself or even a distortion, and in that
\nform, no longer pure and absolute, enters on the first stage of practice.<\/font>
\n\u00a0\u00a0\u00a0\u00a0 <\/span><\/font><\/span>The idea of internationalism
\nwas born of the thought of the eighteenth century and it took some kind of
\nvoice in the first idealistic stages of the French Revolution. But at that
\ntime, it was rather a vague intellectual sentiment than a clear idea seeing its
\nway to practice; it found no strong force in life to help it to take visible
\nbody. What came out of the French Revolution and the struggle that grew around
\nit, was a complete and self-conscious nationalism and not internationalism.
\nDuring the nineteenth century we see the larger idea growing again in the minds
\nof
\nthinkers, sometimes in a modified form, sometimes in its own pure idealism,
\ntill allying itself with the growing forces of socialism and anarchism it took
\na clear body and a recognisable vital force. In its absolute form, it became
\nthe internationalism of the intellec-<\/font><\/p>\n

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\n

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\ntuals, intolerant of nationalism as a narrow spirit of
\nthe past, contemptuous of patriotism as an irrational prejudice, a maleficent
\ncorporate egoism characteristic of narrow intellects and creative of arrogance,
\nprejudice, hatred, oppression, division and strife between nation and nation, a
\ngross survival of the past which the growth of reason was destined to destroy.
\nIt is founded on a view of things which looks at man in his manhood only and
\ncasts away all those physical and social accidents of birth, rank, class,
\ncolour, creed, nationality, which have been erected into so many walls and
\nscreens behind which man has hidden himself from his fellow-man; he has turned
\nthem into sympathy-proof shelters and trenches from which he wages against him
\na war of defence and aggression, war of nations, war of continents, war of
\nclasses, war of colour with colour, creed with creed, culture with culture. All
\nthis barbarism the idea of the intellectual inter- nationalist seeks to abolish
\nby putting man face to face with man on the basis of their common human
\nsympathy, aims, highest interests of the future. It is entirely futurist in its
\nview; it turns away from the confused and darkened good of the past to the
\npurer good of the future when man, at last beginning to become a truly
\nintelligent and ethical being, will shake away from him all these sources of
\nprejudice and passion and evil. Humanity will become one in idea and feeling,
\nand life be consciously what it now is in spite of itself, one in its status on
\nearth and its destiny.<\/font> <\/font><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>The height
\nand nobility of the idea is not to be questioned and certainly a mankind which
\nset its life upon this basis would make- a better, purer, more peaceful and
\nenlightened race than anything we can hope to have at present. But as the human
\nbeing is now made, the pure idea, though always a great power is also afflicted
\nby a great weakness. It has an eventual capacity, once born, of taking hold of
\nthe rest of the human being and forcing him in the end to acknowledge its truth
\nand make some kind of attempt to embody it; that is its strength. But also
\nbecause man at present lives more in the outward than in the inward, is
\ngoverned principally by his vital existence, sensations, feelings and customary
\nmentality rather than by his higher thought-mind, and feels himself in these to
\nbe really alive, really to exist and be, while the world of ideas is to him
\nsomething remote and abstract and,<\/font><\/p>\n

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\n

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\nhowever powerful and interesting in its way, not a
\nliving thing, the pure idea seems, until it is embodied in life, something not
\nquite real; in that abstractness and remoteness lies its weakness. The sense of
\nthis abstractness imposes on the idea an undue haste to get itself recognised
\nby life and embodied in a form. If it could have confidence in its strength and
\nbe content to grow, to insist, to impress itself till it got well into the
\nspirit of man, it might conceivably become a real part of his soul-life, a
\npermanent power in his psychology and might succeed in remoulding his whole
\nlife in its image. But it has inevitably a desire to get as soon as possible
\nadmitted into a form of the life, for until then it does not feel itself strong
\nand cannot quite be sure that it has vindicated its truth. It hurries into
\naction before it has real knowledge of itself and thereby prepares its own
\ndisappointment, even when it seems to triumph and fulfil its object. For in
\norder to succeed, it allies itself with powers and movements which are impelled
\nby another aim than its own, but are glad enough to get its aid so that they
\nmay strengthen their own case and claim. Thus when it realises itself at last,
\nit does it in a mixed, impure and ineffective form. Life accepts it as a
\npartial habit, but not completely, not quite sincerely. That has "been the
\nhistory of every idea in succession and one reason at least why there is almost
\nalways something unreal, inconclusive and tormented about human progress.<\/font> <\/font><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>There are
\nmany conditions and tendencies in human life at present which are favourable to
\nthe progress of the internationalist idea. The strongest of these favourable
\nforces is the constant drawing closer of the knots of international life, the
\nmultiplication of points of contact and threads of communication and an
\nincreasing community in thought, in science and in knowledge. Science
\nespecially has been a great force in its direction; for science is a thing
\ncommon to all men in its conclusions, open to all in its methods, available to
\nall in its results: it is international in its very nature; there can be no such
\nthing as a national science, but only the nations’ contributions to the work
\nand growth of science which are the indivisible inheritance of all humanity.
\nThere- fore it is easier for men of science or those strongly influenced by
\nscience to grow into the international spirit and all the world is<\/font><\/p>\n

\nPage-527<\/font><\/p>\n

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\n

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\nnow beginning to feel the scientific influence’ and to
\nlive in it. Science also has created that closer contact of every part of the
\nworld with every other part, out of which some sort of international mind is
\ngrowing. Even cosmopolitan habits of life are now not uncommon and there are a
\nfair number of persons who are as much or more citizens of the world as
\ncitizens of their own nation. The growth of knowledge is interesting the
\npeoples in each other’s art, culture, religion, ideas and is breaking down at
\nmany points the prejudice, arrogance and exclusiveness of the old nationalistic
\nsentiment. Religion, which ought to have led the way, but owing to its greater
\ndependence on its external parts and its infrarational rather than its
\nspiritual impulses, has been as much, or even more, a sower of discord as a
\nteacher of unity, – religion is beginning to realise, a little dimly and in-
\neffectively as yet, that spirituality is after all its own chief business and
\ntrue aim and that it is also the common element and the common bond of all
\nreligions. As these influences grow and come more and more consciously to
\nco-operate with each other, it might be hoped that the necessary psychological
\nmodification will quietly, gradually, but still irresistibly and at last with
\nan increasing force of rapidity, take place which can prepare a real and
\nfundamental change in the life of humanity.<\/font> <\/font><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>But this is
\nat present a slow process, and meanwhile the internationalist idea, eager for
\neffectuation, allied and almost identified itself with two increasingly
\npowerful movements which have both assumed an international character,
\nSocialism and Anarchism. Indeed, it is this alliance that most commonly went by
\nthe name of internationalism. But this socialistic and anarchistic
\ninternationalism was recently put to the test, the fiery test of the European
\nwar, and thus tried, it was found sadly wanting. In every country, the
\nSocialist party shed its internationalist promise with the greatest ease and
\nlightness, German socialism, the protagonist of the idea, massively leading the
\nway in this formidable abjuration. It is true that a small minority in each
\ncountry either remained heroically faithful to its principles or soon returned
\nto them, and as the general weariness of the great international massacre grew,
\neven the majority showed a sensible turn in the same direction; but this was
\nrather the fruit of cir-<\/font><\/p>\n

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\n

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\ncumstance than of principle. Russian socialism, it may
\nbe said, has, at least in its extremer form, shown a stronger root of inter-
\nnationalistic feeling. But what it has actually attempted to accomplish is a
\ndevelopment of Labour rule on the basis of a purified nationalism,
\nnon-aggressive except for revolutionary purposes and self- contained, and not
\non the larger international idea. In any case, the actual results of the
\nRussian attempt show only up to the present a failure of the idea to acquire
\nthe vital strength and efficiency which would justify it to life; it is possible
\nto use them much more as a telling argument against internationalism than as a
\njustification of its truth or at least of its applicability in the present
\nstage of human progress.<\/font> <\/font><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>But what is
\nthe cause of this almost total bankruptcy of the international ideal under the
\nstrong test of life? Partly it may be because the triumph of socialism is not
\nnecessarily bound up with the progress of internationalism. Socialism is really
\nan attempt to complete the growth of the national community by making the individual
\ndo what he has never yet done, live for the community more than for himself. It
\nis an outgrowth of the national, not of the international idea. No doubt, when
\nthe society of the nation has been perfected, the society of nations can and
\neven must be formed; but this is a later possible or eventual result of
\nsocialism, not its primary vital necessity. In the crises of life it is the
\nprimary vital necessity which tells, while the other and remoter element
\nbetrays itself to be a mere idea not yet ready for accomplishment; it can only
\nbecome powerful when it also becomes either a vital or a psychological
\nnecessity. The real truth, the real cause of the failure is that
\ninternationalism is as yet, except with some exceptional men, merely an idea;
\nit is not yet a thing near to our vital feelings or otherwise a part of our
\npsychology. The normal socialist or syndicalist cannot escape from the general
\nhuman feeling and in the test he too turns out, even though he were a professed
\nsans-patrie <\/i>in ordinary times, in his inner heart and being a
\nnationalist. As a vital fact, moreover, these movements have been a revolt of
\nLabour aided by a number of intellectuals against the established state of
\nthings, and they have only allied themselves with internationalism, because
\nthat too is an intellectual revolt and because its idea helps them in the
\nbattle.<\/font><\/p>\n

\nPage-529<\/font><\/p>\n

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\n

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\nIf Labour comes to power, will it keep or shed its
\ninternationalistic tendencies? The experience of countries in which it is or
\nhas been at the head of affairs does not give an encouraging answer, and it may
\nat least be said that, unless at that time the psychological change in humanity
\nhas gone much farther that it has now, Labour in power is likely to shed more
\nof the internationalist feeling than it will succeed in keeping and to act very
\nmuch from the old human motives.<\/font> <\/font><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>No doubt,
\nthe European war itself was an explosion of all that was dangerous and evil in
\nsuccessful nationalism, and the resulting conflagration may well turn out to
\nhave been a purificatory process that has burned up many things that needed to
\ndie. It has already strengthened the international idea and forced it on
\ngovernments and peoples. But we cannot rely too greatly on ideas and
\nresolutions formed in a moment of abnormal crisis under the violent stress of
\nexceptional circumstances. Some effect there may be in the end, some first
\nrecognition of juster principles in international dealings, some attempt at a
\nbetter, more rational or at least a more convenient international order. But until
\nthe idea of humanity has grown not only upon the intelligence but in the
\nsentiments, feelings, natural sympathies and mental habits of man, the progress
\nmade is likely to be more in external adjustments than in the vital matters,
\nmore in a use of the ideal for mixed and egoistic purposes than at once or soon
\nin a large and sincere realisation of the ideal. Until man in his heart is
\nready, a profound change of the world conditions cannot come; or it can only be
\nbrought about by force, physical force or else force of circumstances, and that
\nleaves all the real work to be done. A frame may have then been made, but the
\nsoul will have still to grow into that mechanical body.<\/font> <\/font><\/p>\n

\nPage-530<\/font><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

CHAPTER XXXII Internationalism   \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0THE idea of humanity as a single race of beings with a common life and a common general interest is among…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[25],"tags":[],"class_list":["post-1198","post","type-post","status-publish","format-standard","hentry","category-15-social-and-political-thought-volume-15","wpcat-25-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1198","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1198"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1198\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1198"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1198"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1198"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}