It is as if there had never existed either Voltaire, or Montaigne, or Pascal, or Swift, or Kant, or Spinoza, or hundreds of other writers who have exposed, with great force, the madness and of war, and have described its cruelty, , and ; and, above all, it is as if there had never existed Jesus and his teaching of human and love of God and of men.  
One recalls all this to mind and looks around on what is now taking place, and one experiences horror less at the abominations of war than at that which is the most horrible of all horrors—the consciousness of the 8impotency of human reason. That which alone distinguishes man from the animal, that which constitutes his merit—his reason—is found to be an unnecessary, and not only a useless, but a pernicious addition, which simply action, like a fallen from a horse's head, and in his legs and only irritating him.
 
It is comprehensible that a heathen, a Greek, a Roman, even a mediæval , ignorant of the Gospel and blindly believing all the of the Church, might fight and, fighting, pride himself on his military achievements; but how can a believing Christian, or even a sceptic, involuntarily by the Christian ideals of human brotherhood and love which have inspired the works of the philosophers, moralists, and artists of our time,—how can such take a gun, or stand by a , and aim at a crowd of his fellow-men, desiring to kill as many of them as possible?
 
The Assyrians, Romans, or Greeks might be persuaded that in fighting they were not only according to their conscience, but even fulfilling a righteous deed. But, whether we wish it or not, we are , and however Christianity may have been distorted, its general spirit cannot but lift us to that higher plane of reason whence we can no longer refrain from feeling with our whole being not only the senselessness and the cruelty of war, but its complete to all that we regard as good and right. Therefore, we cannot do as they did, with assurance, firmness, and peace, and without a consciousness of our criminality, without the desperate feeling of a murderer, who, having begun to kill his victim, and feeling in the depths of his soul the of his act, proceeds to try to stupefy or infuriate himself, to be able the better to complete his dreadful deed. All the , , hot-headed, insane excitement which has now seized the idle upper ranks of Russian society is merely the symptom of their recognition of the criminality of the work which is being done. All these , speeches about devotion to, and worship of, the , about readiness to sacrifice life (or one should say other people's lives, and not one's own); all these promises to defend with one's breast land which does not belong to one; all these senseless of each other with various banners and ikons; all these Te Deums; all these preparations of blankets and bandages; all these detachments of nurses; all these contributions to the fleet and to the Red Cross presented to the Government, whose direct duty is (whilst it has the possibility of collecting from the people as much money as it requires), having declared war, to organize the necessary fleet and necessary means for attending the wounded; all these Slavonic, , senseless, and prayers, the of which in various towns is communicated in the papers as important news; all these processions, calls for the national , cheers; all this dreadful, desperate newspaper mendacity, which, being universal, does not fear exposure; all this stupefaction and brutalization which has now taken hold of Russian society, and which is being transmitted by degrees also to the masses; all this is only a symptom of the guilty consciousness of that dreadful act which is being .
 
Spontaneous feeling tells men that what they are doing should not be; but, as the murderer who has begun to his victim cannot stop, so also Russian people now imagine that the fact of the deadly work having been commenced is an unanswerable argument in favor of war. War has been begun, and therefore it should go on. Thus it seems to simple, , unlearned men, acting under the influence of the petty passions and stupefaction to which they have been subjected. In exactly the same way the most educated men of our time argue to prove that man does not possess free will, and that, therefore, even were he to understand that the work he has commenced is evil, he can no longer cease to do it. And dazed, brutalized men continue their dreadful work.