Whoever writes about his childhood must beware of exaggerationand self-pity. I do not claim that I was a martyr or that StCyprian's was a sort of Dotheboys Hall. But I should be falsifyingmy own memories if I did not record that they are largely memoriesof disgust. The over crowded, underfed underwashed life that we ledwas disgusting, as I recall it. If I shut my eyes and say 'school',it is of course the physical surroundings that first come back tome: the flat playing field with its cricket pavilion and the littleshed by the rifle range, the draughty dormitories, the dustysplintery passages, the square of asphalt in front of thegymnasium, the raw-looking pinewood chaplet at the back. And atalmost every point some filthy detail obtrudes itself. For example,there were the pewter bowls out of which we had our porridge. Theyhad overhanging rims, and under the rimes there were accumulationsof sour porridge, which could be flaked off in ling strips. Theporridge itself, too, contained more lumps, hairs and unexplainedblack things than one would have thought possible, unless someonewere putting them there on purpose. It was never safe to start onthat porridge without investigating it first. And there was theslimy water of the plunge bath--it was twelve or fifteen feet long,the whole school was supposed to go into it every morning, and Idoubt whether the water was changed at all frequently--and thealways-damp towels with their cheesy smell: and, on occasionalvisits in the winter, the murky sea-water of the local Baths, whichcame straight in from the beach and on which I once saw floating ahuman turd. And the sweaty smell of the changing-room with itsgreasy basins, and, giving on this, the row of filthy, dilapidatedlavatories, which had no fastenings of any kind on the doors, sothat whenever you were sitting there someone was sure to comecrashing in. It is not easy for me to think of my schooldayswithout seeming to breathe in a whiff of something cold andevil-smelling--a sort of compound of sweaty stockings, dirtytowels, faecal smells blowing along corridors, forks with old foodbetween the prongs, neck-of-mutton stew, and the banging doors ofthe lavatories and the echoing chamber-pots in the dormitories.
Meanwhile the war against Franco continues, but, except for thepoor devils in the front-line trenches, nobody in Government Spainthinks of it as the real war. The real struggle is betweenrevolution and counter-revolution; between the workers who arevainly trying to hold on to a little of what they won in 1936, andthe Liberal-Communist bloc who are so successfully taking it awayfrom them. It is unfortunate that so few people in England have yetcaught up with the fact that Communism is now acounter-revolutionary force; that Communists everywhere are inalliance with bourgeois reformism and using the whole of theirpowerful machinery to crush or discredit any party that shows signsof revolutionary tendencies. Hence the grotesque spectacle ofCommunists assailed as wicked 'Reds' by right-wing intellectualswho are in essential agreement with them. Mr Wyndham Lewis, forinstance, ought to love the Communists, at least temporarily. InSpain the Communist-Liberal alliance has been almost completelyvictorious. Of all that the Spanish workers won for themselves in1936 nothing solid remains, except for a few collective farms and acertain amount of land seized by the peasants last year; andpresumably even the peasants will be sacrificed later, when thereis no longer any need to placate them. To see how the presentsituation arose, one has got to look back to the origins of thecivil war.
If war is such an evil, is it really necessary? Few people will be found to defend war as a good thing, especially after awful experiences of two Great World Wars. But many will argue that it is necessary. They say that so long as human nature is human nature, there must be wars, and that no other way has been devised of setting national disputes. This is an attitude of despair. Men have found way to abolish their great evils such as slavery and if they want to abolish war they can definitely find ways to do that as where there’s will there’s way.
Even without the consultation, many of us tend to agree with many of the above mentioned ‘evils’ within our society. This is exactly the reasons we started this site, through this medium we want to raise more awareness and provide a place for like-minded people to share their thoughts and be informed about some of the latest developments when it comes to social issues.
Evils of Wars : There is no doubt that war is an evil one
But in spite of all such agreements, war, as long as it exists, must produce countless evils. Even if the regular armies in the fields abstain from pillage, anarchy is sure to prevail in the neighborhood of their operations, the criminal classes feel relieved from all restraint, and bands of plunderers spread ruin far and wide.
It is the greatest catastrophe that can befall human beings
Next to these, the 3500 participants also managed to address some evils which seem more relevant in our modern day and age than in the early 20th century. This would be the decline of the family and our common responses towards immigration in the UK.
Evils of War - Essay by Aanya2 - Anti Essays
For Christianity war can only be evil. For it is written; 'Thou shall not kill'. Nevertheless, there have always been occasions when Christians have stood up to defend the defenseless and received the praise of the Church of God. And there have always been occasions when war has been the lesser of two evils. Throughout history, there have been occasions when war has been unavoidable. What then can we say about the present looming threat of war between the USA and the UK governments on the one side, and the Iraqi government on the other? It seems to us that before we can make any statement or have any opinion about this possible war, a number of questions have to be asked.
The Unjust War Theory, though clearly superior to the Just War Theory of the past, should be seen as merely an interim measure, made necessary by current political realities, including excessive nationalism; stockpiles of WMDs; and inadequate international political, legislative, judicial, and enforcement structures. Once the current structural evils have been eliminated and structures more conducive to international justice have been put in place, the world can move beyond any need for war in any circumstance and toward a future where worldwide peace and justice are attainable goals.Background material used in this article was taken from several sources, including Douglas Bax, "From Constantine to Calvin: The Doctrine of the Just War," in , ed. Charles Villa-Vicencio, pp. 147-171 (Braamfontein, South Africa: Institute for Contextual Theology, 1987); John de Gruchy, "Radical Peace-Making: The Challenge of some Anabaptists," in , pp. 173-185; and Reinhold Niebuhr, (New York: Charles Scribner's Sons, 1932).Although most scholars agree that from a deontologist perspective torture cannot be morally justified, the debate around justifying torture on consequentialist grounds is less straightforward. Scholars who dismiss any justification of torture on deontological grounds, argue that the use of torture in exceptional situations is justifiable from a consequentialist perspective, as long as the positive consequences of its use outweigh the negative ones. This argument is based on a simple cost-benefits analysis that concludes that torture can be morally justified if it is the lesser of two evils and is used to avoid the greater one (Bufacchi and Arrigo, 2006: 357f).