This Dark Age

A manual for life in the modern world.

By Daniel Schwindt

NOTICE:
This Dark Age is now available in paperback on Amazon. The print version is MUCH cleaner than this online version, which is largely unedited and has fallen by the wayside as the project has grown. If you’ve appreciated my writing, please consider leaving a review on the relevant paperback volumes. The print edition also includes new sections (Military History, War Psychology, Dogmatic Theology).

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Conditions for the use of physical force

At this point we can consolidate our position and say that several ‘conditions’ have emerged that can help us determine when the use of physical compulsion is justified.

First, we must be in the presence of evil. Not the presence of something that we find annoying, or that makes us uncomfortable, or that does not appeal to our temperament. We must be dealing with an evil will that is manifesting itself through external physical actions, and not merely a mistake on the part of a good, clear-sighted person, since in the case of mistakes it must be left to the individual, if at all possible, to re-establish self-government that might have been momentarily lost and correct themselves.

Second, we need a correct perception of the evil, which is to say, we need to know with confidence that we are dealing with an evil through a true appraisal of its nature, discerning what the external action indicates about the will of the actor. This point goes without saying, but by mentioning it we are enabled to see the problem with social movements that downplay evil or reinterpret every vice or crime as a ‘mistake’ and tend to turn the criminal into the victim. By choosing to deny the presence of evil, it becomes easy to deny the issue of resistance to it. In short, only those who have seen real evil (and this does not mean perpetrated it) have justification for confronting it by use of physical force.

Third, resistance via force must involve a sincere love for the good, not only our own good and that of the community, but of the villain. What should the person do who loves the good but is confronted with an evil that will extinguish that which he loves? This is the part of the question that escapes those indifferent souls who propose ‘non-resistance’ and toleration. Since they cannot see the good or are so lukewarm that they have no desire to protect it, how could we possibly expect them to see the reason for resisting the evil that attacks? They see no evil, so the point is moot from the start. Their solution is not really a solution since it presupposes inner indifference. The question is entirely different for the one who is burning with love for spiritual perfection.

Fourth, we require a strong will capable of confident action for and against world processes. This is why strong character, courage, confidence, zeal, are all attributes traditionally encouraged in those whose vocation it is to resist evil by force. It is not enough to see evil and to hate it: resistance can only be carried out by individuals with backbone. This is a rare thing today since in our society the manifestation of a strong-will tends to be punished and shamed, and those who speak about these things are usually those who have intentionally rendered themselves impotent, both by habitually turning a blind eye to evil, or by ideologically denying its existence. Those with backbone, on the other hand, tend to become bitter in the face of a civilization that has no use for them, and wishes only to be left to debauch itself.

Fifth, we can say that physical force must be the last resort. All other intermediate means must be untenable. First and foremost this means that we need to be confident that the individual in question cannot correct the problem themselves, in the context of their own self-government. After that, mental coercion originating in others is the appropriate secondary option. When that proves powerless to stop the evil, then compulsion via physical force enters into the picture.

This progression is the only real option, since if things get this far there are only two possibilities: to stop resisting and do nothing, or to carry resistance to the next degree. We either abandon our position and give way to the evil, or we fight it via the only practically feasible means.

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