children, do you want to know by what your hearts should be guided? throw aside your longings and strivings after that which is null and void; get rid of your erroneous thoughts about happiness and wisdom, and your empty and insincere desires. dispense with these and you will know love. krishna.

be not the destroyers of yourselves. arise to your true being, and then you will have nothing to fear. krishna.

new justifications have now appeared in place of the antiquated, obsolete, religious ones. these new justifications are just as inadequate as the old ones, but as they are new their futility cannot immediately be recognized by the majority of men. besides this, those who enjoy power propagate these new sophistries and support them so skilfully that they seem irrefutable even to many of those who suffer from the oppression these theories seek to justify. these new justifications are termed 'scientific'. but by the term 'scientific' is understood just what was formerly understood by the term 'religious': just as formerly everything called 'religious' was held to be unquestionable simply because it was called religious, so now all that is called 'scientific' is held to be unquestionable. in the present case the obsolete religious justification of violence which consisted in the recognition of the supernatural personality of the god-ordained ruler ('there is no power but of god') has been superseded by the 'scientific' justification which puts forward, first, the assertion that because the coercion of man by man has existed in all ages, it follows that such coercion must continue to exist. this assertion that people should continue to live as they have done throughout past ages rather than as their reason and conscience indicate, is what 'science' calls 'the historic law'. a further 'scientific' justification lies in the statement that as among plants and wild beasts there is a constant struggle for existence which always results in the survival of the fittest, a similar struggle should be carried on among human beings—beings, that is, who are gifted with intelligence and love; faculties lacking in the creatures subject to the struggle for existence and survival of the fittest. such is the second 'scientific' justification.

the third, most important, and unfortunately most widespread justification is, at bottom, the age-old religious one just a little altered: that in public life the suppression of some for the protection of the majority cannot be avoided—so that coercion is unavoidable however desirable reliance on love alone might be in human intercourse. the only difference in this justification by pseudo-science consists in the fact that, to the question why such and such people and not others have the right to decide against whom violence may and must be used, pseudo-science now gives a different reply to that given by religion—which declared that the right to decide was valid because it was pronounced by persons possessed of divine power. 'science' says that these decisions represent the will of the people, which under a constitutional form of government is supposed to find expression in all the decisions and actions of those who are at the helm at the moment.

such are the scientific justifications of the principle of coercion. they are not merely weak but absolutely invalid, yet they are so much needed by those who occupy privileged positions that they believe in them as blindly as they formerly believed in the immaculate conception, and propagate them just as confidently. and the unfortunate majority of men bound to toil is so dazzled by the pomp with which these 'scientific truths' are presented, that under this new influence it accepts these scientific stupidities for holy truth, just as it formerly accepted the pseudo-religious justifications; and it continues to submit to the present holders of power who are just as hard-hearted but rather more numerous than before.