Note B — Chapter LXIV

The noble science of casuistry is founded on the fact that partial truth is not less true, in its measure and in its degree, than the full orb of truth.

A knowledge of casuistry, that is, of the principles of moral science scientifically applied to the living facts of the living present, will be of primal necessity to British statesmen in the twentieth century, which will be a century of few, but strong, principles, and of few, but strong, men to apply those principles.

Efficiency, and efficiency through scientific exactitude, will be the characteristic aim of all the great Imperial Powers of the world in the near future. Here, in England, with all our intellectual, moral, and physical virtues (which indeed are neither few nor contemptible), we have been too apt to allow a number of persons to speak for us, able in their way, no doubt, but of limited mental vision, and hopelessly incapable of grappling with the problems that confront a world-wide Empire, embracing a fifth (some say a fourth) of the human race. A democratic Empire must choose leaders that are wise, just, self-controlled, courageous; and then that Empire must entrust freely and fearlessly their destinies with such leaders, who must not be afraid faithfully to go “full tilt” against ignorant prejudice or short-sighted prepossession.

Now, wisdom (or prudence) is the cardinal virtue which presides over all the other three virtues. And wisdom (or prudence) tells us that strategy in war, that sometimes necessary evil; diplomacy betwixt the representatives of nations; and above and beyond all the imparting to the general body of the people only so much knowledge of the tendencies of current events as is for the common good, can have intellectual and moral justification on this one fundamental ethical principle only, namely, that partial truth is not less true, in its measure and in its degree, than the full orb of truth.

Again; where a sound intellectual and moral basis is not consciously held, man, by the rules that govern his rational nature, will not “walk sure-footedly.” Moreover, it is impossible for a self-respecting free people to allow that essential unity does not prevail betwixt the fundamental principles of both private action and public action. For just wars and politics are not the pawns of a game that has been devised and patented by the devil. Just wars and politics are ethics working in the living present, in the wider field of human conduct. And, properly understood, they are, after their kind, and must be, if they are lawful to rational creatures, as noble and as much under the reign, rule, and governance of the Ideal Man as are those solemn acts of life which have been (amongst other purposes) devised to remind man of the transcendental nature of his origin and destiny.