On the former question, which only experts could properly answer, the
reasonable reformer would defer to their advice. The answer to the
last question he would think out for himself.

In connexion with the evils which are deliberately inflicted by man
with a view to reaping either personal profit, or profit for the
nation, or profit for humanity, the reasonable reformer would begin by
making clear to himself that the world we live in is not such a world
as idealism might conjure up, but a world of violence, in which life
must be taken and physical suffering be inflicted.

And he would recognise that the vital material interests of the nation
can be protected only by armed force; that civilisation can be
safeguarded only by punishing violations of the criminal law; and that
the taking of animal life and the infliction of a certain amount of
physical suffering upon animals is essential to human well-being,
comfort, and recreation; and essential also to the achievement of the
knowledge which is required to combat disease.

And the reasonable reformer will, in conformity with this, direct his
efforts, not to the total abolition of war, but to the prevention of
such wars as are not waged for really vital material interests, and to
the abatement of the ferocities of warfare.

In the case of punishment for criminals he would similarly devote his
efforts not to the abrogation of punishments, but to the
relinquishment of any that are not reformatory, or really deterrent.

In like manner the reasonable reformer would not seek to prohibit the