essed
is fulfilled, that opinion gets connected with the event as a command
preceding it.

Men are hauling a log. Each of them expresses his opinion as to how and
where to haul it. They haul the log away, and it happens that this is
done as one of them said. He ordered it. There we have command and power
in their primary form. The man who worked most with his hands could not
think so much about what he was doing, or reflect on or command what
would result from the common activity; while the man who commanded
more would evidently work less with his hands on account of his greater
verbal activity.

When some larger concourse of men direct their activity to a common aim
there is a yet sharper division of those who, because their activity is
given to directing and commanding, take less part in the direct work.

When a man works alone he always has a certain set of reflections which
as it seems to him directed his past activity, justify his present
activity, and guide him in planning his future actions. Just the same is
done by a concourse of people, allowing those who do not take a direct
part in the activity to devise considerations, justifications, and
surmises concerning their collective activity.

For reasons known or unknown to us the French began to drown and kill
one another. And corresponding to the event its justification appears in
people's belief that this was necessary for the welfare of France, for
liberty, and for equality. People ceased to kill one another, and
this event was accompanied by its justification in the necessity for a
centralization of power, resistance to Europe, and so on. Men went
from the west to the east killing their fellow men, and the event
was accompanied by phrases about the glory of France, the baseness of
England, and so on. History shows us that these justifications of the
events have no common sense and are all contradictory, as in the case of
killing a man as the result of recognizing his rights, and the killing
of millions in Russia for the humiliation of England. But these
justifications have a very necessary significance in their own day.

These justifications release those who produce the events from moral
responsibility. These temporary aims are like the broom fixed in front
of a locomotive to clear the snow from the rails in front: they clear
men's moral responsibilities from their path.

Without such justification there would be no reply to the simplest
question that