Professional Documents
Culture Documents
TRUTH
Selected Writings of
Raymond Aron
Edited by
Franciszek Draus
With a Memoir by
Edward Shils
the former rejects dogmatism, the latter resists fatalism. To make his-
tory intelligible, therefore, requires grasping at once the direction of
our thought and the meaning of our liberty: History is free because it
is not written in advance, or determined as is a sector of nature or a
fatality; it is unpredictable, as man is to himself (ibid., p. 320).
The first two parts of this collection attempt to illustrate Arons
search for historical understanding. As I have already suggested, this
search led him along two paths at the same time: a theoretical one and
a practical one. First, Aron determined the categories and conditions
of understanding; then he applied them in interpreting and comment-
ing on the history of contemporary politics.
How is European history of the twentieth century to be under-
stood? Was the First World War inevitable? Did the Treaty of Ver-
sailles increase the likelihood of a Second World War? Was the
division of Europe after 1945 inevitable? For Aron, certainly, histo-
ry-such as it has been-was not inevitable. His steadfast rejection of
historical determinism has a double meaning. It is a refusal to accept
the inevitability of yesterdays holocaust at the same time as a rejection
of the inevitability of totalitarianism today or communism tomorrow.
Aronian rejection of inevitability is an expression of hope. Just as there
was no destiny predetermining the self-destruction of European states
at the beginning of this century, there is no inevitable victory, either
military or peaceful, for the Soviets tomorrow.
Indeed, Arons historical probabilism insists on its educational
function with regard to will and hope: There is no such thing as
global determinism. The transcendence of the future, for man in Time,
is an incentive to will his own destiny and a guarantee that, whatever
happens, hope will not perish (Aron, The Opium of the Intellectuals
[Garden City, N.Y.: Doubleday, 1957],p. 182).
Aron denied all assertions of historical inevitability; that was the
ground for his argument against Marxism-Leninism and the ideologies
allied with it. His struggle was relentless, for its stakes were hope and
historical freedom.
Aron laid the philosophical foundations of his thought in his Intro-
duction to the Philosophy of History (1938),The scope of the present
volume permits no excerpt from that fundamental work. Nevertheless,
I have included texts which, while in no way lacking the philosophical
rigor of the Introduction, contain most of the major philosophical
propositions. Compared to the 1938 book, the texts I have selected
enjoy the advantage of having been written in a more accessible lan-
guage. But the interested reader should not take them as a substitute
for the Introduction.
26 Franciszek Draus
O n International Politics
The fifth part of this volume also lends itself to a dual reading. The
politician will find reflections on the nature of international relations,
3 0 Franciszek
including their moral and strategic aspects. And the philosopher will
find Arons philosophical reflections on the antinomies of historical
action.
For Aron, all thought and action contain antinomies since each, .
thought and action alike, is a human effort which, although never
completed and always renewed, seeks to surpass either the limits of
knowledge or the limits of action. The historical condition of man is
expressed, among other ways, in the fact that he formulates goals and
ideals which, although never reached, require his self-sacrifice. In
Arons thought, the tragic dialectic of historical man is the very condi-
tion of noble projects, glorious intentions, and their imperfect realiza-
tion. This theme already makes its mark in Arons theory of the fact of
oligarchy; in the context of his theory on international relations, how-
ever, it is even more explicit.
The political ideal is always justice and peace. But no political re-
gime has ever wholly attained its own ideals; consequently, those rare
periods of peace have been little more than the absence of war. Arons
statement that man creates cities, but he does not know the cities he
creates, that his children or his childrens children recognise in them
the familiar traits of the domination of man by man (Historyand the
Dialectic of Violence [Oxford: Blackwell, p. is not free of
a certain amount of pessimism.
It would be a mistake, however, to see this philosophy of the essen-
tial imperfection of the historical universe as an admission of a basic
pessimism. T o admit to the imperfection of human and historical en-
deavors is a sign of realism and modesty. This is how I interpret Arons
phenomenology of history. Man, in order to think clearly and act ef-
fectively, does not need absolute knowledge or the assurance of suc-
cess. What he does need is an awareness of what man really is. Man is
a historical being, that is, he is incomplete and free. What he has left,
in such a situation, is hope and responsibility, which can have no other
foundation than that of reason.
Like all human action, diplomatic action contains antinomies.
This is the basis of Arons theory of international relations. The prima-
ry antinomy of politics is that of ethics and effectiveness. Ethics pre-
scribe the rejection of violence, while effectiveness, in prescribing
peace, for example, often requires violence. But there is more to it than
that: any state which intends unconditionally to follow the imper-
atives of ethics may very well run the risk, in a given situation, of being
the victim of its own morality.
Diplomatic action contains antinomies because it seeks an ideal of
Introduction 3 I
The texts that follow were written approximately at the same time.
The first was written in I for the des de
philosophie but was not published until The second was pub-
lished in French in
Despite the apparent difference between these two pieces-one
strictly theoretical, the other an analysis of the history of European
diplomacy in the first half of the twentieth century-they form a co-
herent whole. In the first, Aron reflects on the intelligibility of history
in general; in the second, he attempts to apply the principles elabo-
rated in the theoretical reflection to the understanding of European
politics in our time.