World Unity/Volume 1/Issue 2/Text

A Monthly Magazine far those who net the world outlook upon pm-mr development: of pbilowpb}, :cimcc,

religion, ethic: and the am.

Joan Hanan RANDALL, Editor Hones Hounv, Managing Edim

Contributing Editor:

W. \V. Arwoon Loon MANN

Mn! Austin Anna “L Murm Hun Cauluwonu F. S. anm

No Peon Cnlw KIITLIY F. Mnun Rum 1. Com: Lucu Ann Mun Gm. Dmuuu. Kum MlCIlAEIJs HAvuocx Ems Hun“ A. Mann Avom Foul. an Mnnmnm Hanu- Amus Ginsu.» Dan: Gown. Mural]! Kata. Guns Hun ALLIN OvrmnuuClaw": Pun» Gmuu Jon: Human RANDALL. .lx. Ynuto lam: Funny llln

Rum M. Joust WILLIAM R. Sumac DAVID Sun Janus MA" Sunnis?

$“qu Luca Josm Ann Hunt. SlLvu Vuolull Knuerorr Auoutw: O. Tnuaus

P. W. Kuo ' Giant 1'qu.“

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A-um Inc“ M. P. Winters:

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Won.» UNI" Mums- is published by \Voau: Uurn PUIusmNu Conouuox. 4 East nth Sum. New York City. Mar RummMona. pm“; Houu Haunt. 'itbfflu'ltll.‘ qum Mouton. mam)“: flaunt lnmaun Joana). Published monthly. 3; 093m a copy. $3.50 a year in the Union! Sum. $4.00 in Canada and $4.50 m all other counties (postage included). Tu Von.» Um" Pummo Conan». and in dim do not invite usolicitc»! manuscipu and an mural. but welcome Who: an ankle: «laud to tho aim and pupae dthcugaiu. Printed in U. S. A. Cmcentsmpynghred 1917 by Venn Um Pom Colman".

'9

[Page 74]A‘I' hope, we have next to ask, does the last century Whold out for the general ptogtest of legalized relation: between the {tee nations which have thus been win; up? On this the answer is unequivocal. The oinemnth century was an incomparable fmt. in the amino of international law and in the refetence to arbitration ofquettiont in dispute, The fonnet «velopment was the ’ sequel to the gmth of ttade and science. auto! industrial and medical art. At all (hue things are by nature inmational. they bought in theit train a mass of intet-atate convention: which as much emeed the similatagteements oleatliercentutiea as our statute law of the nineteenth century exceeds all the rest put'togethet. The second development. that of arbitration. was the tetult of convenience and common tense. and is almost entitely a feature of the nineteenth century. . . .

But we must pan on to the wider and deepet links. The Hague Conference and The Hague Tribunal. though the histotian will note them carefully as landmarks in international mm. are rather to be classed with those earlier efforts. Penn's Ettay and St. Pierre's Project, as symptoms tathet than as peat events. . . .

lt ' . however. pufoundly true—the most important fact in ' whole discussion—that the spiritual forces. of which we 1m; trace the working: in the same petiod. ate the aupmne hem. both in building the individual soul and in giving a common ton] to all humanity. . . It is io this aphete. the sphere of pate intellect. that. as Dante showed. the unity of mankind is most fully realized. Au teats of learning, whethet uivem'ties ot learned societies. ot associations for tpteading knowledge in wide: eitelet. are in neality the otgana o! a true internationaliun. and attengtheu the human spirit by knowledge springing (tom a universal toutee and tending ultimately to the univeual (bod.

Tb: Cum a] flop: F. S. Manna

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WORLD UNITY MAGAZINE

\'ot.. l ‘ Novsum. 192.7 No. a.

THE IDEAL OF WORLD UNITY

51 Joan HEWAN RANDALL

11. Th Fem: Making for Unit]

as heart of Chtistendom is turned more or less earnestly today in the direction of Christian unity‘, but steady as this is to be desired, it is not enough. In a world which is so fast becoming one community, the sectarianistn of one religion in relation to other religions must be transcended, replaced by an intelligent and whole-hearted sympathy between

rcligions which shall make of religion, whatever its name, the \uprcmc unifying force in the life of mankind.

But during the same period that these mighty disunifying mrces have been dominating the world there have been Other mrces. gradually growing stronger and becoming more apparent, that have been making both directly and indirectly for the con“ xousncss of s common humanity, fot mutual understandiig and umpcrltion. for the new spirit of unity and fellowship in the life 0! humanity. If these disunifying forces represent the old age that

\ fast disappearing, it is the pew {ores making for unity that are

hc embodiment of the spirit of the new age that is even now

fmning on the wotld.

The first of these {ones making for unit is sultr- science, and hpccially in its peat nch‘ieRnIent in as 'ng of this globe a geographic unit. A century ago the peoples of this urth were \tpArach by vast upstate ol'tatitoty and still ster sttetehes of water. Today huge nilwsy systems have belted sll continents sad

in cat steamship lines at traversing all the seas. There have come - 75

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the telegraph, the telephone, and latest of all, the radio. which have made of this world a tiny whispering gallery. Space has been annihilated. It is doubtful if a hundred years ago there were a dozen daring individuals who even dreamed of journeying around the world. In the month of january from the’single port of New York alone there sailed a half dozen or more palatial ocean liners‘ carrying literally tens of thousands of men and women, on their , annual cruises around the world. Last month there was opened for service the Transatlantic Telephone Radio, which makes it possible for a man to sit in his office in New York and send his voice 3600 miles across the Atlantic so that the man sitting in his office in London receives his message. And yet, it was only fifty yeast ago that Alexander Graham Bell sent the first telephone message {tom Boston to New Haven. And now comes the aeroplane. Grover Clarke, the editor of the Pelu'n Leader, recently said, in a public address in New York City, that before he died he fully expected to be able to step into an aeroplane in Pekin in the morning, lunch at Tokio at noon. dimat Honolulu that night, breakfast in San Francisco the next morning, and dine in New York the second evening. We who live in the midst of these rapid developments of science do not begin to appreciate the tremendous changes that are taking place in the annihilation of space, nor do we begin to appreciate how this planet is fast becoming one little neighbm-hood. When aerial travel is onCc practically established—and it will he at no distant date—what then will become of national boundaries, of custom tolls. of tariffs and even of the distinctions of languages? The simple fact is that science through all its marvelous discoveries and inventions has brought the peoples of this globe into one community, though they are scarcely beginning to be conscious of this fact as yet. China is no longer thousands of miles away; it has become a suburb of New Yatlt, at more accurately, New York is a suburb of China. There are no longer any "fon'eign countries" as tespeczs their distance from us. any more than there are any ' ‘alien peoples' ', We are all living today in one community. thanks to scienee—a world community. and the supreme task of the twentieth century

[Page 77]THE IDEAL 0F WOILD UNIT" 77

is to make this fact real, as we enter more fully into a world-consciousness. The world has become a geographic unit through the annihilation of space by science.

But it is also true that this world is fast becoming an economic unit. A hundred years ago each nation was pretty much sufficient unto itself. Without the means of travel andzcommunication, each country was practically a "walled"‘country in that it depended on its own resources. Supplies of food, clothing, housing and all the other demands of the people came from within their own borders, generally speaking. All this is "changed today. With the establishment of the means of communication, with the opening up of trade and commerce with all portions of the world. with the coming of the Industrial Revolution and its steadily increasing demands for new markets and raw material. no nation is any longer sufficient unto itself. We have all become mutually dcpcndcnt and interdependent one upon the other. If isolation in space has been annihilated, economic isolation has iust as truly hccn abolished by the development of a world commerce, the taming of a world industrialism, the foreign investments of all pcuples which, for weal or for woe, have bound us all together

tonomically.

Norman Angel], the English publicist, made a statement

c(;ntly which illustrates this gmt change that has come over

the economic life of the world. He said, in substance, that when the War came, every intelligent Englishman admitted frankly that at bottom this was an economic war. With the rapid grthh of her industries and trade.‘Gerniany had been fast crowding hngland out of many of her world markets. She had become England's most fomidable business rival. According to the time.‘mnorcd principle. the only way to get rid of a business competitor \us to crush him, and so England with the help of her allies had no alternative but to proceed to crush her economic rival. In this

h: was successful. But with what result? In the years following

the crushing process the economic life of England has been at Exmer ebb than at any time since the days following Waterloo, «ml finally. things became so desperate for England that her

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citizens went down into Lombard Street and raised literally tent of thousands of pounds and sent them out to Gennany in ode: to get the "crushed rival" on her feet to that England could begin doing business with her again. lf it meant anything, it proves that the prosperity and well-heing of any nation today dQendt upon the ptoepetity and well-being of all peoples, to closely linked have the lives of all become. We are indeed all ”members one of another" today. not at a matte: of theory. but in the moat practical all'airs of OIII’ daily economic life at well.

One of the great revelations of the War was the fact that the last century had built up a vast. complex. intricate. and most delicate economic machinery that involved the whole world to a degree that vety few realized; and the economic conditions in all countries since the War are but the inevitable result of the disorganization of that world machinery by the War. The old competitions and rivalries have no place in the new world into which man has come. The Congress at Vienna last Oetobee, at which some 1,000 delegates teptetenting all the states of Empe were ptesent, had as its objective the mic mpmm‘an of Euepe—all {or each and each for all. The new spirit making for unity in the life of men will not rest content until the spirit of just and fair co. operation shall have permeated the economic relations of all poopiu But still mote significantly, the Mural life of the world a“: rapidly beaming one at it has never been in the past. A hundeed year: ago we knew little at nothing about the ancient cultural life and ideals of othet peoples outtide of the western world. Today that ignoeanee is fast being dispelled. Max Muller and others translated the awed books of the East into English, making the knowledge of the Eastern religions available to all; and out of this has come the new science of comparative religion with its genuine apptetiation of the highest and best in all religions. Through gifted aeholan we have become acquainted with the litetature. the alt. the music. the drama. as well as the religion. of those othet peoples; and with this knowledge all ideas of "superior" and "inferiot" races have been ptoven unscientific. We have dis [Page 79]TIIS IDEAL 0F WOILD UNITY 79

covered that all peoples of evety race have the same general

'abilities and powers, and, once given the opportunity, they ex press them in the same general way. The old idea that it was the mission of one race to extend its particular brand of culture throughout the whole world is giving way to the tecognition that each race and evety people have theit distinctive contributions to make to world culture, and that we have no right. nor can we aiftmli to despise or ignote any of them.

The distinct contribution of the western world to world culture is science. Thete is 'no such thing as a national sciencelinglish ot Russian or German or Chinese—in the nature of things there can only be one science. that is, a world science. The same science that is taught today in Columbia, Yale, Harvatd and Princeton, is also taught in the same way in the universities of Bombay, CalCutta, Shanghai, Pekin, Tokio and Yokohama. But if our conttihution is science, the cultural life of the Orient has its own contribution to make as well. and we are beginning to see that we have much to leatn {tom the East; we must lean: to take as well as to give. This is the purpose of the Univetsity of India, founded by Sir Rabindtanath Tagore. as a clearing house of the l‘cst that both East and West have to offer. The cultural life of the future will not consist exclusively of AngIo-Saxon culture, or German kultur. or French culture, ot Slavic culture, or Chinese culture, or Indian culture. It will rather be the harmonious blending of the best and highest of all these various cultures that have mrichcd the life of men based on a deep and intelligent apprecialion of the distinctive contributions that all peoples have made. The cultural life of the won! in the future will not consist of a deadly uniformity out of which all variety has heeox driven; it will consist of unity in miety—the deep consciousness of the common and universal life from which all difietences spting.

A fourth influence making foe unity is th paving nalizama of aim: mica waft" ml!) arm. Wat is so old a thing and so dccply inttenched in the emotional life aim. and the rationalizations we make about wai- have become so vital a put of most peoples' thinking. that an abstract argument against wat, at a

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wholesale denunciation of war, leaves many people cold and unresponsive. Far more persuasive. in my judgment, are the cold, grim facts becoming constantly more clearly convincing as to the mechanical character of modern warfare, the sources out of which it springs, the methods that modern war must necessarily employ and the unparalleled destructive effects that it is bound to have increasingly in the future. These are the facts, rather than any mete sentimentalizing over war, that are bound to furnish dynamic power to all Peace organizations if they are wise enough to use them tightly, that are already bringing the peoples of all lands into one universal league against war as being in its modern form. whatever it may have been in the past, utterly subversive of every human value and destructive of the very basis of civilization itself. It is this realization, spreading everywhere today, that is bringing all peoples, unconsciously as yet, into closet unity and under standing in their common struggle against the arch-enemy of mankind.

Lastly, there is a growing sense of the need of a new synthesis in human life that cannot fail to make for the spirit of unity and cooperation. In every quarter today there is being expressed the feeling, "Why all this needless strife, these wasteful conflicts, the vague confusion, this ignorant muddling through of problems?" As Graham Wallas puts it, “the amalgam has dropped out of life; the centrifugal forces are in the saddle, and there seems nothing left to bring us together in fruitful service to humanity and mutual cooperation one with another." As races. nations, classes and individuals we ate all backing off into our little corners and shouting out our own shiboleths ot siboleths. Why cannot the centripetal forces be set in operation? Why can we not get together? Why can we not achieve a general common view-point as to what life really means? Why should we not, in spite of all our differences, work togethet for the real advance of humanity's life as a whole? This spirit is growing unmistakably. You will find it expressed in the best books, coming today from the philosophers. the historians, the social theorists, the teligionists in evety land. The desire thus horn is being translated into strong and clear

[Page 81]THE IDEAL OF WORLD UNITY SI

aspiration throughout the world. and it will find at length-«it must find—the methods and the technique whereby this new spirit of human unity. of eoopetation and of fellowship can become the energizing power in political institutions, in economic organizations, in religious bodies everywhere, until ciVIlization shall indeed be born anew and all men shall indeed come to know themselves as brothers.

The ideal of World Unity toward which men are more or less \agllCly groping their way today Is not, then, any kind of uniIurmity, but a unity in diversity, a unity that recognizes diftcrences, respects them and includes them all In its Wholeness; it is a recognition of the moral and spiritual equality of all races and of all men; it realizes that the interest of all men are InutIIal in(crests, and that what hurts one hurts all, and what helps one helps all. It is not a theory to be believed, but a new consciousness m be experienced, to be felt and known and loved as one loves life Itself. It is to be found and realized as one begins to lay aside his prejudices and seeks tOTefashion his thinking, and then begins to move out along the line of goodwill, of cooperation and sympathy with all who live and aspire everywhere.

In the drama entitled, "The World We Live In" by the Czechoslovakian brothers Capek, which was produced in New York a few years ago, there was a series of scenes depicting difIcrent phases of modern civilization. III the last scene, the ”Vagabond" attempts to sum up the meaning of it all. In substance he says: Here we all are in this world, races. nations, classes, individuals, all striving for the same thing—the struggle fos exIstenCe. We are all reaching out {or the richer, fuller, mote satisIying life. But is it not strange that while we are all striving for the same thing, we are all striving against each other; we are hurting, weakening, wounding, maiming. killing one anothet? After a pause he tesumes: Why can we not strive together for '.' richer and fullet life? Why can we not as races. as Intions, as I'lasses, as individuals, stand shoulder to shoulder, and heart to heart, and strive together against death in every fom—physical lcath from disease and pestilence, mental death from ignorance

[Page 82]8a wonu: um" autumn:

and anpetatition, natal death from sin and crime? Why can we not together strive for all that makes for the richer, fuller. happiet life fat all men everywhere?

Just because the spirit of the new age dawning is the spirit that makes for unity and understanding. for fellowship and co. .opetation. against all the old forces making for disunity and sepatation, {or bitterness' and strife, the great word of today, and increasingly of tomorrow, will be that one word—togethcr. In just the measure that we can find something'of ourselves in all others and something of others in ourselves. will we come to skate the spirit of the new age. and thus become potent influences in the realization of the new ideal of World Unity.

Them to! Mt. Ram‘lall's article. dealin with the forces makin tot dimnit , a . red i the | 9;“ 8 8 Y PP“ “

[Page 83]APOSTLES OF WORLD UNITY

ll—LEON BOURGEOIS (13514915) ‘1

Aunt Lion Guiunn mm 4 LM. Stain! Urinal?)

EON BOURGEOIS,in Ameriesjs not s name to conjure with. In his own country, his position was s singular one: lofty, but somewhat remote. Yet he filled to perfection a definite place in the development of world unity. His eminent respectability, his sanity, his tact, were needed, no less than the mystic fire of s Tolstoyotthe msssive, impassioned eloquence of s James. He wss the first leading statesman to subordinate, in his own esreer, the field of national politics to the service of world organization. He saved the two Hague Conferences from complete failure; he provided a working philosophy of intetnstionsl cooperation; he made the expression "Société des Nations" s familiat and a respected one, and thus prepared the way for the present League. He never was dramatic, and in s sensation-loving age. he nevet providedh s good "story" for newspaper men. But he served s great «use, and he served it long and well.

His life was too smoothly successful to be fascinating. He was reticent: when we speak of his life. we can mean only his public career. He wss born in Path. in 1851. the son of s wstchtnsltet. He studied, and for s brief season. he practised the law, which. at twenty-five, he shsndoned {or an ollieisl administrative position. He rose tspidly in the French busesuersey. wsss Ptefeetst thirtyone.and.st thitty-simel stained one of the most important and most coveted posts in the service.thstof Prefect of Police in Pstis. He made thetelore s htillisnt record as s ptsetiesl sdnlnism he I)

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fore he went into politics and he retained throughout his life the cautious. judicial and pragmatic turn of mind of the executinofficial.

In 1888. he was dead to the Chamber of Deputies, against the military demagogue, and Rwam'be advocate, the "Caesar for Music-Halls”, the ”shop-soiled Napoleon", General Boulanger. Almost immediately, he was ofleted a cabinet position, and his very brilliant and rapid career culminated in the leadership of the Radical Patty. As such, he became Prime Minister in November, 1895. and retired in April 1896, still supported by the Chambert but opposed by the Senate. The right of the Senate to overthrow ministries was not very securely established, and Bourgeois might have made a successful light. But he was exactly the reverse of :l politician, and above all of a Radical politician (although the term radical has not quite the same connotation in French as it has in recent American parlance). He had been, from early youth‘ cautious, moderate.diplomatic, eminently conciliatory and reasonable. It is highly to the credit of French Parliamentarism that a man of Bourgeois's quiet refinement should be almost forced to a leading political position. But he was glad to give up what he thought sterile strife. After his resignation from the Premiership. he steadily refused to be in the from tank again. He was still the official leader of the Radical party, and it became a sort of ritual in French politics to offer him, at every crisis, the chance of forming a cabinet. He quietly declined. The Presidency of the Republic. for which his natural dignity and his moderation made him particularly suitable, was within his grasp: flit he could not be tempted. He did not. however, sulk in his tent like another conservative leadet of an advanced party, Lord Rosebery. He remained in active politics, but as a reserve force. He repeatedly accepted portfolios-for the last time in the short-lived Painlevé Cabinet in 19I7. He was at one time President of the Chamber of Deputies, and later PtesicleIIt of the Senate In the thirty-five years of his political life, through the most bitter crises of French politics (Boulangism, Panama, Dreyfus Case, Anticlericalism, etc), he had at first many opponents, but he nevet had an enemy.

[Page 85]u'iou IOUIOBOIS 85

I saw Léon Bourgeois for the first time about thirty years ago. It was at a meeting of the Education League, an admirable institution. of which he was long the devoted and very active President. He was remarkably handsome in a quiet style. No touch of Bohemianism in him, as there was in Gambetta; no one could have mistaken him {or a business man or for a Colonel in mufti: bearded"; frock-eoated, with the inevitable steel pince-nez, he was,every inch of him,the professional man, the ‘ 'intelleetual". But he was not an aseetic,unworldly looking intellectual: there was no lack of quiet assurance behind-his professional glasses. His rather full countenance. a certain thickness about his lips, a touch of heaviness about his nose, gave him an almostsemitic appearance. These features of his physiognomy became even more strongly marked in his old age. I have never heard it suggested. except by the irresponsible "Gyp", that he had Jewish blood in his veins. But. in France, the intellectual Jews are so thoroughly assimilated [hat you never can tell.

He was a perfect orator: that is to say. the thought of oratory never came to your mind whilst you were listening to him. His mastery of French was faultless, his voice welI-tnodulated, his manner restrained without stiffness.

In 1896, he published a btief but important work of moral and political philosophy: SOLIDARITY. With his gift. not for com. promise, but for conciliation, he had hit on a duetrine with which mllectivists and individualists were satisfied. Does the individual L'XISI for the sake of society, or society for the sake of the individual? In the abstract, how could we know, and why should we care? In practice, we must adjust the two conflicting claims. On what basis? For the unqualified assertion of total dependence ur total independence, he substituted the notion of inter-dependence, 0t Solidarity. Man. historically. is not quite free. Between him and society there exists a quau-mmaa. morally binding and justifiably enforced. Liberty begins when the social debt is paid. This unassuming doctrine. opposed to the anatchistu of the extreme liberals, and to the tyranny of the State wor~hippers, has gradually found its way into the French educational

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system. and may be said to be the moral basis upon which it reposes. Between the ideal of a “free-for-all" fight, and the ideal of enforced conformity, it raised the ideal of willing c. aperation.

We have insisted upon this little book, for Solidarity was the guiding principle of Léon Bourgeois, not only in pure politics and in social problems, but in international relations as well. In his mind, the individual nations were free, but.inter-dependent. Between them. history had created a quasi-contract. The Society of Nations, like human society, existed before its laws were formulated. It did not have to be created: it only had to be recognized. The quiet doctrine of Bourgeois turned world unity from a wild utopia into a scientific fact.

In 1899, he was sent to The Hague as first French delegate to the Peace Conference. He contributed to the creation of the Permanent Court of Arbitration, and became a member thereof. In 190°, he was again first French plenipotentiary to The Hague. Once more, he was chairman of the Arbitration commission, and he attempted to secure the adoption of compulsory arbitration, were it only in a strictly limited field, such as the juridical interpretation of international conventions. The uncompromising hostility of Germany caused this moderate proposal to fail.

Many people interested in the growth of world unity feel that Bourgeois's very active participation in the Hague Conferences was perhaps the decisive factor that saved them from disastrous failure. The United States was probably the only great nation in which official opinion was fairly ready for a move in the direction of organized peace. England is slow in making up her mind—however sensible and even generous that mind usually is, when it is finally made up. Germany and her "brilliant second" were frankly hostile—indeed openly contemptuous. Even Franc;was hesitating. No one took the Tsar very seriously. His initiatinseemed the vain gesture of a dreamy autocrat. not even so practical or so sincere as the constant and pathetic pleas of Napoleon III for "European congresses". The Tsar was too powerful not to bc politely humoured; public opinion, although torpid, had taken rather kindly to the idea of reducing armaments. But it was

[Page 87]W.” 4 w

. ,wmwwy-‘. 4» a n Wamphvwv—rrtvm u'sou nouncnms 87

understood among ”sensible, practical men" that this pious ceremony would have no serious consequences.

Public opinion was definitely ahead of official opinion; and the disappointment at the meagre results of the Conferences was very great. But the failure was not such as to cause a violent re.lL'tlon of cynicism. A few men, among whom Bourgeois ranks nrst. put so much earnestness and so much moderation into the \mrk of the Conferences that world unity, from a vague and mher suspicious ideal, became a definite, practical goal. The long Jisczlse of diflidence and despair, the passive acceptance of Bisnurckian ”realism", which had followed the collapse of the huxmmitarian hopes of 1848, was checked at last, and the process ut‘ recovery began. These services are ”imponderable": many thicnt pacifists bracketed Bourgeois with the cynical diplomats who, with peace on their lips,.had consciously Jabatngtd the work .1: the Conferences. History, we trust, will be more equitable.

l-‘rom 1899. without giving up his participation in French politics, Bourgeois thought in terms of The Hague as well as in twins of Paris. His reports to Parliament, his addresses before inrtrnutional meetings, his great influence among French teachers, unuriblltcd to break down the massive prejudices against world arginization. It must be remembered that in those days, the xxnlutionary parties alone proclaimed an international ideal. lilChC many years of useful activity are summed up in a capital Eutlc book (Bourgeois was averse to ponderous tomes) entitled l..~\ SOCIETE DES NATIONS, the Connity, or Society, of Nations. Lhc phrase, which he did not min, but which he popularized. has ~:-:n;1ined othcial in French. We need hardly point out that, as a 'Lric, it is much better than the Wilsonian League. A League is a '- Ming organization: Wilson's League was a compound of Hi mrgeois'sSociet yand of the American ' 'Lca gue to Enforce Peace' '.

Bourgeois was inevitably called upon to help in the prepara:.‘:_» work of the Peace Conference; he reported to the French ‘z'mtc on the Treaty of Versailles; in 1919, he was the head of the i rcnch Delegation to the League of Nations. It was fitting that ' ‘c l’rcsitlency of the Assembly should be given to him.

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We regret that his voice, during these difficult years, was nor raised in favor of a more generous policy. Unfortunately, the Extremists were in the ascendant: the Tiger himself was considered as a moderating influence! Bourgeois was no longer vigorous enough to fight them; and he would probably not have been inclined to do so, even if he had been able. He had long been identified with the region of Rheims, the martyred city: we are apt to forget how hard it was then for a son of bleeding France to become again a ”good European" and rise ”above the strife". However, it must be said that, as early as 1919, Bourgeois proposed considerably to strengthen the League. He wanted to entrust it with the supervision of armaments; and although he was averSe to the idea of a superstate. he favored the creation of an inter national militia. Moderate as ever he was in the vanguard.

In spite of the fact that he had been a belligerent, he received in 192.0 the Noble Peace Prize. Unable to deliver in person the customary address, he sent it in writing to the Nobel Committee: it will be found in the Proceedings of the Nobel Foundation for 1911-21. It is his political testament, and a very noble document. which all lovers of peace would do well to meditate. In the advocacy of their ideal, the appeal to sentiment is uncertain; waves of feeling may carry us into war; the appeal to interest is rejected by many as ignoble; and. unfortunately, whilst it is true that no nation ever profited by war, dynasties, special interests and powerful individuals may be among the profiteers. Only the appeal to reason will avail in the end. Bourgeois is a rationalist, a son of Descartes and Voltaire. But his rationalism is not detached and cold: his long career, so evenly suCCessful, ended in an affirmation of hope and an act of faith.

In 191;,his health,which for many years had not been robust. grew decidedly worse, and his eyesight failed him. He resigned his many important positions, and kept his stoic vigil until September 19. 192.5. France, whom he had loved and served so well,gave him a national funeral. When The Hague and Geneva have their Halls of Fame, his place shall be there, unobtrusiw but secure.

[Page 89]SCIENCE AND RELIGION: . ARE THEY FRIENDS OR ENEMIES? i ‘ m

KIRTLEY F. MATMLR DermIImI Of Gm/ag}, H.1rx.ml L'mmwn

”TIM dint of mntrot'en)-~u‘/mt [Ir it, [mt fl): falulmad flying off?"

HE recent wave of opposition to the teaching of evolution in American schools and colleges is in part caused by the fear that science and religion are enemies rather than friends. The attack upon science has all too often been

".h‘cd upon ridiculously unsound premises. but the belief that nxncthing is wrong with science must nevertheless be carefully tnmidered. Mr. Bryan voiced the opinion of many persons when

-.- exclaimed at Dayton, Tennessee: ”You must choose between

.mlution and Christianity; you cannot accept both." To many. .iJvance of science presupposes the retreat of religion.

.-\t first glance, history appears to support that conclusion. ”:11; and again, in the progress of civilization, scientists and ":.ulogians have joined issue concerning some point of faCt. Does

c.lrth revolve around the sun. or does the sun actually move .~ «m the ”firmament of the heavens" from dawn to dark? Is man tank of evolutionary processes by which he has developed from "-wr {nrms of animal life, or was he manufactured in a few hours - m .l lump of clay? A Galileo is hailed Before the Sacred Con-:-_'.H mm ()fthe Index at Rome in 16;; ; aJohn Scopes is summoned x.» .1 District Court at Dayton, Tennessee, in 1915. \Vhatevermay Ih’e' verdict of the particular time and place, the abiding judgazm of thoughtful men everywheve is in hum of the scientist. “ :r3~ nmnmonous regularity the “mid discuvers that science is

5-;

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right, that theology is wrong. Does this set the precedent for the future? Must religion retreat ignominiously until it is pushed completely into the discard by an advancing and victorious scienCe?

The experience of the past does indeed suggest the trend of the future, but when the theologians have been thus defeated it was because they fought not as the champions of real religion but as the defenders of an outworn and faulty science in the face of a new and truer science. The cardinals at Rome in 1633, Mr. Bryan and his colleagues at Dayton in 192.5 were not defending Christianity against its enemies; they were the champions of the science which was current in about the year 1000 B. C. m the countries bordering on the eastern Mediterranean. A theology which believes its chief mission in life is to preserve tradition rather than to discover truth is a static theology; it is bound to fall before the advance of dynamic science.

The history of every great religion shows a definite development and modification of the theological and philosophical concepts which it cherishes, because no great religion could po'ssibly be stationary. It must be moving forward. keeping abreast of the ever—moving current of human thought. In Roman Catholicism. for example, there has been noteworthy progress along these lines. in spite of its conservatism and its respect for tradition. It was, at course. the leaders of the Roman Catholic Church who demanded of Galileo a retraction of his statement concerning the movement of the earth and caused Bruno to be burned at the stake because he would not renounce newly discovered and greatly cherished scientific principles. But that happened hundreds of years ago. Today. the Roman Church takes a very different attitude toward evolution. Formerly, Roman Catholicism acted as though its faith Jepended upon the belief that the earth is the fixed and immovable Center of the universe; today Roman Catholicism takes an alwsolutely impartial view toward evolution. There are individual priests, here and there, who aiflrm that evolution is anti-Christian, but the leaders of that great sect make no pronouncement either way. They say, and say wisely, that it is none of their business, that it matters not a whit to the Catholic faith whether evolution

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SCIENCE AND RELIGION 91

be true or false. In the Roman Catholic Church there are many Heat institutions of learning, the faculties of which include hundreds of skilled teachers of science, many of whom accept

\'0|ution as a demonstrated principle. The position which this

Large group of Christian folk take today is a perfectly logical one.

The modern attack upon the scientists comes not from the (".atholic, bur from the Protestant.There are a number of Protestant denominations, not nearly so wise, perhaps because not nearly so old as the Roman Church, who rush blindly, although very Exaltlly, into the breach and annbunce that no one can accept the '::i.iings of modern science and at the same time keep his faith in \ iihi.

The reason for that pronouncement is obvious to the historian. Protestantism started as a wave of opposition to the Roman ( .uholic dogma that there is one infallible spokesman for God, mm the Pope by virtue of his otfice holds the keys to heaven, that Ens official utterances are clothed with Divine authority and are rt) he accepted unquestioningly as inerrant. Protestantism affirmed

51: no human being is infallible; that there is no single individual

through whom men must make their approach to the Divine ‘E‘irit. At first, when the Protestant denominations were starting .;;mn their notably victorious career they upheld no infallible authority to take the place of theinfallible Pope who had thus for ticm been set aside. Responsibility for the discovery of religious

ruth was placed quite frankly upon each individual. The founders

‘: Protestantism looked upon the Bible intelligently as a collec::..vn of many books, the values of which were by no means the mm. But men curiously hesitate to trust their own judgments;

'-::_v generally want to place the responsibility for a decision upon

wine other person or thing. A flip of the coin, a blind choice of a x :rsc of scripture, the advice of a friend, are preferred to one's own ':.N)ned judgment. In religion especially do men crave an ab: rlutely sure authority and very soon, in the history of Protestant:sm, an lnfallible Bible began to take the place which had been ncupicd by an Infallible Pope. Thus the Bible came to be known h the Word of God, an inerrant source of instruction in all

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matters, secular or religious, upon which it touched. Its science ax well as its philosophy and ethics must be defended as of Divine origin or inspiration.

With that view of religious authority, science can make nu peace. The description of the external world which was satisfactory to the writers of the more ancient portions of the ()H Testament is now known to be faulty and inadequate. The SCiCflCe of Genesis is in complete opposition to the science of theTwentieth Century; no amount of quibbling over the meaning of terms can harmonize the two. But the majority of intelligent persons nowadays have a fairly good understanding of the real nature of the Bible. It is not a book, but a colleCtion of books. It is a library 0: religious and historical documents written by diiferent individuzlb at different times for different purposes.

Some of these documents are clearly allegorical and Were never intended by their composers to be taken literally. When .1 man talks or writes about a "tree of knowledge of good :an evil", he is obviously using a figure of speech; he is not referring to any particular species of fruit tree, apple or otherwise. Similarh when he describes man as formed of the dust of the ground ans. receiving from God the breath of life, is it not likely that he xthinking crudely of the fact that man is a creature of mixtf: nature: of the earth. earthy; but capable also of great spiritlmi development? To take the allegory and the parable, the figure or speech and the picturesque romance of the Bible as literal statements of fact is to do that volume a great injustice.

The chronologic succession'of the many documents inter woven in the Bible reveals unmistakably the evolution ofone gm. : type of monotheism. For example, in certain parts uf this lilmn. there are specific directions as to just how burnt offerings should he prepared, just what garments should be worn. iust what rituj must he followed, just what environment must be entered in orthto commune with jehovah. Then in contrast to that archaic Me: of what God expects of men, there is a great prophet who mi"What dues the Lord require of thee. but to do justly. and (0 lm. mercy and to walk humbly with thy (ind? There has been .

[Page 93]SCIENCE AND RELIGION 9;

t_‘nmgc from one type of religion based on formalities and rules, in another type of religion based on mode of life and relations to nnc's fellowmen. ‘ Or again, the stories of creation in Genesis reveal something u: the ideas which men at one period of Jewish history had contgrning the relation of God to man. Why was it that Adam and i.‘.'c were sent forth from the Garden of Eden? According to the

‘npular notion it was because they had broken a regulation when

fllc)’ partook of the fruit of a prohibited tree, and as punishment mr thus breaking the law they were sent forth from the Garden. km the last three verses of the third chapter of the Book of ' renesis tell a very different story and give a most revealing flash ~r insight concerning the patriarchal estimate 0" Jehovah. "And 6"): Lord God said, Behold, the man is become as one of us, to wow good and evil; and now, lest he put forth his hand and take Hm of the tree of life, and eat. and live forever; therefore the

artl God sent him forth from the garden of Eden, to till the

rumnd from whence he was taken. 50 he drove out the man; and . g‘lucetl at the east of the garden cherubims with flaming swords zizxgh turned every way, to guard the way to the tree of life." -’ wilting contrast is the voice of the humble Carpenter of \ercth, "I came that ye might have life and have it more .rumlantly." "For God so loved the world that he gave his Son .u whosoever believeth in him should have everlasting life." ‘Arment Judaism had evolved into Christianity; monotheism was fixelfl“: forward, progressing with the expanding and advancing ‘zytlls of men. \‘or should we think that revelation was completed when the m documents in the Bible had been compiled. John of Patmos uh not the last inspired writer the world has seen. W itness the

twheal record itself. ”Ye shall know the truth and the truth

".1” make you free;" not "I have here given you all the truth, ,5! you are now free." "When he, the spirit of truth, is come, he ~ :11 guide you into all truth;" not "I have told you everything need to know and all is now revealed. " The Biblical scriptures but a part of the greater library which records the success

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with which men have discovered the nature of the universe, tlu character of spiritual energy, the qualities of life.

But this is only a small part of the problem under consideration. If we grant that it is the business of theology primarily t0_ discover truth and only secondarily to preserve tradition, we cm through the temporary and trivial conflicts to the fundamental relations between science and religion.

Science has as its goal the complete description of the universe in which we live; religion seeks to find the most abundam life which man may possess in such a universe. Geology is a collection of beliefs and ideas about the earth, it deals with facrs and experiences pertaining to the transformations of material ohiects when acted upon by such forces as gravitative attraction and electro-magnetic impulses; it strives to interpret aright the world. of sense perception, of which we are so constantly aware.Theolog_\v is a collection of beliefs and ideas about the mutual relations between God and man; it should deal with facts and experiem‘cs pertaining to the higher reaches of human life; it must strive to interpret aright the spiritual realities of which adventurous souls are abundantly aware.

Th': most inspired men of religion, if we may rate the quality of their inspiration by the permanency of their influence, have been characterized by scientific habits of mind. They have looked. to nature to discover nature's God. "Consider the lilies of th: field; behold the fowls of the air." Not mere rhetoric; but absolutely sound advice. The Master Teacher used those phraso because he meant just what he said. If one understands plant an; animal life, one will be led through that understanding to a nu“ comprehension of the nature of the Power which is partially dlsplayed in that sort of life. But these leaders in the field of religion have been wise enough to base their teachings on spiritual realitiu rather than on current descriptions of the material universe Jesus, for example, did not commit himself concerning the principles of Meteorology, although there were many contemporary debates about the nature and origin of the wind.

The theologian must use the scientist's description of physical

[Page 95]SCIENCE AND RELIGION ‘38

phenomena as an aid in discovering the higher values of life. It is the business of theologians today just as it was the business of Moses, Elijah, or the Christ, to take the best description of the physical world, which the keenest observers and most rational thinkers of their day can offer, and to give to that description the spiritual interpretation needed that men may properly evaluate the forces operating in the universe. The development of theology is therefore intimately related to the expanding knowledge of the material universe Which has marked the more recent evolution of man.

From one point of view it is true that the scientist and the theologian ought to remain each in his own territory. Beyond .iuubt much of the apparent conflict between science and religion 1115 been due to the failure to comprehend the distinction between these two fields of thought. Nevertheless there is a broad area in 11 hich they necessarily overlap. How can one tell what is the most .1hundant life unless one knows the nature of the universe in which that life must be lived? How can one get a satisfactory religious motive and outlook for life in a physical world without undersmnding the nature of that physical world? Somehow religion must be related to the life which we know through observation 1:1J experience; and this life is certainly a part of the field of

mural science. We must discover how the mind of man operates

11 order to learn how the soul of man may grow.We must know the

regulations of physical life in order to reach out and upward into the realm of psychical life. Science and religion are too intimately xhtcd to permit any barrier to be ereCted between them.

Unfortunately, many persons refuse to appraise them similarly. nicnce in its discovery of the regulations of the physical world, => proclaimed as going forward Victoriously day after day. But .1: .1 matter of fact nearly every viCtory for science means neces~.1r1'ly the overthrow of some previously cherished idea which ss1cmists had held. The quantum theory and the Einstein theory mu“ fair to destroy or greatly modify certain principles which p11 ysicists have long held. But no one ever considers this revoluo mm in physical science as anything except a great victory.

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Similarly, if the theologian must also have his t‘aCe toward. the future, if he must be discovering truth, then necessarily hi\ progress involves the rooting out of error, the abandonment oi ideals long cherished. He too must destroy in order to construct. he too must break down the old in order to build the new. Bur strange though it seems, if theologians announce that a comet! long cherished in the annals of religion is no longer acceptable because of newly discovered f.. .s or a new understanding of experienCes‘ most people conclude that this is "just another defeat for religion‘ '.

This is obviously unfair. When a theologian abandons ti formerly acceptable belief concerning the nature of the Adminix tration of the Universe because he finds it incompatible with nev. information concerning operations within the universe, it should no more be reckoned a defeat for religion than the development m the quantum theory should be hailed as a defeat for science.

That Ofcourse implies that the creeds and dogmas of l‘cligim‘ are milestones which mark the progress of our discovery of the real nature of God, and the true relations between man and Gm! They originated as statements of belief, interpretations of filth and experiences. Although they were based upon life, they have become for many persons mere words to be repeated glibly an? thoughtlessly. To understand them aright we must focus ()u' attention nm on their phraseology, but upon the experiences uni facts which brought them into existenCe.

Ofttimes those experiences were interpreted in the light 01 the contemporary beliefs concerning the physical world. With the advance of science, new interpretations are necessary. Frequenth the great truths of religious philosophy have been so CIOSeh associated in the minds of churchmen with the faulty description or incomplete understanding of natural phenomena possessed In ancient prophets, that the advances of science have seemed to h. just as much a blow to those truths as to the concepts of natur. with which they were associated. On the contrary, the result 0: many scientific discoveries has been to affirm anew the validity m many of the truly fundamental doctrines of theology and to in: [Page 97]

SLIENCL’ AND RELIGION k) press upon mankind more forcibly than ever before the abiding value and‘true satisfaction of the richer type of life implied by a rational religion.

'In both science and religion there is need for the ever recurring cycle in which the prophetic mind is followed by the priestly mind. Flashes of insight into the nature of the world and of human existence are gained by the prophets. Then they ate crystallized into phrases by the priests. To the prophet goes the credit of leadership in discovery; to the priest goes the credit for preserving the knowledge gained by the prophet. Ever and again, new prophets must arise, both in science and religion, to burst the confining walls of inherited orthodoxy and blaze new trails to higher vantage ground.

As one considers the evolution of religion it is well to note that however firm may be its foundation on facts and experiences, there needs must be not only new statements of old truths, but also the radical modification of ideas to fit the new experiences of the race. Every experience is real, and therefore true; only beliefs about experiences may be true or false. The test may be applied only by the great experimental method of science: what is the I'L'sult in human lives of the particular belief undergoing appraisal? By their fruits may the doctrines of theology be known.

Here especially the theologian needs to use the methods which have proved so successful when used by science in its interpretation of nature. An interpretation which seems satisfactory only to one individual, when many have the same or a similar experience, must be looked upon with considerable scepticism. Experiences may be accepted as correctly interpreted and rightly understood when a particular belief about them seems satisfactory to a large number of thoughtful men who are in a position to pass

ngment upon that belief. Science has learned to distrust not

merely the hasty conclusion of the untutored mind, but also the Embed conclusion of an individual who has already committed ?zimself regarding similar problems. Realizing as we do, how .mlicult it is to understand corteczly the nature of the external nrld of sense perception, it is necessary to take every precaution

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when we attack the still more difficult task of interpreting the mystical experiences of the human spirit.

Because the normal human mind is inherently rational, at least in some degree, such tests have always been applied to religion. In consequence, we find that every great religion has centered around a great personality. Theology in the abstracr, however rational it may appear to be, has little appeal to the average man. But theology made vital in the life of an individual is one of the most powerful forces in the universe.

The evolution of religious philosophy is keeping pace with the expanding knowledge of the material universe. Therein is indicated the abiding nature of spiritual realities. Because men dare to stake their lives upon the correctness of their beliefs concerning the nature of the universe and the character of its administration, mankind will survive in the struggle for existence. That struggle is by no means ended because we have bread and clothing, automobiles and airplanes. The real problems which we have to face are in the realm of the spiritual rather than the material, the psychical rather than the physical. There are crises in the evolution of life in front of mankind as well as behind him. To win through to the truly satisfactory life of which the prophets have dreamed, man must summon every aid which can come to him from religion as well as from science.

"The world stands out on either side,

No wider than the heart is wide.

Above the world is stretched the sky,

No higher than the soul is high.

The heart can push the sea and land

Farther away on either hand.

The soul can split the sky in two

And let the face of God shine through.

But East and West will pinch the heart

That can not keep them pushed apart;

And he whose soul is flat, the sky

Will cave in on him by and by." —EDNA ST. VINCENT MILLAY

[Page 99]EDUCATION AND INTERNATIONALISM

5} ED\VARD L. TROXELL Drum n] Trinin C 1/101:

omnr more than ever in the world's history—not excepting

the period of the World Wat—are the nations of the earth

brought into a strong bond of close relationship. No nation

can afford to miss the opportunity of strengthening the world unity and fellowship which men are striving for and which many have already found to exist in large measure. The neighborlincss of nations is in part an incident of the rapid advancement of science, especially in methods of communication and travel; it is also largely a result of conscious action and effort on the part of those whose vision and imagination go far beyond the present petty interests of individual nations. '

In recasting out ways of thinking under these changing conditions, and in the consideration of all life problems, it is an important fact that spiritual leaders today are constantly drawing lessons from science and the material world; while the scientist just as eagerly searches for the spiritual application of his new discoveries to the deeper things of human experience. So in this anomalous condition we cease to be scientists or ministers or philosophers, as such; all are spiritual and each is more scientific in his way of acting and thinking.

World unity in matters of race, religion, politics, etc. , is being ' given a strong impetus today through a concerted movement which promises much in the way of educating all people to the greater possibilities and opportunities of brotherhood and internationalism. In this paper, we are concerned not only with the purposeful attempts to bring about world amity and a close co operation between the nations of the earth, but we are also in99

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terested in the fact that such a friendliness exists already, comes forth spontaneously, and is inevitable in the future.

INTERCOMMUN 1C ATION

Almost overnight, it seems, we find ourselves neighbors of the people of Europe; at the present time it is an old story to 'cite the crossing of the oceans and lands by aeroplane. Although probably not more than a score of men have accomplished the feat of flying from one continent to another, yet it promises to be a most ordinary event in the near future. The few men who have traveled in this novel manner to and from foreign cities, have excited such admiration for their daring and skill that they have effectively brought the people of distant nations to a closer friendship; the human contact has stimulated the sympathy already existing between all races.

Although it is not unusual for official and even unofficial visitors to arouse great enthusiasm and affection between nations, it is the increased possibility of this that stirs such interest at the present time. Just as harmony and unity exist between the states of a nation, because the people cease to be citizens of any one particular state, so the international spirit may supersede narrow nationalism, not with harm but with every advantage to the races and countries concerned.

Due to the amazing advancement of science, the voice of a man may be heard in the most distant parts of the earth, as it is sent forth with the velocity of light. Developments in the use of electricity, facilitating the telegraph and telephone, and now in a superlative degree the radio, have not only kept pace with actoplane perfection but have been in large measure responsible for its remarkable success. No more do we need to send out "ambassadors of goodwill" to foreign lands to establish or maintain friendly contacts, {or they who represent the nation may have direct intercourse with those in authority elsewhere and indeed with the multitude itself. The President of the United States, speaking over a chain of radio stations had a possible fifty million hearers—we

[Page 101]EDUCATION AN D INTERN ATIONALISM lol

are told—-—not only in America but in the centers of civilization on every continent.

Messages of friendliness flash through the ether at a speed that would circle the earth seven times in one second. inspiring confidence, allaying distrust, and establishing goodwill and understanding among the nations of the world. Photographs may be transmitted from one continent to another in a few minutes; negotiable checks are sent in the time it takes to write them; business may be transacted with foreign countries as easily as it can be carried on between the cities of this land. Our market, our Stock Exchange reflects immediately the conditions abroad. and we find ourselves deeply concerned in and in a large measure dependent upon the affairs of the Old World.

INTERNATIONALISM

"v

1 hus “e c.approach a time \\ hen such a phrase as 100% Americanmn. ' ”America for Americans" , and all super-patriotic dex-xccs of the sort; cease to have the usefulness and significance they once held; we realize now that they bespeak a selfishness and mrmwness that is not in accord with the sentiment of a nation of THIL' ideals; they have no place or purpose in a country which cnmys such prosperity and which is so competent to serve the rest of [32¢ world.

No more may men speak of foreigners in the derogatory manner {hey were wont to use in referring to those whose tongue is un2.xmiliar; German children, even to the time of the World War, were taught that North America was a land of barbarians. \Vc 12ml that the "Heathen Chinese", taken as another example, are

u n inherently illiterate and ignorant; their civilization, their art‘

merature, science, had reached a high degree of development long Ewt‘orc the culture of the western races began. ”Civilization ever Trends westward" and, literally looking to the west, beyond Japan whose progress has been so phenomenal recently, destiny has set ' »r (Ihina a great awakening; her restoration and advancement me being strongly encouraged and aided in America even now. ‘:c 'wrogressive development of China, or anv other nation. has a

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beating and influence on our own welfare, and we are impelled to the belief that hereafter the success of any single country can not be achieved and prolonged in the face of a great world disaffection.

The increasingly closer contact, which is now being secured in terms of nations and in world proportions, is just a repetition in kind of what has been done again and again as civilization and improved methods of travel and exchange have brought rural districts in touch with the great centers. Parts of the South, great stretches of the West were almost hopelessly out of accord with the rest of our country until the telegraph, the railroad, and more recently and more especially the automobile not only brought new ideas to isolated groups, but even accomplished an intermingling and intermigtation of the individuals of separated distriCts. Probably nothing except a common enemy breaks down the barriers and antagonisms which exist between sections, nations, races, more quickly than the direct contacts which result from the commingling, intermarrying, cooperation, that is inevitable among people brought into close association; the world is experiencing this very thing on a new and unprecedented scale.

' Just so unusual is the response of nations and their people to the distinguished visitors from other lands, so much enthusiasm has one country felt over the accomplishments of aviators from another that we are prone to think world unity is already achieved; we ate lulled into a smug complacency. Much must yet be done to stabilize the minds of temperamental peoples, to lay a broad foundation on which mutual interest may rest. even when and if international respect may lapse temporarily. The finer sentiments of out dispassionate moments should be insured against the devastating effects of momentary ill-will and itrationalism.

EDUCATION IN WORLD AFFAIRS

It is inevitable that the people of the earth will more and man.have common interests and identical ambitions, but education in terms of world affairs and on a universal scale should be encouraged by every legitimate means: by sensible advertising, by instruction. by the propagation of the gospel of goodwill and understanding.

Mmm [Page 103]EDUCATION AND INTERNAT IONALISM IO}

Those who represent and direct the affairs of nations are more apt to appreciate this phase of the world's needs, but the great multitude must be impressed with the importance of extending the horizon of their interests beyond national boundaries. The conviction of the need and possibility of a world brotherhood, a world fellowship, will take the place of the more primitive instinct of national self-preservation. This education, in addition to the splendid encouragement derived from the "World Unity Movement". has received a great

' unpetus in the recent exploits of our aviators; great events of any mrt lire our imagination, but the daring feats of these men, of whom the list is growing rapidly, have commanded the highest .hllllll‘athfl of all mankind. The spontaneous reception accorded these world figures, without regard to age. religion. race. or nationality, demonstrates, when the opportunity is offered, the subconscious readiness of men of all lands to let down their national barriers.

Despite the anger and hostility which we developed during

914-18 against Germany and her allies, the World War wrought

miracles in unifying the purpose and outlook of all men; and now (th the battles are over and the artificially stimulated antagonism .md hatred toward the opponents is swept aside, we realize that the encounter has strengthened pre-existing bonds, has increased \tLll‘ knowledge of the world in terms of world affairs, and has in~i‘ll‘L‘J a wholesome respect in mankind for mankind.

CULTURAL PROGRESS

In days of old it seemed that cultural progress was spontaneous

.mtl had connection with, or dependence upon physical ad mccment; yet the rule is that the material world must pave the

afford the neCCessary leisure for thought, and must furnish

. .L lmsis for cultural development. The facts known, we \\ ould

mi (MS a rule lor all time; it celtainly is especially true in the

u t-ntieth century.

80 rapid has been our material progress in recent years that

'; have not had time to adjust our new code to the shifting

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scene: the cultural never keeps pace with physical progress but always lags behind. The youth of today is criticized because he is attempting to work out this new adjustment. In spite of the facr that we may too rashly tear down an old struCture before any new shelter is formed, the replacing of that which is faulty, inadequate, untrustworthy in the abstrac: world is as imperative as is the erection of a new edifice in the physical world, of better design and greater endurance. Men of today will be tardy in coming to the full appreciation of the new conditions; the deeper and fuller significance can only be realized in succeeding generations.

As new accomplishments and new discoveries are made in the physical world, the younger generation finds it impossible to adjust itself to the old codes and old customs of life. In these circumstances they seek freedom from that which encumbers needlessly and in their inexperience are sure to revert to a more primitive state, with lower moral standards. In the end sure progress has to be seized upon by the older generation and through education and instruction, secured for those who follow.

In the new condition of wprld-relationship and the propinquity of races and nations, with the certain and increasingly rapid interchange of ideas, customs, and commodities, we find ourselves launched into a new state of affairs. that demands a whole new spiritual outlook, a new culture, and a new moral control.

[Page 105]

THE WISDOM OF THE AGES

Edited by

ALFRED W. MARTIN Hit!) [01' Ethical Culture, Nm' Yuri

The Sacred Scriptum Of Hinduiml

r the close of the preceding article, it was proposed to present the readers of World Unity Magazine with selected passages from the sacred scriptures or bibles of the seven extant great teligions—Hinduism, Buddhism,

Zoroastrianism, Judaism, Christianity, Mohammedanism, Confucianism, the first three constituting the ‘Aryan' group, the next thrcc the 'Semitic', and the seventh representing the so-called Turanian' group.

Let us begin with the oldest portion of the sacred scriptures .n Hinduism, viz., the Rig-Veda, metrical compositions of a people who forty centuries ago occupied the territory between the I ndus and the Gauges and who were the ancestors of present-day Hindus in India.

The name Veda derives from the Sanskrit "V id", to know‘ 1nd means knowledge, or more particularly, religious knowledge. i‘he word ”Rig" signifies praise-hymn, i. e., a hymn in praise of

hc personified forces and phenomena of nature. Hence the RigVeda connotes the collection of hymns of praise expressing the

religious knowledge that obtained in ancient India among the so;allcd Aryas. The Rig-Vcda is therefore not a chronicle of kings, lot a set of laws, nor an exposition of theological tenets, but a ._nllcction of prayet-hymns, the spontaneous utterance of a simple ,eligious faith, which is still revered and used by Hindus today. Lompate the beginning of each of the sacred scriptures of the other religion: with those'of Hinduism and it. will be observed that the imer are unique in that the very beginning of the Hindu canonical \triptures consists of a collection of p-ayer-hymns. From the very

iofl

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inception of their history the Hindus believed in the efficacy and necessity of prayer, and are distinguished today by the regularity and frequency of their practice of prayer. The Rig-Veda is a collection of 102.8 hymns, of some 10,000 stanzas in all, the whole i'mtimes as long as the Hebrew Psalms. In the estimation of orthodox Hindus, the Rig-Veda is regarded not as a human composition but rather as a divine revelation breathed forth from the mind of thc eternal into the souls of poet priests, Rishis as they were callcdt who first put them into Sanskrit. These religious poems “‘L'rc ncidental t9 the sacrifice—the dominant feature of Vedic life; for the chief acts of the people who lived this life were sacrificial. Their chief thought and concern was the praise and conciliation of their gods at the sacrifice—a libation of the juice of the Sum plant and of Glm, melted butter, poured into the sacrificial fire to the accompaniment of the hymns.

Open the Rig-Veda anywhere and you read the daily drama of sunrise and sunset, of dawn and twilight, of sunshine and rain. of wind and storm, of light and darkness. "What else," asked th: late Max Miller (to whom we ate chiefly indebted for what “U know of the Veda) ”was there to interest these Aryan folk but this very drama?" Yet it would be a sorry mistake to see in tho: descriptions merely an account of nature-processes. These Arms addressed the sun, the wind, the rain, etc., with the pronoun "Thou". In the words of one of the Rishis, "We are not sun worshippers, not fire worshippers, not wind worshippers, but sun. fire, wind are symbols of a Power within them, ruling them and related in various ways to man." Every aspect of nature gave to this primitive people cause for reflection and produced the belie: that some powerresided withinor behind each force or phenomenon so that no part of the universe was regarded from a physical 0: material standpoint alone, but always as embodying or expressin; a power higher than than and capable of influencing human affairs The Vedic poet rose in the early morning to a sacrificial day. The very first natural phenomenon he saw was the glorious maiden

Ushas, the dawn, and she was spontaneously praised and pressed into the service of her worshippers.

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PRAYBR-HYMN To Usnas, Tm: DAWN

\\‘e have crossed to the other side of darkness.

(ilcoming Aurora hath prepared the way. ' , Dclightful as the rhythm of poem, she smiles and shines. 'I‘u happiness her beauteous face arouses us.

'I'his light hath come, of all the lights the fairest. ‘ ['hc brilliant brightness hath been born. far-shining, I l‘rgcd on to prompt the sun—god's shining, power. l \igllt now hath yielded up her place to morning.

Bright bringer of delights, Dawn shines elfulgent. Widt- open she hath thrown for us her portals. .\musing all the world, she shows us riches.

'I’is Heaven's Daughter hath appeared before us, Ehc maiden dazzling in her brilliant garments. f‘mu sovereign mistress of all earthly treasure, \uspicious Dawn, flash thou to-day upon us!

RlG-VEDA, 300K 1: 9;, n;

thn the Vedic Hindu said ”Savitri, Thou Sun", or ”Surya, Ihnu Sun", he was not thinking of the fiery ball that rose over the -i:m;11ayas and set behind the Indus, but rather was he thinking 5 the power within or behind the sun and regarded as responsible ' ~:' what the sun does as giver of heat or of light, as life-promotcr

' .u life-preserver; for, each of these functions he spontaneously 1 :«nnificd and addressed by an appropriate name.

PnAYER-HYMN To SAVITRI (TIM Sun a: Lift—Pramanr)

00d Saxitri, approaching on the dark blue sky. ~ustaining mortals and immortals,

( omes on his golden chariot, beholding all the worlds.

0 Fiery God, with thy keen e) e, Thou scannest, like God Varuna, the doings of all busy men.

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Thou stridest over the sky's broad space. Thy rays do measure out our days;

Thine eye all living things surveys. R.-V. 1235;111:62.

PRAYER-HYMN To SURYA (The 51m .4: Liberuerver)

By lustrous heralds led on high, The fire-Sun ascends the sky; His glory draweth every eye.

The stars which gleamed throughout the night. Now scared, like thieves slink fast away, Quenched by the splendor of thy ray.

Thy beams to men thy presence show;

Like blazing fires they seem to glow. R.-V. 1: sex

Indra, Agni, Dyaus, Varuna—what are all these names but :utempts on the part of this ancient people to symbolize the infiniu in the finite. the invisible in the visible, the supernatural in tlu natural? We say, ”it thunders"; the Aryas said, "Indra thunders.' We say, "it rains"; The Aryas said, ”the Maruts, comrades n:

Indra, have come."

PRAYER. HYMN To 1x1)“ (Thunder)

Let us sing glory to the far-famed Hero, who must be praised with {air hymns by the singer!

Unto the Great we bring great adoration,——a chant with praise to him exceeding mighty!

0 Strong God, the riches which thy hands have holden from days of old, have not perished nor wasted.

O Indra, thou art splendid, wise, unbending! O Lord

of power, strengthen us with thy might! R.—\’. l: 60, b;

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HYMN 'I'o AGNI (Fire) Agni, accept this log of wood, This service which I bring to thee, Hear graciously these prayers and songs!

With this log let us honour thee, Thou son of strength, the horse's friend, And with this hymn, thou nobly born.

And let us servants with our songs Serve thee. the lover of our songs, \Vealth-lovcr, giver of our wealth!

Be thou our mighty, generous lord, Thou lord and giver of our wealth, And drive all hatred far from us! R.-V. ll: 6 PRAYER-HYMNS T0 DYAL'S-PITAR (Hawm-Fatber) AND 10 Pmrmvx—MATER (Eartb-Matber)

I praise with sacrifices mighty Heaven and Earth

‘u fcstivals,—the W ise, the Strengtheners of Law,

Mm, having Gods for progeny, combined with Gods. though wondcr-working wisdom bring forth choiCcst boons. \hzh invocations on the gracious Father's mind,

Ami on the Mother's great inherent power I muse.

i‘mlihc Parents! They have made the world of life

\nJ for their brood all round wide immortality. R.-V. l: 159

' CJ. Heaven and Earth. yc hold in your possession

ull many a treasure for the liberal giver.

‘ nun! us that wealth which comes in free abundance!

r’: :wrvc us evcrmorc, ye Gods, with blessings! R.-V. VII: 53

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What sin we have at any time committed Against the Gods, our friend, our house's Chieftain, Thereof may this our hymn be expiation! Protect us, Heaven and Earth. from fearful danger!

R.-V. I: 183 The most highly ethicized of the Vedic deities was Varum (Ouranos, Heaven) for he was guardian not only of the Cosmm but also of the moral order, the keeper of Rta (righteousness). to whom the Aryas prayed for release from the oppressing sense or guilt and for forgiveness of sins.

PRAYER-HYMN To VARUNA (a: WorId-Glmrdimx)

\\"hoso stands, walks, or sneaks about,

And whoso goes slinking off, whoso runs to cover; If two sit together and scheme Varuna is there as the third and knows it.

\Vhoso should flee beyond the heavens far away Would yet not be free from King Varuna.

From the sky his spies come hither,

With a thousand eyes do they watch over the earth.

All this Varuna beholds:

What is between the two firmaments, what beyond. Numbered of him are the winkings of men's eyes. As a (winning) gamester puts down the dice.

Thus does he establish these (laws).

PRAYER-HYMNS To VARUNA (A: guardian of ti): mam} order)

Whatever ordinance of Thine, O God, 0 Varuna, as we are men, We violate from day to day.

Give us not as a prey to death, To be destroyed by Thee in wrath, To Thy fierce anger when displeased!

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Varuna hear this call of mine! And be propitious this day! Longing for help, I cried to Thee!

Thou, O wise God, art Lord of all!‘ Thou art the King of earth and heaven!

Hear, as Thou gocst on Thy way! R.-V. I: 2.5

\\'ith mine own self I meditate this question: When shall I have with Varuna communion? \K‘hat gift of mine will He enjoy unangcrcd? When shall I happy:hcartcd scc His mercy?

U Varuna, what was my chief transgression,

i lmt Thou wouldst slay a friend who sings Thy praiscs? 1;}! me, God undeccived and sovereign, guiltlcss.

‘x\ ould I appease Thcc then with adoration?

2: us free from the misdeeds of our fathers.

E mm those that we ourselves have perpetrated? 1.ch cattlc-thicf, 0 King, like calf ropc-fastcncd, w act T hou free Vasistha from the fetter.

Runs not mine own will, Varuna, 'twas delusion. ilzmk, anger, dicc, or lack of thought, that caused it: \n older man has led astray a younger.

\ :t even sleep protects a man from evil.

‘ 3 ltt mc likc a slave, when once made sinlcss,

\'c him the merciful, crcwhilc the angry.

. 3.: noble god has made the thoughtless thoughtful;

‘i: ~pccds the wise to riches, hc a wiser. R.-V. III: 86

- - :lxc dustinuion made at this early date (wee B. C.) bernen sins for which w: are pawns”).nl: And those inherited from anccstors.

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As from a bond release me from transgression.

May we swell, Varuna, Thy spring of order, (ethical) May no thread break as I weave my devotion

Nor mass of work before the time be shattered. Remove afar the wrongs which I have committed!

0 King, may I not suffer through another's deed! ' R.-V. II: 2.8

And now. in conclusion, let us ask in what sense have Christinoutgrown the Theism of the Rig-Veda, the gospel of the divine in nature and in man? Only in this: They have dropped the letter "".s The Aryas recognized deities; the Christians know only Deity. The former spoke of gods; the latter speak of God. Thc ancient Hindus thought of the universe as split up into innumcrr able parts‘ each superintended by a particular deity; the modern Christian thinks of the universe as a unit, an organic whole. superintended by an infinite and eternal Power manifested in tin creation. But despite these differences, Vedism has still its valm for the modern world smce it serves to bring home to us the helpful truth that there is no such thing as "dead" matter or "brutc' matter or "inert" matter, but that wherever we turn we are fun to faCC with what is ultra-material. Vedism reminds us that spirit is bound up with matter in all its forms. that the universe 1throbbing, thrilling. pulsing, with divine energy and di\ int meaning.

[Page 113]THE BIOLOGICAL SANCTIONS OF WORLD UNITY

ERNEST MAURICE BESI' U" ("HIM/ T nu 'n:".11’ Cn/lr-n. M-n'lr ‘. "

I. The Li'm'n' of Mutter

s the World War drew to a close, me‘n everywhere begun to dream of a new era in which the age-old doctrine of universal brotherhood would at last find practical expression. We had been fighting, so we believed, to en throne justice and liberty and democracy throughout the world. We were enthralled by the vision of a world society, a League of \‘ations, bound by solemn covenants to justice, goodwill and coupcratiun. The Golden Age foretold by prophet and poet had arrived at last.

But we were too optimistic. The idealism which had been cultivated so sedulously by the war leaders of every country was soon abandoned in the clash of selfish interests. The familiar spirits of greed and fear and hatred were still with us. Our domin.1nt political and economic groups could not bring themselves to .1 broad and generous policy, either to their enemies or to their Allies. As a consequence we have had a revival of a brazen, selfish nationalism. We have had a recrudescence of racial hatreds. We have seen a wild scramble for the control of the world's natural resources, with a cynical disregard for the rights of weaker nau’uns. We have been dragged to the very edge of economic perdimm by vicious struggles between Capital and Labor. As a natural consequence, we have a new and fiercer competition for military .md naval supremacy than we ever dreamed of even in ”the mad days" preceding 1914. a

To support these conflicts, present and prospective, there as developed a world-wide propaganda pretending to offer scientific, ethical and even religious sanctions for these policies of individual .md group selfishness. We are reminded that we live in a world of

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infinite diversity, which inevitably leads to confliCts of interest. It is pointed out that life exists at many levels and thatit is a law of nature for the inferior types to subserve the good of the few who are superior. There are bitter protests against the folly and wickedness of all "Socialistic" attempts to level life down to an ignoble uniformity. The Darwinian hypothesis of natural selection has been given the widest application in social, political and economic. theory. It is said that human nature being what it is, and what it always will be, we can be sure that the only adequate motive for industry is selfvintcrest and the only guarantee of peace is superior force. Lord Birkenhead, one of England's most successful politicians, has summarized this pig-pen philosophy admirably: "The world still belongs to the strong arm and the shining sword." Thus we are brought face to face with a ”realistic" philosophy of individualism and nationalism, which scorns the idle dream of a world brotherhood transcending the barriers of racial, national, economic and cultural difference.

It is useless to deny that there are facts of experience which seem to justify this emphasis on Competition and Difference. The world does appear to have progressed through a blind, selfish and ruthless struggle for survival. There are enormous differences between the various levels of life and between different racial and national groups. We face here one of Life's many paradoxes in the unsolved relationship between Variation and Unity, between the Individual and the Group. The Pluralist asserts that the world consists of an infinite number of unrelated atoms or monads. The Monist feels sure that ultimately these points of energy in space. whether physical or mental, find their ground in some universal and eternal One. The principles seem to be mutually exclusive and contradictory, but we cannot escape the evidence which proclaims the world as both "The Many" and ”The One".

It is not my intention to offer you an easy and final solution of this ancient dualism. I have not discovered ”The one single hypothesis which explains everything." I shall content myself with the still too ambitious effort to summarize for you the _ biological sanctions which support the thesis of world unity. E

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This is no easy task, for the development of science has been so rapid in recent years that it is difficult to keep in touch with even its major generalizations. In the second place, science is so highly specialized that even an ”encyclopedist" would hesitate to commit himself. My only excuse is that the insistent demands of religion and education requirelevery thinking man to emulate the ambitious M. D. who advertised himself as a “Specialist in all Diseases"

The difficulty of developing a synoptic view of man and world should not prevent us from making the attempt, for our age is in desperate need of a gospel which is consistent with the facts of scientific discovery. The old sanctions and explanations of life continue to crumble, and if there are any grounds for our faith in human solidarity and cooperation we should put them forth without delay. There can be no doubt that the discoveries of the last two or three hundred years have had a disintegrating effect on the religious and philosophical systems which we have inherited from the ancient world. Each new extension of science has seemed to emphasize the facts of Difference and Multiplicity. The world Is profuse and diversified beyond the wildest dreams of even our nnmediate forefathers. We seem to face vast aggregations of lncongruous and unrelated elements and experience. The world appears to be a veritable kingdom of Ishmael in which it is ”Every man for himself and the devil take the hindmost." If there is a constructive and unifying principle in science we should not allow it to be obscured by the more obvious facts of Variation and Difference.

In addition to this disorganizing effect of science we must remember that the natural man inherits a strong bias toward pluralism and discontinuity. The history of thought shows that the human mind is attraCted first of all by Variations and Diffcrcnces. Consciousness is aroused by the sudden, the dramatic .md the abnormal, and only after much reflection does it begin to hscover the underlying facts of Unity and Continuity. Primitive rcligion is universally polytheistic, and it is only with culture that men begin to economize in gods, to arrange them in hier [Page 116]1 :6 WORLD mam MAGAZINE

atehies and to arrive at even a nominal monotheism. Even such a highly tationalized religion as Christianity has had difficulty in making a satisfactory synthesis, as may be seen from 1600 years of dialectic to prove that the Eternal One may yet be Three. Still more significant is the persistence of an unresolved remainder, operating as Satan, the spirit of Evil who divides the world with God. Even this reduction of the Many to Four or to Two is beyond the range of millions of devout Christian people today, as is evidenced by the worship of the saints and the popularity of spiritism. The natural man is first impressed by the manifold representations of life and it requires a high level of reflection to appreciate the All-Embracing One. It has always been difficult for men to achieve a unified and coherent theory of life. They have always found it easy to abandon the austere worship ofJehovah, the one true God, for the far less exacting demands of a multitude of Baals. If we believe that the world really has coherence, unity and purpose, we should make haste to present our case as briefly and simply as possible.

COSMIC UNITY

For reasons which will appear as the argument develops, I should like to begin with a very brief summary of the evidence indicating the unitary character of the material universe. The development of improved apparatus {or the study of astronomy, combined with the rapid advance of experimental physics has greatly increased our knowledge of the cosmos. According to recent computations. space contains many millions and probably many billions of stars, similar to our sun. These suns represent all stages of development. from extremely hot, luminous and difiuse gases to cold, dark and compact solids. Many are smaller than our sun, but some are seventy times as large in mass and millions of times larger in extent. Although beyond the reach of direct evidence at the present time it seems reasonably certain that thousands of them must be attended by planets similar to our earth. The life cycle of these stats from birth to extinction is a very long one, in some cases at least, requiring a time interval of zoo million years. All

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THE BIOLOGICAL SANCTIONS 0F \VOILD UNITY llj'

of these stellar bodies are in very rapid motion, the average star travelling at the rate of 600 million miles per year. In spite of their numbers and rapid motion, they are not unduly crowded in space, which extends for many million light years. It takes light about eight minutes to travel from the sun to the earth. But our nearest star neighbor is 150,000 times farther away and its light takes about four years to reach us. A spiral nebula at the present limits of astral visibility is 250,000 times farther away from us than this nearest star. This is about a million light years away and permits us to roll back the curtain of time and actually watch the development of events which took place a million years ago. It is also evident that, however haphazard and irregular the distribution of these heavenly bodies may appear to be, they are actually arranged in orderly systems in which each unit is related to the whole. Our earth is an insignificant fraction of our solar system. Our solar system is part of a still larger and more remote cluster of stars. Thousands of these star clusters combine to make up our galaxy, which reveals its cross section to us in the Milky Way. Beyond this universe ate other galaxies only now coming within the reach of our instruments. Unless we are hopelessly deceived we have worlds beyond worlds, stars beyond stars, galaxies beyond galaxies, in infinite extension.

Amazing as these revelations of the extent of Time and Space may be, the most significant facts for us are the interrelation of all these bodies and the continuity of their development. Everywhere in space and over incalculablc periods of time we find this Cosmos subicct to common law and to a regular order. The physical. chemical and mathematical laws which we can work out experimentally apply accurately to the nature and development of these infinitely remote systems. There may be many galactic systems and billions of stars, but we find that all of them appear to be amenable to the laws of atomic structure, gravitation, Icmpcratm’c, mass and motion which are applicable in the little world in which we live, Infinite Space, Infinite Time, Infinite Variety, but binding them all together we find regularity, orderiiness and unity. Our modern instruments enable us to annihilate

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Time and Space, and the drama of Creation is unfolding before us. The story is not complete yet, but so far as we have gone the Cosmos reveals a common nature which transcends its difl'erences. Its variations are swallowed up in the overwhelming revelations of Continuity and Unity. We are not mistaken when we talk of . the Universe—for the world of Matter and Energy is eternally and everywhere One.

THE UNITY OF MATTER

This conviction of cosmic unity has been greatly strengthened by recent experiments demonstrating the interchangeability of matter and energy. All forms of matter can be identified as some combination of about 90 known elements. Each of these elements is made up of molecules containing a specific combination of atoms. Each atom in turn is made up of a specific organization of electrons. The electrons, at long last, seem to be merely points of force or energy rotating in Ether. Although Ether has never been demonstrated, it is a primary assumption of modern physical science. The giant nebula and the unthinkably minute electron alike depend upon it. Indeed it is the one universal substance, in which all matter originates and from which all energy derives.

J. G. Thomson says, ”The Ether is not a fantastic creation of the speculative philosopher. It is as essential to us as the air we breathe. The study of the universal substance is perhaps the most interesting and important duty of the physicist." Here then is the ultimate and universal source of all that we call matter. The infinite variety of matter, organic and inorganic, which we see about us, our sun and its planets and the distant nebulae, are nothing but orderly and mechanical constructs from this original source. Thus the study of physical science brings us back, with overwhelming conviction, based on experimental as well as theoretical knowledge, to a belief in the Unity of Matter. The description of Ether by physicists is curiously reminiscent of the theologians“ “tributes. of God. Ether is matter but it is not susceptible to sensory tests. It is universal in space. It is eternal in time. It is the source of all power. In it we live and move and have

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our being. It may even have spiritual and mental powers. Sir Oliver Lodge says,"Matter it is, but material it is not. It belongs to the physical universe, but that is not to deny that it may have some mental and spiritual functions." It is an instructive spectacle to observe the men of science who have long since scorned the anthropomorphic idea of a universal and unseen Spirit, omnipotcnt, omnipresent and omniscient, invite our faith in almost the same conception, re-baptized as “Ether". However that may he, the main point for us is the fact that the majority of physicists arc committed to the doctrine of One Universal Substance. Ether, ulcCtron, atom, molecule, element,gas,liquid,solid,n1ineral, 1c§vetable, animal, planet, star and nebula, all alike are temporary and fragmentary representations of the Infinite, Eternal and Univcrsal Energy.

Even if the Ether hypothesis should be abandoned (and many physicists do not consider it essential) we still have an astounding revelation of the regularity and orderliness which marks the progression step by step from immaterial energy up through electron, atom and molecule to those elements which are condensed enough .1111! stable enough for us to see and handle. We have sufficient experimental evidence now to be certain that all our elements are ft 1.1th to each other and that matter and energy are interchange.1hlc. The energy that burns 1n the remotest star is governed by the ~1mc laws which control the changes that occur when we light a match. Wherever we turn we find Law and Order, Continuity and l'nity. The Universe is alive. It vibrates with energy from centre 111 circumference. But the Reign of Law governs all from atom to nebula. Behind and beneath the incalculable pluralism of electrons .1121 stars, we discover a basic solidarity, an endless continuity, an

11hmken regularity, which proclaims the presence of one uni1. ersal substance of power.

THE UNITY OF LIFE AND MATTER .\!.1n1- people are quite willing to admit the principle of Unity in 11.1- 111atcrial world, or even the evolution of our planet from some

gurcnt nebula, but are quite aghast at the suggestion that living "'atter may have originated from what we are pleased to call

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”dead matter". Yet this theory may not be so preposterous as it seemed to be, before we understood the marvelous complexity and mobility of atom and electron. Chemically considered, all living matter is merely a combination of a few very simple elements. chiefly oxygen, hydrogen, nitrogen, carbon and calcium, with a few traces of a dozen other chemicals to complete the formula. All the raw materials for ma king a plant or an animal can be found in sea water and air. These five common elements account {or 152. lbs. of a man weighing 157 lbs. The other 5 lbs is made up ofother very common elements. Indeed it is reported that the raw materials for a first-class, able-bodied man can now be purchased at any chain drug store for 98 cents. A more highly organized equivalent can be secured by breaking about So dozen eggs into a pan. From the point of view of chemistry, there is not the slightest evidence of an impassable barrier between plant and animal life and inorganic matter. It is the same old stuff, put together in a new and more complex way. Many have been the experiments to bridge the step between the laboratory and the living organism and some amazing results have already been achieved. Dr. Jacques Loeb of the Rockefeller Institute secured some astonishing analogues and was firmly convinced of the mechanical origin of life Experiments with crystallization haye also indicated the close relation between these phenomena and the organization of the simpler forms of plant life. We are all familiar with the similarity of the frost crystals painted, on the window by Jack Frost and thstructural plan exhibited by ferns. Still more striking analogies 'are to be found in the so-called crystal animals. A recent news despatch announced the success of two Chicago experimenters in securing the fertilization of the eggs of elementary animal forms by the action of ultra-violet rays. Some fifteen years ago Dr. Loch took a section from the heart of an embryo chicken and placed it in a synthetic chemical solution with the result that it has achieved immortality in two senses. All of these experiments, as well as many theoretical considerations, point in the direction of a basic Unity between plant and animal life and the simpler 0rganiution of matter Which we describe as inorganic.

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THE UNITY OF PLANT AND ANIMAL LIFE

Tradition has divided the organic world into two quite distinct branches, plant and animal. Yet it is not always easy to dislinguish between them. Sponges appear decidely plant-like, yet are really animals. The volvox is claimed by both botanists and zoologists. Most animals live on plants but some plants live on animals. Plants get fatigued. sleep and reproduce in much the same ways as animals do. Some plants are exceedingly sensitive to noise and touch. Year by year, evidence accumulates to indicate that plants and animals had a common origin and the phenomena of plant life are no less remarkable than those of animals. In fact some romantic botanists are inclined to endow plants with mental .md cvcn emotional qualities. Perhaps there' is some truth in the nld fancy that flowers only grow for those who love them. At all

vcnts. while we can see differences between plants and animals.

HICTCJSlng knowledge makes us realize that here too we have qummon elements and a fundamental Unity.

THE UNITY OF ANIMAL LIFE

I will not take time to rehearse the familiar story of biological

mlution. The links in the chain of evidence, which connects the

higher animals including man with successively lower and simpler mrms of life. are too well known to need repetition. It is imposuhlc to tell whether life developed from a single source or whether 1: developed along many collateral branches. For the present, it .uppcars that life rose by successive stages from a microscopic one”!ch protozoan somewhat like the amoeba. These stages may be ’cprcscntcd for our purpose by the following types of amoeba. ~pnnge, jellyfish, starfish, worms. insects, clams, lancelet, fish, ?mg. reptile, bird and mammal. The evidence for this theory is iumulative and conclusive. It can be studied in comparative anatomy. which reveals the skeletal, neural, muscular and organic progression in living species. It can be studied in embryology ‘ which shows the development of each individual from the ferti‘ucd egg to birth and the mysterious recapitulation of earlier life

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forms. It can be studied in geology where the successive stages of life have left their record in the rocks. The evidence is decisive and overwhelming. We cannot deny that there are many sceptics about this doctrine of the unity and continuity of life, but their vociferous lack of faith would be more impressive if they would take the trouble to study the facts. A year or two in a biological laboratory is a guaranteed cure for doubt on this subject.

, Many of those who boggle at a few monkeys in their ancestral trees, will no doubt be scandalized at the suggestion that the whole animal creation has shared in their genealogy but there seems to be scientific evidence to support this opinion. In animal life, we have enormous variation, but every department of biological science today proclaims the Unity and Continuity of life.

THE UNITY OF THE MENTAL LIFE

The concept of Evolution which fascinates the modern mind is in essence a grand generalization, declaring the Unity of all life. and tracing the gradual ascent of man from primeval protoplasm millions of years ago. But a still wider generalization is finding: confirmation from the study of Physics, Chemistry and Astronon: y It suggests that the ancient dualism between organic and inor‘ ganic matter is not an ultimate one. This so-called ”gap" is merely a stage, in an unbroken sequence of events in Time and Spacc. which binds the most elementary form of matter in an incandescmt nebula to the highest manifestation of which we know, in the soul of man.

It is possible that some who have followed us to this point may shrink from the next step, which suggests that mentally we arc also akin to lower forms of life. The theological doctrine of "thc soul" and the philosophical insistence on the uniqueness of human "reason" have long been invoked, in defense of pluralism. As a matter of fact, however, modem psychology has discovered tlm the laws of Unity and Continuity are as binding mentally as they are biologically, physically or chemically. There are at least four or five levels of mental action, but they merge imperceptibly into each other. The lowest type of mental response is common to both

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plant and animal life. It is often called “Tropism”, literally the capacity to turn toward or away from stimuli. These stimuli are: chemical, by which we react to food, air and water; mechanical. by which we adjust ourselves to gravity, pressure and vibration; and such other stimuli as temperature, light and electricity. Even the lowest forms of life, without any specialized nerve tissue are quite capable of making the most intricate adjustments to their environment at this level.

With the development of a specialized nervous system, we hnd the capacity for a long list of desirable and almost automatic responses which are described as "Reflexes". These include all ~uch native reactions as winking, sneezing, standing, coughing, \wallowing, crying, laughing. sitting, kicking, grasping, and the lip and tongue reflexes which make language possible. These rcllcxes merge gradually into long series of connected responses which we call Inm'nm by which the higher organisms secure their marvellous adaptation to the conditions of life. W ith the elaboramm and multiplication of Instincts we find a new type of behavior “hich we call Intelligence, that is, the ability of each individual m learn from his own experience. At first, this may be little more

Emn a sensory-motor response, by Which habits are acquired.

l .ucr on it rises to the full height of conceptual thought, with the mhty to look before and after, and to look within as well as xthout, which we call Reason and Self-Consciousness.

It used to be the fashion to assign Tropisms to plants, In~z:n;ts to animals, and to limit Reason to man. This arbitrary Ixixiun does not accord with the facts. Man, even the highest h: 1 best, remains constantly under the control of the lower forms

mental action. Without their support he could not live five

't:.i!utcs, and only a relatively small amount of human action is wily based on Reason. On the other hand there is decisive

. -. imtc that almost all animals have some capacity for intelligent

f. in The higher animals have a considerable degree of intelli p; .md even the lowly earthworm shows a remarkable capacity

' .. ivuxring means to ends in the face of new situations. One

"I of the protozoa claims that if these animals were large

[Page 124]--1 vvvnuu vats. n ulnunultvli

enough for us to observe their activities, we would not doubt thc presence of the higher mental capacities. Those who hold that the highest manifestation of spirit is to be found in the realm of Feeling have even less justification for a doctrine of human Separatism. Common experience alone, without the exact testimony of animal psychology, gives us ample evidence of our emotional kinship with bird and beast. Even dogs have courage and fidelity, love aml sorrow and in many instances our inarticulate comrades put our alleged humanity to shame. It is only the overwhelming vanity and egotism of man which leads him to assume that he is so absolutely different mentally. Man is glifl'erent and sui‘erior mental I y to other forms of life but his uniqueness should not blind us to the basic unity of all psychic phenomena. We have no lack of human beings whose mental capacity grades back to the point where it i) indistinguishablefrom the higheranimals. Every one of usllas had to climb the ladder by which life rises from physico-chemical reactiom to conscious purpose. Our mental life is part and parcel of a universal mentality whose height and breadth and depth we are only bcginning to suspect. Here is the nexus between matter and mind. between physiology and psychology, between material and spiritual. On the one hand' the reactions of physics and chemistry and on the other the first rudiments of mental action in the simplest responses to stimuli. Recent psychology with its amazing revelations of the non-conscious foundations of behavior and of thc effects of the ductless glands on behavior, has helped us to rerun the steps by which personality has emerged from matter and energy. Even the cautious commentator of the Encyclopacdu Britannica is constrained to say, ”It must be allowed that no

natural barrier separates the field of inquiry in Psychology and Sociology from Biology proper."

[Page 125]THE NEW HUMANITY

“Without edifice: or rule: or Mum: or an] mylmeur, Tlve imrimtion 0] fl): a'mr law of MIm-mlu. "

Edited 5}

MARY Sll-ZGRIST

nun poets are slow to enter the gates of the Blessed unless

they can take with them all men. They show us that the

great attritions are made within ourselves but that the

expanding individual consciousness seeks ever to become one with the consciousness of all men. Cosmic consciousness knows no barrier of race, caste or creed. ”Whence it cometh all things are,—-And it cometh everywhere."

How shall the Pilgrim of Eternity find his way across the narrow mountain passes, the chasms and abysses, the worlds within worlds of being? By building, through the Spirit of Poetry, .1 bridge of beauty. This will serve him through all weathers and

n all spiritual topographies. It will help him ”keep away from

31: little deaths". The large deaths he knows that no one can

.gggecape, but being poet, he cries out, ”As often as they slay me, I " a Ill resurrect myself!" This sheer power of survival is the test of ?‘1: poet. Always he recreates himself and, a conscious pilgrim on

m cndlcss journey, weaves himself continually-changing gar':'.cm5 of beauty.

lhcrc are days when I seem to balance the whole universe Hn the arms of my rocking chair:

Diys when the swinging powers of the air th suns and moons and satellites of space

Surning to find an appointed meeting place,

'- 36 their divining rods to teach my soul.

-\ hen suddenly, the whole

us

[Page 126]116 wonu) UNITY MAGAZINE

Impenetrable meaning of creation

Fills me with mad elation.

The very skies come down to balance there In sacred poise, the ecstasy of prayer.

There are hours when the rushing thoughts of the whole world Come thronging through my brain.

I suffer the people's joy, their garnered pain.

Their nerv. their veins, their arteries so mixed with mine, I cannot from my heart their hearts untwine.

Single no longer, nor a separate cell,

Their being from my own I cannot tell,

For strangely has my soul become a door , Through which the longings of the millions pour}

They have become my littleness, and I their vast;

The ocean hoarded in the drop, at last.

There are days when the marching feet of all the race Come surging, thronging, singing through my heart Each ardent pulse of mine, their counterpart. I feel the quickening of new blood, the PM Of myriad goals ablaze within my breast. As though a giant girded me with might, I sense the coming triumph of the right. Crowding the corridors of daily sense God's noble victories, man's recompense. Oh could I cry it, sing it from the tallest tower: "In unity, in unity is power!" ANGELA Moncn

Fly messenger! through the streets of the cities ankle-pluxm 1 Mercury fly! ’

Swift sinewy runner with arm held up on high!

Naked along the wind, thy beautiful feet

Glancing over the mountains, under the sun,

By meadows and water-sides—into the great towns like a devnu: ing flame,

[Page 127]THE NEW HUMANITY 12.7

Through slums and vapors and dismal suburban streets, With startling of innumerable eyes—fly, messenger, fly!

Joy, joy, the glad news! For he whom we wait is risen! He is descended among his childrenHe is come to dwell on the Earth! (Toward: Democracy) EDWARD CARPENTER

I am seeking myself, and what ifI find you, my universal brother!

I ask no thing for myself in which you are not included. When I pray for me, it is for the dual me, you and me. When I work, it is both of us. I may seem to be doing the thing for myself, but I am doing it for all men who can realize the thrill of attainment, of action and mastery.

I do not come with alms, but with aims, with performances, with the benefactions of a wrought life.

I, the restorer of myself, am not unconscious of the perishing multitude. For you and for me my dumb soul finds its voice. I speak the living words to my own listening—and your soul hears. I come proving me—and refute my doubts to you.

(A Soul's Faring) Munuzx. Snow:

TEMPLE‘INSCRIPTIONS

Half-way up the hill And into the light.

Where the heart is,

There is Buddha.

How can the hills of the spirit Be only in the Western Quartet?

The distant water, The near hills, The deep blue of the clearing sky.

R

[Page 128]12.8 wouu) UNITY .xuuuwn

What is sacred is universal. The three religions have for their soul One principle.

The pure wind. The bright moon, The clear and thoughtful heart. wmnn nmxm

Thou hast made me endless, such is thy pleasure. This frail vcsscl thou empticst again and again. and fillest it ever with fresh life.

This little flute of a reed thou hast carried over hills and dales. and hast breathed through it melodies eternally new.

At the immortal touch of thy hands my little heart loses its limiu in joy and gives birth to utterance inefl’able.

Thy infinite gifts come to me only on these very small hands or

mine. Ages pass, and still thou pourest. and still there is room to fill. '

From Gitzmjuli B] RABINDRANATH TAGORE

I HEAR IT “’AS CHARGED AGAINST ME

I hear it was charged against me that I sought to destroy institutions,

But really I am neither for nor against institutions,

(What indeed have I in common with them? or what with thc destruction of them?)

Only I will establish in the Mannahatta and in every city of thcsc states inland and seaboard,

And in the fields and woods, and above every keel little or largc that dents the water,

Without edifices or rules or trustees or any argument,

The institution of the dear love of comrades. WALT WHITMAN

[Page 129]THE RISING TIDE

Notes on current books possessing special significance in the light of the trend toward world unity.

Edited b 1'

Jous HERMAN RANDALL. JR. , p(lhlmilflil ”I PH/unplgi , Calum’u'd L'nircnin

TI): Public and 1!: Problem:

in: new age of human relationships‘ has no political agencies worthy of it. The democratic public is still largely inchoate and unorganized . . . Mental and moral beliefs

and ideals change more slowly than outward conditions.

It the ideals associated with the higher life of our cultural past i].l\'C been impaired. the fault is primarily with them. Ideals and xmndards formed without regard to the means by which they are m be achieved and incarnated in flesh are bound to be thin and \\ .wering. Since the aims, desires and purposes created by a machine .iuc do not conneCt with tradition, there are two sets of rival

Jcals . . . Conditions have changed, but every aspect of life, from

religion and education to property and trade, shows that nothing JH‘I‘OQChing a transformation has taken place in ideas and ideals. >3 mbols control sentiment and thought, and the new age has no \HIIIJOIS consonant with its activities. Intellectual instrumental:ncs for the formation of an organized public are more inadequate

hm its overt means. The ties which hold men together in action

.He numerous, tough and subtle. But they are invisible and in:.mgihle. We have the physical tools of communication as never

elurc. The thoughts and aspirations congruous with them are

m( communicated, and hence are not common. Without such

.nmmunication the public will remain shadowy and formless, tccking spasmodically for itself, but seizing and holding its ~E:.u!uw rather than its substance. Till the Great Society is conll:

[Page 130]130 “'ORLD li'Nl'l‘Y MAGAZINE

vetted into a Great Community, the Public will remain in eclipse. Communication can alone create a great community. Our Babel is not one of tongues but of the signs and symbols without which shared experience is impossible.

”We are not concerned to set forth counsels as to advisable improvements in the political forms of democracy. Many have been suggested. It is no derogation of their relative worth to say that consideration of these changes is not at present an affair of primary importance. The problem lies deeper; it is in the first instance an intellectual problem: the search for conditions under which the Great Society may become the Great Community. When these conditions are brought into being they will make their own forms. Until they have come about, it is somewhat futile to consider what political machinery will suit them."

These passages from John Dewey's lectures on ”The Public and its Problems"* strike the keynote of a study of modern political life that IS extraordinarily shrewd and wise. But their application reaches bey and the difficulties in the functioning of democratic machinery to the basic problem facing our complicated society. Wherever they have gone industry and commerce hate broken down the older forms of local community life and built up a Great Society in which men are involved in associations whose consequences reach to the ends of the earth. Men are bound to their fellows, dependent upon them, involved in their interesu to an extent impossible till the coming of modern teclmologx. Such a society demands above all organization, the provision 01 channels through which intelligent guidance and regulation 01 this interdependent life can be carried on. Yet "the creation 01 adequately flexible and responsive political and legal machinery has so far been beyond the wit of man." All of the devices so hopefully installed, from the direct primary to the League 111 Nations, have become new means for satisfying the ambitions or interested groups. In the face of the futility of all such purely institutional reforms, Mr. Dewey is led to ask, what is it whose absence makes all such attempts abortive? His answer is, our in "l'he Public and in Problems, by John Dewey. New York: Henry Holt and Cu. 12.4 pages. S; ,

[Page 131]'I‘Hli PL'HIJQ AND ”S PROI‘LEMS l‘,l

dustrial society has not become a community. It has bound Us together in close association, "but the fact of association daes not of itself make a society. This demands perception of the consequences of a joint activity, and of the distinctive share of each element in producing it. Such perception creates a common intcrcst; that is concern on the part of each in the joint action and in the contribution of each of its members to it. Then there exists something truly social and not merely associative."

There could hardly be a more forceful statement of the fundamental conviction on which this magazine is founded, that hcforc we can hope to adjust the manifold group fricrions of our world we must become aware of the common interests that bind us together, and that this consciousness of our unity must be the guiding spirit underlying our attempts to create the Great Community. For by sober and penetrating analysis Mr. Dewey makes it clear that it is just such a new spirit that is needed. That he should turn aside from the concern of contemporary political discussion with the perfecting of democratic devices, to point out that the real problem is not new machinery but a new awareness of our related life, is especially significant. Mr. Dewey has long Huud for the solution of problems, not in terms of any abstract principles, but rather of the specific conditions brought to light by a realistic analysis of particular difficulties. When he tells us. therefore, that our greatest need is for ”a clear consciousness of a mmmunal life," we can rest assured he has been forced to such a mnclusion by inexorable facts.

The book starts by establishing political activity upon the Emis of such a consciousness. The public, or "the people", consists n: those thus aware of the consequences of their association with xhcir fellows, and interested in the intelligent regulation of those \unscquences. Such a public when organized with officials to Enter the play of human activities can be properly called a state.

‘. kL'nlury ago, in the conflict with privileged and hereditary infixests, democratic states came into existence. But the public that .h able under simpler conditions to devise machinery for its own mntrol has been swamped by the tangled associations brought in

[Page 132]I31 \VORLD UNITY MAGAZINE

by industrialism, and has been split up into scattered groups, too diverse and too rapidly changing for any appreciation of the real interests that bind the community together. It is true that the Great Society has given men a vastly greater number of common interests; but it has so complicated group life that men are no longer able to see beyond their narrower group concerns. The very changes that have made it so essential that men organize and integrate the life of mankind have made it almost impossible for them to do so.

Mr. Dewey is no cynic who feels that the task is impossible; neither is he a reformer with a panacea. ”This inchoate public is capable of organization only when indirect consequences are perceived: and when it is possible to project agencies which order their occurrence." The consciousness of man's common interests with his fellows, and the means of regulating them, must wait upon the attainment of a kind of knowledge and insight which does not yet exist. The Great Community, that society that is not only a unified whole but is sufficiently aware of its unity to control its own forces. depends on the working out of a social science that shall be no mere body of generalizations in aloofness from life. bur as much a part of our social activities as industrial technology is today.

It is impossible to enter here into the discussion of the conditions that must be met before such a science and such a public aware of itself and its problems can be hoped for. Mr. Dewey is at his best in this careful analysis of the essential conditions of a democratically organized unified society; and all who share a concern for the Great Community must read his own pages. The list of specifications is long, and each one, from the genuine freedom of social inquiry and discussion to the restoration of some form of local community life, is difficult enough to attain. Mt. Dewey is no mere enthusiast for democracy and world unity; he clearly realizes the careful and intelligent work that must be done before men can be brought to tealize their common concerns. But it is just such painstaking analysis of the obstacles in the path that is needed today. Enthusiasm is not enough. nor unselfish devotion.

[Page 133]THE PUBLIC AND ITS PROBLEMS I};

There must be the illumination of trained intelligence, working with the fullest knowledge of the facts.

What keeps Mr. Dewey from despairing of the democratic ideal, in spite of the fact that it has so far been unable to devise any machinery adequate for an industrial world, and has even failed to create a public aware of the need of such machinery, is his conviction that at bottom democracy is inherent in the very forms of social existence. ”Regarded as an idea, democracy is nor an alternative to other principles of associated life. It is the idea of community life itself. It is an ideal in the only intelligible sense of an ideal: namely, the tendency and movement of some thing which exists carried to its final limit, viewed as completed, perfected. Since things do not attain such fulfillment but are in actuality distracted and interfered with, democracy in this sense is not a fact and never will be. But neither in this sense is there or has there ever been anything which is a community in its full measure, a community unalloycd by alien elements? The idea or ideal of a cmhmunity presents, however, actual phases of associated life as they are freed from restrictive and disturbing elements. and are contemplated as having attained their limit of development. Wherever there is conjoint activity whose consequences are appreciated as good by all singular persons who take part in it, and where the realization of the good is such as to effect an energetic desire and effort to sustain it in being just because it is a good shared by all, there is in so far a community. The clear consciousncss of a communal life, in all its implications, constitutes the idea of democracy."

One would needs go far to find a better statement of the conviction that the Great Community is that ideal toward which our szustrial and scientific civilization must work, out better program ?ur the careful investigation that can alone bring it nearer.

[Page 134]134 WORLD UNITY MAGAZINE

Reading Lth of Current Boole: an World Unit} 2.. PHILOSOPHY

THE STORY or PHILOSOPHY, by WILL DURANT (Simon and 5‘ 11mm) The development of the complex set of ideas we have inherited. COMPARATIVE PHILOSOPHY, by MW. MASSON-OURSEL (Harcourt)

A comparison between the philosophic traditions of the West. of InJi.1. and of China. Tm: HlSTOR\'OI—'I.\'DIAN Pu [LOSOPHY , by RADHA K ms! I x :\N<1\/lrl(l)1i”dfl> The problems of Hindu thinkers.

THE RECONSTRUCTION or PHILOSOPHY, by JOHN DEWEY (Halt)

THE RECONSTRUCTION OF THE SPIRITUAL IDEAL, by “-2le ABLE)“

(Appleton)

Two attempts to face the spiritual problems of the new world, from nu: different philosophic positions.

EXPERIENCE AND NATURE, by JOHN DEWEY (Open Court) A program for the cooperation of all philosophic thinkers. PHILOSOPHY AND THE SOCIAL PROBLEM, by WILL DL'RANT (dezi/lmf How philosophy can dcnl with social conflicts. THE NEW Spuu'r, by IIAVELOCK ELLIS (Haugbton Mzfllz'u) CREATIVE UNITY, by RABINDRANATH TAGORE (Macmillan) TRAVEL DIARY or A PHILOSOPHER, by HERMANN KEysxtnleo (Ihr court) THE WORLD IN THE MAmxo, by HERMANN KEYSERLlNG :lláh‘wn‘! SYMBOLISM, by A. N. \\’lll1'EllEAD (Macmillan) INSIDE EXPERIENCE, by J. K. HART (Laugmm'x) ANALYSIS or MATTER, by BERTRAND RUSSELL (Humour!) PHILOSOPHY, by BERTRAND RL‘SSL‘LI. (Norton) Tm: REALM or ESSENCE, by manner: SANTAYANA (Scribner) A BOOK Anou'r OL‘RSEIA‘l-Zb, by u. A. OVERSTREL‘T (Norton) lnr-xusu AS A Pmmsopuy. by n. r. .-\. nomxus (Damn) Expressions of the new .spirit in Elm .md West.

(Prof. Randall's list will be followed in later issues by similar lists 0n the w! lccts of Religion, Science. The Sciences of Man, Education and Ideals of L151 [Page 135]NOTES AND ANNOUNCEMENTS

\VURLD UNITY MAqutxn has been singularly fortunate in being able tn ~eturc six articles by Kirtlo' F . Mather «m sunsets AND R(ELIGION. This series‘ appearing from October, 1927, to \hrch, 1928, is a brilliaht statement ur' the issue which, in one form or .L’mther, has become the pivotal point ml the struggle between progress and inertia throughout civilization. All ~1\ articles were delivered as lectures ‘ l’ruf. Mather during the week of \zrgust 22-27, at the Institute of 'rlil L'nit)‘.

1* t t

.u, 1:; (he séfies published under the

' :5: \pmuus or \\'nnLD ern', we . the human and dramatic aspect

tmnsitiunal age presented in

~t' twelve significant lives. Any m m of .1 limited number of those ".iu' served the ideal of world .1 urmg the mst two generations .ippmr arbitrary. In planning hmgraphical sketches, how:32: editors have had the privi: eunsultation with one of the ' experienced students in the inrmnal field. The final decision ' mmit names of those who. like Err »w Wilson, are primarily iden

1th the sphere of politics, or,

‘.mlrew Carnegie and Ginn, ex‘Cl their Convictions through ~.ul gifts. The list chosen, as is -v . cnncentrates rather upon men

md women who advanced the muse

ofpeace by educational methods, com bining the spirit of goodwill with teehnicnlor professional services. The first name in the list. Dan}! err janhn, was sketched in the October issue by Charles Henry Richer of the University of California at Los Angeles. After the article by Albert Léon Guérard (m Léon Bourgeois in the present number, there will appear similar articles on Bert/M z-on Summ, Norman Angeli, Alfred H. Fried, jdm Az/dmm, Romain R011“ '11, Emily HaHmuu, Edwin Morel, jmnjxuréx,Ihrm'lton Holt and 'Abil/t'I-BJ/m’. At a time when much effective service for international peace hasinevitahl} fallen into the hands of impersonal organizations, and the ideal itself is so besmirched by partisan politics in all countries, too much emphasis cannot be laid upon the vital factor of inv diviLluall consecration as the unl)‘ dynamiccapableofntminingthegoal.

‘ t It

THE “1500.“ or THL‘ A(il'\, etlitexl by Aunt) W. MARTIN, realize.» fur the generalreaderandstudenttheesscntial facts lelLl new point of View made possible by the develupment of Comparative Religion, but too frequently assumed rather than actually known Mr. Martin in this department is creating a valuable text book compiled from the Scriptures Of the seven

1: [Page 136]:36 wonLD UNITY MAGAZINE

ancient religions, interpreted with s_vmpathyandrevercntinsight.Wonm UNITY Mmazmz considers as the very heart of its aims and objects the privilege of promoting knowledge of the unity of religions which anticipates and insures every other form of unity needed by men. Mr. Martin's own prefatory statement in the October number best explains the nature and scope of this department.

. i t

Thanks to MARY Slumusr, editing the department 'nuz NE\\' uusumn'. an anthology of poetry revealing the world's passionate dream of brotherhood from age to age is gradually taking form in the pages of this magazine. The testimony of the poets returns with renewed force and meaning now that it is reinforced by the convictions and purposes of the scientists. Angela Morgan's vivid lines, published this month, were written especially for Want!) UNITY l\lAOAZINE.

$ *

How can one keep in touch with the conclusions of living scientists, philosophers, psychologists and sociologists. scattered as they are among books and articles published in many different languages? Above all, how can one sift the positive elcmen ts from the negative. the sound from the specious, reality from propaganda? C . O

rm: RISING TIDE. edited by J. H. RANDALL. JIL, aims to perform this

much needed service for the reader sincerely desirous but unable to atquaint himself with current contributions to world unity in these varici! fields. Those who have read Professor Randall's TI): Making of the Moder».Miml will appreciate what a highlx specializedintclligcncchasbccnplactni at the disposal of the readers m \thu) UNITY MAGAZINE.

1L * 3k

The Dmmbcr issue will contain sm cl .li articles devoted to the Orient. Tlu editors are pleased to announce Ti: Vexrd Problem of Indidn (371'!) In: KENNETH SAUNDERS, author of IipoJ: of 81111:!!!th Ilium}, Gahmm Bmld"-..cm, and ll’ar/d (51in frail] rive HM."

Point of Vim, by DMAN Gum“. .\ll

KLRJI, author of Cum mid ()unwt, :\lBrat/Jcr'x I'lu'r, etc. Against this back ground WORLD UNITY MAGAZINE ml! begin the publication of six articlo hy \VILLIAM R. SHEPHERD, Seth Lou Professor of History, Columbia l'm varsity. un TI): Relatinm of E41! :.. ll’ut. Mr. Shepherd's research cmm the period of the last five huntlrt.‘ years. and includes the factors M commerce, industry, customs. [‘lzz

losnphy. science, politics and religii n This material has become kmmn ra large number of students. by \\ lh"

it is regarded as the must tlinrm::'

exploration of this surpassingly 1-21

portant field. The articles were

livered as leetutes at the Institute n: World Unity during the week M August 29-September 3.

[Page 137]

THE

WORLD UNITY

Conference!

To Create

Harmony and Understanding Among Religions, Races, Nations

and Classes

m

3; Trogmm of JVIeetz'Iz g1

OCTOBER and NOVEMBER I97-7

[Page 138]THE WORLD UNITY CONFERENCES

N the World Unity Conferences 3. new and distinctive type of

public meeting has been established, one which strongly ap peals to all who desire to come into contact with the fochs making for universal unity yet prefer not to identify themselves with any formal organization through membership or dues.

- A World Unity Conference consists of several consecutive meetings at which responsible leaders in the fields of education science, philosophy, ethics and religion interpret those funda. mental principles of human association capable of overcoming traditional prejudice and promoting the ideals of brotherhood and world peace.

Conferences are held at frequent intervals in cities throughout the United States and Canada. These meetings are open to alli without dues, admission ticket or collection. The committee will In pleased to receive correspondence from organizations angl in

dividuals willing to cooperate in the extension of this independent platform dedicated to the promotion of harmony and understunling among religions, races, nations and classes.

Kindly me reply coupon an 141! page of tlwix mmolmcemmt

WORLD UNITY CONFERENCE COMMITTEE

Jmm HERMAN RANDALL ALFRED \V. MARTIN MARY RUMSEY Mow FLORENCE REED MORTON HORACE HOLLEY HELEN LOUISE Pm»: _.

Trogmm Of JMmingr—Octobcr and November, 1927

New York City—October 10, ll, 12

Cornell University, Ithaca, N. Y.—Octobcr 23, 24, 25 Brown University, Providence, R. I.—October 31, Nov. 1, 2 Vassar College, Poughkeepsic, N. Y.-—November S, 6, 7 Chicago, HL—Novcmbcr l3, 14, 15, 16, I7, 18, 19, 20

\\'orcestcr, Mass.—November 27, 28, 29 138

[Page 139]

THE WORLD UNITY CONFERENCES

From March, 1926, to June, 1927, World Unity Conferences were held in the following cities: Worcester, Mass; Eliot, Maine; Philadelphia; Buffalo; Cleveland; Boston; Dayton, Ohio; Chicago; New York; Springhcld, Mass; New Haven, Conn.; Rochester, N. Y.; Hartford, Conn.; Montreal, Quebec; and Toronto, Onmm.

The Evening Transcript of Boston Jcscribed the Conferences in an article published December 11, 1926. "The phrase ‘world unity' is still so comparatively new that it probably sumzzmns up a quite different thought in C\'Cl'}' mind that considers it. Whether “c regard world unity as a feasible gwgram or a remote, unattainable Liml, the fact that prominent scien[15(5, educators and statesmen, as xx :1 I as representative ChristiansJews ..::J. followers of other faiths ate willmg to participate in a public meeting fumed to this object is a vety sigutimnt indication of the new trend.

"To many, world unity implies x tmcthing in the nature of a formal

nlitical organization, like an ex:g :intm of the much debated League

-1 Nations. To others, it suggests a 1.:tthcr perfection of the machinery of t vumunication, including airplanes 1 r physical going about, and radio

., the dispatch of ideas. There are

r::.c who perhaps feel that world .'::X}' suggests at least a tentative

7“ mg alliance between capital and

=r, while a few would undoubtedly

z m the fact of increased religious

"mt'c as indicating a future posc unity between the various re.~ bodies of the East and the

it 1'» world unity as a deeper un:.. ering and stronger spirit of co operationbetweenpeoplesthemselves, quiteapartfromtheirpresentpolitical, economic or religious affiliations, however, which is the ideal promoted by the World Unity Conferences. This view considers that it is essential to rise above all partisan questions and appeal direct to the latent humanity obscured in the hearts of men. To achieve this result, the first beginning has been made by establishing a platform independent of any existing social organism, and thus capable of giving equal respect to the ideals and principles of all. Probably no more universal public forum exists in this country today than the World Unity Conferences supply, since they ofl’er the same hospitality tojew and Moslem as to Christian, and to scientist orphilosopher as to religionist, while the black and yellow races have also found on this platform a place not inferior to that accorded the white. The selection of speakers, however, does uphold a strict standard of suitability, in that each speaker must represent some approach to the problem of world unity."

WORLD UNITY CONFERENCE

SPEAKERS March, 1926—1102:, 1927

MI. Aunt) W. MARTIN Some] for Ethical Calm", New York Mn. LOUIS Guoou National Luann a Racist! Amity Au-Kuu KIAN. N .D. Fm Pumas Mininn to II): (I. 5'. Rev. Kan“. BIBDOSIAN Chad 9] t5: Marlyn, Woman, Man. DI. Joan Human RANDALL Cmiq Climb e] Ntl' York Stun Hosum Edi“! Th New Oriel! Tloun I Hnuwu Ym‘ Plot. Cunsce Sxmnn Tofu College

nu

[Page 140]THE WORLD UNITY CONFERENCES

Pnor. HENRY W. H grznl. I’ruidmt, Erpnanro duct. ofNImb Amm‘q Rev. ALBIIT R. VA". National Lcmmr on Religion: Unit] Rev. LAwnaNCI PLAN! l in! L nihm'an Church, Radian", N . Y. Pam. Jnssu Houdns J‘u‘arllmore College DR. Human ADAMS GmaoNs HiIIIIRI'Im DR. S. P. Cunt Clmnullor, Unit'trlio of Buffalo Du. Tum” HSIBH Cln’uue Trad: Comiuinm, Bum Dn. Dluvorm Lunon Fim Unitarian Cbmb, Cleveland, Obie Dn. JOEL Human Fuirmaum Prubym'an Church, CIIrrI'aud, Ohio Pnur. Hannan- A. Mlun 01on Sun Unix-mio Rum: HILLu. SILvn Tl): Temple, Cleveland, Obie Pnor. Kmuav F. Mnun I Lm uni Univnn'tj Pnor. WILLIAM E. Hocxmo Harvard Uuivmio Rum! HARRY Luv: Temple ImuI, BunPnor. Fun: D. Swn Marni»: Park School Juno: FLouNcl E. Au.“ Supmm Com 0] Obi. Ml. Louoo TAI'I' Sculptor, Clu'rtgo MR5. Cluuas S. CLARK Prudent, Prandnm’ COII,’ (mm of H omm' 1 Club, Chicago DI. Snnun MATHIW! Dean, Divinity film], University of C/vimgo Mn. Houcn J. Dumas 50ch [or Etbiul Culture, Chicago Ms. J C. Curr“): Vial): Varil-di, Cambridge, England Dn. Eus-nu HAYDON Uniunitj of Cbiay DI. FREDIIICK CARI. ElnLnN Prudent, Gm” Biblical Imrinm, Norrimutm L'uireuity

Du. Jacon Plsrn St. Paul' I Lutlmu Clnmb, Chicago Riv Fun Mlnlnlw AI! Suh' Clamb. Chicago Dn.‘ Mu Muou Prudent, Univmiry of Chicago Rum Lows L. MANN Sinai Cougngzrion, Chicago an. Pns-roN Bum." Tb: P(oph': Cburcb. Chicago DI. WILLIAM R. Salmnb Columbia Univmio ALAIN Locn, Ph. D. Author 0! Tin New Nogn Hon. Zumo-Lmo Cum) Cbi-m Cmul Gama], Ntw York Mn MA" CBAPIN Inrmiml Nnu Though! Alliaim Dl- L. I. Dooorn' Prudent, International Y. M. C . A. Coll: :, Springfield Du. S. Dutniutb Colby DI. Avous-ws O. Taurus Pm‘idnlt. World Ftdmalian of Edlttlfiovul Anm‘atiom Plot. KINNB‘I’II Scon- Lnounn: Yul: Uniwnitj Mu. Dawn Au.“ Exmm'u Editor, 'l'lll won]: TOMORROW Plot. Vumuu Kuunon Com]! Ulilllfli!) MI. Moumrou MxLu Bahá’í Mot’mm Mm Aouls McPIuIL. M.P. 0!!4w4,Cmda Rlv. Joan Blvnt, MA. London. England DI. Dlx'rn anms Uniunitj of Rarimnr DI. Wluuu Mosul: Univmilj a] Sync”: DI. E. M. Bls'r United Theological Callegt, Mutual Plol. D. M. Kn: Univmig a] Toronto Du. Juan L. Human buyer!" of StanJ, Tatum PIINCIPAL Mwuc- HUTI’ON Uuiunilty Colltge, TennPnor. R. M. Macwn Univmily o] Tmrm

\VunLu UNITY CONI'ERENCES, 4 EAST 11TH STREET, NE\\' YORK CITY

I am immucd in II): aim: and parpau: of (l): Warld Unit} Conferences.

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[Page 141]

THE WORLD OUTLOOK

HUMANITY molded by ages of physical strugA gle has suddenly been compelled to deal with

a new world of mental and spiritual powers.

Every human faculty and social institution is

now involved in a process of re-adaptation which no

agency can check and the final result of which no one can foretell.

Greater in their implications than the battles of the World War are these strifes in the boundless theatre of mind and heart which from day to day signalize the world's progress toward the New Age.

In World Unit} Magazine a number of independent students, representing different races, nations and religions, are describing important aspects of this universal transition. Whatever books or magazincs you are now reading, you will find in World Unity Magazine a distinctive approach to the fundamental issues confronting this generation.

Subscribe to World Unit] Magazine and bring it to the attention of your friends.

WORLD UNITY PUBLISHING CORPORATION, 4 EAST 12.111 STREET, NEW YORK.

$12333" WWWEWWWW‘V'WW “33¢:me

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[Page 142]

Institute of World Unity

SUMMER conference appealing to those interested in the development of

A the humanitarian ideal in terms of science and philosophy has been founded

as a service to world unity. Under the auspices of the Institute, leading educators will each season offer courses presenting subjects of vital significance.

The program of the first season, held at Green Acre, Eliot, Maine, shows

the character and scope of this unique experiment in the field of ”adult rc education".

PROGRAM or INSTITUTE or wonm UNITY AUGUST, 192.7

August 1-6. Nationalism and lntcr nationalism, by Herbert Adams Gibbons.

Nationalism before 1789.

Nationalism vs. Internationalist“ from 1789 m 1815.

Factors in the Development of Nationalism in Eurore {tom 18:; to 1870.

National ist Movements in Europe from 1870 to 19:...

Nationalism vs. Internationalism from 1914 to l9l9.

The International Movement Since the World War.

August 15-20. Comparative Religion, by Samuel Lucas Joshi.

The Main Phases of Development among Leading Reli ions.

A Survey 0 the Concepts of God, Prayer and Sacrifice.

The Nature of the Suul and a Comparative Study of Eschatology among Different Religions.

India's Contribution to the Interpretation of the Central Problems of Religion.

Science and Religion among Westetn Nations in the 19th Century.

Some Problems of Today and the Religious Outlook {0t Tomorrow.

August 8-13. The Making of the Modern Mind, by John Herman Ran dall, Jr.

The Building of the Christian Tradition.

The Discovery of the Scientific Order of Nature.

The Romantic Call to a Larger Expetience.

The Growth of Faith in Evolutionary Science.

The Adjustment of Religion to the SCientillt‘ Faith.

The Emet cncy of the [deal of a Functionally Unifie World.

August 22-27. Science and Religion,

by Kirtley F. Mather.

The New World Revealed by Modern Science

Suryival of Religion in the Struggle {or InIstence.

Machines. Men and Mystics.

The Search {or God in a Scientific Age.

Miracles and Prayer in a Law-Abiding L'niverse.

The Present Trend of Science and Religion.

August 29o September 3. The Relations of East and West, by William R.

Shepherd.

The Meeting of East and West. Western Ways in Eastern Lands. Western Thought: in Eastern Minds. Eastern Way: in Western Lands. Eastetn Thoughts in Westetn Minds. Two Strong Men Stand Face to Face.

Present plans contemplate a winter as well as summer session of the In stitute of World Unllty. The

gram will be published in a few weeks.

To receive infomuuon. kind y send name and address, and state whether bulletins 0! summer or winter sessions are desired.

INSTITUTE OF WORLD UNITY

4 EAST 12TH STREET, NEW Yon

m

[Page 143]Reading Lm of

CURRENT BOOKS on WORLD UNITY 81

Joan HERMAN RANDALL, PH. D. Review Editor, World Unit] Magazine

WORLD UNITY MAGAZINE Reprint No. 1.

Ten cents a copy postpaid In quantity, five cents

+4 WonmUNI'n' PunusnmoCoxp. 4 East uth Street New York

THE FOUNDATION S

of WORLD UNITY

SELECTION {tom the public addresses delivcted by 'Abdu'lBahi at Universities, Churches.

Synagogue: and Peace Societies in the l'nitcd States and Canada during tgu.

in. pages, paper covers. Seventy-{n-c cents a copy at your bookswte. From the publisher. postpaid. eighty cents.

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GROUP SUBSCRIPTIONS

For (be Benefit of Naa-mamenial nguizafiou:

HE attention of executives, field workers and members of organizations established for service without commercial profit is

called to the Group Subsctiption Plan of World Unit] Masai".

The putpose of this plan in to enable those identified with institutions or societies of an educational, scientific, ethical, religious or humanitarian chatactet to receive copies of World Um‘o Magazine at a special discount bJSCd upon group subscription.

Under the Group Subscription Plan,thespecifiednumbetofmonthly copies will be sent to one address only, for redistribution to members through the tegulat channels of the organization itself.

By elimination of mailing and also selling costs on such copies, the Group Subscription Plan represents scientific economy which should bting publisher and reader together in actual cooperation not possible in the case of the ordinary magazine.

Group Subscriptions apply to the following number of monthly copies ordered for a period of one year:

2.; 5° loo goo loco

M If you we a member of a noncommercial organiution you can receive Verlal Unity Magazine at a special me.

Detail: on request

WORLD UNITY MAGAZINE 0,0: of 15¢ Basins: Manager 4 East l2th Stteet, New York

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[Page 144]The MENORAH J OURNAL

Forthcoming Features

Conversations with the Wandering Jew

LION FEUCHTWANG an Author 0! Power

thrc Docs Babbit Go from Here? CHARLES A. BEARD Aulhot o! The Rise of American Civiliution A Realistic View of Minority Rights

ALBERT J. NOCK Found Editor The l-‘mman

Paul Among the chs—A Play

FRANZ WERFBL Author of Ike Goal Song; Juarez

50¢ a copy $5.00 a year

“Praise

BURTON Rascals; Maintains interest and appeal to all English—spcaking intelligent men and women.

STEPHEN S. \Vlsa: A real contribution to the cultural and spiritual life of American Israel.

SOME CONTR IBUTORS:

ALFRED ADLBR CHARLES A. BEARD JEAN-RICHARD BM" BENJAMIN CRIMIBUX "(\VIN EDMAN “‘ALDO FRANK L. FEUCI!T“‘ANGER BERNARD GLUBCK LOUIS GOLDING PHILIP GUEDALLA HORACE M. KALLEN MORDIIAI M. KAPLAN LUD\\’IG LE‘VISOHN LEWIS MUMFOID ALEERT JAY NOCK MAURICE SAMUEL PAUL ROSENFELD ARNOLD Z\\'EIG ETC.

AIM Baal Ru-‘inu, Sum: and Articles; Tramlan'om o I C Irma: Irwin and Pia) I,‘ am! Political am! Likulp' Irma from Abroad.

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