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[Page 145]

WORLD UNITY

C. F. ANSLEY W. W. ATWOOD A Monthly Magazine for those who seek the world outlook upon present developments of philosophy, science, religion, ethics and the arts

JOHN HERMAN RANDALL, Editor HORACE HOLLEY, Managing Editor HELEN B. MACMILLAN, Business Manager

A. MENDELSONN BARTHOLDY BARON BAUDRAN L. F. DE BEAUPORT GERRIT A. BENEKER PIERRE BOVET EDWIN ARTHUR BURTT HARRY CHARLESWORTH No POON CREW RUDOLPH I. COFFEE BAYARD DODOS GBORGES DUHAMEL ANNA B. ECKSTEIN HAVELOCK ELLIS AUGUSTS FOREL C. F. GATES V. SCHULZE GAVERNITZ HELLMUTE VON GERLACH HERBERT ADAMS GIBBONS KARLIL GIBRAN CHARLOTTE PERKINS GILMAN JOHN W. GRAHAM

Contributing Editors

FRANK H. HANKINS A. EUSTACE HAYDON WILL HAYES YAMATO ICHICHASHI RUFUS M. JONES MORDECAL W. JOHNSON DAVID STARR JORDAN SAMUEL LUCAS JOSHI ERNEST JUDET VLADIMIR KARAPETOPP P. W. Kuo RICHARD LES HARRY LEVI ALAIN LOCKS GEORGE DE LUKÁCS LOUIS L. MANN SIR JAMES MARCHANT VICTOR MAROUERITTE R. H. MARKHAM ALFRED W. MARTIN F. S. MARVIN KIRTLEY F. MATHER LUCIA AMES MEAD MARJA GRUNDMANN-KOSCIENSKA KARIN MICHABLIS HERBERT A. MILLER FRED MERRIFIELD DRAN GOPAL MUKERJI IDA MÜLLER HARRY ALLEN OVERSTREET DEXTER PERKINS JOHN HERMAN RANDALL, JR. PAUL RICHARD CHARLES RICHET FORREST RIED TH. RUYSSEN WILLIAM R. SHEPHERD MARY SIBORIST ABBA HILLEL SILVER ISIDOR SINGER DAVID G. STEAD AUGUSTUS O. THOMAS GILBERT THOMAS ISABELLA VAN METER RUSTUM VAMBERY WALTER WALSE HANS WENBERG M. P. WILLCOCKS FRANK LLOYD WRIGHT

Editorial Office:—4 East 12th Street, New York City

WORLD UNITY MAGAZINE is published by WORLD UNITY PUBLISHING CORPORATION, 4 East 12th Street, New York City: MARY RUMSEY MOVIUS, president; HORACE HOLLEY, vice-president; FLORENCE MORTON, treasurer; JOHN HERMAN RANDALL, secretary. Published monthly, 35 cents a copy, $3.50 a year in the United States, $4.00 in Canada and $4.50 in all other countries (postage included). THE WORLD UNITY PUBLISHING CORPORATION and its editors do not invite unsolicited manuscripts and art material, but welcome correspondence on articles related to the aims and purposes of the magazine. Printed in U. S. A. Contents copyrighted 1928 by WORLD UNITY PUBLISHING CORPORATION. [Page 146]

Civilizations of East and West

THE term "material civilization" ought to have a purely neutral meaning, for all tools of civilization are material embodiments of ideas and the wheelbarrow civilization of the East is no less material than the motorcar civilization of the West. The term "materialistic civilization," which has often been applied to stigmatize the modern civilization of the West, seems to me to be a more appropriate word for the characterization of the backward civilizations of the East. For to me that civilization is materialistic which is limited by matter and incapable of transcending it; which feels itself powerless against its material environment and fails to make full use of human intelligence for the conquest of nature and for the improvement of the conditions of men. . . .

On the other hand, that civilization which makes the fullest possible use of human ingenuity and intelligence in search for truth in order to control nature and transform matter for the service of mankind, to liberate the human spirit from ignorance, superstition, and slavery to the forces of nature, and to reform social and political institutions for the benefit of the greatest number—such a civilization is highly idealistic and spiritual. This civilization will continue to grow and improve itself.

-Civilizations of East and West in Whither Mankind HU SHIH [Page 147]

WANTED AN INTERNATIONAL MIND IN AMERICA

Now that "the noise and tumult" of the 1928 national political campaign in these United States has passed away there is afforded the leisure to reflect upon what we have seen and heard. A national campaign in a country like this should mean, presumably, the opportunity—through press, campaign speakers and literature—of educating the citizens generally in those questions of government that constitute the real issues, so far as they exist, of the campaign; and also, of making clear to the people those fundamental principles upon which all government should be founded, that tend toward a larger measure of justice and true cooperation not only as relating to domestic problems, but even more, as respects those larger international problems, upon whose solution depends the health, peace and true prosperity of all peoples, including ourselves.

Whatever may be our disappointment either in the statement, or the treatment, of the actual domestic issues involved, from the educational viewpoint, there is no question as to the utter failure of the two leading parties to furnish any real education to the American people in the matter of our relations to world problems and the responsibility resting upon us as a nation to take some part in their solution. This failure was evident in the platforms of both the Republican and Democratic parties and also in the acceptance speeches of their respective candidates. In the one case there appeared only the general platitudes as to the desirability of World Peace; in the other there was a further general statement as to our policy in Latin America. But the great and complex problems with which the World is now [Page 148]struggling were scarcely noticed, and received no clear and intelligent treatment at the hands of either party or its candidate.

It is not necessary to belittle the importance of the problems of hydro-electric power or agricultural relief, the prohibition issue or that of religious intolerance, to feel, nevertheless, a decided heart-sinking at the utter absence of the international note in the vast majority of campaign speeches, the apparent failure to realize that the days of our "splendid isolation" are past, and that as a nation we are inextricably bound by innumerable ties to the interests and destinies of all other nations, that whatever concerns the well-being of other peoples, concerns us just as vitally, and that to ignore these manifold relations that unite us to all other peoples the whole world round, is but another exhibition of the ostrich-like habit of burying our heads in the sand-it does not change the fact that whatever happens to the world today must inevitably involve the United States.

If Europe is suffering from an inferiority complex, America is certainly afflicted with a superiority complex, intensely aggravated since the war; we are still "blindly optimistic," in the sense that we "do not care what happens so long as it does not happen to us"; and we are still obsessed by the delusion that our "God-given destiny" makes us immune to undesirable events. As President Butler of Columbia University has phrased it- we have here in America as yet no "international mind"; we have not yet learned to think in international terms; we are a decidedly provincial people, and do not yet realize that "great and rich" as we are, we are only a part of a larger Whole, and that our life as a nation must eventually be lived in harmony and cooperation with all other peoples.

When we can succeed in creating the international mind and awakening the world-consciousness here in America, then and not until then, shall we witness a national campaign that shall be truly educational, inspired by the social and humanizing spirit, and creating in the people of the land the sense of their opportunity and responsibility in cooperating with all peoples, for a nobler and happier world.

R. [Page 149]

WHY WAR AND REVOLUTION

by HUBERT ADOLUS MILLER Department of Sociology, Obie State University

is often claimed that war cannot be abolished because of human nature. It is true that spontaneous fighting will never be abolished. We are too much animal. War is fundamentally a human institution and depends on human ideas.

If we do not go back of the medieval period, we find that the warring unit was a religious organization and its philosophy was that of an Absolute. Having accepted an Absolute there is no alternative but to defend it.

When the Holy Roman Empire broke up into national units its kings inherited the religious idea and each assumed a sovereignty by divine right, so that quite unconsciously there emerged a competitor to the Absolute of religion in the form of the Absolute of political sovereignty. Our recent history shows that in every case where there has been a conflict between these two, sovereignty has won. The Mohammedans, Catholics, and Protestants have been conspicuous examples.

We may describe religious, national and racial groups as vertical. The advocates of the Absolute in each case try to indoctrinate everyone from top to bottom with the same philosophy, and for a time they succeed. So long as they succeed, war is a possibility. War is only conflict between vertical groups.

We see these Absolutes having a natural history. It is, of course, impossible for two genuine Absolutes to exist at the same time, so, as the national Absolute has been emerging, the religious Absolute has been waning with a resulting development of religious tolerance. [Page 150]The absoluteness of sovereignty is about at its crest, with occasional signs of breaking which indicate that it will go no higher except for a little spray that may be thrown up like the D. A. R. blacklist, which corresponds exactly to the religiously proscribed of a few years ago.

In the offing appears a racial Absolute which many are preparing to ride, and if something does not intervene, a racial Absolute will be erected. It probably will be partially erected and we may have racial wars. The same kind of theorizing is being organized to bring a vertical consciousness in racial groups in contrast to one another.

Each of these groups has symbols. For religion they are creed, ritual and ecclesiastical organization; for nationality, language, tradition, customs, codes and flags; for race, color and culture. They are all accidental and artificial except color which is superficial.

There are, however, other forces at work which are more vital and are likely to supersede these organizations of fighting units and will inevitably throw war into the discard. These may be described as horizontal interests which are both within and across the vertical groups. In other words there are interests which have been held in abeyance that have greater sentimental and survival values than religion, nation, and race. They are class interests and are of many sorts.

In the modern world, in every one of the vertical groups live people from each of the others. The Jews are a classic example of a class whose consciousness of unity has aroused anti-Semitism among religious bigots and national chauvinists after every war between vertical groups, because their religion runs across as the basis of every Christian sect, and their actual and potential internationalism was out of harmony with the exaggerated nationalism of the time.

Now, to a degree, a similar situation prevails wherever there are immigrants. Loyalty runs both vertically and horizontally.

Many other interests, the value of which is so great that [Page 151]

WHY WAR AND REVOLUTION

individuals spend their whole lives seeking them, run horizontally rather than vertically. Everything that we mean by class interest may be so characterized. These are social, intellectual, aesthetic, and superlatively economic interests.

We may raise tariffs on the mythical belief that genuine economic interests are within frontiers but the whole development both of capitalism and trade finds its main interest through ignoring national boundaries.

The horizontal development of Absolutes does not mean social peace, but it means that revolution will be substituted for war, because revolution is a conflict between horizontal groups.

It is a mistake to think that revolutions are necessarily violent. They become so when a class considers its status divinely, and therefore Absolutely, ordered.

Since we have been going through an evolution of the dissolution of the integrity of all Absolutes it is quite possible that we might codify an acceptable technic of revolutionary change. The method of constitutional amendment which prevails in America not only permits but actually results in revolution. The enfranchisement of women is an example. The trouble is, however, that war philosophy is appropriated by the classes. We need only wait until we become aware of the actual facts and we shall discover that war is obsolete and that our chief concern will be to guard against the erection of horizontal Absolutes. [Page 152]

PROGRESS BY TELIC GUIDANCE

By MARY HULL

VI. Ensouling Western Civilization

Progress is seldom, if ever, unilinear. In one age one factor of progress advances predominately, and in the succeeding age another factor forges ahead. In the nineteenth century, progress was distinctively material. Material goods multiplied to an unprecedented degree and the general standard of living rose to a level never reached before. It was an age of tremendous activity in which the combined Herculean labor of scientists, engineers, and captains of industry developed the gigantic industries, built the transcontinental railroads, and laid the ocean cables which have significantly changed the surface of the earth and completely transformed the conditions under which we live and work.

It was an age characterized also by the spread of democracy, the development of nationalism in politics, individualism in ethics, and specialization in the professions and occupations and all of the branches of learning.

Much of the activity of the age, however, was the reverse of constructive. Democracy tended to plutocracy. Nationalism was short-sighted, self-seeking and unduly aggressive. Individualism, which springs from the recognition of the worth of the individual, left its true course and stressed more and more the right of the strong over the weak, and in the general scramble for material goods the accepted principle came to be "each man for himself and the devil take the hindmost." The prevailing conception of science was mechanistic and contemptuous of religion. Science deals with artificially isolated systems belonging to a concrete whole which is not a mechanism, but an organism. [Page 153]

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Preoccupation with science and its results led to a mechanistic view of life and an extremity of specialization in which the perspective was lost and vital aspects of the whole were ignored. At the dawn of this century the prophetic soul of Goethe foresaw the disastrous tendencies of the mechanistic theory and he comments ironically on them in Faust where he makes Mephistopheles tell the student that the first step in studying a living being is to drive the spirit out of it and then to classify the fragments from which all meaning has departed because the spirit-tie that bound them together has been broken. The spirit of religion was congealed in formulism and ice-bound in a senescent system of theology. And through the worship of the latter in the churches and the frantic pursuit of material advantages in society at large, spiritual values were neglected. Therefore, in spite of great mental and physical activity and highly stimulating economic changes, the nineteenth century was an age of conflict, of mental confusion, and of spiritual deficiency. And in its chaotic atmosphere there grew apace the disruptive elements that finally came to a head and broke like a poisonous abscess in the cataclysm of the World War.

In society as in the human organism, the processes of decay and growth are simultaneous. And in the last quarter of the nineteenth century certain new constructive forces came into action, a new philosophy of life was conceived, and a new movement was initiated, which we single out from the jostling cross-currents of the age because it is destined, we believe, ultimately to counter-balance the evils and secure the benefits of our heritage from the nineteenth century and to be the starting-point of a splendid new era of progress.

This movement, which, as a whole, is only now becoming self-conscious, is most difficult to trace and analyse. It is a shifting of perspective all along the line of modern thought, a change in outlook resulting from a transition to a new standpoint. It is a movement borne on a tide, "too full for sound or foam." To it science, philosophy, and religion are alike tributary and art reflects it, but it is as impossible to say with assurance with [Page 154]which or where it began as it is to assert that any one spring is the ultimate source of a great river that drains a continent. It derives from a spiritual awakening of spiritual needs and from a steadily growing awareness of the votaries of the separate departments of knowledge of the implications of evolution. We might call it the upward current of social evolution, the Spirit of the Age to which everything responds according to its sensitiveness.

In every field of life it is plainly a movement toward integration and unity: everywhere it manifests a complete and wholesome reaction from the separative tendencies and the artificial viewpoint of the nineteenth century. Science, waving the white flag, approaches religion; a vigorous new outgrowth of philosophy embraces mysticism; and once more the religious spirit in its purity, wrenched free at last from the grave-clothes of dusty theology, is vitalizing society and tapping fresh springs of action.

The present trend of scientific thought is away from the crass materialism of the past two centuries, and the philosophy buil upon the mechanistic theory of the universe is being abandoned for an evolutionary conception.

In the concept of the nature of physical reality, the change from the prevailing scientific point of view of the past century to that of the present is tantamount to a revolution. This change is due to the development of the electro-magnetic theory of matter. As a result of this recent development the former concept of "stuff" has given place to the concept of radiant matter.

In the domain of psychology, an analogous change has occurred. The phenomena manifested with increasing frequency in hypnotism and spiritualism and faith cures have attracted the attention of scientists to a realm of fact hitherto ignored in the scientific investigations of the West—though it has long been the subject of study in the East—the unconscious mind. Commenting on the results of his new line of investigation in the West, Professor Carr of London states, that "Just as the dynamic concept of physical reality has replaced the older static concept [Page 155]

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in the mathematical sciences and as this has found expression in the term energy, so a dynamic concept of psychical reality has replaced the older concept of mind which identified it with awareness or consciousness, and the physical analogy suggests energy as the most appropriate term for it."

The new psychology is the starting-point for a new departure in philosophy. Whereas the task of philosophy in the past was held to be the solution of the nature of consciousness and its relation to the external reality which conditioned it, the present problem, for those who accept the new concept, is the explanation of the nature and genesis of the unconscious mind and speculation on the inferences that this investigation yields.

Recent discoveries in physics, as we have seen, indicate that the laws upon which the mechanistic theory was built are invalid. Recent researches conducted independently in the fields of biology, anthropology, archeology, and geology all testify to the unity of life. In speaking of the recent progress of science, Julian Huxley declares, "All energies become interchangeable before her analysis. The whole infinite variety of things is generated from one matter, one energy, world without end." From this statement, the substance of which is variously expressed by numerous other scientists, it is evident that science now accepts the fundamental concept of unity upon which philosophy and religion are based.

Science, indeed, is no longer contemptuous of religious faith. Modern scientists recognize that without the aid of a faith that is almost religious, science cannot take the first step, for all of its hypotheses are based upon the assumption that there is a dependable order in nature. Many modern scientists, indeed, conceive that the new point of view leads directly to religion. Thus Dr. Michael Pupin asserts that, "The realities of both physical science and organic science reveal God, a Divine Intelligence that we, as intelligent beings, can depend on. We cannot place our faith in haphazard happenings, but we can place the utmost faith in Divine Intelligence. There is dependability, continuity, everywhere." And the eminent physicist, Professor Milliken, [Page 156]assures us that, "It is a sublime conception of God which is furnished by science and one wholly consonant with the highest ideals of religion, when it represents Him as revealing Himself through countless ages in the development of the earth."

We do not claim that we can actually prove by science that God, as religion conceives God, is a reality. Such proof is solely a matter of individual experience. But we do confidently assert that the facts and principles established by science make a theistic or a pantheistic interpretation more plausible than an atheistic one. And thus they pave the way for that fruitful reconciliation of science and religion of which society has long been in dire need.

In such a reconciliation, the appropriate mediator is philosophy. For it is the office of philosophy to clarify and harmonize our common stock of knowledge, to point out the relation between different realms of thought, to distinguish their common ground of unity, and to estimate their respective contributions; to appraise values critically by taking into account their causes and consequences; and, from generation to generation, to examine in the light of new discoveries, the traditions bequeathed us by the past and indicate where dead overgrowths must be pruned away in order to let the sunlight in on vital new shoots. And because of the excessive over-specialization and division of interests in the nineteenth century, and because of the present sudden injection into the familiar scheme of things of a veritable flood of new discoveries, we stand today in peculiar need of such a medium of criticism and communication.

Every great epoch in history, as we have noted in an earlier chapter, is fertilized by a dominating idea, a new conception that gives an added zest to life, a fresh impetus to the eternal quest for happiness, a new direction to the unending reaching out for human betterment. The characteristic nucleus of thought in the Modern Age is the principle of evolution. And the principle of evolution yields the ideal of progress; and faith in social progress is the mainspring of our corporate life.

But for some time after the fact of evolution was established [Page 157]

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its implications were only partially inferred and the nature of progress was ill apprehended. For philosophers lagged in the task of adjusting current thought to this new principle.

The prevailing scientific view of the universe was mechanistic. Materialism is incompatible with the evolutionary concept; it derives, indeed, from an age when mathematics was the last word in science; and its ethical implications are deplorable.

Opposed to materialism was idealism, based largely on certain assumptions of Kant. Idealism appealed to intellectual moralists because it supported religion by upholding the higher values and by justifying faith in God, immortality and freedom.

But idealism, to the majority, seemed at variance alike with common sense and the principle of evolution, and to unsophisticated minds it was practically unintelligible. It was therefore unsatisfactory, for as Professor Dobdon quaintly observes in criticising this system, "To reach our spiritual refuge it ought not to be necessary to be an intellectual acrobat, able to walk a tight rope over an intellectual abyss."

Turning to the strictly religious philosophy of the age, orthodox Christian theology, inextricably interwoven, as it was, with an obsolete cosmology, was puerile and incredible to thoughtful minds.

Science, philosophy and religion, seemingly, had reached an impasse when a new star of the first magnitude appeared in the philosophical firmament, and Henri Bergson, in the publication of a series of books of which "Creative Evolution" is the best known, offered a new, and at that time startling hypothesis, as a foundation for thorough-going philosophy of evolution, capable in its complete development of reconciling science and religion and thus of fusing into a harmonious whole all of the larger interests of life.

Bergson's thesis in barest and necessarily incomplete outline is that reality is basically a spiritual activity. Experience and the facts of evolution compel us to recognize the presence of a tremendous life-force (elan de vie) flowing through time. The forward movement of this life current is the fundamental reality, [Page 158]the material world is the ebbing tide. Matter no illusion, it is reality; but it is the inverse of consciousness, life that has lost its vitality, that is descending rather than mounting, that has become congealed instead of continuing the expanding movement.

The forward movement of the life-force is wholly unmechanical, and therefore teleological, but with a purpose working in a certain direction instead of toward a definite end. That direction is freedom; and the arch enemy that constantly dogs it is automatism. "The whole history of life until man has been that of the effort of consciousness to raise matter, and of the more or less complete overwhelming of consciousness by the matter which has fallen back on it. . . Automatism, which it tries to draw in the direction of freedom, winds about it and drags it down." "Evolution does not mark out a solitary route." The life-force, originally one impulse, is not one tendency, but a sheaf of tendencies, which split up in the course of development and pursue the three separate paths of vegetism, instinct, intelligence. While development is attended with the dissociation of tendencies, this segregation is never complete. Each separate type possesses "in a rudimentary state, either latent or potential, the essential characteristics of the other manifestations." All the manifestations of nature are thus one in source and related in potential likeness of kind; and herein lies the unity of life. In man the life tendency takes the path of intelligence. In the struggle with material necessity it has developed the human brain, a mechanism with the function of choice and capable of devising tools whereby power is multiplied a hundred fold, and an instrument of freedom able to defeat automatism by which it is constantly threatened. But the work of the brain does not correspond to the totality of consciousness; the brain merely translates into movements a tiny portion of what takes place in consciousness, therefore "survival becomes so probable that the onus of proof falls on him who denies it rather than on him who affirms it; for the only reason we can have for believing in the extinction of consciousness after death is that we see the body become disorganized, that this is a fact of experience, and this reason loses its force if the inde- [Page 159]

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pendence of almost the whole of consciousness with regard to the body has been shown also to be a fact of experience."

The chief value of Bergson's philosophy as a bridge between science and religion lies in his complete refutation of the mechanistic world view and in his analysis of consciousness pointing out the strict limitations of intellect and defining the proper field of intuition.

The animus evinced by Fundamentalists in their insensate opposition to evolution derives not so much from the actuality of evolution which they do not take the pains to investigate independently, as from the mechanistic interpretation of evolution which is wholly incompatible not only with the Fundamentalist point of view, but with any religion whatever.

And, in their insistance upon the mechanistic tradition, scientists are just as reactionary and dogmatic as the Fundamentalists are in their tenacious hold on the doctrine of infallibility. Bergson indicates that the reason for the scientists' attachment to the mechanistic theory is that, in addition to the sanction of scientific tradition and the orce of an habitual viewpoint, intellectuals have a natural pred ction for mechanistic explanations because the faculty of conc ptual thought was developed by struggle with material necessity.

Bergson meets the scientists on their own grounds and one by one batters down all the strongholds of the mechanistic world view. And to those unfamiliar with technical problems and terms he declares that in the past we have not apprehended what constitutes an adequate explanation in the problems of life. Man is essentially a maker and user of tools. Because of his own mechanical bias he assumes that nature too is a manufacturer and that she constructs organic structures as he constructs machines. But if we want to know life we must cast aside all preconceptions and observe it directly. It is not fixed in quantity, it is constantly changing and increasing, it is creative; it makes no exact repetitions and its processes are irreversible. Therefore science, which deals with repeated processes and proceeds by quantitative measurements, cannot penetrate the secret of life. [Page 160]The cosmos cannot be a self-perpetuating machine because the machine has not the power of reproduction. Physicists and chemists may succeed one day in producing matter with some of the characters of life but "we shall not obtain the push in virtue of which it produces itself, and in the meaning of transformism, evolves."

Intellect is at home in the field of determinism just because it is itself a mechanism. But because it is a mechanism it cannot know life. Intuition alone can know life because it is life. Intuition, insight, Bergson conceives, is instinct stimulated by reflection, instinct become self-conscious. It corresponds in the psychic realm to instinct in the physical realm. "Consciousness in man, is pre-eminently intellect. It might have been, it ought, so it seems, to have been also intuition. Intellect and intuition represent two opposite directions in the work of consciousness: intuition goes in the very direction of life, intellect goes in the inverse direction, and thus finds itself in accord with the movement of matter. A complete and perfect humanity would naturally be that in which the two forms of conscious activity should attain their full development." Intuition "is a lamp almost extinguished, which only glimmers now and then, for a few moments at most. But it glimmers whenever a vital interest is at stake. On our personality, on our liberty, on the place we occupy in the whole of nature, on our origin and perhaps also on our destiny, it throws a light feeble and vacillating, but which none the less pierces the darkness of the night in which the intellect leaves us."

The turning from the defeating processes of the intellect to the illumination of intuition enables the modern philosopher to maintain the empirical standpoint in metaphysics and to identify reality with experience, and also (to advance one step beyond Bergson) to accept the validity of the religious experience with its conviction, to quote William James, "that we inhabit an invisible spiritual environment from which help comes, our soul being mysteriously one with a larger soul whose instruments we are. [Page 161]The mystical intuition, then, is a momentary dropping of the veil which ordinarily separates the individual from the cosmic mind. In the rare moment of illumination, the mystic experiences an authoritative realization of vital truths, he enters into the larger relationships of life, he knows himself in harmony with the source of power and love and feels his intimate unity with all life. And the intensity of his conviction, which surpasses that of the reality of sensuous perceptions and the certitude of rational processes, produces in him a profound loyalty to what he knows to be highest and best.

Modern mysticism differs from the early Christian mysticism in that it is self-conscious and analytical. For modern mystics strive to understand the laws of the inner life and to utilize them in the practical conduct of life. They recognize the validity of science in its proper field, and feeling that truth must be universal and harmoniously related in all of its aspects, they earnestly seek a world view which will bring into congruence the facts of immediate experience and the testimony of all the separate departments of knowledge. Their conviction and attitude is well expressed in the following lines from Browning:

"This world's no blot for us Nor blank; it means intensely, and it means good. To find its meaning is my meat and drink."

(The italics are mine.)

Before the publication of Bergson's first book, "The Data of Consciousness" a new movement was stirring in religion analogous to that inaugurated by Bergson in philosophy. In the last quarter of the nineteenth century there appeared simultaneously a number of new religious cults, clearly distinguished from each other by emphasis on different essentials, but possessing withal a certain unity of driving force and direction. All have a large content of mysticism, which, indeed, is the essence of religion; all find a religious significance in the unconscious mind, although they term and interpret it variously; all spring from a recognition [Page 162]of the inadequacy of the traditional explanation of sin and sorrow, and the failure of the church to create a truly Christian environment, all affirm that religion is a way of life rather than the acceptance of a ready-made formula of belief or the observance of ritual and sacraments; and all, except Christian Science, make a clean break with the dogma of infallibility and a final theology. Experience, and not the acceptance of theory, becomes at once the basis and the sanction of religion. "The final test of a doctrine's worth," an Ethical Culture spokesman declares, "is not the Bible, but life, not revelation, but growth." " In their attitude to truth, these new cults were preceded by the Unitarians, who organized a creedless church a full century earlier. And while the Unitarians were always a small and select group, without interest in propaganda, undoubtedly their attitude, expressed as it is in much of our very best literature, exerted a cumulative influence and prepared the way for the general movement which began toward the end of the past century.

In this attitude to truth, the new cults, and also the Liberals in the established churches who are striving to reinterpret inheritated faiths in such a way as to make them consonant with modern science and modern needs, come into line with modern empirical science and philosophy. For "To be modern," as Irving Babbit assures us, "had meant practically to be increasingly positive and critical, to refuse to receive anything upon authority, anterior, exterior, and superior to the individual."

The experimental attitude in religion does not mean the wholesale repudiation of religious tradition. It simply means accepting religious traditions as science accepts a speculative hypothesis, as something to be tried and proved.

The philosophy of the modern Mystics and Experimentalists, built upon the realities disclosed in evolution, might be termed the New Naturalism. Evolution has widened our horizon immeasurably. In our day the heavy mists which hitherto have shrouded the past have one by one rolled away revealing vista after vista of unexplored and undreamed-of realms of experience, and the vast extension of our reach on the past has correspondingly [Page 163]

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deepened our understanding of the present and extended our imaginative grasp of the possibilities of the future. No longer do we relate humanity to the brief course of the recorded history which bounded our knowledge a half century ago; instead we refer it to the biological realm and even to the cosmos itself. And we conceive that we are the heirs of all the ages and that the whole past has a meaning for us.

The Naturalism of the nineteenth century formed a conception of nature from the study of her inorganic, mechanical processes, leaving out her vital and supreme creation, man, and then assumed that nature so comprehended explained man. This assumption is obviously irrational because what is dead cannot give birth to life, what is wholly material cannot sustain spiritual ideals and aspirations, and what is entirely mechanical cannot develop the faculty of choice. The recent discoveries of science tend to narrow more and more the field of determinism and to widen that of freedom commensurately. Now physicists admit that we may "attribute even to the atom a limited kind of free will." The most reasonable explanation of the phenomena of evolution is "all systems of events in the universe are psychophysical. On this hypothesis, it is the development of the psychic or spiritual element that is inherent in all physical creations by pressure against the resisting physical correlate that produces the upward trend in life constituting progress. Though Spinoza lacked the modern data of evolution, yet he divined the progressive movement in life which that data so conclusively proves. This movement "is shared by everything," he says, "within our own reflective consciousness, within the minds of lowly organisms, and even of material things, it is felt as a nisus toward the unattained." To this "nisus toward the unattained" in nature, which some later philosophers term "a nisus toward deity," man's spiritual aspirations correspond. In man nature becomes aware of her own processes and of her own significance; man's yearning for perfection is the cosmic impulse for growth become conscious; it is also, we believe, the anticipation of future achievement, the earnest of the glory that is to be; for it is [Page 164]reasonable to assume that a cosmic order that has fostered the development of the highest human values so far, will continue to preserve them and bring them in the fullness of time to perfection. Man's spiritual aspirations are the climax of the whole evolutionary process; they are related to what lies beneath as intimately as the plant is related to the soil in which it is rooted and out of which it grows; and as the tree is judged by its fruit, so in the light of nature's supreme achievement the meaning of evolution becomes clear.

In the evidence of spiritual reality shown in the harmonious interrelation of the different parts of the universe; in the inference of purpose in the whole comprehensive plan of sequence of natural events, in the "nisus toward deity" that we may interpret as the immanence of God; in the core of freedom manifested in the spiritual element in all creation and developed to the point of consciousness in man; and in the implication of the guarantee by the cosmic order of man's transcendental aspirations we have a metaphysical basis that is consonant with religion and unassailable by science.

Space fails for even a summary discussion of the implications of this basis. Such a discussion is reserved, therefore, for the concluding article of this series. Now we must be content merely with noting that the reaching of such a basis is an important achievement and in indicating whither it is leading.

The working out of such a basis is important because a truly adequate religion must satisfy the demand of the intellect as well as those of the spiritual nature; the individual's peace of mind depends on the proper equilibrium between the head and the heart.

New movements in religion are always preceded by a period of doubt. And during such periods there are always those who predict that religion is dying out. This prediction never comes true because the intellect of man perennially demands of the universe the answer to the questions, Whence? Whither? Why? And religious faith is the very core of the hope that "springs eternal in the human breast." What does die out is belief in outworn forms and in theology that is not in harmony with the [Page 165]

ENSOULING WESTERN CIVILIZATION

knowledge and needs of the age. A period of doubt in which individuals abandon inherited creeds, question the foundations of belief and seek to satisfy their minds and hearts with other interests, constitutes merely a vacation from religion, a temporary relaxing of the grip on religion only to take a fresh hold again and achieve a new and more fruitful point of view. The prevalence of doubt today and the determination of modern youth to "debunk" established traditions is really a hopeful sign. It is an advance upon the prevailing attitude of the nineteenth century when religion was "spoon-fed" by the churches and an apathetic acceptance of ready-made formulas in religion was general. The doubters of today, like the pioneers in the latter part of the last century, are on their way to make a stronger faith their own; and their finding of the way is facilitated by the work of their predecessors. A complex of conditions, such as prevailed in the nineteenth century, can render the religious spirit dormant for some time, but it cannot kill it out entirely.

With the coming of spring "The immortal soul with Godlike power Informs, creates, thaws the deepest sleep That time can lay upon her."

And the awakening of the religious spirit today is shown in a steadily growing literature voicing disillusionment with the fruits of material prosperity, confessing spiritual deficiency and appealing for a wide-spread recognition of spiritual values. That great numbers have become conscious of their spiritual poverty and are seeking a rational basis for a religious philosophy is evidenced also by the space given now in our popular magazines to the discussion of philosophy and religion and in the unparalleled vogue of books dealing with these subjects.

For the most part the new stores of energy that are being tapped by this stirring of the religious spirit are not being turned into the channels of church work, but are being poured out in hundreds of social rivulets. The Survey Associates publish a list [Page 166]of eighty-eight national social organizations and this list is not complete. In addition to these national agencies we have a great number of international agencies, most of which have sprung up since the war, seeking to secure international peace and equity. The marked tendency of the new religious viewpoint, indeed, is to stress the social function of religion.

The new outlook gives us a vision of the world in the making, of an evolutionary process in which we are the active agents. The universe is regarded as the manifestation of a great plan or purpose, of which, while the complete pattern is obscure, the direction is obvious. Of this purpose man is at once the result and the agent; he is at the same time an effect and a cause. As a conscious and free agent, he is wholly responsible for his deeds. His voluntary action ushers in a sequence of events which follow in accordance with the eternal laws of reality. Society, likewise, must reap what it has sown. And since the relationship between the individual and society is vital and reciprocal, responsibility is mutual. Society is responsible for the individual and the individual is responsible for society. Loyalty to the Spirit of Life, therefore, is naturally expressed in concern for humanity, the part of the cosmos to which the individual is most closely related. In the light of the present realization of the unity of all life, the brotherhood of man ceases to be merely a noble sentiment and is recognized as a fact. It is a fact, moreover, which the complexity of modern life will continue to press upon us more and more painfully until we adjust our social organization to it. [Page 167]

THE WORLD WE LIVE IN

Men live less and less in geographical and more and more in spiritual communities. The involuntary elements of existence tend to be limited to the regional area, the voluntary elements find increasing opportunity of self-expression through association of likeminded people selected out of the entire population by identity of interests and ideals. In this department, World Unity Magazine will publish each month a brief description of some important modern movement, voluntary in character and humanitarian in sim, believing that knowledge of these activities is not only essential to the world outlook, but also offers the true remedy for the sense of isolation and loneliness which has followed the breakdown of the traditional local neighborhood.

THE INSTITUTE OF INTERNATIONAL EDUCATION

by ARCHIE M. PALMER Assistant Director of the Institute

HB Institute of International Education founded in 1919, and with headquarters at 2 West 45th Street, New York, has for its general aim the "Developing of international goodwill and education through such activities as the exchange of professors; the establishment of international fellowships; the holding of conferences on the problems of international education; and the publication of books and pamphlets on the systems of education of the different countries.

The Institute, which also serves as the New York office of the American University Union, has as its specific purpose the acting as a clearing house of information and advice for Americans concerning things educational in foreign countries, and for foreigners concerning things educational in the United States. In addition, the Institute administers and maintains the offices of the American University Union in London, Paris, and Rome, and has contact offices and correspondents in other countries.

The Institute publishes a number of bulletins of interest to students, particularly on "Fellowships and Scholarships Open to [Page 168]"Foreign Students for Study in the United States" and "Fellowships and Scholarships Open to American Students in Foreign Countries," as well as the "Handbook for American Students in France." The Institute also publishes bulletins dealing with higher education in other countries of Europe and a "Guide Book for Foreign Students in the United States."

One of the most important functions of the Institute is to arrange for and to administer fellowships for foreign students who are anxious to study in their special fields in American universities and for American students who are anxious to study in foreign universities.

Among the fellowships administered by the Institute are: American Field Service Fellowships for French Universities American German Student Exchange Fellowships American Czechoslovak Exchange Fellowships American Hungarian Exchange Fellowships Austro-American Exchange Fellowships Swiss-American Exchange Fellowships Willard Straight Research Fellowship for Study in China

The Institute is instrumental in bringing to this country distinguished scholars, educators and university professors from all countries of the world. These it circuits among American colleges and universities to deliver lectures in all fields of scholarship, but particularly in those which will enable Americans better to understand the institutions, culture and civilization of the other countries. It publishes a News Bulletin from October to May of each academic year containing international news notes and the names of foreign lecturers and professors who are available for lectures or for teaching positions.

The Institute provides American educators and students with information regarding foreign universities and academic opportunities and furnishes foreign educators and students with information concerning American educational institutions and academic opportunities. Dr. Stephen P. Duggan is Director, Archie M. Palmer, Assistant Director and Mary L. Waite, Executive Secretary of the Institute. [Page 169]

WASTE PLACES

by C. F. ANSLEY

MAN has usually lived in communities of homes with community gardens or a garden for each home, and with industries sufficiently diversified in each community to make it substantially autonomous. Most men still live in such communities. Segregated farming to feed gardenless cities has been tried locally a good many times and is now on trial again; but communities with gardens and diversified industries are still the primary cells of social organisms. Even in America, the rural exodus affects such communities only in accelerating their growth; they are increasing as metropolitan centers are. The rural exodus is from segregated farms and from communities parasitic on farms; its roads lead to communities with industries, some with gardens and some without.

The garden is an inconspicuous detail, not found worth mentioning by historians of wars and empires, but men as individuals have thought it a desirable possession. Man has never developed in such a way as to make a story of Eden unintelligible to him. The garden has a certain relationship to monogamous marriage and the home; it is usually tended by a man, a woman, and their children. Child labor is an evil in market gardening, which has never been an Eden; but to keep a child out of its home garden would be a cruel punishment. Women were no doubt the first gardeners. The taming of wild plants seems to have been mostly their work. They have never sought emancipation from home gardens, but sometimes, as among American Indians, they have excluded men from some of its mysteries; mothering seemed needed, and men would bring bad luck. The earth is always a goddess, never a god. The garden seems to [Page 170]require a home, to be incomplete or empty without its man, woman and children; and without a garden, marriage tends to be a luxury, well enough for those who can afford it and prefer it to other luxuries to be had at the price. With a garden, marriage and children are economically sound; it is gardenless communities that find problems and discuss substitutes. Most adults who are without gardens knew gardens in childhood, and there is reason to believe that this will be true in all time to come. Gardening may divert effort that would win mention in Who's Who or histories, but it is the meek, the gardeners, who inherit the earth.

Those who cultivate the earth for the subsistence of their home or community are impressed by the bounty of the yields, and gratitude demands religious expression. Thanksgiving Day was the first contribution of white Americans to religious observances, and remains the greatest. It was anticipated by the elaborate and beautiful ceremonies of the American Indians in honor of their corn; by the Hebrews in their most ancient Feast of Tabernacles, held "when they had gathered in the fruit of the land"; and by other peoples in Harvest Home festivals with which their religions may have begun.

Some years are more bountiful than others, and it is prudent to cultivate land enough to suffice in the worst of years. There is, then, usually a surplus, which may be given away. A square mile peopled by gardeners yields a much larger surplus incidentally than is yielded by the same land tilled by farmers seeking a surplus. A hinterland in gardens can provide food for a larger gardenless city than a hinterland of farms or a hinterland of waste places; Rome tried hinterlands of the three kinds.

The exchange value of a surplus from gardening or farming is inconsiderable. It tends to be sufficient to reward the producer acceptably for delivering his products; he has the surplus on hand and does not succeed in collecting pay for his labor in producing it. Marketing the fruits of the earth has been associated with poverty, with rare exceptions. Slaves or machines may give a temporary advantage to the first who employ them, but the advantage soon passes and the normal poverty returns. [Page 171]

WASTE PLACES

In the process of exchange, manufactured products reward the labor that has gone into them more satisfactorily than the raw products of farming. Communities of gardeners regularly have found and still find advantage in diversifying their production beyond gardening. Greek city states, which were garden cities, exchanged pottery and other manufactured articles rather than raw products of agriculture. Other communities of gardeners, such as medieval towns, American Indian villages, and stably prosperous communities of white Americans, have profited or still profit by exchange of products of manufacture.

In manufacturing, communities with gardens still have their advantages over gardenless communities. In particular, unemployment, the fear of fears in a gardenless community, the goad used by the efficiency expert, is a less serious thing if a family has a garden. Accounts of garden cities in antiquity and the middle ages do not suggest a problem or fear of unemployment. An artisan's spare minutes will always improve a garden. Wherever there are gardenless cities, there is unemployment, varying in degree from time to time. In tributary hinterlands of such cities, farmers abandon their fields, which become waste places. Directly or indirectly, the process increases unemployment and prevents any cure. As the Moscow Pravda says, "So long as the village will send to the city all her new increments of workers who have not found work, it is useless to think of significant gain in the fight against unemployment." If there had been unemployment in a Greek city state, a colony would have gone out to a waste place and erected a new city state as good as the mother city or metropolis. Because such autonomous colonies established themselves, unemployment did not occur. Farmers alone do little to reclaim waste places or hold back the encroaching wilderness; it is work for essentially autonomous communities, like those that once overcame the American wilderness from New England to Oregon. Even the blazers of trails—as Daniel Boone and Kit Carson—made their homes in such communities and expected other such communities to spring up along their trails. [Page 172]Imperialistic centers of population have always shown great interest in politics, wars, markets, and paper claims on wealth. The records of these matters make little mention of substantially autonomous communities of human scale, made up of homes with gardens. Occasionally men of such communities get into histories by issuing a Declaration of Independence and otherwise divesting themselves of imperialism that has become unacceptable. Insurgents from a hinterland are usually known as barbarians. Hinterlands are said to contribute nothing to the progress of mankind—to learn from the gardenless centers of population, if they learn at all.

Communities of human scale, neighborhoods, do not devise subways, vaults for keeping gold from use, or other things not suited to their way of life: but within their modest sphere they have exercised human minds; some good things have come out of Nazareth. If the Americas and all their achievements were obliterated, the rest of the world might first and chiefly note the loss of Indian corn, the potato, tobacco and quinine; the American white man's total achievement would probably be exchanged for these. If in a few centuries or millenniums archaeologists should excavate Europe, they would find Gothic churches and Greek orders of architecture, the work of garden cities. If the languages of Europe should then be recovered, it would be found that every one of them originated in a lingua rustica of communities of human scale, and that the forms of verse also originated there. Where gardenless centers of population had been, museums would be found, filled with art and craftsmanship brought from communities of human scale.

Local autonomies have not been found incompatible with peaceful leagues, such as the Greek leagues, the Hanse towns, or the American Union as established by its founders. Standardization leads to hostilities, not encountered where diversities are tolerated as among the cantons of Switzerland with their several languages. The autonomous colleges of an English university can be increased in number indefinitely without instability or any loss in human relationships. [Page 173]

WASTE PLACES

Man has made many experiments in centralization, with agriculture segregated. Through and past all of them, the community of homes with gardens has continued, even under the ephemeral dictatorships recorded in histories. Local obliteration of such communities has heretofore led swiftly through segregated farming to a unity of waste places. The coexistence of unemployment and waste places indicates disease in the primary cell of a body politic, like the disease that leads to cancerous growths in a human body. It is in communities of homes with gardens and diversified industries that man makes head against the wilderness.

Readers interested in Mr. Ansley’s interpretation of the relations between agriculture and civilization are referred to "Books About the Hinterlands," in the August, 1928 issue of World Unity. The editors hope to publish more contributions by Mr. Ansley during the next few months. [Page 174]

The Sacred Scriptures of Zoroastrianism-Concluded

Is to the Vendidad perhaps more than to any other of the Parsee Scriptures that we must turn for the gospel of Zoroastrianism touching the dignity and sacred efficacy of work. Here, in the light of certain quotations, we see why it was that Zoroaster should have advocated industry and attached to work a sanctity all its own. Typical of his ethical message in this regard, are the following sentences from the Vendidad:

"Contend constantly against evil, strive in every way to diminish the power of evil; strive to keep pure in body and mind and so prevent the entrance of evil spirits who are always trying to gain possession of men. Cultivate the soil, drain marshes, destroy dangerous creatures. He who sows the ground with diligence acquires more religious merit than he could gain by a thousand prayers in idleness. Diligence in thy occupation is the greatest good work. To sew patch on patch is better than begging rich men for clothing. The man who has constantly contended against evil may fearlessly meet death. Death being a fact, have no fear of it, fear only not having lived well enough. Indulge not in slothful sleep lest the work which needs to be done remains undone. The cock lifts up his voice with every splendid dawn and cries: Arise, ye men, and destroy the demon that would put back the world in sleep. Long sleeping becomes you not; arise, ’tis day; who rises first comes first to paradise! In whom does Ahura-Mazda rejoice? In him who adorns the earth with grain and grass, who dries up moist places and waters dry places. [Page 175]

THE SACRED SCRIPTURES OF ZOROASTRIANISM

He who tills the round is as good a servant of religion as he who offers ten thousand prayers in idleness." (Vendidad XVIII.) What a contrast between this gospel of "up and doing" and the doctrine of meditation and fasting inculcated in the Brahmanas which caused the Buddha to preach reform! What a contrast, too, between the optimistic aim of Zoroaster and the pessimistic aim of Gotama! Because life was a conflict with innumerable evil powers, Zoroaster did not despair of the world. He believed the good is mightier than the evil and destined ultimately to prevail. Man's salvation, he held, is not as the Buddha taught, to excape permanently from the world, but to combat evil wherever he finds it and do a man's part to conquer it. "He is a holy man who has built him a home in which are wife and children and the sacred fire. Whoso cultivates barley cultivates virtue. When the wheat appears the demons hiss, when the grain is ripe they flee in rage." (Vendidad, XVIII, 3.)

What means this reference to demons who delight in seeing men idle, who hiss when the wheat appears and flee when the grain is ripe? It means that back of the Zoroastrian ethics of industry lay a theology without which the ethics itself would have no sanction.

Work, according to Zoroaster, is the most effective of agents for destroying the power of Angro-Mainyus, himself the ultimate source of all things evil in the world. The Zoroastrian scriptures teach that the universe is under the control of two opposing principles or powers, the one good and the other evil; the one Ahura-Mazda or Ormuzd; the other, Angro-Maínyus or Ahriman. Ahura-Mazda created a beautiful world. Then Ahriman somehow crept into the good creation and marred it by matching every beautiful thing with a counter-creation of something evil. Note that Angro-Mainyus is not introduced as a creation of Ahura-Mazda. Just who created him or whence he came, we are not told, and this holds equally true of the Hebrew Satan.

The Vendidad opens with an account of these alternating creations: "I, O Zarathushtra Spitama, made the first best place, which is Airyana Vaejah; thereupon Angro-Mainyus (the Evil [Page 176]Spirit) created a counter-creation, a serpent in the river, and frost made by the demons. . . . The third place which I, Ahura-Mazda, Imade the best was Mouru; thereupon Angro-Mainyus (the Evil Spirit) created a counter-creation, which was backbiting and lust.... The fifth place which I, Ahura-Mazda, made the best was Nisaya; thereupon, in opposition to it, Angro-Mainyus (the Evil Spirit), full of death, created a counter-creation, which was the curse of unbelief. . . . As the seventh place I, who am Ahura-Mazda, created Vaekereta, . . . thereupon, in opposition to it, Angro-Mainyus (the Evil Spirit), full of death, created the evil fairy who clave to Keresaspa. . . . As the ninth place, I, who am Ahura-Mazda, created Knenenta which is the best, thereupon Angro-Mainyus (the Evil Spirit) created a counter-creation, the inexpiable deed of Sodomy."*

Thus a great cleft runs through the entire world, dividing it into two realms, the one controlled by Ahura-Mazda with his Amesha-Spentas (archangels) and Yazatas (angels); the other controlled by Angro-Mainyus, aided by his archdemons and Drujs, (demons) the entire group personified thoughts sent out from the mind of Ahura-Mazda and Angro-Mainyus respectively, for the ennobling or demoralization of the faithful.

Yet, must it be observed that this dualism is neither absolute nor eternal. Rather is it an episode in the existence of Ahura-Mazda. For He is the supreme and only God; omnipresent, omniscient; but not yet omnipotent; because, co-eval with him though not co-eternal is Angro-Mainyus. In other words, Zoroaster’s dualism was temporary, for he was fundamentally a monotheist, believing, (as did Jesus) that a deliverer from all evil, a "Sasoshyant" or Messiah, would finally come and Ahura-Mazda’s kingdom be all in all.

The second of the Gathas states this fundamental doctrine of Zoroastrianism in the Prophet’s own words:

"Now will I proclaim to you who are drawing near and wish to be taught those things that pertain to Him who knows all things. And I pray that propitious results may be seen. Hear

• S. B. E. IV 1 foll.

[Page 177]ye then with your ears, awake ye to our teaching! The primeval spirits who as a pair have been famed of old are a better and a worse as to thought, word and deed. Between these two let the wisely acting choose aright. Choose ye not as the evildoers! .... And when the great struggle shall have been fought out then, O Mazda, the Kingdom shall have been gained for Thee! And may we be such as those who bring on this great renovation and make the world progressive till its perfection shall have been reached. And when perfection shall have been attained, then will the blow of destruction fall upon the Demon of Falsehood, but swiftest in the happy abode of Ahura, the righteous saints shall gather. Wherefore, O ye men, learn the blessings that are in store for the righteous."*

According to the ethics of Zoroastrianism, the world is a battle-field on which every human being is a soldier, fighting on the side of Ahura-Mazda with his archangels and angels, or on the side of Angro-Mainyus with his archdemons and demons. The weapons used by the good soldiers are not swords but ploughshares; not guns, but good thoughts, good words, good deeds.

Over against the heavenly host stands the infernal host, each led by a commander-general and his aids, the object of the war being to gain possession of the souls of men, and achieve victory for the kingdom of good or of evil. True, man was created by the good spirit, Ahura-Mazda, but it was as a free moral agent that He created him. Thus man, being susceptible to evil, may range himself on the evil side of the war, or on the good, identify himself with Ahriman and his Amesha-Spentas or with Ormuzd and his Daevas and according as he chooses so will the issue be, for without man's cooperation victory remains a dream.

In Old Testament books written after the Persian domination of Judea, notably Daniel, we meet for the first time with names and functions of archangels, strangely reminiscent of the "Amesha-Spentas" of the Zoroastrian scriptures. Also, in the

• S. B. E. Vol. XXXI, pp. 28-35.

[Page 178]New Testament we read of guardian angels (Matt. VIII 10, Acts XII 15) reminding us of the “Fravashis” of the Yasna and the Yashts. Furthermore, in the Pauline Epistles, mention is made of a war against evil that extends beyond the limits of man’s sinful desires and social maladjustments to cosmic warfare against “principalities and powers and the hosts of wicked spirits in the Heavens”—(Eph. VI. 12) all of which recalls Angro-Mainyus and his lieutenants, the Drujs. In his second letter to the Corinthians, Paul calls the Devil “the God of this Age of the World” (IV. 4) and in the Fourth Gospel, this arch-demon is described as “the Ruler of this world” (XII. 31) a measure of independence rivalling that of Angro-Mainyus.

But we are not to infer from these striking parallels that the Biblical authors drew directly upon Zoroastrian sources. All we are warranted in inferring from these resemblances is that Judaic and primitive Christian demonology derive, in some measure, from Zoroastrianism. We must beware of the untenable hypothesis one meets with in some of the popular literature on the subject. Thus, for example, it will not do to say with Professor G. W. Carter that the seven archangels of the Heavenly hierarchy of later Judaism were taken over outright from Zoroastrianism. For the number seven had no special significance for either Zoroastrians or Hindus, but it figured prominently in the religious ideas of the Babylonians. Therefore it would appear that the seven Amesha-Spentas of Zoroastrianism and the seven archangels of post-exilic Judaism have their argrund in a Babylonian cosmology. And this conclusion would seem to have incontrovertible confirmation from Scheil’s list of Mesopotamian deities, among which is Assara-Mazda (Ahura-Mazda) immediately followed by the seven Spirits of heaven, the Igigi.

In the twelfth Yasna is the Zoroastrian confession of faith which well illustrates the character of the religion:—

“I repudiate the Daevas. I confess myself a worshipper of Mazda, a Zarathustrian, praising and worshipping the Immortal Holy Ones, the Amesha-Spentas. To the Wise Lord I promise all good; to Him the beneficent, righteous, glorious,” [Page 179]

THE SACRED SCRIPTURES OF ZOROASTRIANISM

-venerable, I vow all the best. I abjure theft and cattle-stealing, plundering and devastating the villages of Mazda-worshippers; with due reverence I vow this to Asha (Righteousness). I renounce fellowship with the wicked, lawless, evil-doing Daevas, the most deceitful, corrupt and wicked of all; with every bad man whoever he may be, in thoughts, words and deeds and deportment.

"I pledge myself to this religion of the Mazda-worshippers which makes an end of strife and lays down weapons and promotes kindred marriages. To the wise Lord I promise all good."

Believing in the sacred efficacy of work and more especially of agricultural work as the most powerful agent for annihilating the sway of Angro-Mainyus, Zoroastrianism prohibits fasting, self-torture, excessive grief, everything calculated to ennervate the body or to reduce the power of the will.

In direct contrast to the teaching of the Brahmanas of Hinduism which made asceticism a virtue and part of a philosophy of life, the Vendidad makes it a sin, because life is never made noble and fine by wasting its opportunities, or by thwarting one’s natural powers or crushing out normal desires.

"No one who does not eat has strength to do heavy work, strength to do works of husbandry, strength to beget children. By eating, every material creature lives. By not eating it dies away." (Vendidad, III, 33).

Yet heinous as were idleness and asceticism, one other sin there was, which, according to Zoroastrianism, is worse than these; nay, the deadliest sin of all-suicide; and the reason for the utter condemnation of this sin was that no one should ever allow the sacred flame of enthusiasm for the victory of the Good to die out in his heart. Nor should one be willing to reduce by even a single soldier the valiant army of warriors fighting under Ahura-Mazda for the destruction of evil and its source. The contention of Zoroastrianism is: We must stay on the earth, enlisted in the service of the good God until honorably discharged by the call of Death. No wonder a separate "Tower of Silence" was built for disposing of the dead bodies of suicides. [Page 180]Three commandments were given by Zoroaster: To speak the truth, to keep one’s promises and to keep out of debt. "Break not the contract, O Spitama! neither the one that thou hadst entered into with one of the unfaithful, nor the one that thou hadst entered into with one of the faithful, who is of thine own faith."

Ahriman is the father of lies and flourishes on the falsehoods of Ormuzd’s children. Their unreliability and insolvency, wherever evidenced, increase the strength of Ahriman and tend to lengthen his days. Hence the emphasis on veracity, reliability and financial solvency are virtues fraught with power to promote the victory of Ormuzd over Ahriman.

Besides these ethical agencies for promoting the triumph of the good Principle, Zoroastrianism, sometime after the founder’s death, provided an additional ceremonial agency to supplement Zoroaster’s gospel of work. Among these is frequent repetition of the twenty names of Ahura-Mazda, as is indicated in the Ormazd Yasht.*

Zarathustra asked Ahura-Mazda: "O Ahura-Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

"What of thy holy Word is the strongest, the most victorious, the most effective, the most fiend-smiting?"

Ahura-Mazda answered, "Our Name, O Spitama Zarathustra." "Then," said he, "reveal unto me that name that is the greatest, the most effective, the most fiend-smiting." And now follows the series of twenty names, closing with the plea: "If thou wantest, O Zarathustra, to destroy the malice of Daevas (evil spirits) then, recite thou these my names every day and every night."†

Concerning the hereafter, the Zoroastrian sacred scriptures give us detailed and explicit information. In the Yashts, we are told that the soul on the third night after the body’s decease arrives at Chinvat (the bridge of reckoning) beyond which lies

\*S. B. E. XXIII, p. 120. †S. B. E. XXIII, p. 23. [Page 181]the road to Paradise. Two angels make up the soul's account, weighing the soul's good and evil deeds in "just balances" that "vary not a hair's breadth for either kings or subjects." If the good deeds outweigh the evil, the bridge is easy of passage, and the man's conscience, in the form of a beautiful maiden, comes to meet him and conduct him to Paradise. But in the case of the wicked the bridge narrows to the width of a razor-blade and he falls off, plunging headlong into hell.

In the twenty-second Yasht, it is written: "Zarathustra asked Ahura-Mazda, 'when one of the faithful departs this life, where does his soul abide on that night?' Ahura-Mazda answered, 'It takes its seat near the head of the body, singing the Happiness-Gatha, and proclaiming happiness. On that night his soul tastes as much of pleasure as the whole of the living world can taste. At the end of the third night, when the dawn appears, it seems to the soul of the faithful one as if it were brought amid plants and scents, and it seems to him as if his own conscience were advancing to him in a wind, a sweet-scented wind in the shape of a maiden, fair, bright, strong, tall, beautiful of body, noble, as fair as the fairest thing in the world. And the soul of the faithful one addressed her, asking, 'What maid art thou?' And she, being his own conscience, answered, 'O, thou youth of good thoughts, good words and good deeds, I am thine own conscience. Everybody did love thee, for that goodness and victorious strength in which thou dost appear to me. I was lovely and thou madest me still lovelier; I was fair and thou madest me still fairer; I was desirable and thou madest me still more desirable; through thy good thought, good speech, good deeds." Then follows a corresponding description with regard to the fate of the wicked, the antithesis in its details to what we have just read as to the fate of good souls. Should the good and the evil be equally balanced, the soul passes into an intermediate state of existence and its final destiny is not determined till the last judgment, when the "Saoshyant" (Messiah) will usher in the everlasting kingdom of the good. [Page 182]

APOSTLES OF WORLD UNITY: XIII—LORD COURTNEY OF PENWITH

by H. M. SWANWICK Author of "Builders of Peace"

LEONARD COURTNEY, who was born in 1832 and lived to be eighty-six, had a singularly consistent nature and one of his most charming consistencies was that he did not grow old. He continued to learn from life and therefore he modified his views in accordance with experience, but there was in him a firm and self-reliant principle which is rare among politicians. Indeed his was not the politician’s character, as he showed more than once in his life.

He had the mind of an ideal judge; his instinct of fairness was the motive power of his earliest as of his latest opinions and efforts. His pacifism itself was not an abstract condemnation of all force every instance of his opposition to a war occurred because he thought reason had not been sufficiently tried or actual injustice had been done. Early in life he became an ardent advocate of the representation of minorities and the value of such representation was present to his mind in connection with a number of social and political questions up to the very day of his death.

One may find a characteristic touch of impatience in a passage he wrote as long ago as 1867:

"The representation of minorities is an unfortunate phrase. It suggests the notion of weak, helpless persons crying for some unusual assistance in the attempt to keep their place in the struggle for life."

There was something aristocratic in Leonard Courtney’s mind: an intellectual aristocracy. He found himself often in a [Page 183]

Lord Courtney of Penwith

minority, occasionally in a very small minority and we may be sure he believed he was right and that he was quite aware of the quality of his own brains. So, though justice made him a democrat, he knew the enrichment that comes to the mentally inert mass from the free speech and power of choice of the thinking minority. His advocacy of the enfranchisement of women was the outcome of this same deep instinct of fairness and it is not perhaps fantastic to find something of this same quality urging him, when only a youth of eighteen, to expend much time and patience in the voluntary task of balancing the accounts of a bank that had long been in arrear. Disorder and laxity must always have been repugnant to that disciplined mind.

Courtney had always a liking and sympathy for the Quakers although he was never a member of the Society of Friends. This is perhaps how it came about that until he was made a peer in 1906, he was very commonly spoken of in the Quaker fashion, as plain "Leonard Courtney." But another reason undoubtedly was that he had in him that quality which most people recognize in the great, even when they follow the lesser man. He was of the West Country, of sturdy build and with great power of work. He was a good classic, second wrangler in the mathematical tripos at Cambridge and Smith's Prizeman. When he left Cambridge he read law, was called to the bar, made a particular study of economics, especially finance, and became a much valued leader writer of The Times. It was not until 1876 that he entered the House of Commons as member for Liskeard in Cornwall and he continued to represent his country until his attitude toward the Boer War in 1900 caused him to abandon his seat. Once more, at the age of seventy-four, he stood for Parliament, this time for a division of Edinburgh; but he was defeated. His country was assured of his counsel, however, by the wisdom of Sir Henry Campbell-Bannerman, who offered him a peerage in 1906.

Courtney was no great admirer of Gladstone. As early as 1864 he expressed the view that Gladstone was lacking in a sense of proportion. "While associated with him we know not whither we may be led, nor what paradox we may be required to defend." [Page 184]He supported Gladstone, however, in his attitude to the Ottoman Empire and in a speech in the House poured scorn on the divided Liberal Party:

"The present position of the party, resembling too faithfully the European Concert, is that of a Greek chorus which utters moral sentiments at intervals without effecting in any way the action of the play. . . . In the most unequivocal manner I am prepared to recommend the employment of force."

He regarded the British policy of buttressing up a decaying and tyrannical empire as unstatesman-like and regarded the force he advocated as merely nominal coercion, an act of police.

In other wars he was to be found on the side of moderation and justice and he never spared his own country because it was his own. He maintained the legality of the seizure of the Southern envoys on the Trent during the American Civil War. He wanted Germany to win the war of 1870, but opposed annexations. He disapproved British policy in Egypt and the Sudan, believing that the Canal was Britain's only legitimate interest.

But it was in regard to South Africa that he pursued his own way most decidedly and sacrificed most. He was strongly opposed to Disraeli's annexation of the Transvaal in 1877 and he was dismayed when he found that the Liberals, coming into power in 1880, meant to retain possession. He rejoiced when Gladstone decided to negotiate after the British reverse at Majuba Hill. To him, right was right, even if the acknowledgment of it looked like climbing down. Later, when he felt his country disgraced by the Jameson Raid, he denounced Mr. Rhodes in the House and urged that he should no longer be allowed to remain a member of the Privy Council. In 1899 Courtney cooperated cordially with C. P. Scott (of the Manchester Guardian) in securing John Morley for a great protest against the Boer War. Mr. Scott thought the occasion was "historic" and this was no doubt true. It did not prevent the war, nor the annexation of the Transvaal and Orange Free State, but it is in such brave stands against war-fever that the people begin to feel their moral strength.

When in July, 1914, the wings of the Angel of Death could [Page 185]

Lord Courtney of Penwith

almost be heard once more over Europe, Lord Courtney joined the short-lived Neutrality Committee which strove to keep Britain out of the war. The invasion of Belgium made him realize that all hope of this was over although he expressed on August 8 his horror at the suppression by Sir Edward Grey of Lichnowsky's advances in regard to the neutrality of Belgium and the integrity of France and her colonies. Although he was well over eighty and had been unable to read since 1896, he kept himself fully informed of the course of the war and of any possibilities of negotiation, opposing the food blockade of Germany and Austria and making in the House of Lords in the autumn of 1915 one of his wise and weighty pronouncements in favor of negotiation. The bottomless silliness of war journals is well illustrated by the placard shown by the Daily Express next day which ran: "Astounding Speech by a Peace Crank." The flippant vulgarity of alluding to the well-known and veteran statesman in such words was symptomatic of the state of mind a modern war engenders. Such manners were totally indifferent to Lord Courtney. Once more, stung by Lloyd George's reckless policy of the "knock-out blow," he spoke on December 9, 1916; he passed away less than eighteen months later, before he could hear of the end of the horrible struggle.

I have spoken of his fundamental consistency. He was opposed to the war because he thought it could have been prevented; because he had foreseen the necessary consequences of the pursuit of a policy of balancing powers. He had made a notable speech on the subject in 1914 after the Agadir incident and in that year had become president of a Foreign Policy Association the objects of which included opposition to alliances such as British relations with France and Russia, greater publicity in foreign affairs and fuller Parliamentary control of the main lines of policy and of all important agreements concluded with other governments.

He had too independent and rigid a mind to be a wholehearted party politician and though he was successively Under Secretary of the Home Office (1880), Under Secretary of the [Page 186]Colonial Office (1881), and Secretary of the Treasury (1882) in Gladstone’s administration, he resigned in 1884 because the Redistribution Bill did not provide for the representation of minorities and his opposition to Home Rule deprived him of the chance of high office in Gladstone’s next administration.

As Chairman of Committees in 1886, he found a post for which he was admirably fitted, contriving to call even Gladstone and Harcourt to order, to their great admiration. His confident and authoritative manner, his accurate knowledge and scrupulous renown were exactly what is needed for that exacting work and if it had not been for political chicanery, he would have certainly succeeded Speaker Peel in 1895. At the time, the loss to the House seemed very hard to bear, but the following year there fell upon him the blow which would have forced him to resign had he been elected speaker: his eyesight failed him so far that he was never able to read again. With the supreme aid of his wife and his own fortitude, he continued, however, to be one of the best-informed of public men.

Lord Courtney has been likened to Cornish granite and there is a good deal of truth in the simile; but he was the granite made colorful by whin and heath and stonecrops and lichens, with the blue Atlantic for background. He was full of hearty laughter and he loved children. His fine head, with the beaked nose, the humorously protruding underlip and the pent-house brows, was full of vitality and changefulness. The hospitality of the house in Cheyne Walk was known all over England. And there were endearing features of boyishness about him: his blue coat with brass buttons and buff waistcoat, his gift for remembering and spouting poetry. Of this last, one of his nieces gives a living picture:

“I remember well one windy day some years ago walking along the edge of a wood with him. Suddenly, with a toss of his head and a flinging up of his arm, he began Shelly’s West Wind. As he proceeded he became carried away, wildly gesticulating and shouting at the top of his voice, and looking, with his rugged features, like the very spirit of the wind.” [Page 187]

THE EDDY PILGRIMAGES

How They Make for World Unity and International Goodwill

by CHESTER C. PLATT Newspaper Publisher

I HAVE been on two Eddy pilgrimages. I returned from the one of this summer impressed with the idea that disarmament is the big thing needed for the construction of a bridge of understanding between Europe and America, and perhaps the wisest thing said by any of our speakers concerning disarmament, was by Professor Madariaga, of Oxford, who pointed out that the problem of disarmament is the problem of world unity. The indirect method is often the most efficient, and people will generally find what they are looking for. Consequently the will to peace must exist with some strength, before disarmament can be accomplished and on the whole and in the long run, we will make for disarmament in proportion to the strength of the will to peace of the nations of the world.

It was generally recognized that a great step toward permanent peace was taken when the Pact of Paris was signed on August 27th and a large number of our group had the gratification of being in Paris when the great Kellogg treaty was consummated.

It was also recognized, and well stated by a number of speakers who addressed us, that the treaty must be regarded only as a great first step toward the utter abolishment of war. And consequently one of the next things needed will be the establishment of some method, which the United States will recognize, (as well as the League of Nations countries) for applying a just definition of national self-defense to specific cases. [Page 188]Other things that should follow this, it was stated, were the substitution for war departments, navy departments and aviation departments of a single department of National Defense, and the abolition of compulsory military service.

World unity being the key to world peace, it is this thought that has led Dr. Sherwood Eddy to organize what he calls an American Seminar, or study pilgrimage, to visit the principal European countries, carrying messages of goodwill and bringing back messages of goodwill; bringing to Europe opportunities to look into the minds of some of our people and giving us the opportunity to look into the minds of the peoples of Europe.

This year’s pilgrimage was the eighth under Dr. Eddy’s direction and the group numbered, as in former years, nearly 100 persons. It was limited in membership to educators, ministers and others who wanted to make a study of the economic, social, political and religious life of each country visited, with the principal object of promoting more friendly international relations by speaking and writing.

Thus, Dr. Eddy has taken in all, perhaps seven or eight hundred persons through his courses of European study, and they are now spreading the inspiration of a better world order in all parts of the United States, from pulpits and lecture platforms, in schools and colleges and in newspapers and magazines.

We visited England, Germany, Czechoslovakia, Austria, Switzerland and France and we were welcomed as heartily as if we had been public officials or diplomats, (perhaps more so). For instance, in England, we were greeted by Stanley Baldwin, the Prime Minister, by the Archbishop of Canterbury at Lambeth Palace, the Bishop of London at Fulham Palace, Viscount and Lady Astor at their home, by J. Ramsay MacDonald, Arthur Henderson and Arthur Greenwood at the House of Parliament. Also at Toynbee Hall, (a settlement house in East London), by Philip Snowden, A. Duff Cooper and other members of the House of Lords and the House of Commons; by Norman Angell, H. N. Brailsford, Wickham Steed and other editors; by Professors H. J. Laski, Philip Baker and other educators; by [Page 189]B. S. Roundtree and J. J. Mallon, Warden of Toynbee Hall, and other social workers; and by E. D. Simon, a former mayor of Manchester, all of whom gave either short or long talks on subjects upon which they were able to speak with special authority. Questions and answers and discussions followed most of the addresses.

Similar receptions, but with shorter programs of addresses, were given us at Berlin, Prague, Vienna and Paris. Our journey was so timed that we were in Geneva during the meetings of the Geneva Institute of International Relations and we cooperated with that organization with which Dr. Eddy is associated. Its annual meetings are arranged by the League of Nations Union of London and the League of Nations Non-Partisan Association of New York.

In all the places which we visited, we had some opportunities of meeting people in their homes and many opportunities of discussing international relation in private conversation, with representative men and women, and from these, we often gained most valuable information and made progress toward an understanding of foreign viewpoints.

Everywhere there were discussions, private as well as public, of the question of war guilt. It was quite refreshing to find some Frenchmen confessing the war guilt of France, some Englishmen confessing the war guilt of England and some Germans confessing the war guilt of Germany. (I think they all were right.)

Nor did everybody agree that the United States was guiltless or that the war was shortened, or the outcome the better, for our participation,

In our party, during part of our journey, was Dr. Charles C. Morrison of Chicago, editor of the Christian Century, who with Mr. Levison, Dr. Holmes and Senator Borah, has done so much to bring to the front, the outlawry of war. Everywhere we saw indications that public opinion in every country we visited was overwhelmingly for the Kellogg Pact and particularly was there shown in England not a little impatience over the holding up of a reply to the Kellogg note by the foreign office. While we [Page 190]were in London, a number of great peace meetings were held at which Dr. Morrison of our party, was a speaker.

I believe most of our group returned to America with the feeling that there is more need for work to promote a public opinion demanding peace and disarmament in America, than there is in Europe. "Those who suffer, see," once declared Woodrow Wilson. Of course all nations who entered the world war suffered grievously, but the fact that while the European nations came out of the war greatly poverty stricken, we came out very rich, may be blinding some persons as to American duties and obligations.

Communism, which insists upon the inevitability of a revolutionary class struggle, and distinctly advocates the use of force as the only pathway to justice for the worlds' workers, we found alert and active everywhere in Europe. Poverty of the workers is Communism's mainspring. Consequently, the International Labor Office of the League of Nations, committed to a policy of higher wages, shorter hours, better employment conditions, and peaceful adjustments of the relations between capital and labor, assumes more and more importance in the peace movement.

Entirely apart from whatever good work the Labor Office has already accomplished, the significant and important fact that representative employers and workers from 52 nations meet here frequently in conference to consider the welfare of labor is one of the most hopeful signs of coming world unity which we found.

I believe there are few of our number, after studying the work of the Labor Office, with its 200 or 300 employes, and its wise leadership, but felt regret, not to say chagrin, that in the noble work of this organization America has practically little or no part.

The peace of the world is imperilled both by Communism and by the greed of many employers. Consequently the efforts of the Labor Office to establish social justice are exactly in the direction in which lies universal peace and harmony. [Page 191]

THE NEW HUMANITY

"Without edifices or rules or trustees or any argument, The institution of the dear love of comrades."

Edited by MARY SIEGRIST Author of "You That Come After," etc.

AND what is it to have the understanding of poetry? What is it to have unstopped ears for the Everlasting Voices? It is to have opened to one the fountain of joy and of wisdom, for "Joy is a special wisdom." It is to be out upon the path that leads to the hidden Temple of the universe. It is to know beyond visible forms and the bounds of factual knowledge; to hear beyond the outer sounds—even melodies of life; to see beyond the appearance of things to the radiance that lives at the center. It is to be one with the outcast and the despised and afflicted, one with all who suffer; one, too, with all who rejoice.

The New Age, in its swift rate of vibration, is re-emphasizing the principle of rhythm. The rhythm—or ruthmos—in the body and mind, as demonstrated by Dalcroze in the Eurythmic dances; the rhythm of the soul, held to be the key-word for doors still locked; the rhythm of society, moving toward social health and equality of rights and privileges; and the rhythm of the cosmos, as it is in the body, in mathematics and in music—these various orders of rhythm seen in the world are, it would seem, as Pythagoras and others have hinted, but radiations from the central wheel of life.

To one whose ears and eyes are open to the eternal rhythms, every hour of the day and night is a miracle. Indeed, he "knows nothing else but miracles." [Page 192]"I say no man has ever been half devout enough, None has ever adored or worshipped half enough, None has begun to think how divine he himself is, and how certain the future is."

I

At the gate of the West I stand, On the isle where the nations throng. We call them "scum o' the earth"; Stay, are we doing you wrong, Young fellow from Socrates' land?- You, like a Hermes so lissome and strong Fresh from the Master Praxiteles' hand? Descended, perhaps from one of the band-- So you're of Spartan birth? Deathless in story and song- Who combed their long hair at Thermopylae's pass? Ah, I forget the straits, alas! More tragic than theirs, more compassion-worth, That have doomed you to march in our "immigrant class" When you're nothing but "scum o' the earth."

II

You Pole with the child on your knee, What dower bring you to the land of the free? Hark! does she croon That sad little tune That Chopin once found on his Polish lea And mounted in gold for you and for me? Now a ragged young fiddler answers In wild Czech melody That Dvorak took whole from the dancers. And the heavy faces bloom [Page 193]In the wonderful Slavic way; The little dull eyes, the brows agloom, Suddenly dawn like the day. While, watching these folk and their mystery, I forget that they're nothing worth; That Bohemians, Slovaks, Croatians, And men of all Slavic nations Are "polaks" and "scum o' the earth."

III

Genoese boy of the level brow, Lad of the lustrous dreamy eyes In the first sweet shock of a hushed surprise; Astare at Manhattan's pinnacles now Within your far-rapt seer's eyes I catch the glow of the wild surmise That played on the Santa Maria's prow In that still gray dawn, Four centuries gone, When a world from the wave began to rise. Oh, it's hard to foretell what high emprise Is the goal that gleams When Italy's dreams Spread wing and sweep into the skies. Caesar dreamed him a world ruled well; Dante dreamed Heaven out of Hell; Angelo brought us there to dwell; And you, are you of a different birth?— You're only a "dago"—and "scum o' the earth"!

IV

"Stay, are we doing you wrong Calling you "scum o' the earth," Man of the sorrow-bowed head, Of the features tender yet strong— Man of the eyes full of wisdom and mystery [Page 194]Mingled with patience and dread? Have not I known you in history, Sorrow-bowed head? Were you the poet-king, worth Treasures of Ophir unpriced? Were you the prophet, perchance, whose art Foretold how the rabble would mock That shepherd of spirits, erelong, Who should carry the lambs on his heart And tenderly feed his flock? Man-lift that sorrow-bowed head. Lo! 'tis the face of the Christ! The vision dies at its birth. You're merely a butt for a mirth. You're a "sheeny"--and therefore despised And rejected as "scum o' the earth." Countrymen, bend and invoke Mercy for us blasphemers,

V

For that we spat on these marvelous folk, Nations of darers and dreamers, Scions of singers and seers, Our peers, and more than our peers. "Rabble and refuse," we name them And "scum o' the earth" to shame them. Mercy for us of the few young years, Of the culture so callow and crude, Of the hands so grasping and rude, The lips so ready for sneers At the sons of our ancient more-than-peers. Mercy for us who dare despise Men in whose loins our Homer lies; Mothers of men who shall bring to us The glory of Titian, the grandeur of Huss; [Page 195]

THE NEW HUMANITY

Children in whose frail arms shall rest Prophets and singers and saints of the West. Newcomers all from the eastern seas, Help us incarnate dreams like these. Forget and forgive that we did you wrong. Help us to father a nation, strong In the comradeship of an equal birth, In the wealth of the richest bloods of earth.

ROBERT HAVEN SCHAUFFLER

SIMON THE CYRENIAN SPEAKS

He never spoke a word to me And yet He called my name. He never gave a sign to me And yet I knew and came.

At first I said, "I will not bear This load upon my back- He only means to place it there Because my skin is black."

But He was dying for a dream, And He was very meek; And in his eyes there shone a gleam Men journey far to seek.

It was Himself my pity brought; I did for Christ alone What all of Rome could not have wrought With bruise of lash or stone.

COUNTEE CULLEN Color. [Page 196]

UNITY AND DISUNITY IN INTERNATIONAL POLITICS

Edited by DEXTER PERKINS Department of History and Government, University of Rochester

The New President and Foreign Policy

THEN the American people elected a new President on November 6, they were in all probability little influenced by the question of that leader's attitude in matters of foreign policy. International problems were hardly discussed at all in the course of the campaign, outside the speeches of acceptance of the two candidates; and the final decision turned far more upon domestic issues and upon personal estimates of the rival contenders than it did upon any phase of our relations with the rest of the world. No doubt one reason for this was the fact that no clear issues were joined. Both Mr. Hoover and Mr. Smith professed themselves to be the earnest friends of international peace, and outside the effort of the Democratic candidate to indict our foreign policy in Central America, there was nothing very much in his speeches by which to distinguish his views and opinions from those of his opponent. The mass of the voters, then, may well have believed that this country would move forward, on the whole along sound lines, in international matters whichever of the aspirants for the Presidency was elected to that office.

But now that the election is over, it is at least worth while to take account of stock, and to seek to discover how far the lines of our international action have been affected by it, and what are Mr. Hoover's expressed opinions with regard to these matters. [Page 197]

THE NEW PRESIDENT AND FOREIGN POLICY

In the first place, it seems probable, from the new President's speech of acceptance, that the area of our cooperation with the League of Nations will be enlarged and expanded. "We are glad to cooperate with the League," Mr. Hoover declared on August 12, "in its endeavors to further scientific, economic and social welfare and to secure limitation of armament." This broad statement of sympathy will doubtless be the basis of action when the new administration comes into power. It means that there is virtually but one of the activities of the League from which we will be definitely excluded. Under the new President, as under his predecessors, the United States will doubt-less refuse to assume any responsibility whatsoever with regard to the coercive machinery to be set in motion against an aggressor nation under the terms of the Covenant. The Covenant calls, it must be remembered, for economic pressure and, conceivably, for military action against a state which goes to war without submitting its dispute either to arbitration, judicial settlement or conciliation. The obligation to participate in such action is one which Mr. Hoover will be as little likely to favor as was his predecessor.

On the other hand, Mr. Hoover's administration will no doubt prove itself firmly attached to the American policy for the prevention of war, which is embodied in the Kellogg treaties. It is as yet not possible to say what the status of those treaties will be when the new President enters office. They may, by that time, have been already ratified, and ratified without reservations, by the Senate. On the other hand, they may easily fail of final action in the short session of Congress (which lasts only from December to March 4). But whatever the situation may be, it is certain that Mr. Hoover will act vigorously in support of the new pacts, and of the principles which they contain.

It has frequently been observed that the Kellogg treaties, admirable as is their purpose, leave untouched the great problem of the creation of machinery for the pacific settlement of international disputes. But it may be answered, at least in part, to any such criticism, that institutions are already at hand which may be utilized for the purposes of peace if the nations so will. [Page 198]Of these the one which has received the widest support in the United States is the World Court.

The status of the World Court question at the present time is this: The Senate ratified the protocol creating the World Court in January, 1926. It appended to its act of ratification five reservations, and one of these reservations has proved unacceptable to the other nations signatory to the protocol. They have asked the United States to discuss the matter with them, but up to date the attitude of the American government has been that there could be no utility in discussion, and that American membership in the Court could be secured only by the ungrudging acceptance of the terms laid down in the Senate act of ratification.

What attitude Mr. Hoover will take with regard to the question is not clear. He is undoubtedly a friend of the World Court. One would think that his instinct would be toward making at least an attempt at understanding with the other supporters of the protocol. But in the course of the campaign the President-elect never mentioned the subject. There is not a word on the matter in the Republican platform. His line of action may easily depend upon the degree of interest which this particular question evokes.

Let us turn from these general matters, involving the problem of maintaining and organizing world peace, to more specific ones, involving some of the major aspects of world reconstruction. On the most important problems which involve our relations with Europe, Mr. Hoover will doubtless follow the broad lines of his predecessor. Behind the scenes, and through the office of Agent-General of Reparations, the United States is playing an important role in the solution of this great question. It will doubtless continue to play such a role under the new administration. The debt-refunding policy of the Coolidge regime, involving the repayment of at least the major part of the sums lent to the Allied governments during the war, will be continued. The policy of non-recognition of Soviet Russia is known to have the President-elect's concurrence, and is not likely to be abandoned. With regard to Latin America, Mr. Hoover has already [Page 199]

THE NEW PRESIDENT AND FOREIGN POLICY

made a significant gesture. His journey to the great rising continent to the south of us attests his keen interest in its affairs, and his desire to stimulate good relations between the United States and the sister republics of this hemisphere. One feels that a generous and sagacious motive dictated this very interesting line of action. There is little doubt that such a gesture will be very much appreciated by the nations which Mr. Hoover will visit.

In the Orient, the general trend of American policy seems conciliatory and sympathetic. The recognition of the Chinese Nationalist government, the signing of the new customs treaty, and the other marks of favor shown to the new regime, would hardly have occurred at the end of Mr. Coolidge's administration, if it had not been fairly certain that they would meet with the concurrence of his successor.

On the whole, then, the friends of international peace and cooperation may well indulge the best hopes for the Hoover administration. There can be only one misgiving, and that lies in certain sentences of Mr. Hoover's speech of acceptance. "We know that in an armed world there is only one certain guarantee of freedom-and that is preparedness for defense. . . . We must and shall maintain our naval defense and our merchant marine in the strength and efficacy which will yield us at all times the primary assurance of liberty, that is, national safety." Such statements, taken by themselves, no doubt give a false impression. In the very paragraph in which they occur, the President-elect says, most significantly: "We maintain a standing invitation to the world that we are always ready to limit our naval armament in proportion as the other nations will do likewise." But it can hardly be denied that, at a time when an agitation exists for a larger navy, and when a bill calling for fifteen new cruisers is likely to come up for action in Congress, Mr. Hoover's language raises something of a question as to his point of view.

Finally, this ought to be said: A President of the United States acts through and by means of public opinion. He is strong as he is sustained by that opinion, strong with the strength of a [Page 200]giant; he is weak when he is deserted by that opinion, with a feebleness that defies comparison. The foreign policy of the United States will be administered for the next four years by Mr. Hoover; but its broad lines, its pacific character, its major aspirations, will be determined by the people of the United States. There rests on every citizen the obligation to sustain the new administration in all that it may do for the great cause of international peace and cooperation, and equally—since all men may err—the obligation to watch over and check it wherever, or if ever, it proves false to the high ideals to which this nation must dedicate itself for the advancement of human brotherhood. [Page 201]

THE RISING TIDE

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

Edited by JOHN HERMAN RANDALL, JR. Department of Philosophy, Columbia University

Philosophy for an Industrial Civilization

CHARLES A. BEARD closed his widely read interpretation of the Rise of American Civilization with a chapter on "The Machine Age." In a broad survey of the impact of industrialism on the many institutions of our life, he carefully balanced the worst that can be said for the results against the best. The old order changeth; the learned doctors dubiously shake their heads. Yet the mass of men look into the future with faith and hope. Are their assurance and confidence justified? "If so," said Mr. Beard, "it is the dawn, not the dusk, of the gods."

Mr. Beard has now appealed directly to the learned doctors themselves. He has asked them, Whither Mankind? Does a civilization that rests on machinery and science offer any reasonable prospect of achieving the Good Life? And amid all the cross-currents of his symposium,* he detects a fair measure of agreement. These thoughtful observers differ from most of us in perceiving a little more clearly how greatly our life has already altered over the past, and how much more it is bound to change in the near future. "Science and the machine have changed the face of the earth, the ways of men and women on it, and our knowledge of nature and mankind. . . . Old rules of politics and law, religion and sex, art and letters—the whole domain of culture must yield or break before the inexorable pressure of science and the machine." And yet in what is fundamental, in

\*Whither Mankind, ed. by Charles A. Beard. Longmans, Green and Co. viii, 408 pp. [Page 202]confidence and faith in these new instruments of human living, these informed experts nowhere sound a signal for surrender or retreat. Though with greater clarity of vision, with keener recognition of the problems that must be solved, they share our common hope that "by understanding the processes of science and the machine mankind may subject the scattered and perplexing things of this world to a more ordered dominion of the spirit."

The sixteen chapters of this book, each dealing with one of the great institutions of our modern life, and bearing such well-known names as Bertrand Russell, Sidney Webb, Havelock Ellis, James Harvey Robinson, and John Dewey, are not written in the same temper. They range from sober and cautious understatements like Robinson's treatment of religion to vigorous polemics like Dorsey's attack on racial inequality and Emil Ludwig's passionate indictment of warfare. Some of them, like Stuart Chase's survey of play, are discouraged and pessimistic; some, like Lewis Mumford's analysis of art under industrialism, are quietly optimistic. Yet if nowhere, save in the enthusiasm of the one Oriental scholar, is there any uncritical glorification of a technological culture, nowhere is there any desire to take flight, to seek refuge in the easy retreat from the problems of the present to the wisdom of other ages or other lands. And through every appraisal runs the refrain, "The remedy for the one-sidedness and harshness of our present civilization is to be sought not in less science, but in more."

The reader gains the general impression, indeed, that the judgments are much surer about the effects of science than about those of machine technology. Science has already advanced far enough, in the minds of a limited class, to consummate its break with the old order and instill its own new standards. Where intellectual habits are concerned, it is therefore possible to look into the future and forecast the day when the scientific temper of mind as we now know it has become more general. The subtler and less conscious but far more revolutionary changes in the very values at which men aim, the fruits of living in a mechanized world, are still elusive. Here the observers can only chronicle what has already taken place. They find it impossible to tear [Page 203]themselves loose from our accustomed standards of judgment; they are content to point out that "science cannot take the place of religion and philosophy, nor can engineering arrogate to itself the provinces of all the other arts," without further specifying the transformations that will overtake these great human enterprises. At best they offer us science, and faith in the unknown future of industrialism.

Mr. Beard himself makes it clear that these forces are here to stay. "Unless all visible signs deceive us, there is no reason for supposing that either machinery or science will disappear or even dwindle to insignificance. Modern civilization founded on them will not decline after the fashion of older agricultural civilizations; analogies drawn from ages previous to technology are inapplicable; according to signs on every hand technology promises to extend its area and intensity; it will afford the substance with which all who expect to lead and teach in the future must reckon." Nor does a sober judgment foresee any decline in the higher side of our culture. "Under the machine and science, the love of beauty, the sense of mystery, and the motive of compassion-sources of esthetics, religion, and humanism-are not destroyed. They remain essential parts of our nature. But the conditions under which they must operate, the channels they must take, the potentialities of their action are all changed. These ancient forces will become powerful in the modern age just in the proportion that men and women accept the inevitability of science and the machine, understand the nature of the civilization in which they must work, and turn their faces resolutely to the future.

"These pages present the challenge of science and the machine to modern thought. They set a task for philosophy-the task of affording illumination and direction to 'our confused civilization. In a way, all divisions of this book are but departments of philosophy, truly considered, and it would seem not too much to say that strength and glory will come to modern civilization just in proportion as philosophy attends to the business of living under the necessities imposed by technology, and the business [Page 204]of living itself is inspired by an effort to see things whole and steadily, relating means to the highest imaginable ends, making use of reality rather than attempting to escape from it."

In the light of these closing words of Mr. Beard, it is wise to abandon the futile attempt to summarize so many different judgments, and to ask what the three philosophers who speak I have to say. They well represent the three main contrasting attitudes toward our new civilization. Hu Shih, philosopher of contemporary China, looking abroad from the poverty and disease and dull degradation of Oriental lands, sees little but good in the West. Bertrand Russell, heir of all that is best in the aristocratic tradition of our own Christian, agricultural past, somewhat sorrowfully admits that truth lies with science, and the future with the machine. John Dewey, native-born citizen of industrial America, accepts the machine and science as the materials with which the future must work to realize their fullest possibilities for human life. Glorification, reluctant admission, critical acceptance,—here are summed up all our attitudes, save only stubborn blindness, and flight.

Hu Shih passionately defends the spirituality of Western "materialism" against the materialism of Oriental "spirituality." The Orient is built on human labor, the West on the power of machinery. The Orient turned to religions of defeat, the West "has given to men a new religion, the religion of self-reliance as contrasted with the religion of defeatism of the Middle Ages." "The modern civilization of the West represents a higher degree of success in the emancipation from medievalism than any other cultural group has yet achieved. At the other end of the scale stands the civilization of India, which is medievalism made visible today." The West has in science the spiritual value of Truth, in Democracy that of human brotherhood. For all their lip-service, the Oriental lands have made no real effort to embody these supreme goods.

Thus judges the Oriental. The Englishman has far more nostalgia for the old order. After all, it invented science—science as a passionate contemplation of a fixed structure of logical [Page 205]

PHILOSOPHY FOR AN INDUSTRIAL CIVILIZATION

Truth. Alas, the very success of science has transformed it. Hume showed it up, as intellectually indefensible; and today science has ceased to be a form of knowing and has become a manner of life, a way of behaving. "America is leading the way in the transition from science as knowledge to science as a set of practical habits. To my mind, the best work that has been done anywhere in philosophy and psychology during the present century has been done in America. Its merit is due not so much to the individual ability of the men concerned as to their freedom from certain hampering traditions which the European man of learning inherits from the Middle Ages." The European tradition regarded science as contemplation. Russell feels the admiration for pure learning regardless of practical application; but he recognizes that it is incompatible with the power of technology. "We do not contemplate a flea; we catch it." We no longer reverence the universe; we manipulate it. "This means that the philosophy of an industrial world cannot be materialism, for materialism, just as much as theism, worships the power which it believes to exist outside man. Sophisticated America has already developed a new outlook, mainly as the result of the work of James and Dewey. This new outlook, embodied in the so-called instrumental theory of knowledge, constitutes the philosophy appropriate to industrialism, which is science in the sphere of practice. The dominating belief of what may be called the industrial philosophy is that man is master of his fate, and need not submit tamely to the evils hitherto inflicted upon him by the niggardliness of inanimate nature or the follies of human nature." Modern science thus began as the attempt to understand the world; it stood for an idea, "enlightenment." In the last century it has become the attempt to change the world and improve it through mastering natural forces.

"The philosophy inspired by industrialism is seeping away the static conception of knowledge which dominated both medieval and modern philosophy and has substituted what it calls the instrumental theory. There is not a single state of mind which consists of knowing a truth-there is a way of acting, a [Page 206]manner of handling the environment, which is appropriate, and whose appropriateness constitutes what alone can be called knowledge. One might sum up this theory by a definition: To know something is to be able to change it as we wish. There is no place in this outlook for the beatific vision, nor for any notion of final excellence." "Theoretical science itself has changed its character in the course of its development. Final truth is no longer demanded of a scientific theory, or claimed for it by its inventor. The more physics advances, the less it professes to tell us about the external world. More and more science becomes the art of manipulating nature, not a theoretical understanding of nature. The hope of understanding the world is itself one of those daydreams that science tends to dissipate."

Russell has his fears. He is afraid that this view of science, though true, will cut the nerve of scientific thinking. Science has in equal measure increased man's power and diminished his pride. It has freed man collectively from bondage to nature, but increased his individual bondage to his fellows. The very machine which makes him the lord of creation tends to make him more submissive to his group, to stifle individual liberty. Above all, there is the real danger that because of the differential birth-rate under industrialism, each generation will be congenitally stupider than its predecessor. Yet science will enable us in the future to manipulate human nature as we now control the surface of the earth. "It is highly probable that in a hundred years we shall I have acquired the same control over the characters of children that we now have over physical forces. What seems clear is that we cannot stand still with the measure of science that exists at present in Western civilization. We must either have more science, in particular biological science, or gradually become incapable of wielding the science we already have. When the same scientific acumen comes to be applied to human nature as has already been applied to the physical world, it may be expected that the importance of happiness will no longer be forgotten. And evidently the honeymoon intoxication of the machine age will pass soonest in the countries which have been the first to experience it. I look, [Page 207]

PHILOSOPHY FOR AN INDUSTRIAL CIVILIZATION

therefore, to the Western nations, and more particularly to America, to establish first that more humane, more stable, and more truly scientific civilization towards which, as I hope, the world is tending."

Both Hu Shih and Russell therefore look to America and to John Dewey as the sources of a matured industrialism. And in many ways Dewey's chapter seems to reach further than any of the others. American thinkers, he complains, have been content to play with portions of the European tradition torn loose from its living context. "The result is the thin meagerness of American contributions to the reflective thought of mankind." Such detachment, such blindness, cannot go on forever. The most active force today is growth of habits congruous with natural science and still more with the technological application of its discoveries. "The machine is the authentically embodied Logos of modern life, and the import of this fact is not diminished by any amount of dislike to it. Philosophy, however, has been little affected by the transformation of the ways in which men actually pursue knowledge." It has accepted certain conclusions of science, never its method and spirit. "When men think and believe in one set of symbols and act in ways which are contrary to their professed and conscious ideas, confusion and insincerity are bound to result, and in this chaos the unregenerated elements of man, lacking direction, avidly snatch at those immediate and nearby goods which present themselves as attainable."

In the shock occasioned by the conflict of modern science with traditional beliefs, philosophy inevitably made the problem of knowledge, of the methods of finding and testing truth, central. How is knowledge possible? What are its limits and extent? The answer which the actual pursuit of knowledge would have suggested is: Knowledge is possible as far as we can develop instrumentalities of inquiry, measurement, symbolization, calculations and testing. This is perhaps the one answer that has not been given." Thinkers were too deeply concerned to reconcile tradition with the new science to inquire into the meaning of that science in its own terms. Similarly, philosophy [Page 208]wrestled with the problem of moral freedom in the "reign of law." It never observed what was going on about it. "For every phase of technological civilization shows that an advance in knowledge of natural uniformities and necessary conditions increases man's working freedom, namely, control of nature, enabling him to harness natural energies to his own purposes." Even the practical enslavement under the machine is not the new or significant element in modern life; such slavery has always existed. What is new is the resolve to destroy it; and the very possibility of such freedom from material toil was itself brought by the machine.

"Unless philosophies are to be Edens of compensatory refuge, reached through an exercise of dialectic ingenuity, they must face the situation which is there. 'Acceptance' is an ambiguous word in relation to the office of philosophy. It may signify either acceptance of whatever is a fact as a fact, or acceptance of it as a value or even as a measure of value. Any philosophy which does not accept important facts is in that degree a philosophy of escape. It is as an operative fact that philosophy has to accept the controlling role of technological industry in contemporary civilization. This acceptance is far from implying commitment to its characteristics as values, but it is precedent to any valid criticism of their value. Otherwise criticism is a complaint, an emotional cry, not an intellectual discrimination."

There is a double challenge in industrialism. We must discover the full meaning of the experimental method, so successful in natural science. This means a new logic in investigation and criticism of social institutions and customs, hardly touched as yet by the experimental habit of mind. In the Seventeenth Century physical knowledge was liberated from bondage to tradition. There is now a similar opportunity and similar demand for the emancipation of knowledge of social affairs. Secondly, we must reconstruct our whole set of ideals, our notion of the good life, of the materially existent and the ideally possible, on the basis of the new tools and powers now within human control because of applications of science. Nineteenth Century philosophy was [Page 209]reactionary, backward-looking, compromising with the past. It was apologetic; it supported acquiescence and impotence rather than direction and recreation.

"A philosopher who would relate his thinking to present civilization cannot ignore any of these movements any more than he can dispense with consideration of the underlying classic tradition formed in Greece and the Middle Ages. If he ignores traditions, his thoughts become thin and empty. But they are something to be employed, not just treated with respect or dressed out in a new vocabulary. Moreover, industrial civilization has now sufficiently developed to form its own tradition. If the United States is more advanced on the road of industrialized civilization than are Old World countries, the meaning of this tradition should be more legible here than elsewhere. It cannot be read, however, unless it is observed and studied, and it cannot be effectively observed without a measure of intellectual sympathy. Such observation and reflection as discern its meaning—that is, its possibilities—is philosophy. If philosophy declines to observe and interpret the new and characteristic scene, it may achieve scholarship; it may erect a well-equipped gymnasium wherein to engage in dialectical exercises; it may clothe itself in fine literary art. But it will not afford illumination or direction to our confused civilization. These can proceed only from the spirit that is interested in realities and that faces them frankly and sympathetically." [Page 210]

WORLD UNITY CONFERENCES

Under the Auspices of World Unity Foundation

The World Unity Conferences are a medium by which responsible leaders of opinion can convey their message to the public without restriction of race, class, nationality or creed. Upholding the ideals of brotherhood found in all religious and ethical teachings, the Conferences strive to quicken the spiritual resources of the community by bringing upon one platform gifted speakers representing the universal outlook and capable of interpreting the meanings of the new age. World Unity Conferences are held at frequent intervals in cities of the United States and Canada, and this educational activity will be extended as soon as possible to Europe. A distinctive feature the Conferences consists in the local World Unity Councils, composed of leading liberals, established in the various cities to further the world unity ideal. This department will publish the programs and report the activities of the World Unity Conferences and Councils.

Meetings Held at Chicago, Illinois

November 16 and 18, 1928

November 16. 3 P.M. Informal Conference for Discussion. Chairman, Dr. Fred Merrifield, Department of History of Religions, University of Chicago. Leader of Discussion, Dr. John Herman Randall, Director, World Unity Foundation.

November 16. 8 P.M. Public World Unity Conference at Emanuel Congregation. Chairman, Rabbi Felix A. Levy, Emanuel Congregation. Address: "The Ethics of Machiavelli In the Life of To lay," Dr. Paul H. Douglas, University of Chicago. Address: "Our Changing World and Its New Demands for Unity," Dr. John Herman Randall.

November 18. 11 A.M. Public World Unity Conference at First Baptist Church. Chairman, Rev. J. Perry Stackhouse, Pastor. Address: "International Peace and Goodwill," Dr. John Herman Randall.

November 18. 3.15 P.M. Public World Unity Conference at Erlanger Theatre. Chairman, Mr. Fred Moore, Chicago Forum. [Page 211]Address: "The Birth of a World and Its Implications for the Twentieth Century," Dr. John Herman Randall.

November 18. 8 P.M. Public World Unity Conference at The People's Church, Uptown Temple.

Chairman, Rev. Preston Bradley, D.D., Pastor.

Address: "The Contribution of Philosophy to World Unity," Dr. Edwin Arthur Burtt, Department of Philosophy, University of Chicago.

Address: "Shall We Give Up Proselyting?" Dr. Arthur E. Holt, Department of Social Ethics, University of Chicago.

Address: "The Part Religion Can Play in Bringing in World Unity," Dr. John Herman Randall.

World Unity Council of Chicago

Chairman, Dr. Fred Merrifield Department of History of Religions, University of Chicago

Rabbi Louis L. Mann Sinai Temple

Dr. William H. Boddy First Presbyterian Church

Dr. A. Eustace Haydon Department of Comparative Religions, University of Chicago

Dr. G. George Fox South Shore Temple

Mrs. Charles S. Clark President Presidents' Conference, Illinois Federation of Women's Clubs

Mrs. Edward S. Lowenthal President Chicago Woman's Aid

Lorado Taft Sculptor

Dr. Charles W. Gilkey University of Chicago Chapel

Miss Mary McDowell University Settlement

Mr. S. John Duncan-Clark Editor, Chicago Evening Post

Dr. F. C. Eiselen President Garrett Biblical Institute, Evanston

Dr. Curtis W. Reese President Lombard University

Dr. Edward Scribner Ames Department of Philosophy, University of Chicago

Dr. Ernest F. Tittle First Methodist Church, Evanston [Page 212]Dr. Rowena Morse Mann Writer, Lecturer

Mrs. Henry Clay Coffeen President League of Religious Fellowship, Evanston

Dr. Preston Bradley The People's Church

Dr. George W. Allison Unity Church

Mrs. P. A. Spaulding Ex-Director, Extension Department Art Institute of

Mrs. Robert Lee Moffett International Field Secretary, World Unity Foundation Chicago

During Dr. Randall's visit to Chicago in connection with the World Unity Conferences, he also had the privilege of addressing the following organizations, presenting various phases of the World Unity ideal.

K. A. M. Temple; Woodlawn Lutheran Church; St. John's M. E. Church; First Baptist Church; The People's Church; Emanuel Congregation; Chicago Temple (M. E.); Hyde Park Baptist Church; Lewis Institute; Council of Jewish Women; Garrett Biblical Institute of Evanston; League of Women Voters; Men's City Club; Milwaukee Jewish Forum; Chicago Art Institute; Presidents' Conference; Executive Club; Chicago Forum; Methodist Ministers Meeting; Jewish Aid Society; Congregational Ministers' Union; Northwestern University; Northwestern University Club of Religions; Kenmore Women's Club; The Theosophical Society; School Principals Club; Armour Institute; Avalon Community Church; League of Religious Fellowship; Gregg Business College; a Student Meeting, University of Illinois; World Unity Conference, University of Wisconsin; the two leading High Schools and League of Women Voters, Madison, Wisconsin. [Page 213]

NOTES AND ANNOUNCEMENTS

The season's harvest of important books contains a number of titles by Contributing Editors of World Unity Magazine: The Monroe Doctrine, 1823-1826, by Dexter Perkins, Harvard University Press; Law or War, by Lucia Ames Mead, Doubleday Doran; The New Map of South America, by Herbert Adams Gibbons, Century Company; An Introduction to the Study of Society, by F. H. Hankins, Macmillan; Jesus the Son of Man, by Kahlil Gibran, Alfred Knopf; and Art and Civilization, one of the two editors of which is F. S. Marvin, Oxford University Press.

In this connection we might remind readers of World Unity that book-length series of articles have already been announced for publication this year by Herbert Adams Gibbons and F. H. Hankins, while an interesting essay by F. S. Marvin will also soon appear.

Final details at this date are being perfected of a plan by which John Herman Randall, Director of World Unity Foundation and Editor of World Unity, will edit a significant series of books to be published by a leading American house. The general theme to be developed will be the condition and outlook of religion in the modern world. Definite announcement of the project—in which several Contributing Editors of World Unity will appear as authors—will be made in this department as soon as possible. Meanwhile, from the point of view of World Unity readers this statement is important in that it not only relates the magazine directly to an educational project of major interest but also opens up a new and exceptionally valuable source of material.

The "world unity" trend in fact has become very perceptible in the work of current authors. Professor Randall's supply of review copies contains an embarrassing number of titles worthy of the insight and thoroughness with which he has been treating the carefully selected works reviewed in his department of World Unity.

In view of this fact, we may be pardoned for mentioning here a number of books on the Orient which, in one way or another, are serving as interpreters between East and West. We particularly recommend The Bible of Bibles, containing parallel passages from the ancient scriptures of all races, edited by F. L. Riley, J. F. Rowney Press, Los Angeles; The Story of Oriental Philosophy, by L. Adams Beck, Cosmopolitan Book Corp.; The Soul of China, by Richard Wilhelm, Harcourt Brace; The Soul of the East, by Marcus Ehrenpreis, Viking Press; Contemporary Thought of Japan and China, by Kyoson Tsuchida, Alfred Knopf; and The Pilgrimage of Buddhism, by James B. Pratt, Macmillan. [Page 214]

To the Members of Societies for Peace and Progress

All sharply defined progressive movements sooner or later feel the need of a periodical bulletin in order to convey to their members and others interested the special literature which seldom enters the contents of ordinary magazines.

In securing this emphasis and providing for communication within the group, the bulletin or house organ necessarily loses touch with those fundamental considerations able to induce interest and arouse action among the so-called mass of people.

An appalling amount of valuable material is being produced today among peace, educational and similar progressive movements, the distribution of which is confined to the few who have taken the technical step of "joining" some organization which cannot possibly, unaided, influence the whole of society.

World Unity Magazine is not a house organ or bulletin. Deriving from the same impetus which has given rise to the many new movements dealing with vital problems, World Unity focuses its efforts upon the general rather than the specially trained intelligence of the day. Its readers, in the course of the year, are supplied with the facts and principles animating all progressive movements, but fitted against the background of human life itself. Subscribe to World Unity and keep in touch with the vital truths which cannot be broken into segments without losing their very sources of power.

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ORIENTAL MAGAZINE

Edited by HARI G. GOVIL

The higher life and thought of the East have a very vital contribution to make to the life of the Western world. The new ORIENTAL MAGAZINE brings to you the priceless treasures of the Orient-a more profound knowledge of its modes and manners, the beauty of its finer arts and philosophies, the mysticism of its life and thought,-in a simple and interesting manner.

CONTENTS

The contributors to the ORIENTAL MAGAZINE include the foremost writers on oriental subjects and international problems.

You will enjoy reading the following articles which have appeared in the recent issues.

ANANDA COOMARASWAMY: "Ideals of Hindu Marriage"; "Sahaja: A Phase of Hindu Love."

CLAUDE BRAGDON: "The Genius of Asia"; "A Theory of Life." MAHATMA GHANDHI: "My Message to American of Com Rolland BERTRAND RUSSELL: "Democracy of the Future" "Future Development of Asia." COUNT HERMANN KEYSERLING: "Culture & Che RABINDRANATH TAGORE: "A Cry for World Peace" "An Appreciation LAURENCE BINYON: "Art of the East & the West." ANATOLE FRANCE: "Chinese Philosophy of Love: A Fantasy." F. W. BAIN: "Creation of Woman: A Hinds Story." PAUL RICHARD: "The Scourge of Christ." FENTON B. TURCK: "Chinese Civilization & Western Science." THOMAS F. CARTER: "Invention of Printing in Chine H. M. HYNDMAN: "The Awakening of Asia." RADHAKRISHNAN: "Hinds Philosophy of Life."

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Coming in The Intercollegian

[In December]

A PLEA FOR NATIONALISM

A Yale sophomore, just returning from a summer in Europe, has been doing some thinking about "America's unique contribution to the world" which it is the responsibility of our student generation to bring to maturity.

He has written an article which is bound to elicit differing judgments. Watch for it and write us your opinion.

[In January]

ORIENTING THE UPPERCLASSMAN

Editor, THE INTERCOLLEGIAN:

The October issue of The Intercollegian buried the freshman with sympathy and advice. Truth to tell, it is the upper classman who does not know "What it's all about."-A Junior.

The January issue will attempt to orient the upper classman-in his philosophy of life; work after college, etc.

"Student Opinion at Its Best"

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