World Unity/Volume 3/Issue 4/Text

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A MONTHLY MAGAZINE INTERPRETING THE SPIRIT OF THE NEW AGE

—aS———

JANUARY, 1929

CONTENTS

A Statement of Purpose

ar eee Herbert Adams Gibbons Me ee eo eae Editorial Democracy in History .... John Herman Randall D’Estournelles De Constant Paul D’Estournelles De Constant Progress by Telic Guidance: 7. The Fairway of Progress. ...... Mary Hull The Universal Religious Peace Conference World We Live In The Sacred Scriptures of Confucianism Alfred W. Martin The New Humanity: An Anthology . . Mary Siegrist The Reservations to the Kellogg Treaty Dexter Perkins Books on the New Civilization . John H. Randall, Jr.

World Unity Conferences, December Notes and Announcements

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A STATEMENT | OF PURPOSE

Jortp Unity Macazing, as its title im- plies, will endeavor to interpret and record

' those significant changes in present-day thought which mark the trend toward worldwide

understanding and a humanized civilization able to release the finer aspirations of mankind.

Its essential purpose is to make accessible to awakened minds the views and conclusions of crea-

tive workers on subjects of truly general interest

and importance. The emergence of new and higher values in philosophy, science, religion, ethics and the arts from the alembic of ‘universal unrest tep- resents the focal point of vision for World Unity Magazine.

To create a medium capable of responding faith- fully, without prejudice of race, creed, class or nationality, to the uprush of the spirit of the age wherever or however manifested—this is the ideal to which World Unity Magazine is devoted; and faith in humanity arising at last to assert its organic oneness, the foundation on which it stands.

Constructive suggestions will be heartily wel- comed from progressive individuals and organiza- tions to assist the Magazine to fulfill its function as a clearing-house of ideas and plans reflecting the organic trends of the age toward world unity and cooperation. The Magazine will endeavor to pub- lish significant articles of a stimulating character, without assuming pe Be a ae for its contrib- utors’ views.

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WORLD UNITY

A Monthly Magazine

for those who seek the world outlook upon present developments of philosophy, sczence, religion, ethics and the arts

OP Rew

Joun Herman Ranpatt, Edétor

Horace Hoitey, Managing Editor

Herzen B. MacMiuian, Business Manager

C. F. Anstey

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A. Menpetsoun BARTHOLDY Baron BaupRAN

L. F. pz Braurort

Gerrit A. BENEKER

Przrre Bover

Epwin Artuur Burtt Harry CHarLeswortH

Ne Poon Cuew

Rupotpx I. Corrzz

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Grorcrs DuHAMEL

Anna B. EcxstTe1n Havetocx Extis

AvuGustz Foren

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V. Scnutze Givernitz Hetitmuts von GERLAcu Hersert Apams Gissons Kanzit Gipran

Cxartotte Perxins GirmMan Joun W. GrasaM

Marja GRUNDMANN-K oSCIENSKA

Contributing Editors

Franx H. Hanxins A, Eustace Haypon Witt Hayes

Yamato IcHICHASHI Rurus M. Jonzs Morpgcai W. JonNsoN Davip Srarr JorDAN Samuex Lucas Josur Ernest JuDET VLADIMIR KARAPETOFF P. W. Kuo

RicHarp Lez

Harry Leyr

Axain Locke GrorcGE DE LuxAcs Louis L, Mann

Sir James MarcHaNnt Vicror MarGuERITTE R. H. MarxnaM Arrep W. Martin F. S. Marvin Kirtiry F, MatHer Lucia Ames Mzap Karin MicHaezis Herpert A. MiItter

Frep MerririzLp Dan Gopat Moxeryi Ipa Mtrrzr

Yong Nocucstr Harry ALLEN OversTREET Dexter Perkins

Joun Herman RanDaALt, Jr. Paut Richarp Cuarzes Ricuer Forrzst Rizp

Tu. Ruyssen

Wit R. SuepHerp Mary Sizcrist

Axssa Hitrex Sirver Istpor SINGER

Davin G, Srzap Aucustus O. THomas Gitpert THomas Tsaperta VAN Meter Rustum VAmpéry Water Wasa

Hans WEHBERG

M. P. Witicocxs Franx Lioyp Wricut

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

Worip Uniry Macazine is published by Wortp Unrry Pusrisuine Corpo- RATION, 4 East 12th Street, New York City: Mary Rumsey Movius, president; Horace Houey, vice-president; FuoreNcze Morton, treasurer; Joun 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 in- cluded). Taz Wortp Unrry Pustisninc 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 1929 by Wortp Unrry Pustisninc Corporation. �[Page 218]“oe GED? TLE? GED GEIR TED” GME aaa

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HE taison d’étre and goal of the Pan American | movement have never been better expressed than by Woodrow Wilson. In his message to Congress

on December 7, 1915, he said:

“States of America ate not hostile rivals, but co- operating friends, a unit in world affairs, spiritual partners, standing together because thinking together, quick with common sympathies and common ideals. Separated, they are subject to all the cross currents of the confused politics of a world of hostile rivalry; united in spirit and purpose, they cannot be disappointed of their peaceful destiny. This is Pan Americanism. It has none of the spirit of empire in it. It is the effectual embodiment of the spirit of law and independence and liberty and mutual service.”’

Expressed in these terse and beautiful words, imbued with idealism, Pan Americanism appeals strongly to the sensibilities and the common sense of all the in- habitants of the Western Hemisphere. The definition was made when the peoples of Europe were at one another’s throats, and when very few in the New World believed that we were going to be drawn into the Old World’s bloody conflict. We had our blessed isolation, our absence of a heritage of racial hatred and political and economic rivalries, and the Monroe Doctrine. But a year and a half had not elapsed before the same Ameti- can President was inviting the other American countries to follow the United States into what had become a world war. American intervention in Europe brought disillusionment. The policy of neutrality maintained by Argentina and Chile showed a lack of Pan American solidarity. The republics of the two continents were not ‘‘a unit in world affairs, spiritual partners, stand-

ing together because thinking together, quick with

common sympathies and common ideals.’’ This sad fact was demonstrated again after the war when most of the Latin American countries entered the League of Nations and the United States did not. A united America, which Bolivar first dreamed of at Lima when he was leading the independence movement in South America, was still a vision. —The New Map of South America Hersert Adams GiBBons

LOE, LENE LEME OE LOM OME LEME ME ONE ROME OME OME COME COMED,

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Vout. I JANuARY, 1929 No. 4

EDITORIAL oe)

PEACE—VOLUNTARY OR IMPOSED?

HE post-war plea for less governmental bureaucracy will

only be heeded when the majority are prepared to antici-

pate, by voluntary action based on true understanding, the

solution of those general social problems a government solves by force. No social instrument ever acquired authority to impose force in any direction except through the failure of people to apply the moral law. The creation of every tyranny is by the accumulation of defaults—it is the reappearance of the moral law in its final and harshest form.

This fact has a significant bearing on the present status of the movement for world peace.

Two examples come readily to mind. The development of industrialism intensified the contrast between poverty and wealth throughout the West, because industrialism in its first stages merely reproduced the feudal order. Had the leaders appreciated their moral responsibility, and voluntarily worked for a broader distribution of profits, for a more equitable diffusion of advan- tages, a great portion of existing governmental activity would never have come into being. The necessity of imposing a justice adequate at least to prevent revolution had the effect of extending government into regions where it had never before operated. The principle of income tax—the involuntary sharing of wealth—has cost the wealthy people far more than would voluntary sharing undertaken through humanitarian motives.

Fascism, again, is a manifestation of force directed against government itself, to compel results which could have been, but were not, achieved under the loose and divided conditions of pre- war democracy. The significance of Fascism lies in the fact that

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while it has in many respects curtailed and simplified govern- mental machinery, it has extended the political realm to include not merely what had been extra-political activities in the field of business, but to invade also certain psychological fields previously claimed by the church.

In both cases, the repetition of many failures on the part of the majority or their authorized representatives produced the elements of a force which liberals once termed tyranny. In both cases also, the accumulation of the instrument or instruments manifesting force covered a considerable period of time. An in- terval of at least a generation is apparently offered a people before the spiritual opportunity becomes translated into social ob- ligation.

The date when the problem of world peace definitely arose as a spiritual opportunity—a problem susceptible of solution by voluntary action, in terms of righteousness—was the year 1918. Every year of the ten which have elapsed since then has witnessed the decrease of the power of vision and the corresponding increase of the law of force. The tendency now is definitely set toward a general crisis from which will emerge the equivalent of a super- state. The Briand-Kellogg treaties mark what may be the final challenge to our collective reason and goodwill. If these fail to be universally ratified; or if, after ratification, they stand as docu- ments of diplomacy lacking popular confidence, the initiative (unless the lessons of history are misleading) must inevitably pass from providence to destiny, and the elimination of war proceed as the duty of an international police. Those who most vehemently strive to prevent their nation from voluntary coopera- tion with other states, from pride or provincialism, are them- selves forging the iron chains of that political collectivism which is the only form of world unity possible to an unmindful age. For in the destructive armaments the nations are still building, humanity must perceive that it has prepared the tools for the greatest tyranny which ever oppressed the earth. �[Page 221]Ve CVO NN ODS ISO

DEMOCRACY IN HISTORY

THE FORERUNNER OF WORLD UNITY

by Joun Herman RanpDALL

EMocRACY Of some sort is as old as the race of men and yet, it is the most intensely modern idea in the human mind. In one sense it has always been in the world, in a deeper sense it has never yet had an existence. It is

teal and yet it is ideal. As real it has an objective existence. As an ideal it grows as man grows, i.e., it becomes constantly higher, finer, nobler, as man develops in his higher moral and spiritual nature. It both acts upon man and is acted upon by man. It inspires man and yet is limited by man.

Original democracy began with primitive man. So far as scholarship can read the prehistoric past, primitive society was democratic. Human evolution starts with the undifferentiated, with what socially would seem to be an order of dead-level equality. M. Durkheim draws the following picture of original democracy: ‘‘Savage society was homogeneous, like a household —all were alike in blood; they were kinsmen—to be without kin was to be without country. Patriotism was consanguine loyalty, and to disown one’s blood-kin was treason. All looked alike. There was little individuality in looks. All acted alike. Custom was Queen when Democracy was King. Personal liberty was lacking in primitive life, for there were no personalities. There was only a common consciousness, eddying in almost the same way, with much the same velocity and with a like circumference, in each one of the group. The will of all was the will of each, and the deed of one was the deed of all. All were alike in wealth. Each had something of his own, such as trinkets and weapons, but it was not more or less than his fellows. Thus there was in primitive society, equality in blood, in looks, in deeds, in words.”’

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Tribal democracy came to an end with the dawn of civiliza- tion and the appearance of distinct individuals. Scholars in this field tell us that the dead-level of primitive society was over- thrown by cattle-stealing. Wealth as a private possession thus came into existence, and aristocracy with all its attendant evils arose. Private property was unimportant until violence and robbery were practiced.

Civil democracy reached its earliest height in Athens. It was the product of a long struggle for just social and governmental conditions in the city and state. The laws of Draco, 621 B.c., mark the real beginning of a breaking away from oligarchy in Athens, and attempted to make the rights of full citizenship dependent upon wealth instead of birth. Solon in 594 B.c. carried out the Draconian principle by making the property basis for citizenship effective and lowering the property requirements for public office. Clisthenes carried Solon’s reforms to much greater lengths than he anticipated, in the revolution of 509 B.c. Ephi- altes, assisted by Pericles in 460 B.c., finally overthrew the Areo- pagus, the oligarchical senate, that for 200 years had withstood the assaults of a rising popular sovereignty. The age of Pericles, 461-432 B.c., was the Golden Age of Athenian democracy. How- ever complete it was in form, it was far from ideal. Many were not full citizens at all. The artisans were probably free men though not really citizens, but there were at least four slaves to every free man. As yet, there was only a government of the many by the few. Still, it was the rule of the people as opposed to absolutism. Democracy in Athens had reached the point where it recognized that law emanated from those who lived under it, and not from some lawgiver or imperial monarch.

Democracy in Athens was succeeded by democracy in Rome, which was attained most painfully after five centuries of struggle. From the founding of the Republic until 494 3.c. the Magistrates and Senate were almost absolute. A deep spirit of unrest had been brooding, however, in Roman society and become the source of a tidal impulse of reform that was irresistible. Livy describes most dramatically the first revolt in which the plebeians voted �[Page 223]Ye

DEMOCRACY IN HISTORY 223

to separate from Rome and marched away to found a new city. It was the first labor strike in history and paralyzed the imperial city. It brought Rome to her knees and peace was only purchased by the granting of Tribunes to the plebs to be the guardians of their interests. A notable advance was made in 471 B.c. when the plebeian Assembly of Tribes was freed from patrician dom- ination and turned into a popular assembly. Further progress to- ward democracy was achieved in the Twelve Tables, 451-450 B.c., which consisted of a written constitution as a safeguard against unlimited personal government.

In 450 B.c. there was another plebeian revolt which led to what has been called the ‘‘Magna Charta of Rome.’’ By this act the Tribal Assembly was constituted a law-making body, whose resolutions became law when approved by the Senate. The plebs scored another victory in the Licinian Laws of 367 B.c. by which the plebs were granted admission to the consulate; and from this time on they easily won the right to other offices. In 358 B.c. began the age of legislative and juridical activity on the part of the popular Assembly culminating in 287 B.c. with the Lex Hortensia which decreed that the approval of the Senate was no longer necessary for the making of laws. It ended the veto power of the Roman lords. Caius Flaminius, called the first great leader of Roman democracy, became Tribune in 132 B.c. and launched out upon an agrarian policy for the relief of the plebs. The Gallic War resulted, and the nobles at last admitted the principle of popular sovereignty. As a matter of fact, the Roman Govern- ment was most democratic after the establishment of the Empire. It was a constitutional state—an imperial democracy.

Christianity, through its great Founder, introduced into the world both the principles and the spirit underlying true democracy, and for a time it seemed as if Demos was to have a wonderful ally in this new religion. But the world was not ready for the social program of Jesus of Nazareth as we interpret it today; and with the rise and growth in temporal power and wealth of the Church, the vision faded and the initial social impulse was well-nigh lost for centuries. �[Page 224]224 WORLD UNITY MAGAZINE

Then followed a long interregnum during which the struggle for democracy made no great advance and for the most part was entirely in abeyance. There wete, to be sure, during these cen- turies, occasional great individuals possessed of the democratic spirit and yearning. Luther and the other leaders of the Reforma- tion period won great victories for individual freedom in the matter of religion, but it was not until a little more than a century ago that the actual conflict was renewed once again.

The real birthplace of the institution of modern democracy was America. Many of the early colonists had, to be sure, brought with them from England the Whig principles, but more powerful than all else for the fostering of democracy were the conditions of life in the new world. Here was literally a new land where man might build from the ground up, regardless of what existed in other countries. The land was free, society was free, there wete no conventional traditions to bind, the old effete civiliza- tion lay across the sea, three thousand miles distant. Here lay equality of fortune, opportunity, culture, means; men were laws unto themselves and knew themselves as the source of all laws. It was natural that there should grow up here, under such con- ditions, all the democratic institutions in politics, religion, business and society, so characteristic of America. They might have come long before in other parts of the world, for they had been conceived before, but as a matter of fact there was no room for them to be born elsewhere. The Bills of Rights formulated in the several colonies and finding fullest expression in the Virginia Bill of Rights, June 12, 1776, was but “‘the flower of a plant purely indigenous to American soil.’’ The Declaration of In- dependence came as the ripened fruit of that plant. That Declara- tion, according to Bancroft, ‘‘was the voice of reason going forth to speak a new political world into being.’’ Political democracy was indeed in the process of achievement; the liberty of the state whose people were sovereign was proclaimed.

A fuller democracy was yet to be won in France, when the Declaration of the Rights of Men became a declaration of war not only against external foes, but also against the privileged �[Page 225]>

DEMOCRACY IN HISTORY 2Ly

classes within her borders. The French Revolution was not only political and administrative, but social as well, and served to announce “‘the arrival of a new era for the world.”’

From these beginnings over a century ago, modern democracy has moved rapidly indeed, ever deepening and widening until the democracy of today would be scarcely recognizable to our Fathers, who framed the Declaration of Independence. Today the new democracy is growing, expanding everywhere with startling rapidity. Parliamentary governments have arisen in a decade in Russia, Germany, Persia, Turkey and China. It is grow- ing less and less difficult to visualize a world-democracy from which all Kings and potentates have vanished forever. All our political-sociological-economic literature today pulsates with the new democratic principles. All history today is studied from this viewpoint. The greatest fiction breathes the spirit of de- moctacy and the best of our new poetry throbs with the inspira- tion of the new vision of democracy. More and more the churches are catching the social vision of their mission in the world and are moving toward a closer unity.

No man can understand his age or interpret aright its unrest and its longings, or read the meaning of the mighty forces and manifold activities in the midst of which he lives, unless he knows, not from without but from within, the profound moral and spiritual significance of democracy, which must underlie any true progress toward unity and cooperation in the life of races and nations.

With acknowledgment to Dodge Publishing Company.

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APOSTLES OF WORLD UNITY

XIV—D’ESTOURNELLES DE CONSTANT

by

Paut D’EstourRNELLES DE CONSTANT Professor of French, Pomona College, California

Sarthe department of Western France, was the scene of a truly uncommon incident.

In the street, a boy of six, seized with pity for a knife-grinder’s dog, took its place inside the big wheel of the gtinding apparatus, and having got down on all fours proceeded to turn it round and round, thus enabling the amused workman to grind his knives, while giving the weary animal a chance to enjoy a thoroughly unexpected rest.

The little boy was my father, whose name I bear, and many a time did I hear him tell the above story to which he himself attached symbolic value.

Indeed, I do not think it would be possible to point to any one moment, in the whole of his lifetime, when his chief concern was not to discover some opportunity for service.

About fifty years after the incident with the knife-grinder’s dog, my father’s friends presented him with a medal, commemo- rating his endeavors in favor of peace. On the back of the medal were engraved the words ‘‘Erre utile.”’

These friends and disciples thus linked up, unconsciously, the enterprising childhood of the boy of six with the manhood of the indefatigable fighter; they embodied and emphasized in those two words the very inspiration that animated the whole life of the man they wished to honor.

I purposely described my father’s action as “‘fighting’’

S: sixty years ago, the little town of La Fléche, in the

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because I was in a position to witness his constant preparedness for strife, whereas all that was known of him to others was his matchless urbanity and diplomatic tact.

All those, however, who had more than a superficial knowl- edge of the champion of the idea of Conciliation are aware of the violence with which he inveighed against all such as were inclined to look upon a pacific endeavor as denoting lack of spirit.

As a matter of fact, my father, in that he left the career of diplomacy when forty-three years old, and on the point of reach- ing the top of the ladder; affords the observer an astonishing mixture of prudence and boldness. He was fond of quoting the Latin slogan “‘Cave et aude’’ (Be watchful and daring), and in- deed he had little use for prudence, except as a sort of spring- board for audacity.

As early as 1895, he entered the Chamber of Deputies, being subsequently elected a Senator in 1904. It is impossible even to epitomize his twenty-nine years of political life, so great is the diversity they afford, and so numerous the centers of radiation. Yet from this single as well as manifold endeavor, flows an atmosphere of harmony and continuity.

His keen collaboration in the work of the Hague Congresses (1899 and 1907) and in the promotion of the ‘‘Entente Cordiale,’’ his efforts to bring about a better understanding between France and Germany, the foundation of the association called Inter- national Conciliation and the management of the European Center of the Carnegie Foundation, his travels in America, in Russia, in Scandinavia, are but so many links in one and the same chain.

The ideal of the youth was pursued to his last breath by the full-grown man, and that ideal was the organization of peace.

Whether on a personal visit to the German Emperor at Kiel, in 1904, or in his interviews with President Roosevelt or Andrew Carnegie; whether addressing the House of Lords in Berlin or delivering a lecture in Christiania, in Nuremberg or in Palo Alto, his multifarious abilities only served to reinforce the stability of his convictions. �[Page 228]228 WORLD UNITY MAGAZINE

I have no hesitation in asserting that my father did not restrict the diffusion of his conception to his political activities; the pursuit of Peace had become as natural to him as the breath of life.

All who came to know him at all intimately will be able to testify that throughout his lifetime this ideal was ever present before his eyes, and evident to those who surrounded him.

How often, when I was still a child, did he take me with him on the river Loire, that flows past our country house, and converse with me on the subject that lay nearest his heart! Not that he dogmatized about it, or that his remarks were secretly intended to win me over to his views: he spoke in the natural manner of one for whom that theme is as vital as color for a painter, or music for a composer.

My father had indeed some of the features of an artist Cin his spare moments he painted water-colors), though his feeling never went so far as to interfere with his activities, but graced them with colorful charm.

The part played at the Hague by the Deputy, or the Senator of the Sarthe, and more particularly his constant endeavor to promote friendly relations between France and Germany, con- stitute, perhaps, the most widely-known part of his life’s work, or at least that which it is easiest to reconstruct from speeches, writings or facts.

Less frequently brought into evidence, and above all less measurable at a first glance, was his rdle as President and Founder of the International Conciliation Board.

In 1905, as Senator of the Sarthe, he set up in France a Com- mittee for the Defense of the National Interests of International Conciliation. The very designation of this association shows how anxious was its founder to avoid any possible misconception. He reposed, indeed, no confidence whatever in an international pacifist movement that was not based upon a sound national foundation. In his opinion, to work for the promotion of peace was to work for the development of the highest vital forces of his own country. �[Page 229]D'ESTOURNELLES DE CONSTANT 229

“Pro Patria, per orbis concordiam,’’ says his Conciliation medal, nor is it by mere chance that the words ‘‘Pro Patria’ come first.

Pacifists, more ‘““progressive,’’ perhaps, in one sense, than my father, sometimes criticized his persistence in thrusting “national interests’’ into the foreground, but the Senator of the Sarthe called any Peace liable to sacrifice those interests, a dead, a soulless Peace.

It was therefore necessary, in the opinion of the President of the Conciliation that the souls of all nations should meet and should come to some understanding, binding them to- gether without in any way sacrificing their essential interests.

The whole conception, so frequently misunderstood, of Conciliation is set forth in the above words. And its very char- acter accounts for the supple, and at times almost mysterious, form of such action as was to be expected of this association, made up as it was of imponderable ‘‘contacts’’ which my father labored to establish: here the bringing together of Parliamentary bodies, there the organizing of travels, at times the mere oppor- tunity given to choice spirits to meet in surroundings in which the exchange of ideas may be spontaneous and for that very reason of more far-reaching a character.

In fine, the vitality of the Conciliation became for its Presi- dent the atmosphere destined to promote his life’s work; it existed both in itself and still more in him. Little by little it became the central organ of that work as a whole.

My father had bound up the life of that association so com- pletely with his own that when, for instance, in 1909, he was awarded the Nobel Prize, that mark of distinction moved him far less in his private capacity than in the capacity of President of the International Conciliation, for which it was bound to be both a precious encouragement and the source of a fresh impetus.

In 1911, the American branch of the International Concilia- tion, under the Chairmanship of Dr. Nicholas Murray Butler, organized an extensive tour of lectures throughout America. My father crossed the American continent from East to West, �[Page 230]230 WORLD UNITY MAGAZINE

traveling from New York to Washington, New Orleans, El Paso, Los Angeles, San Francisco, Seattle, Portland, Salt Lake City, Denver, Kansas City, St. Louis, Minneapolis, St. Paul, Chicago, Cincinnati and Pittsburgh, to mention only the chief stages. He had occasion to address, in English, thousands of hearers, most of them young men and girls, belonging to the American Uni- versities. The main point in his lectures was ever that: “‘It is for America to lead the Old World along the new track. In America the term ‘ideal’ is still fully significant. Let the American Nation therefore derive its strength from its idealism, which in the long run will raise it higher than violence or armaments could ever do.”

The enthusiastic welcome extended to my father by every town in which he delivered a speech shows how deeply his appeal had sunk into the hearts of young Americans. As a proof of the feeling shared alike by the speaker and by his hearers I will quote from his book “‘The United States of America’’:

“Some people fancy that men differ from each other accord- ing as they live in this country or in that, on one side or on the other of such and such a river or ocean; what a mistake!

“All these audiences that I have been addressing for the last twenty years are but one and the same; a human audience that cherishes the same hopes, loathes the same evils, indulges in the sane dreams, looks to the same progress. . . .

“T, who have gazed with an unprejudiced mind upon all these men and women and children, so different in appearance, in the North, in the South, in the East, and in the West; in France, in England, in Germany, in Russia, in Hungary, in Asia, in Texas, in California, and in Chicago, I can say to the Govern- ments: “You have no idea how near they are to a common under- standing, how anxious to come to agreements; without you, if you persist in misjudging them, nay in spite of you, or even against you.’...

““As I spoke the words, my hearers caught in my glance, as did I myself in theirs, a fleeting glimpse of the great brotherhood of man.”’

Sims) �[Page 231]>

D' ESTOURNELLES DE CONSTANT 2%

Undeniably, that America to which he was called back on five different occasions appeared to my father an astounding reserve of energy, of vitality, which it must be possible to apply to the defense of Peace. Amid so many obstacles, so many dis- appointments, so many discouragements, the smile of a disciple or friend in Chicago, in St. Louis, in San Francisco or in Seattle gave him fresh confidence and hope. One of the greatest and most eloquent of all his speeches was delivered in the Great Hall of Nurnberg, before the German Friedensfreunde in 1913. It was an appeal for Alsace-Lorraine, that it be made a culture bridge between two great nations, and no longer a bone of contention.

Meantime a European branch of the Carnegie Foundation for International Peace had been set up in Paris, with my father as President, whereas the American branch, in New York, was presided over by the President of Columbia University, Dr. Nicholas Murray Butler.

The intercourse between my father and Dr. Butler, close as it was in 1912, developed still further, during this period of collaboration. Their voluminous correspondence (1912-1924) will one day testify to this, while constituting one of the most important documents of international cooperation at the be- ginning of the present century.

Those, indeed, who might be inclined to believe that the wat of 1914 closed the chapter of my father’s activities, would be mistaken. Assuredly the World War was the most painful blow he could possibly have sustained and there can be no doubt but that it shortened his life, yet it did not break his activity for a single moment, rather did it strengthen him in his most heartfelt convictions: Germany’s resort to War merely led to a world-wide disaster in which she was the first to be engulfed.

To the end, his life was one long struggle. His election as a Senator, in the Sarthe, in January, 1920, was the fitting reward of his tenacity, of a fearlessness that no obstacle could daunt: all the forces of the Opposition were lined up against him, but could not defeat him.

Lastly, a symbolic value attaches, in my opinion, to the �[Page 232]232 WORLD UNITY MAGAZINE

fact that the last public act of my father was the speech he wrote to commemorate the twenty-fifth anniversary of the First Hague Conference (May 17, 1924). That speech, which his death pre- vented him from delivering, completed none the less with painful harmony the sometimes tragically obstinate cycle of his endeavor.

“But today,’’ were the concluding words of his last speech, ‘““where do we stand? After a war that lasted five years, the United States, by its determined intervention, restored the Hague Institution to its place of honor. Nay, better still, by a solemn agreement, by the Covenant, it entrusted any further organiza- tion of Peace to the control of the League of Nations. It thought it advisable to set up the headquarters of the League at Geneva. It would seem that the origins of the Foundation were very little taken into account, that by reason of a strange forgetful- ness they were not even mentioned in the documents. But let that pass, the main point is that the League of Nations did not come into being by itself and that it will be stronger and more enduring, in proportion as it seeks its inspiration in future, not in the ambitions or distrustful feelings of the few, but in the interests of all. Whatever the headquarters of the League, it will live by clinging to the spirit of the founders, the spirit of the Hague.”

Thus, in spite of all, even in spite of the illness that was wearing him down and which he affected to ignore, his love of truth as well as of harmony was such that it grieved him to find that certain over-hasty builders of the future appeared for- getful of the fact that it was to the Hague that they owed their foremost, their most solid materials.

That public act was followed by one of a private character, that is no less significant, and no less touching.

On May 12, 1924, the last day but one before his death, the Senator of the Sarthe, heartened by the result of the French Parliamentary Elections, cabled as follows to the President of the Carnegie Foundation in New York.

“Delighted victory for Peace.’

Peace, indeed, was the last word he ever wrote!

iw �[Page 233]ORTON AOL ODL YL

PROGRESS BY TELIC GUIDANCE

by Mary Hutt

VIL. The Fairway of Progress

& HE Main world event in the twentieth century,’’ remarks Senor Salvador de Madariaga, writing in the July Forum,

“is the birth of the world. The world did not exist

before. There were empires, nations, continents, seas,

‘zones’ (either of influence or exploitation); there were open doors, and God only knows how drafty they made the earth. But no one knew the world. The world was born in the World War, which, as its name shows, was a world event. And now all men of sense realize that the world once born is going to grow.”’ Senor de Madariaga’s final assertion is an unwarranted con- clusion. Growth by no means follows birth inevitably. Too often it happens that a being is ‘‘once born’’ only to perish soon after birth. The lustiest human infant does not thrive as a matter of course. The truth is that all new-born creatures are frail and wobbly and they survive the vicissitudes of their young lives only when they receive fostering care. And the present world is no exception to the general rule. Science and commerce, the heed- less parents of this prodigious young entity, have failed to provide for it the psychic elements which alone can guarantee a normal development and make the warring elements within it cohere. The humblest animal of the mammal species protects its young, and even the plant manifests solicitude for its seed. From the very dawn of life the principle of the subordination of self- regarding, which lives for the present, to the other-regarding which lives for the future, has prevailed. And since safeguarding the future is the pivot on which progress turns, if this world 233 �[Page 234]234 WORLD UNITY MAGAZINE

with its stupendous possibilities for good and evil is to develop properly, in default of parental care, we must seek the service of a responsible god-mother—that is, religion.

A unit by virtue of its economic interdependence and cos- mopolitan culture, politically, the new world is still divided into mutually hostile states all bent on hogging the world’s markets and exploiting weaker peoples in the interests of trade. The same divisive tendency is apparent in the internal relations in the different states. Our economic order is based upon power-driven machinery which multiplies production enormously. Every in- crease in the power of the machine releases a corresponding degree of man-power from drudgery and increases leisure and prosperity, but the leisure and prosperity thus produced are not equally distributed, and the economic injustice which the juxta- position of extreme wealth and extreme poverty renders acutely obvious is a potent source of social strain. The application of science to industry has created a highly complicated mechanistic and impersonal civilization which tends to separate individuals into mutually distrustful economic classes, to debase personality and benumb spiritual impulses, thus rendering the moral life at once peculiarly necessary and exceedingly difficult. Vastly in- creased facilities for transportation and communication produced by the technological achievements of science have brought about economic and social interdependence throughout the whole fabric of society without at the same time eliciting the spiritual force and the moral intelligence which alone can make such close and complex relations endurable and fruitful.

We cannot escape from the difficulties of our technological civilization by a return to the simpler life of the pre-machine era. The signs of the times indicate that our mechanical civiliza- tion will continue to extend its scope and intensify its character- istics still further. Even if we could reverse the process of economic and social evolution such a reversal would constitute retrogres- sion, and not progress. Therefore a machine civilization, with the perils noted and many others besides, is the basis with which we must reckon in our plans for the future. The only course con- �[Page 235]THE FAIRWAY OF PROGRESS 235

sistent with progress is the frank recognition of the difficulties which swiftly changing economic conditions and increasing social interdependence create, and intelligent and persistent efforts to develop an ethic that can deal effectually with these problems.

In search of a rational basis of ethics we turn to the data of evolution which is the source of the modern concept of progress. In investigating this data, the most significant fact we note is the struggle of the life-force to construct organisms capable of free action. The self-consciousness which it achieves in man is synonymous with choice. For consciousness increases and deepens when it is stimulated by many and varied opportunities for choice and when it is pressed by the necessity for choice. And it retains the past through the power of memory and anticipates the future in order that it may choose to advantage, create richer and better forms, and thereby rise to increasingly higher levels. Through- out the course of evolution the direction of progress has been toward freedom, toward a progressive increase in the intensity, content, and range of self-consciousness, and we may assume, therefore, that it will continue to hold this direction for all time.

A fundamental condition of progress in biological evolution is the subordination of minor units to the major units of organiza- tion in the interest of unity. And since society is the community of individual energies this principle has equal force in human evolution. Therefore, while, on the one hand, progress demands the freedom of the individual members of society, on the other hand, the very existence of society depends upon their subordina- tion for the sake of unity.

Since individual freedom and social unity are the two funda- _mental conditions of progress in society, social progress depends upon their reconciliation, and the ultimate goal of progress is their consummation. The farthest bounds of freedom that we can conceive of are complete mastery of matter, self-mastery, and conscious social control. The consummation of unity can be nothing less than world unity.

In their consummation freedom and unity meet. A social �[Page 236]236 WORLD UNITY MAGAZINE

being can achieve perfect freedom, that is complete opportunity for the development of his intrinsic instincts and aptitudes only through the unity provided by the social organization, and perfect social unity can come only through the voluntary har- monious cooperation of the individual members of society. Where social regulations are in perfect agreement with the needs of the individual members, and the individual members identify their interests with those of society as a whole, there is oppor- tunity and no restraint.

Since freedom and unity are inseparable in their consumma- tion, neither principle can be truly apprehended without reference to the other, and institutions based on the one ideal to the exclusion of the other are bound to come to grief. Freedom, un- related to unity, and construed as caprice, leads to confusion and sudden destruction. Unity, unrelated to freedom, based on force, and construed as uniformity, ends in stagnation. They are the two opposite poles of the same element. And just as the two Opposite poles of copper and zinc, when properly connected generate electricity, so the harmonious interaction of the two principles of unity and freedom produces progress.

The substructure of civilization is economic. Our economic system is based wholly upon individualism, and freedom is con- strued as caprice. It came into being as a revolt from the feudal system, and like most revolts, swung from one extreme to the other. The feudal system was based upon the principle of organ- ization, with a limited concept of unity. To each individual it assigned his proper place, his duty and his privilege in the com- munity, and it produced, in consequence, an ordered corporate economic and social life; but because of the rigidity of the class divisions, it was often unjust to individuals. The revolt from fixed class to freedom of contract was deemed a great advance. With free competition, it was thought, each individual would automatically find his proper level and the worthiest would rise to the top. But the actual outcome is a chaotic society under the competitive domination of those who combine intellect with aggressiveness and greed, and rent by economic class conflict.

te �[Page 237]THE FAIRWAY OF PROGRESS 237

This system leads straight to nationalism and imperialism. The powerful nation which permits the exploitation of its own resources by a privileged few, naturally regards weaker peoples as fair ground for exploitation, and it proceeds to build up a trade and investment empire, levying tribute upon “‘inferior’’ countries in the form of profit and interest upon investment, and interfering with their liberties and shaping their development in alien ways.

In the face of such practices, expressions of fraternal senti- ment are vain. World unity cannot grow out of an economic order which fosters exploitation in international relations, and the gains made in the modern campaign against war will not be permanent unless our economic order is brought into consonance with the principle of friendly cooperation which the peace- makers profess.

A stable and progressive civilization must be based on a just economic order. A just economic system must incorporate the two fundamental principles of unity and freedom. A system like ours, with no general plan or order beyond that of the arbitrary control by private interests, is foreordained to ultimate self-destruction. It was the underlying cause of the Great War and it is the cause of class conflict and general confusion in every country in the West. It is antagonistic to culture, not because it is a machine order, but because it is soulless. It corrupts democracy and it blights religion even more completely than sectarianism does, and it generates the slime that defiles every phase of our public life. What avails it to profess democracy and practice autocracy, to profess love of the neighbor and practice doing the neighbor in business before the neighbor does us? The contradic- tion between our ethical concepts and our economic practice is the most potent source of confusion and disunity in society today.

Since progress depends on freedom and unity alike, a sound ethical philosophy must be built around these two fundamental ideas. Hoary philosophy is founded on the idea of unity alone and it centers on the characteristic instrument of unity, organiza- tion. Society cannot exist without the organization which social �[Page 238]238 WORLD UNITY MAGAZINE

customs, habits, traditions, and institutions afford. There must be some basis of continuity, some restraint of brutality and caprice and some regulation of social relations. The poise and peace of mind of the individual, likewise, depend upon organiza- tion. The concept of the moral life which Plato elucidates in “The Republic,’’ that of a gradation of values in which the instinctive tendencies and faculties are so ordered that the highest controls, and from the lowest to the highest each one functions in its proper place, still holds good, so far as it goes.

Most of our social institutions are based almost wholly upon the ethical concept involved in organization, with a very limited conception of the nature of unity. And the idea back of them is that of maintaining the “‘status quo’’ and of moulding each oncoming generation in turn on the pattern established by tradition, a pattern devised long ago, and in ignorance of the principles of evolution. The social organization thus conceived tends ever to fixity, rigidity, and repression.

Evolution emphasises the fact that the social organism, like the human being, is not a structure that is built up once and for all time, but a plastic vital entity that constantly changes and progresses only by adapting itself favorably to changing con- ditions. While the preliminary condition of progress is organiza- tion, the method of progress is adaptation. The new concept does not supplant the old one, but it supplements it. Since the good is what promotes progress, that is, what results in more abundant life on increasingly higher levels, we must enlarge our conception of goodness to include plasticity, alertness, resource- fulness, initiative, and mental hospitality.

In the light of this new concept we see that the individual is not to be moulded to fit an arbitrary social pattern, but that the social organization is to be remodelled from generation to generation to fit the growing needs of its members. Moreover, it is not enough for the social organization to maintain order; it must unleash human potentialities instead of repressing them, it must liberate rather than enslave the human mind, and it must promote and not retard adaptation.

+e �[Page 239]THE FAIRWAY OF PROGRESS 239

In influencing conduct the social organization has recourse to two methods. One is the establishment of custom and law, not to fix ideals, but to maintain the ‘‘low level’’ of conduct to fall below which entails punishment. The other is education, supplying the facts on which judgment is based and encouraging self-control and thus building up cultural ideals. The one is based on the motive of fear, and the other on appeal to reason and the moral imagination. As civilization advances and freedom “slowly broadens out,’’ education becomes a more and more potent force, and the system based upon inner checks tends to displace that built on outer checks, voluntary cooperation tends to supersede legal compulsion, and the social organization relies increasingly upon spiritual factors to secure unity. But both systems ate necessary. For even in the most advanced societies we have side by side individuals of all of the different types and degrees of moral development that have existed from the most primitive times, and the same type of stimulus cannot be equally effective for all.

In the survey of our current educational institutions, we saw that for one reason or another they all fail to induce self- mastery and to act as an integrating force. Our schools and col- leges deal painstakingly with the isolated facts of life, but ignore the vital question of the meaning of life and do not attempt to teach the art of living. Therefore our knowledge and technical skill are far in advance of our social wisdom. And in consequence the great potential benefits which science might have showered upon society have been frustrated by the unbridled activity of the acquisitive and destructive instincts which the whole trend of our social organization tends to emphasize at the expense of the altruistic impulses. Our educational system develops intellect, which is a magnificent instrument for the subjugation of matter, but which also is the ready servant of greed and egoism, and completely ignores the cultivation of the emotional nature and the power of intuition, from which alone social wisdom can come. Our press, theatres, movies, radios, being commercial undertakings, lure human energy into courses that are subversive �[Page 240]240 WORLD UNITY MAGAZINE

of culture because there is more money in dealing with distracting productions than in those which stimulate thought, and our orthodox churches are exclusive and divide men into more or less antagonistic groups instead of uniting them.

In failing to afford due stimulus to the higher life and opportunities for the development of the altruistic impulses, all of our social institutions sin grievously against freedom. Because we have grown up in it and know nothing different few of us realize the deadly repressive force of our social organization. In its despiritualizing atmosphere spiritual aspirations are nipped in the bud. From generation to generation little children beat their fragile wings against the confining walls of the human cave, and then, because their precious wings have been broken, thenceforth they must crawl. In time they forget that they ever had wings, but the impulse to flight remains, and it is, I think, this unsatisfied spiritual yearning that constitutes the deep note of sadness that appears in all truly great music. Our social organ- ization exerts a painful pressure upon adolescents likewise. It fails wholly to make adequate provision for the tremendous increase of creative power that comes with adolescence, and in consequence the course of this energy is blocked and the thwarted energy slowly dies or is lured into channels where it works as a devastating force. In its wasteful procedure, a procedure developed in ignorance of the laws of life, our social organization acts too often like a witless gardener who goes from plant to plant in the springtime, and tenderly conserving dead and half-dead frost- bitten overgrowths, sedulously snips off all the budding new shoots.

The failure of our government is as marked as is that of our purely positive institutions. One reason for its failure, in addition to those noted in an earlier chapter, is that we have tried to make it do double duty and to mix elements that are incongruous. So long as society is composed partly of adults who cannot or will not control themselves, our social organization must include an instrument that will act as a check upon the foolish and depraved and preserve order by force. The proper instrument for fulfilling �[Page 241]THE FAIRWAY OF PROGRESS 241

this function is government. And so long as government is con- fined largely to the exercise of this function it tends to be efficient. But when we saddle upon government, which is primarily and essentially an organ of the negative type, functions of the positive type also, we overload it and render it ridiculous. We cannot enforce ideals by legislation, and the attempt to do so only results in disorder and popular disrespect for law.

The prevalent apathy in regard to politics, which is relieved at intervals by temporary and artificially fanned excitement over presidential issues, is due not so much to indifference to the public weal, as to a very general loss of confidence in politics as the instrument for securing the common welfare. The vastly increased complexity of modern life which brings us into close touch with each other and entails mutual dependence makes us realize the need of some medium of integration for rendering our mutual relations harmonious and helpful. And since in our country the government is the only visible agency to which we are all equally related, we have naturally tried to make it supply this need.

In instinctively seeking a medium of harmony we are abso- lutely on the right track. But the movement toward integration, as a whole, is still inchoate. Moved by divine discontent with things as they are, stirred by a half-conscious yearning for unity, we ate experimenting, groping for we know not what. More reflection or more painful experience will make it evident to all as it is to some of us now that we ate artificially severed members of an organic whole, seeking the unity that is our birthright, that the principle of cohesion, the bond of union is spiritual in its nature, and that the only agency that can help us secure it must be purely voluntary. Freedom is the very air the spirit breathes. Spirit can be stimulated, even kindled by spirit, but force extinguishes the inner light or transforms it into consuming flame.

We cannot find among our established institutions the deeply needed voluntary directive agency that will serve at once the principles of integration and freedom; but we do find all of the �[Page 242]242 WORLD UNITY MAGAZINE

elements necessary for its operation. And since the bond of union is spiritual we look naturally to religion to take the lead in bringing these elements together and in shaping the general movement toward integration into this definite form.

World unity does not demand a universal religion in the sense of a single creed and a uniform system of theology and devotion to the same prophet; but it does demand recognition of a universal basis for religion, and that basis is no other than the principle of unity and freedom, with the emphasis on moral re- sponsibility, which all of the prophets of all nations and in all ages have inculcated.

Here we have a principle that is inclusive rather than ex- clusive, a principle about which the devotees of different faiths can tally for common service without disloyalty to the particular object of their devotion, a principle, furthermore, capable of attracting the loyalty of the large group of spiritually-minded individuals who do not find themselves at home in any religious denomination, and finally a principle capable of focusing all of the idealism and altruism which is really abundant, but which is now so isolated, so ill-defined, so scattered, so out of focus with the dominant egotism of the age that it is not mirrored on the surface of our materialistic civilization.

In the issue of unity today necessity and opportunity meet. Steadily throughout the ages isolated groups have united in the larger whole of societies, and with each advance in union the individual has gained in range of opportunity and richness of life. Now the breaking down of the physical barriers which hitherto have kept peoples apart, close communication, and economic interdependence, all pave the way for a degree of unity that was never possible before. But physical factors alone cannot provide the universal peace and general cooperation for the com- mon good which world unity demands, and in the absence of which our promising civilization must disintegrate. These bene- fits result only from a vast expansion of the consciousness of kind which has operated from the earliest times to bring man- kind into larger and more fruitful unions. The required extension �[Page 243]THE FAIRWAY OF PROGRESS 243

of sympathetic relations can come only through a general realiza- tion of the essential unity of all life. And to make this realization general is the task of religion.

The awakening of the religious spirit, which was noted in the previous chapter, is still confined largely to a section of the intellectual class. The past half-century has witnessed a pro- gressive crumbling of belief in all of the sanctions which have long been the props of civilization. The aftermath of war brought this process to a climax. For the surrender of all the hard-won gains of civilization in the pursuit of victory, a victory as dis- astrous in its moral consequences to the victors as to the van- quished, resulted inevitably in the depreciation of all kinds of human values. And to many the lurid light that war threw on our chaotic civilization leads to the atheistic conclusion that life is but ‘‘a tale told by an idiot, signifying nothing.’’ For the majority, orthodox creeds have lost their force. The old loyalties have been abandoned and no new ones have replaced them. Mentally and morally the masses are adrift and they are in sore need of a rational faith that will give meaning to life and a reason for high endeavor. The excessive restlessness, the prev- alence of neurasthenia, a marked increase in insanity and suicides are all eloquent evidences of spiritual deficiency. And it is plainly the absence of religious faith that causes the ‘“‘tumult of the time disconsolate.’’ For we do not live chiefly in the physical world; we live most vitally in the inner world of hopes and fears, of memory and imagination, of faith and aspiration; and this seeth- ing mass of emotion calls for direction. The mind of man abhors chaos, and in this inner world even more than in the outer world the individual craves order and harmony. His deepest need, therefore, is for a philosophy of life that yields a definite con- ception of his source and destiny and his relation to the universe, and the assurance that, however humble his circumstances may be, he has a unique part to play in the grand orchestra of life.

This want is the most rational impulse the individual feels, for life is distinguished from inert matter by the fact that it cannot be understood apart from its function, its purpose. In �[Page 244]244 WORLD UNITY MAGAZINE

order to understand the tiniest cell within a living body you must understand its relation to the whole of which it is a part. The living being is organized for a purpose, to fulfill a particular function. Meaning, then, is the origin and essence of life. And the belief of the individual that he has no ulterior meaning or worth automatically severs him from his root and causes him to wither. And such a belief is the logical outcome of a view of life derived solely from the confusion and evils of the present world order with no cognizance of the progress shown and the purpose indicated in the broad sweep of evolution.

To meet this general loss of belief, it is the task of those who have worked out for themselves the new synthesis which recently acquired knowledge of the laws of life and the nature of man renders imperative, to clear away the misconceptions that choke the springs of faith. But it must be understood that this task is by no means predominantly an intellectual one; religion is a matter of the heart vastly more than of the head; and the heart is convinced, not by words, but by attitudes and deeds. Sympathetic understanding and activity penetrate the heart and awaken the dormant spirit.

We can have little spirituality and culture and no genuine social solidarity in a society whose basic economic order ignores spiritual values, where religion and business are divided into separate compartments and Sunday’s sermons are belied by Monday’s practice, where individuals are treated like mathe- matical digits and workmen are spoken of as “‘hands’’ and the needy are labelled and numbered by paid social workers as “cases.” What is the vital principle in human relationships Tolstoi tells us in ‘‘Resurrection,’’ ‘‘We may deal with things without love, cut down trees, make bricks, hammer iron without love—but we cannot deal with men without it.’’ If religion is to make good in the future, it must demonstrate the principle of love in concrete ways. It must incorporate the spiritual values to which it is consecrated in practical affairs, it must drop dis- tinctions of sacred and secular, shed divisive sectarianism, abstain from patronizing charity, and the advocation of palliative �[Page 245]THE FAIRWAY OF PROGRESS 245

measures that serve to drug conscience, and face squarely the underlying causes of misery and injustice, build from the ground up, and function as a savior in the actual conduct of our social life.

Society, like the individual, needs to be unified by a single comprehensive purpose, and it can be thus unified only as the individual is unified, by the religious spirit; and since the life of the individual is inevitably colored by environment, and since the relation between the individual and society is one of mutual responsibility, the agency that is designed to assist the individual to achieve unity, must fulfill the same function for society.

If only half of the energy and resources that are now sepa- rated and locked in the various religious denominations and ’ numerous philanthropic and civic organizations were pooled in one single comprehensive goodwill association, they could be redirected from this center through all the avenues of social education in such a way as to cover the whole field of our social life, infuse the healing spirit of harmony into it, and meet the pressing need of a maturing civilization for telic guidance.

Let us visualize society under the guidance of a single com- prehensive altruistic agency moving consciously toward the dual goal of individual freedom and social unity, with a net- work of unity centers encircling the globe, with a national central association in each country from which lines of communication radiate in all directions linking up the local associations, one in each village and a number of connected neighborhood centers in large cities; and also with lines of communication running to national centers in other countries forming an international association for the consideration of world community problems, such as immigration and emigration, population and food, national resources, standards of living, etc., which call for col- lective deliberation and mutual adjustments.

The national association would exercise no jurisdiction over the local centers. But while it would leave each center absolutely free to experiment and work out local problems in accordance with local conditions, it would offer stimulating suggestions and make available for each one the helpful experience of all the �[Page 246]246 WORLD UNITY MAGAZINE

others. Also, through its independently owned press, it would keep all in touch with national and international issues of im- portance and would keep before the mind of the individuals the fact that they are citizens of the world, and that their loyalty is due not only to their immediate community, but also to the world community of which the local center is an infinitesimal section.

Each small center would be the focal point for all of the altruism in its radius. Each one would seek to develop its com- plete resources, material and human. In their cultural growth, it would utilize all of the knowledge and inspiration available from our common store of philosophy, science, music, poetry and art, and it would provide opportunities for the development of individual aptitudes; it would endeavor also to establish all of its members on a sound economic basis. Through close co- ordination of the local social research department with the national department, it could manipulate economic conditions in such a way as to dispel the uncertainty about continued employment which oppresses industrial workers, make it -pos- sible for them to own their own homes, and thus give them a stake in the community.

Our planless machine order entails swift changes in industry and in our modes of life and causes thereby much waste and strain and misery that might be prevented by comprehensive planning and close coordination of effort. It demands an elastic social agency that will facilitate adaptation, and one that, because of a tational regard for the future, will take far-sighted measures to forestall the evil effects and to secure the full benefit of these changes. Such a function might be exercised by a national, thoroughly equipped social research department. Seeking the solution of economic problems in an absolutely impartial spirit, recognizing that the present economic system is our common inheritance, that no one class is to be blamed for the injustice it works, and that we are all responsible for it, it would merit the confidence of the conflicting economic classes, and with their voluntary cooperation, and by careful coordination with the

te �[Page 247]THE FAIRWAY OF PROGRESS 247

local centers it could work out a system of practical adjustment; and at the same time it would infuse harmony into that phase of our corporate life that now is most characterized by discord.

The national educational department in association with the local departments, by using all of the avenues of social education to which it would have independent access, could intensify vastly in the individual the sense of the collective life of society and of the moral responsibility it involves. Looking forward to the displacement of the spirit of competition by that of cooperation, it would instruct parents and teachers to dis- courage rather than encourage the natural competitive egoism of children. Visualizing a popular transformation of values when the accepted measure of the individual’s worth will be not what he can get out of society, but what he can give, it would urge that children be trained in the home and in school to think of themselves as contributing personalities. Envisaging an evolu- tionary process in which we are the active agents, it would advocate methods of education designed to train the judgment and the discrimination of social values. For all of our social relationships turn on the incidence of value.

What gives value to things is desire. Desires are the products . of the basic instincts and the individual tendencies, of education, and of the environment. While the basic instincts cannot be thwarted and repressed with safety, they can be sublimated. From whatever source they spring, desires are susceptible to moulding and training. The individual can be educated to choose between conflicting desires and to adjust various types of desires in accord with a definite standard of values. It is the part of education to encourage the development of the standard of wants which promotes progress.

The basic human desite is the deep-seated wish of the in- dividual for the assurance that his life has meaning and worth. And his idea of his own worth is largely the product of the estimation of his fellows. The mad rush for wealth today is motivated, not so much by the desire for possessions, as for the honor, the esteem with which success in accumulating money �[Page 248]248 WORLD UNITY MAGAZINE

is rewarded. When the dollar is no longer the popular gauge of worth, when it is recognized that financial profit may be attended with dishonor, and that mere money will not purchase prestige unless it registers social value by reason of service delivered, men will seek opportunities for service with all the zeal they display now in the pursuit of wealth by hook or crook. The human tide of energy flows into channels which popular standards of value create; by education, by suggestion, by appeal to reason and to the moral imagination, we can transform the popular standards of value; by the magic wand of social approval and disapproval we can shape the destiny of society. |

The universal desire to have one’s worth recognized applies particularly in the field of industry. Paradoxically, this field where now the lines of social cleavage are sharpest, furnishes, with a proper appeal, a powerful basis for unity. For it is largely in the work on which a man spends the greater part of his time and energy that gives him importance in his own eyes and in those of his comrades. Believing that to live up to the responsibilities of his job is a fair test of his calibre, the workman wants recogni- tion of his success in his task and of the value of the task. Give the worker a larger share not merely in the material rewards of industry, but also in the spiritual rewards, give him a larger understanding of the problems involved and of the service per- formed, extend the ésprit de corps which ordinarily fires the enthusiasm of the executives of big corporations to include the humblest manual laborer, and a potent source of irritation will be removed, costly conflicts will be eliminated, and everyone who patticipates in the enterprise, and the long-suffering public also, will be the richer and the happier. Let the community give the worker in all fields the sense of dignity arising from public recognition of the fact that he is helping to ‘‘maintain the fabric _ of the world’’ and his self-interest will attach itself to his work and he will feel something of the artist's love for his creation and he will tend to identify himself with the community to which he consciously contributes.

We are all influenced more or less by the thought of others, �[Page 249]o

THE FAIRWAY OF PROGRESS 249

and the masses, being mentally immature, are particularly sug- gestible; therefore they are destined to be led by those who are their superiors in intelligence and force of character. It is just a question whether they shall continue to be exploited by self seekers who play upon their ignorance and fears and pander to their baser passions, or whether they shall be guided by dis- interested leaders who appeal to their higher nature. They are peculiarly malleable now because the onward rush of numerous and radical changes has swept them loose from their ancient moorings. ‘“‘When humanity is in a state of flux such as it is now,’’ declares AE., “‘men with imagination spiritually quick- ened could create new moulds into which molten humanity may pour itself.”’ The decayed walls of our social dykes and dams have given way and a mighty stream of human energy sweeps over the land, carrying destruction in its wake. And if suitable channels were hewn for this devastating flood it might irrigate and make fruitful what are now desert wastes. Plainly the psycho- logical moment for beginning to reshape our social institutions in line with the enlarged perspective which evolution gives is now.

Truly “‘the harvest is white, but the laborers are few.” The supreme need of the age is for far-sighted leaders in the momentous adventure of telic guidance. Many who are capable of wise and disinterested leadership stand aloof, appalled by the magnitude of the problems involved and paralyzed by the tradi- tion of passivity. To them we appeal to shake off the lethargy of inaction, to supplant the slogan of “‘laissez faire’ with that of ““noblesse oblige,’’ and resolutely assume the responsibility that nature has fitted them to bear.

We are living in the most critical stage of social evolution that history records. In its world-wide physical dimensions society is now full-grown. But while in our economic and in- tellectual contacts we are cosmopolitan, in our emotional atti- tudes and in our social and political traditions we are parochial and we behave like capricious children whose destructive pro- pensities have never been disciplined. Further, whereas vast �[Page 250]250 WORLD UNITY MAGAZINE

increase in the control of the powers of nature demands a corre- sponding increase of responsibility, and the increased complexity of civilization calls for a higher grade of mentality and of moral integrity on the part of its bearers, the majority of our people are mentally immature and hence irresponsible, and the mentally immature are increasing disproportionately.

Hitherto progress has resulted from the improvement of heredity by natural selection, by improvement in the social organization, and by favorable adaptation to environment.

By freeing himself from the control of nature, man has eliminated natural selection and has assumed the direction of his own evolution; but so far he has acted without forethought, and the effect upon heredity has been dysgenic. Undoubtedly racial deterioration could be checked by artificial selection, and the average level of intellectual capacity could be raised by securing a preferential birth rate in favor of superior types; but no improvement of this kind can be made until the agencies of education, science and religion unite in impressing upon society the need of better heredity.

So far as adaptation to physical environment is concerned, progress in the past century has been phenomenal. But material progress, unaccompanied by corresponding social progress, has upset the equilibrium of society; and in order to restore the balance and secure and utilize our material gains, a commensurate degree of social progress must be made. The whole burden of adjustment, then, falls on the social organization. This weight is too heavy for it. Had it been adequate there would be now no crisis. The condition is too serious to be remedied by merely surface measures. It demands a complete though gradual re- modelling and transformation of our social organization by the joint action of science and religion, a rational adjustment by the scientific application of the means at hand to the end envisaged, and the infusion of the vitalizing spirit of love.

Today the stakes in the game of life are stupendous. At rare intervals in the course of biological evolution a leap forward is made through the accumulation of a variety of factors which

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THE FAIRWAY OF PROGRESS PLS Af

provide the material for a new synthesis out of which new prop- erties emerge and carry life to higher levels than it had attained hitherto. Now in the presence of numerous significant new factors previously noted, we have the necessary elements for a creative synthesis that would constitute such an epochal advance in social evolution. By a supreme effort now we may reach a higher level than it was possible for any previous civilization to achieve, a level on which in our corporate life, a rational regard for the future will supersede heedless living in and for the pres- ent, voluntary cooperation will supplant hostile competition, reasoned altruism will temper instinctive egoism, and intelligent self-interest will displace blind greed. Failing to make this effort, we shall certainly sink to a lower level, dragged downward by the destructive forces we have released and have failed to control.

Freedom’s gifts are never single. In one hand she holds a glorious opportunity, and in the other a dire responsibility. So far we have failed to take advantage of opportunity and we are drifting toward the certain catastrophe that irresponsibility entails. Now it is no longer a question whether we shall control our own destiny or not, but whether we shall continue to pros- titute our powers, acting from passion and on the spur of the moment, or whether, accepting our responsibility, we shall consciously direct our own evolution in the light of our ultimate goal.

Since time and opportunity do not wait, this question must be decided now. And the affirmative decision can be made only by those who have the vision, the altruism and the courage that the perilous and thankless task of leadership requires. Only they who look to the end of the road can guide us aright on the fair- way of progress.

CONCLUSION �[Page 252]OL V ONLY NOV ODL LO

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 aim, 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 GENEVA PRELIMINARY MEETING OF THE UNIVERSAL RELIGIOUS PEACE CONFERENCE

Excerpts from Publication No. 6 of the Universal Peace Conference Executive Offices: 70 Fifth Avenue, New York

HE Universal Religious Peace Conference is now ‘‘a going concern.’’ Men and women of goodwill drawn from the world’s religions are now banded together in the greatest united enterprise that has evoked the religious enthusiasm of this or any other generation. There is much to be done; there ate many difficulties in the way, but these are times that demand great sacrifices, great enthusiasms and above all—great faith. Nothing that can be done is beyond the power of combined human endeavor. The very fact that the task is a gigantic one makes it all the more worth doing. The fact that it is difficult is the reason that it has not been done before. What the future shall be no one can know. The one thing we may be sure of—the great world conference will be worth just as much to humanity as those who are sincere, enthusiastic believers in the religion that they profess, put into this great enterprise. “T have dreamed sometimes of the unity of religions for some great humanitarian purpose but I never expected to see it. My dream seems to be coming true.’’ These were the parting

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UNIVERSAL RELIGIOUS PEACE CONFERENCE 2$3

words of a great educator and well-known writer, Dr. Theodore Reinach, of the College of France.

“War is such a damnable business, surely the religions of the world can be mobilized against it. This conference looks as if it means business.’’ Sir E. Denison Ross, Professor of Oriental Languages and Director of the School of Oriental Studies, London University, London.

Dr. John A..Lapp, Professor in Marquette University, Mil- waukee, Wisconsin, in summing up the effect of the Conference, congratulated the members upon the extraordinary things that had been accomplished and especially upon the fact that the Conference had set forth to the world a declaration of purpose without a dissenting voice. Continuing, he said: ‘The fullest har- mony has prevailed. At every step the most widely representa- tive body of the faiths of the world that ever assembled has found a cause in which there is universal accord. From the testi- mony of the leaders of all these faiths and from their sacred writings we learn that the peace of mankind is basic in them all. Our experience here during these three days should give confi- dence with the same harmony of spirit; the same aspirations for better things will permeate and uphold the great Conference that we have planned when it shall assemble. We have wit- nessed no ordinary event in this beginning in connection with which we have been joyfully laboring. This has not been just another meeting. The world may not note it and may misunder- stand what we have done here, but to us who have participated in the fellowship of goodwill, there will be a growing recogni- tion of the significance of the events of these days as the struc- ture for which we have laid the foundation stone rises under the hands of the future builders into the temples of our dreams. Dreams, did I say? Yes, we have dreamed of a better world where justice, charity and love shall combine. But if I judge cor- rectly we have done more than dream. Realism has had its place to temper our hopes into practical realities. We expect confi- dently that what we have done will take deep root in the minds and hearts of men and consummate practical action. �[Page 254]254 WORLD UNITY MAGAZINE

‘‘We have done well to set forth that this is not a movement for chutch unity or for union of faiths. We ask no one to give up a jot or tittle of his belief in the doctrines of his religion. There is no thought of a super-church or a union of faiths or of the slightest alteration in the beliefs of any man. We seek one object alone—peace and goodwill among the nations of the earth.

‘He does the cause a disservice who seeks to divert this movement from its central purpose. Let those of us who have achieved so much in harmony do our utmost to preserve it. De- pend on it the enemies of peace will not fail to attempt to divide us. Their tactics will not be new. They will accredit to our plans purposes we do not hold, and which collectively we have condemned. Some of this will be maliciously done, some of it done in ignorance. If in the unveiling of the future other ob- jects recommend themselves to the religious forces which will assemble at our call, let the circumstances of that time decide. At this moment we dedicate ourselves to international peace. But let us not deceive ourselves as to the ease of the task.

“There will be more than one religious conference before the religious forces of the world are truly mobilized. To be sure there will be short shrift for war when that time comes, but it will not come all at once. The Conference of 1930 will start the flow of genial currents of peace, but they must grow into flood before they permeate the mass of men.

“Tf those who follow us are wise they will see that success depends on making each religion the nursery for the propaga- tion of peace in its own fellowship. Let it be rather our plan to help to build foundations for cooperation for peace. Let us join in the Locarnos and in the Kellogg Pacts, the promotion of arbitration, the World Court and the League of Nations. Let no one have the slightest reason to suppose we do not feel confidence in the work that is thus far advanced. We do most to promote the work of these great movements, however, by building under and around them strong foundations and buttressings, and the basis of the spiritual powers that rest in our religion. Let us go

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UNIVERSAL RELIGIOUS PEACE CONFERENCE 255

forward conscious of unity and its great ends, strong in the strength of each other, with a passion to understand, and with a passion for justice that comes from that understanding. In the words of our own great motto of America—‘with malice to- wards none, with charity for all, with firmness in the right as God gives it to us to see the right.’ Let us strive to make thése days the beginning of a new effort for humanity.”’

STATEMENT OF PURPOSE

Adopted September rgth, 1928, at the final session of the Preliminary Gathering of the Universal Religious Peace Conference.

Peace is one of the loftiest positive aims of united human endeavor. Spiritual in its very nature, and implicit in the teachings of all religions, it was this aim which inspired the Church Peace Union to set on foot the movement that has now taken form in a resolve to hold a world-conference of all religions. Of this conference the sole purpose will be to rouse and to direct the religious impulses of humanity against war in a constructive world-wide effort to achieve peace.

A preliminary gathering was convened at Geneva in September, 1928 to consider the holding of a Universal Religious Peace Conference in 1930. To this gathering came men and women of all faiths from all parts of the earth. They were united in the conviction that the state of mankind today demands that all persons of goodwill in every religion Shall work together for peace; and that, more than ever, concerted re- ligious effort is needed to attain it.

Even as nations have been learning that no one of them suffices to itself alone, but that each needs to help and to be helped by others, so also the religions of the world will come to see that each must seek to serve and to be served in the work of peace, and to go hand in hand to- wards the common goal.

Hence it was resolved that a Universal Religious Peace Conference be held, to put in motion the joint spiritual resources of mankind; and �[Page 256]256 WORLD UNITY MAGAZINE

that, without attempting to commit any religious body in any way, the

conference consist of devoted individuals holding, or associated with,

recognized forms of religious belief.

The Universal Conference designs neither to set up a formal league of Religions, nor to compare the relative values of faith, nor to espouse any political, ecclesiastical, or theological or social system. Its specific objects wall be:

t. To state the highest teachings of each religion on peace and the causes of war.

2. To record the efforts of religious bodies in furtherance of peace.

3. To devise means by which men of all religious faiths may work together to remove existing obstacles to peace; to stimulate inter- national cooperation for peace and the triumph of right; to secure international justice, to increase goodwill, and thus to bring about in all the world a fuller realization of the brotherhood of men.

4. To seek opportunities for concerted action among the adherents of all religions against the spirit of violence and the things that make for strife.

Persuaded that this high purpose will move devoted hearts and minds everywhere, the preliminary gathering at Geneva has appointed a Committee to prepare for the Universal Conference, so that world- wide coordination of religious endeavor may help towards the full establishment of peace among men.

te �[Page 257]«

a

VR ODS OO V ODL LEO

THE WISDOM OF THE AGES Edited by

ALFRED W. Martin Society for Ethical Culture, New York

The Sacred Scriptures of Confucianism

HE sacted scriptures of the Parsees, Buddhists and Hindus

ate those of people identified with the Aryan branch of the

human family; the sacred scriptures of Confucianists are

those of a Turanian people whose chief race is the Mongo- lian of China, one in which the understanding has been more highly developed than the imagination and in which ethical and practical interests have always taken precedence over speculative and metaphysical matters; a race to whom order, decorum, pro- priety, have always meant more than meditation, prayer and religious austerities; a backward-looking race, whose reverence for the past accounts for many a characteristic of their present- day life. Education has ever been their watchword and its funda- mental aim not so much learning as behavior. Hence it happens that in some respects the Chinese, as a whole, are among the most moral people in the world. So high is the standard of busi- ness ethics—inculcated in their sacred books—that a written contract is not necessary to bind a Chinese merchant. Etiquette is scrupulously observed in every walk. of life and politeness, deference to elders, respect for authority, are conspicuous traits in all classes of society. These, the acknowledged marks of the highest possible civilization, are found on a national scale in China. We of the Occident are still too apt to think of the Chinese as a barbarous, or semi-civilized people remarkable for the pe- culiar arrangement of their hair,* their yellow skin and slanting

• The ‘‘queue’’ was forced on the Chinese by the Manchus in 1644; but in response to the modern

spirit the Manchus themselves are doing away with the queue. ;

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eyes, their opium, debauchery and dirt. We forget that China has her centers of culture and refinement as well as her slums, and that she is no more to be judged by the denizens of these degraded districts than is America by the population of the corresponding quarters in her own great cities. Let it be remembered that if China has her ‘‘coolie’’ cooks, her laundry folk and salmon- cannets, she has also her magnificent men, of the stamp of Li Hung Chang, who immortalized himself in the American heart by his touching memorial to General Grant; men of the stamp of Minister Wu, who fairly electrified an immense audience in Carnegie Hall by his candid discussion, in a memorable address, of the relative merits of Confucianism and Christianity; men like Prince Pung Kwang Yu, author of a most scholarly and ex- haustive essay on Confucianism, read at the World’s Parliament of Religions; men of the caliber of the regent, Prince Ch’un, who, on behalf of the infant emperor, on the second day of December, 1908, inaugurated a new era in Chinese history, issuing a decree in his Majesty's name, requiring all his subjects, on pain of ex- treme penalty, to assist in the gradual rehabilitation of the empire. And in this wonderful process of reorganization toward democracy we note the carefulness and caution, the far-sighted deliberation with which the work is being done, as contrasted with some of our precipitate methods, our frequent failure to “go slow round this curve’’ of social reform and the fond reliance of great masses of our people on one or another short-cut to a goal that can be reached only by the patient, toilsome processes of moral education.

But towering far above these celebrities whose names have been recalled, and above all other splendid types of Chinese man- hood stands the supreme inspiration of the eighty or more mil- lions who today profess Confucianism,—Kung Fu Tze, the Master Kung, or, as we have learned to call him, in the Latinized form of his name, Confucius. In striking contrast to the little we know of Zoroaster’s life stands the unparalleled fulness of detail con- cerning the life of Confucius. Of no other great moral Leader of the East do we know so much.

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THE SACRED SCRIPTURES OF CONFUCIANISM 259

One of the outstanding points of difference between the Con- fucian sacred scriptures and those of the other great religions is the wealth of biographical facts they furnish concerning the Founder.* Typical of the details recorded in the Confucian scriptures concerning Gotama’s contemporary, the Master Kung, take the following from the tenth book of the Lun Yu or ‘‘An- alects:

“He was nice in his diet—not disliking to have his rice dressed fine, nor to have his minced meat cut small. He must have his meat cut properly, and to every kind its proper sauce; but he was not a great eater. It was only in drink that he laid down no limit to himself, but he did not allow himself to be confused by it. On occasion of a sudden clap of thunder, or a violent wind, he would change countenance. At the sight of a person in mourning, he would also change countenance, and if he happened to be in his carriage, he would bend forward with a respectful salutation. His general way in his carriage was not to turn his head round, nor talk hastily, nor point with his finger. He was charitable. When any of his friends died, if there were no relations who could be depended upon for the necessary offices, he would say, ‘T will bury him.’ ’’f

The total sacred writings of Confucianism consist of nine works, five canonical and the remaining four uncanonical. By canonical, as we have already observed, is meant that body of literature which has been officially published and prescribed as_ the rule of faith and practice for the adherents of a given religious organization. Those books not thus set apart are known as the uncanonical. In the canonical group are the five Kings, to the editing of which Confucius devoted the closing years of his life. The word “‘King”’ is significantly of textile origin, harking back to the predominant industry of China—the manufacture of silks, satins, nankeens—the very English words, themselves, being of Chinese derivation. ‘‘King’’ connotes the warp-threads across

• For a sketch of the life of Confucius, the reader is referred to my ‘Great Religious Teachers

of the East,” pp. 111-116. {Chinese Classics, ed. Legge, Vol. I, p. 89. �[Page 260]260 WORLD UNITY MAGAZINE

which the woof are thrown in weaving the web. The five Kzngs, beginning with the most ancient, are:

1. The Yi King, ‘‘Canon of Changes,’’—containing an occult interpretation of nature and human life by means of “‘trigrams’’ in sixty-four combinations to each of which a symbolical meaning is attached. The word Yi admits of varied interpretation. It is usually taken to mean ‘‘change.’’ But although, so far as our sense perceptions are concerned, the universe seems to be one dim chaotic mass which gives the impression of a confusion becoming wotse confounded as it continues to exert its activity, yet that is merely the appearance, not the reality. The fact is that the activity is aN unceasing creative activity which does not reduce the uni- verse into a chaos, but is constantly arranging that chaos into an orderly and comprehensive universe. Its essential factor is har- mony.

2. The Shu King, ‘‘Canon of History,’’—an historico-ethical work extolling the virtues of two ancient model kings, Yau and Shun. Semi-mythical paragons of perfection they were, who ruled twenty centuries before the time of Confucius and whose exemplary lives were, in his judgment, the root-cause of the peace and prosperity that glorified their reign. To them, he thought, all truth and virtue were to be traced and hence his mission could be none other than that of a humble ‘‘transmitter’’ of what he found recorded in these ancient scriptures of his peo- ple. Accordingly he set himself the task of editing “‘the wisdom of the first sages,’’ for the benefit of his contemporaries and posterity. In the Lun Yu is a passage indicative of the intellectual humility and sense of moral shortcomings felt by Confucius:

“The Master said ‘a transmitter not an originator, believing in and loving the ancients, I venture to compare myself to our old P’ang.’”’ :

“In the way of the superior man there are four things, to not one of which have IJ as yet attained.—To serve my father, as I would require my son to serve me: to this I have not attained; to serve My prince, as I would require my minister to serve me: to this I have not attained; to serve my elder brother, as I would

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THE SACRED SCRIPTURES OF CONFUCIANISM 261

require my younger brother to serve me: to this I have not at- tained; to set an example in behaving to a friend, as I would re- quire him to behave to me: to this I have not attained.””

“The Master said: ‘The sage and the man of perfect virtue; —how dare I rank myself with them? It may simply be said of me, that I strive to become such without satiety, and teach others without weariness.’”’

3. The Shi King, ‘‘Canon of Odes,’’—three hundred and five in all, compiled by Confucius and introducing the reader to the whole range of Chinese lyric poetry, much of it embodying the culture of eighteen centuries before our era. Many of these com- positions, like the hymns of the Rig Veda, had been sung for centuries before they were committed to writing, as the scripture itself testifies. Expressing his opinion of the value of these poems, Confucius said, ““No man is worth speaking to who has not mastered the poems of an anthology, the perusal of which elevates the mind and purifies it from all corrupt thoughts.’’ The Con- fucian Association of Peking has adopted as its Prayer the follow- ing sacrificial Ode of the Chow Dynasty (2115-1079 B.C.) as edited by Confucius in the Shz King:

Oh, Revere! Oh, Revere!

God is glorious.

His decree is not easily preserved.

Don’t say that He is high aloft above us;

He ascends and descends about our doings;

And daily inspects us wherever we are.

As Lam His little child,

I don’t know how to revere my resting place.

But by daily accomplishment and monthly progress, My learning may continue the light toward His brightness Help me to bear this burden on my shoulders,

And show me the glorious virtue and conduct.

From the metrical translation of the Shz King by the eminent Chinese scholar, James Legge, the following two specimen ethical Odes are taken: �[Page 262]262.

WORLD UNITY MAGAZINE

AGAINST FRIVOLOUS PURSUITS

Like splendid robes appear the wings Of the ephemeral fly;

And such the pomp of those great men, Which soon in death shall lie!

I grieve! Would they but come to me! To teach them I should try.

The wings of the ephemeral fly Are robes of colors gay;

And such the glory of those men, Soon crumbling to decay!

I grieve! Would they but rest with me, They'd learn a better way!

The ephemeral fly bursts from its hole, With gauzy wings like snow;

So quick the rise, so quick the fall, Of those great men we know!

I grieve! Would they but lodge with me, Forth they would wiser go.

MORAL LESSONS FROM NATURAL FACTS

All true words fly, as from yon reedy marsh

The crane rings o’er the wild its screaming harsh. Vainly you try reason in chains to keep;—

Freely it moves as fish sweep through the deep. Hate follows love, as ‘neath those sandal-trees The withered leaves the eager searcher sees.

The hurtful ne’er without some good was born;— The stones that mar the hill will grind the corn.

All true words spread, as from the marsh’s eye The crane’s sonorous note ascends the sky. Goodness throughout the widest sphere abides, As fish ‘round isle and through the ocean glides. �[Page 263]oo

THE SACRED SCRIPTURES OF CONFUCIANISM 263

And lesser good near greater you shall see,

As gtows the paper shrub ‘neath sandal-tree. And good emerges from what man condemns ;— Those stones that mar the hill will polish gems.

4. The Li Kz King, ‘‘Canon of Rites,’’—inspired by an inner law of control and balance—a book that takes us into the very heart of Chinese society as it already was, centuries before Confucius. This work has its analogue in the ‘‘Chou Li,” written at a much later day and dealing with the ceremonial for public life, a book of which the late Professor Hirth, of Columbia University, said: ‘‘As an educator of the nation the Chou Li is un- paralleled in the literature of the world.’’ It behooves us, how- ever, to beware of popular misconception of the Chou Li. For fundamentally, it signifies an inner state of harmony and restraint of which the external act is a symbol. Given that state, a man’s outward conduct cannot be other than harmonious and restrained. It is in the Lz Kz King (Book VII) that we meet with the doctrine of universalism or the world-republic.

‘““When the great principle of universalism prevails, the whole world becomes a republic; the people elect men of virtue, talent, and ability; they talk about true agreement and cultivate uni- versal harmony. Thus men do not regard as their parents only their own parents, nor treat as their children only their own children. Provision is provided for the aged till their death, employment given to the middle-aged, and the means of self- development offered to the young. Widowers, widows, orphans, childless people and those who are disabled by disease, are all supported by the state. Each man has his rights, and each woman her individuality safeguarded. They produce wealth, disliking that it would be thrown away upon the ground, but not wishing to keep it for their own gratification. Disliking idleness, they labor but not alone with a view to their own advantage. In this way, selfish schemings are repressed and they find no way to arise. Robbers, filchers and the rebellious do not exist. Hence the outer doors can remain open. This is what I call universalism.” �[Page 264]264 WORLD UNITY MAGAZINE

“Talking about true agreement and cultivating universal harmony are called advantages of men.

“Fighting, plundering, and killing each other, are called the calamities of men.”’

5. Ch'un Ts’in, “Spring and Autumn’’ (Annals of Lu, [7oo- 550 B.C.,] the principality in which Confucius was born),— mainly the work of Confucius himself and containing the eight fundamental principles of universal peace as he conceived them.

1. Heaven is the Lord of the universe, and loves all creatures. 2. Universal Love of Mankind, irrespective of racial differences. 3. The distinction between the civilized countries and barbarian states is not on the basis of racial differences, nor of geographical situations, but on the basis of possessing propriety and justice. 4. Reciprocity is the fundamental principle for international relations. That is, ‘“What you do not want done to yourself, do not do to others.’’ 5. Truthfulness is the real binding force of international relations. Without truthfulness the world will go asunder. 6. War cannot be justified because all nations standing on equal footing have no right to make war against each other. 7. There are divisions of territories, but not of people, as all people belong to one family. 8. The whole world is a great unity, disregarding national strength and geographical advantages of locations.

In the course of the centuries following the death of Con- fucius, these Kings underwent vicissitudes unmatched in the history of the transmission of sacred texts. After the death of Confucius, disputes arose as to the authenticity of the text, owing to the appearance of various editions; then incendiarism, actuated by the desire to keep the people in ignorance, destroyed the sacred literature of the nation; then, in the second century before our era, a successful attempt at remedying the grievous loss was made by an edict commanding all loyal Chinese to assist in the work of restoration, a commission having been appointed to superintend the work of collecting and editing all that could be recovered. And it is from the first century prior to our era that these Chinese ‘‘Classics,’’ as we now have them, date.

fe �[Page 265]QELVOOLLE MOLY OOLFLO

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.

ONSCIOUSLY or unconsciously, the true poet builds his song from the “‘seven notes of the heptachord”’ as in- dicated by Pythagoras, “‘corresponding to the seven colors of light, to the seven planets, and to the seven

modes of existence reproduced in all the spheres of material and spiritual life.’” How much of the music of the spheres he will encompass in one life-period will depend on the rate of his own spiritual progress. At any ledge of the high trail to Olympus we know he may fall back again, having made a false approach. Many false keys he may turn, believing them to be the Master- key, or doubt and fear may bring into life the very shadow- demons that he fears, or he may be ensnared by a too great desire for fame at any price. For less than thirty pieces of silver, the Judas within may sell for him his Christ of song. The Orpheus within him may journey through all the hells in search of his other Self, the Parsifal stop at many false and windy gates. At times he may have even to carry his torch head downward, through long lanes of windy and unthinkable darkness; but for him, the spiritual pilgrim, never it will go wholly out! Once he has started out on the destined pilgrimage to the Mountain, he is encompassed and protected by a veritable cloud of witnesses. After renewed struggles he will find that the crucified Man of Pearl has risen up from the cross within himself, and that a stream of heavenly light re-illumines his pathway. On his journey to the eighth and final sphere of light, he will contact

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many worlds and, out of his own aspirations, his spirit will weave for itself a body of light and a pair of wings. On these wings he will rise again and again into the solar world and when he returns to our one palpable, seen-of-all world, by the held fragrances of other worlds and by its solar light we shall know

his song.

PRAYER AFTER THE WORLD WAR

Wandering oversea dreamer,

Hunting and hoarse, O daughter and mother, O daughter of ashes and mother of blood, Child of the hair let down and tears,

Child of the cross in the south

And the star in the north,

Keeper of Egypt and Russia and France, Keeper of England and Poland and Spain, Make us a song for tomorrow.

Make us one new dream, us who forget. Out of the storm let us have one star. Struggle, O anvils, and help her.

Weave with your wool, O winds and skies. Let your iron and copper help,

O dirt of the old dark earth.

Wandering oversea dreamer,

Singing of ashes and blood,

Child of the scars of fire,

Make us one new dream, us who forget. Out of the storm let us have one star.

Cart SANDBURG

Smoke and Steel

SOULS My Soul goes clad in gorgeous things, Scarlet and gold and blue; And at her shoulder sudden wings Like long flames flicker through.

is

tc �[Page 267]THE NEW HUMANITY 267

And she is swallow-fleet and free From mortal bonds and bars.

She laughs, because Eternity Blossoms for her with stars!

O folk who scorn my stiff gray gown, My dull and foolish face—

Can ye not see my Soul flash down, A singing flame through space?

And folk, whose earth-stained looks IJ hate, Why may I not divine Your souls, that must be passionate, Shining and swift, as mine! Fanniz STEARNS Davis

The Little Book of Modern Verse

THE DREAMER

“Why do you seek the sun,

In your Bubble-Crown ascending? Your chariot will melt to mist, Your crown will have an ending.”’

“Nay, sun is but a Bubble,

Earth is a whiff of Foam—

To my caves on the coast of Thule Each night I call them home. Thence faiths blow forth to angels And Loves blow forth to men— They break and turn to nothing And I make them whole again: On the crested waves of chaos

I ride them back reborn:

New stars I bring at evening

For those that burst at morn: �[Page 268]268 WORLD UNITY MAGAZINE

My soul is the wind of Thule And evening is the sign, The sun is but a Bubble, A fragile child of mine.”’ VacHeLt Linpsay

Little Book of Modern Verse

A MIGHTIER THAN MAMMON

A new conception of Life—yet ancient as creation (since indeed, properly speaking, there is no other)—

The life of the Heart, the life of friendship and attachment:

Society forming freely everywhere round this—knit together by this, rather than by the old Cash-nexus:

The love and pride of race, of clan, of family, the free sacrifice of life for these, the commemoration of these in grand works and deeds;

The dedication of Humanity, the wider embrace that passes all barriers of class and race;

And the innumerable personal affection in all its forms—

These, and a proud beautiful sane utterance and enduring ex- pressions of them, first; and the other things to follow.

The love of men for each other—so tender, heroic, constant;

That has come down all the ages, in every clime, in every nation.

Always so true, so well assured of itself, overleaping barriers of | age, of rank, of distance,

Flag of the camp of Freedom;

The love of women for each other—so rapt, intense, so confiding- close, so burning-passionate,

To unheard deeds of sacrifice, of daring and devotion, prompting;

And (not less) the love of men for women, and of women for men—on a newer greater scale than it has hitherto been conceived;

Grand, free and equal—gracious yet ever incommensurable—

The soul of Comradeship glides in.

Epwarp CARPENTER Towards Democracy �[Page 269]@

VON OV NODS ©

UNITY AND DISUNITY IN INTERNATIONAL POLITICS

Edited by

Dexter PERKINS Department of History and Government, University of Rochester

The Reservations to the Kellogg Treaty

N THE negotiations which preceded the Kellogg treaty for the outlawry of war, some of the most important states which subscribed to that treaty laid down in their diplomatic cor- respondence certain stipulations which have been widely

regatded as weakening its force. Now that this important com- pact has actually been sent to the Senate, it becomes more im- portant than ever to examine these ‘‘reservations,’’ if they may be so called, and estimate their real importance. To do just this is the object of the following paragraphs.

The following are the cases in which, under the existing circumstances, the Kellogg pact would be held not to apply.

1. It has been construed not to prohibit military action under the League Covenant or under the Locarno treaties.

2. It has been construed not to apply in cases of self-defense.

3. It has been construed not to apply as against a state which has already violated its provisions.

4. It has been construed not to apply in cases where a state acts in the execution of an obligation to guarantee neutrality.

5. It has been construed, by the British government, not to apply in “‘certain regions of the world’’ whose ‘“‘protection against attack’’ is to the British Empire “‘a measure of self- defense.’’ ““The welfare and integrity of these regions,’’ declares Sir Austen Chamberlain, ‘‘constitute a special and vital interest for our peace and safety.”

269 �[Page 270]270 WORLD UNITY MAGAZINE

Let us look at these provisions carefully, and seek to deter- mine how far they really weaken the pact itself.

1. The case of action under the League Covenant or the Locarno treaties.

It is well known that under the Covenant of the League of Nations a state which goes to war without having first submitted its dispute either to arbitration, judicial settlement or concilia- tion, may, by the provisions of Article 16, have turned against it the military force of the members of the League. It is also well known that under the treaties of Locarno, in case of an attack by France upon Germany, or of Germany upon France, Great Britain is bound to come to the aid of the invaded state against the ag- gressor. These obligations remain intact, it is clearly understood, when the Kellogg treaty is ratified

There is, however, not any real conflict between the exercise of the military force just alluded to, and the terms of the Kellogg treaty itself. For the Kellogg treaty pledges the powers which - have signed it to “‘renounce war as an instrument of national policy.”’ In the cases which have been alluded to above, war, if resorted to at all, will not be resorted to for the furtherance of any national purpose. In the case of the violation of the terms of the Covenant of the League and, hardly less clearly, under the treaties of Lo- carno, armed action, if it take place at all, will take place as a sort of international police measure. It will take place against a state which has already disturbed public order and world tranquillity, and with the object of punishing such disturbance. There may be those who will deprecate the use of force even in such circumstances, but surely such use is not prohibited in the pact which is now under discussion in the Senate of the United States.

2. The case of self-defense.

The right of self-defense has generally been assumed to exist both in municipal and international law. There are, of course, in the field of personal relationships, and in the field of international affairs, those who would champion the doctrine of non-tesistance, and champion it unequivocally. But it is quite certain that no

\w �[Page 271]THE RESERVATIONS TO THE KELLOGG TREATY 271

such doctrine is held by the major part of the citizens of any country today, and that a treaty which was construed as pre- scribing a line of conduct in accord with such doctrine could not be successfully brought to ratification in any legislative body. In reserving the right of self-defense, therefore, the French and British governments have made no serious incursion, in principle, upon the integrity of the Kellogg pact.

Yet it is impossible to view this reservation entirely without apprehension. The difficulty lies in the fact that “‘self-defense’’ is an extremely flexible term. Germany claimed to be acting in self-defense in declaring war on Russia in 1914, after Russian mobilization had, from her point of view, made war inevitable. The plea of self-defense is a plea which can be given a very dan- gerous latitude in international relations. It would seem, there- fore, as if some further consideration of this important problem would have to follow the ratification of the treaty, and that some careful definition of this term is, to say the least, desirable.

3. The case of a state which has already violated its pro- visions.

This reservation goes a little farther, it will be seen, than that described above. Not only may a state defend itself against an aggressor, but under this provision any third state may come to the aid of the attacked party. The obligations of the treaty are viewed as being no longer binding upon any of its signatories as against the violator of its provisions.

This stipulation does not seem seriously to weaken the treaty, except from the view of the advocate of unequivocal non- resistance. In its practical working it would permit common military action against an aggressor state. Such action may, by many persons, not be deemed desirable, but that it rests upon a different basis than war in general can hardly be denied.

4. The case of action in execution of an obligation to guar- antee neutrality.

This reservation is phrased so obscurely as to be rather diffi- cult of exact interpretation. It was brought forward by France, in all probability to protect the integrity of the treaties of alliance �[Page 272]272 WORLD UNITY MAGAZINE

which she has formed with certain other Continental states. But these treaties become applicable only in the case of aggression by some other state. It would seem, therefore, that France was here stipulating for herself what she would have anyway under case 3: the right to go to the aid of an attacked state.

5. The case of the British reservation.

This reservation has come in for a great deal of criticism. It has been claimed that its vague language virtually gives to the British government the right to act outside the terms of the Kellogg treaty in any part of the world. But it relates, when catefully read, to the “protection against attack’’ of ‘‘certain regions of the world.”’ In other words, aggressive action on the part of some other state is implied in this as in the previous case as the condition precedent to release from the obligations of the treaty. There is, it is true, another sentence, not quoted above, which is a little disquieting. ‘‘His Majesty's Government have been at pains to make it clear in the past that interference with these regions cannot be suffered.’’ This sentence would give, perhaps, a much wider scope of action than “‘protection against attack.’’ But it refers, it will be observed, to the past; it does not define the rule of action laid down in the reservation. “‘Pro- tection against attack”’ is all that is definitely claimed.

There is, however, one matter which has not been mentioned in the negotiations which will surely arise in the future. Does the Kellogg treaty forbid the use of force for the protection of the citizens of one country in another, as, for example, in China or in Nicaragua? No explicit answer to this question, in perfectly clear-cut form, has been given. We shall almost conan hear more of this problem in the future.

The Kellogg treaty, then, in not defining self-defense, and in not dealing with intervention, still leaves something to be done in the search for the formula for the outlawry of war. But we should not be surprised that it bas left something to be done. We cannot expect progress toward international concord to be taken in a single step. Nor should we be unduly perturbed by the “reservations’’ of the various powers. None of these reservations

i

\c �[Page 273]THE RESERVATIONS TO THE KELLOGG TREATY 273

really impair the moral dignity of what is about to be attempted. None of them alter the fact that the nations of the world, for the first time in history, solemnly pledge themselves to seek the solution of all disputes arising between them by pacific means. If this pledge is kept, not one of the reservations that have been put forward will matter an iota; and if it is not kept, the sum total effect of the reservations, is to do little more than to permit action by some other than the invaded power against an ag- gressor state. No criticism of the treaty can obscure the fact that it marks a great step forward in the search for world peace. �[Page 274]MELE ODEL OIL OOLELO

THE RISING TIDE

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

Edited by

Joun HERMAN RANDALL, JR. Department of Philosophy, Columbia University

Books on the New Civilization

HE fising tide from the presses threatens to swamp us these days. At this time of New Year’s resolutions it has seemed well to set down for our readers some of the more impor- tant books that point distinctly to the new civilization

that is emerging. On some of them, we hope to have more specific comments later; in the meantime, we offer this check-list.

INTERNATIONAL RELATIONS

Sidney B. Fay, The Origins of the World War. Two Vols. Macmillan. This long-awaited work of Professor Fay’s fulfills the hopes raised by his articles in the American Historical Review in 1920, in which he first, of American scholars, proclaimed the need for a critical reconsideration of the diplomatic background of the war. He here aims to be as impartial as possible; and he measurably succeeds, in spite of the fact that impartiality seems at times to mean for him holding the balance between Allied propaganda and the judgments of the extreme Revisionists, rather than a com- pletely disinterested interpretation of the facts. Even in consider- ing the underlying causes of the war, Professor Fay rarely strays far from the green baize table of diplomacy. But no belief in the uniqueness of German war-guilt can survive his careful volumes; he leaves the reader with a conviction of generally shared sin.

274

ff �[Page 275]BOOKS ON THE NEW CIVILIZATION 275

Harold S. Brewster, Madness of War. Harper’s.

A series of brief chapters by an open-minded clergyman showing the incompatibility of war with the teachings of Christ. Florence Brewer Boeckel, Between War and Peace. Macmillan.

A handbook for peace-workers, designed especially for those Americans in isolated communities out of touch with the large national organizations. Emphasizes the opportunities open to in- dividuals, and aims to be concrete and practical.

William G. Carr, Education for World-Citizenship. Stanford Uni- versity Press.

A useful study, with much practical suggestion, of what can be done through the schools. Makes use of most oftherelevantmaterial in the literature of American educational theory and practice. L’ Education et la Paix, Bibliographie. Pub. by the Bureau Inter-

national d’Education, 4 Rue Ch. Bonnet, Geneva, Switzerland.

An excellent and full bibliographical guide to the literature of internationalism, with particular reference to the newer text- books for use in the schools in various lands.

Dexter Perkins, The Monroe Doctrine, 1823-1826. Harvard University Press.

A careful and scholarly study of the formation of American Latin American policy, with especial reference to the European background and opinion, and the South American reception of the doctrine.

Charles Evans Hughes, Our Relations to the Nations of the Western Hemisphere. Princeton University Press.

In these lectures Mr. Hughes gives an almost official state- ment of the policies of the present administration. The righteous- ness of the American attitude and practice appears unquestioned to this high-minded constitutional lawyer.

Herbert Adams Gibbons, The New Map of South America. Century.

Another volume in this popular series on international re- lationships. Dr. Gibbons studies each country in detail, with an eye kept constantly on their relations to Europe and North Amer- ica. He seeks always to interpret political and social tendencies in terms of underlying economic realities. �[Page 276]276 WORLD UNITY MAGAZINE

Elizabeth P. MacCallum, The Nationalist Crusade in Syria. Foreign Policy Association.

A study of the newer imperialism, in the working of the mandate system of the League of Nations in Syria. The author's conclusion is that Syria would have been worse off had she been a direct French colony.

J. B. Condliffe, Problems of the Pacific. Chicago University Press.

The Proceedings of the Second Conference of the Institute of Pacific Relations at Honolulu, July, 1927. An illuminating and frank statement of the positions of the unofficial representatives of nine civilizations.

Marguerite Harrison, Asia Reborn. Harper's.

A popular survey of trends in Asia since the armistice, written largely from first-hand observation. Emphasizes the Asiatic re- verberations of European nationalism and communism.

Paul Monroe, China, A Nation in Evolution. Mactillan.

The veteran educator, whose imprint on the Chinese Renais- sance has been so great, undertakes to explain to the average American the complexity of the Chinese scene. He is in thorough sympathy with the Nationalist movement, and sees nothing to distinguish Russian policy in China from the imperialism of cap- italistic nations. An excellent introduction to Chinese civilization today.

Julia E. Johnsen, China Yesterday and Today. H. W. Wilson Co.

A handbook, including bibliography and a compilation of articles by various hands.

W. E. Soothill, China and England. Oxford University Press.

Lectures by an Oxford Professor, from the English point of view, on the political and cultural relations between China and England. England can do no wrong.

HISTORY

Geoffrey Parsons, The Stream of History. Scribners.

A stimulating account of the development of the human achievement of civilization, which in its proportions endeavors to place modern European history in its proper perspective.

i

4% �[Page 277](at

Aa)

BOOKS ON THE NEW CIVILIZATION ay.

Harry Elmer Barnes, Living in the Twentieth Century, a Consideration of How We Got This Way. Bobbs Merrill.

An analysis of the contrast between our contemporary world and the world of Jackson or Lincoln. After a brilliant survey of the old regime, the author considers the intellectual implications of scientific progress and the social and political consequences of the coming of the machine age. Professor Barnes is at his best in tracing the interrelations between our new material culture and the social and political currents to which it has given rise. Chal- lenging opinions of an intelligent and amazingly well-informed mind.

SCIENCE

Frances Mason, ed., Creation by Evolution. Macmillan.

A symposium by outstanding English and American biologists on various topics connected with organic and human evolution. The title and editor’s preface is designed to conciliate the tra- ditionally religious; fortunately most of the chapters are more factual than mediating. An excellent piece of scientific popular- ization.

SOCIAL SCIENCE

Paul T. Homan, Contemporary Economic Thought. Harper's.

An objective study of five outstanding economists, from John Bates Clark to Wesley C. Mitchell, who, taken together, represent the chief strains in present-day economic thinking. The analyses are beautifully done, and the resulting picture is accurate in its refusal to integrate the cross-currents.

Frank H. Hankins, Introduction to the Study of Society. Macmillan.

A readable text-book in sociology, of the critical rather than the evangelical type. The author does not play up one set of social influences, but tries to give due place to the various factors that unite to produce the complexity of human civilization. By far the best available introduction to present-day social science. Espe- cially interesting are the chapters on religion and on social organ- ization and integration. �[Page 278]278 WORLD UNITY MAGAZINE

RELIGION AND ETHICS

Roy W. Sellars, Religion Coming of Age. Macmillan.

An interpretation of traditional Christian thought in terms of the author’s philosophy of evolutionary or emergent natural- ism. Professor Sellars has made an honest attempt to face the fact that contemporary philosophy is incompatible with any form of theism, however modernistic. His argument is mainly negative, but he endeavors to show throughout how the essential religious values are possible within the naturalism of present-day science, as they were not in Nineteenth Century materialism. The book is refreshingly uncontaminated with the mediating spirit.

Kirtley F. Mather, Sczence in Search of God. Holt.

The lectures of Professor Mather reprinted from the pages of World Unity in book form. An honest attempt to harmonize science and the liberalized Protestant tradition.

Gerald B. Smith, ed., Religious Thought in the Last Quarter-Century. Chicago University Press.

A series of informative surveys by liberal Protestants of the course of religious scholarship. The picture is of much exact re- search and much confused thinking in interpreting its significance. A revealing composite photograph of liberal Protestantism today. James B. Pratt, The Pilgrimage of Buddhism. Macmillan.

A philosopher's interpretation of Buddhism in its history and in its present-day living reality, more successful than most West- ern attempts to view an alien religion from within. While recog- nizing the differences springing from divergent cultural back- grounds, and while not wishing to amalgamate the two religions, the author believes that liberal Christianity and liberal Buddhism have much in common, and can fruitfully cooperate.

H. M. Parshley, Science and Good Behavior. Bobbs-Merrill.

An attempt to build a new ethics on a biological foundation. Interesting as an example of the confusion into which modern ethical thinking has fallen, and the naivete of the natural scientist who assumes that his speciality is the new Messiah. �[Page 279]SS MONS OVO SOONS SO

\

BOOKS RECEIVED

Harvey Baum, by Edward S. Mead and Bernhard Ostrolenk, Uni- versity of Pennsylvania Press.

Town and Country, by Elva E. Miller, University of North Caro- lina Press.

The Monroe Doctrine, 1823-1826, by Dexter Perkins, Harvard Uni- versity Press.

Sceptical Essays, by Bertrand Russell, W. W. Norton and Company, Inc.

The Bible of Bibles, ed. by F. L. Riley, J. F. Rowny Press.

China, Yesterday and Today, compiled by Julia E. Johnsen, H. W. Wilson Company.

Why We Misbehave, by Samuel D. Schmalhausen, Macaulay.

The Story of Oriental Philosophy, by L. Adams Beck CE. Barrington), Cosmopolitan.

Whither Mankind: A Panorama of Modern Civilization, ed. by Charles A. Beard, Longmans, Green.

The Heritage of Women, by Alice Ames Winter, Minton, Balch.

An Indian Journey, by Waldemar Bonsels, Albert and Charles Boni.

The Danish Folk School, by Olive Dame Campbell, Macmillan.

Living in the Twentieth Century, by Harry Elmer Barnes, Bobbs- Merrill.

John Wesley, A Portrait, by Abram Lipsky, Simon and Schuster.

World Drift, by Edward A. Ross, Century Company.

Locarno: A Dispassionate View, by Alfred Fabre-Luce, Knopf.

The Mirage of Versailles, by Herman Stegeman, Knopf.

Poems, by Wilfred Earl Chase, W. E. Chase.

China and England, by W. E. Soothill, Oxford University Press.

Mary of Huntingdon and Other Poems, by Gilbert Thomas, George Allen and Unwin, Ltd.

The Soul of China, by Richard Wilhelm, Harcourt, Brace.

Grimhaven, by Robert Joyce Tasker, Knopf.

279 �[Page 280]280 WORLD UNITY MAGAZINE

A Variety of Things, by Max Beerbohm, Knopf.

The Second American Caravan, ed. by Alfred Kreymborg, Louis Mumford and Paul Rosenfeld, Macaulay.

The World to Play With, by Ashley Dukes, Oxford University Press.

The Glands Regulating Personality, by Louis Berman, Macmillan.

Dear Senator, by McCready Huston, Bobbs-Merrill.

The Pilgrimage of Buddhism, by James B. Pratt, Macmillan.

The American Omen, Garet Garrett, Dutton.

The Treason of the Intellectuals, by Julien Benda, Morrow.

Common Sense in Education, by Bernard Iddings Bell, Morrow.

Education for World Citizenship, by William G. Carr, Stanford University Press.

The New Image, by Claude Bragdon, Knopf.

Today and Tomorrow Series: Aeolus, by Oliver Stewart, The Next Chapter, by André Maurois, Stentor, by David Ockham, and Scheherazade, by John Carruthers, Dutton.

The Soul of the East, by Marcus Ehrenpreis, Viking Press.

The Nationalist Crusade in Syria, by Elizabeth P. McCallum, For- eign Policy Association, New York.

The Story of Youth, by Lothrop Stoddard, Cosmopolitan.

Between War and Peace, by Florence Brewer Boeckel, Macmillan.

Science and Good Behavior, Howard M. Parshley, Bobbs-Merrill.

Learning and Leadership, by Alfred Zimmern, Oxford University Press.

The New Map of South America, by Herbert Adams Gibbons, Century.

Contemporary Thought of Japan and China, by Kyoson Tsuchida, Knopf.

An Introduction to the Study of Society, by F. H. Hankins, Macmillan.

Growing into Life, by David Seabury, Boni and Liveright.

Jesus the Son of Man, by Kahlil Gibran, Knopf.

Heading for War, by W. H. Edwards, Payson and Clarke, Ltd.

A Short History of the World, by C. Delisle Burns, Payson and Clarke.

Exploring Your Mind, by Albert Edward Wiggam, Bobbs-Merrill.

The Scientific World View, by William Kay Wallace, Macmillan.

The Passing of Politics, by William Kay Wallace, Macmillan.

Law or War, by Lucia Ames Mead, Doubleday, Doran. �[Page 281]> ot

WV MOLY ODL LO

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 Con- ferences 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 of 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 Buffalo, New York December 2, 3 and 4, 1928

Under the Auspices of the Metaphysical Club

December 2. 11.20 a.m. Public World Unity Conference at Amherst Community Church.

Chairman, Rev. R. Carl Stoll, Amherst Community Church. Address: ‘‘What Religion Is,’’ Dr. John Herman Randall, Director, World Unity Foundation.

December 2. 4.30 P.M. Public World Unity Conference at Unitarian

Church.

Chairman, Rev. R. Carl Stoll.

Addresses by Rev. Palfrey Perkins and Dr. John Herman Randall.

December 2. 6.30 p.m. Forum and Discussion at Town Club. Chairman, Miss Jane Dorr, Secretary of Metaphysical Club. Leader of Discussion, Dr. John Herman Randall.

December 3. 8 p.m. Public World Unity Conference at Hotel Statler.

Chairman, Mrs. Burton S. Fletcher, President of Metaphysical Club.

Address: “‘A Program for World Peace,’’ Dr. Dexter Perkins, University of Rochester.

281 �[Page 282]282 ; WORLD UNITY MAGAZINE

Address: “‘World Peace Through Education,’’ Dr. Joseph L. Fink, Temple Beth Zion.

December 4. 8 p.m. Public World Unity Confatence at Hotel Statler. Chairman, Rev. R. Carl Stoll. Address: ‘“The Birth of a World and Its Implications for the Twentieth Century,’’ Dr. John Herman Randall. Address: ‘‘The Religion of World Prosperity,’’ Dr. Nathaniel Schmidt, Cornell University.

World Unity Council of Buffalo

Chairman, Rev. R. Carl Stoll, Amherst Community Church. This Council is in process of formation, and the list of members will be published in a later issue.

During Dr. Randall’s stay in Buffalo in connection with the World Unity Conferences, opportunity was given him of bring- ing the ideals of human solidarity to the following organizations: Men’s Class, Amherst Community Church; Bennett High School; Methodist Ministers Meeting; Gyro Club; Women’s Club; Buffalo Seminary; Town Club; Zonta Club; University Women and College Club; Masten High School.

Sh

mR, �[Page 283]DELL OOLE CIOL EOL EL O

NOTES AND ANNOUNCEMENTS

The ordered and colorful procession of thought which Mary Hull] has created in her series Telic Guidance, comes to its end in this issue of World Unity, after passing some of the most vital points in present-day in- quiry. The question ‘Can human evolution be controlled?’ has been termed Life’s challenge to the mod- etn mind. It is here that the forces of progress making for peace in terms -of true civilization hesitate, await- ing in men themselves the clarity of vision, the intensity of longing, the vigor of action required for the last step from jungle to justice. The very fact that Miss Hull writes not as pro- fessional philosopher but as a student of existing conditions and events makes her work the more convinc- ing, since she has clarified and in- terpreted the issues fronting us all.

• oe Ox

The February World Unity Magazine will begin the publication of Racial Relationships and International Hayr- mony, in five chapters, by Frank H.

Hankins, of the Department of Phi-'

losophy, Smith College. Delivered as a series of lectures at the Institute of World Unity last summer, this series is an important contribution to the subject of inter-racial amity, one of the gravest problems of the post-war period.

According to present plans, the

February number will also contain the first of five articles by Edwin Arthur Burtt, of the Department of Philosophy, University of Chicago, on Science, Philosophy and Religion. This work likewise formed one of the Institute courses last summer, and evoked most interesting discussions among the students present.

• *

Since the preliminary announce- ment some months ago of a new de- partment in World Unity, to be en- titled Youth and the Modern World and conducted by Isabella Van Meter, the project has developed considerably beyond the original conception. Through the cooperation of The In- stitute of International Education, The Committee on Friendly Relations Among Foreign Students, Youth Sec- tion of Fellowship of Reconciliation, The National Association for the Advancement of Colored People, The China Institute in America, and other organizations, the announce- ment of this department has been brought to the attention of college students throughout the world. Youth and the Modern World will pub- lish news of Youth Movement ac- tivities and representative articles by young men and women showing the outlook of the new generation in all countries. The first article is to appear next month.

2.83 �[Page 284]What 1s the | WORLD OUTLOOK FOR 1929?

Ge

OME yeats ate periods of preparation; some are periods of continuity; some of fulfilment.

Will 1929 merely prolong the tension of the post-war era— or will it produce action commensurate with the clashing hopes and fears of the world?

Has the past decade created an organism powerful enough to embody the spirit of progress—or has it contributed larger instruments for the expression of group ambition and strife?

Every discerning person realizes that, so far, the players of destiny have been merely tuning up: that the World Symphony is yet to begin.

As the inner, spiritual significance of events grows increas- ingly more important, and mental and moral isolations break down under the influence of material unity, the monthly magazine dedicated to reality in its truest sense becomes indispensable to awakened minds.

Subscribe to World Unity today and recommend it to your friends.

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2.84

peer ye �[Page 285]1 Seger

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The Irrepressible Conflict In Religion

The need of this hour for organized eli rht and less heat, it of calm reason and and less of the and bitterness, of crimination imination. In the interest of obler faith that one day will surely be, this book was written. $2.00

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Reading List of CURRENT BOOKS on WORLD UNITY

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�[Page 286]World Unity Foundation

Chartered by the State of New York, January, 1928 Office of the Director 4 East 12th St., New York City : ‘

CWT O

Statement of Purpose: “To maintain facilities for promoting those ethical, humanitarian and spiritual ideals and principles which create harmony ‘ Clipe, and understanding among religions, races, nations and classes; and for co-operating with established educational, scientific and religious bodies working for these ends.”—From the Charter.

Method and Facilities: World Unity Foundation. is actively functioning through (1) public World Unity Conferences; (2) The World Unity Magazine; (3) A Summer Institute of World Unity.

Honorary Committee

S. Parkes Cadman Rufus M. Jones

Carrie Chapman Catt David Starr Jordan

Rudolph I. Coffee Harry Levi

John Dewey Louis L. Mann

Harry Emerson Fosdick Pierrepont B. Noyes

Herbert Adams Gibbons Harry Allen Overstreet

Mordecai W. Johnson William R. Shepherd

James Weldon Johnson Augustus O. Thomas Trustees

John Herman Randall, President and Director Mary Rumsey Movius, Vice President

Horace Holley, Secretary

Florence Reed Morton, Treasurer

Melbert B. Cary

Alfred W. Martin

Mountfort Mills

_ Program of Meetings—Ocrober, 1928-May, 1929

Toronto, Ont.—October 8 and 9 Detroit, Mich.—February 3 to 7 Wellesley College—October 14 and 15 Washington, D.C-—Febmary 24 to 23 Smith College—October 16 and 17 Philadelphia, Pa.—March 17 to 21 Mt. Holyoke College—October 17 and 18 Springfield, Mass—April 7 to 10 Chicago, Ill—November 11 to 25 Hartford, Conn.—April 28 to May 1 Buffalo, N. ¥Y.—December 2 to 4 Providence, R. I.—May 12 to 15 Cleveland, Ohio—January 13 to 17 Rochester, N. Y.—May 26 to 29

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Woritp Uniry FouNDATION, 4 EAST 12TH STREET, NEW YORK CITY I am interested in the aims and purposes of the World Unity Foundation.