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[Page 73]

WORLD UNITY

A Monthly Magazine for those who seek the world outlook

JOHN HERMAN RANDALL, Editor HORACE HOLLEY, Managing Editor

CONTENTS

Mahatma Gandhi — Frontispiece Socialization — Editorial Unity in the Pacific — K. S. Latourette Zoroastrianism — J. Tyssul Davis The New Means of Communication — Foreign Policy Association Nationalism Before 1789 — H. A. Gibbons Creator Man — Angela Morgan Science and the Educated Man — J. H. Randall, Jr. My International Family — Martha T. Brown The Evolution of Love — Joseph Pantaleone Communist Education — Isabella Van Meter Books Received World Unity Conferences Round Table

Contributing Editors

• Mahatma Gandhi
• J. H. Randall
• M BARTHOLDY
• FDE BEAUFORT
• RITA BENEKER
• ARE BOVET
• A BURTT
• POON CHEW
• DOLPH I COFFEE
• AND DODGE
• GES DUHAMEL
• HECKSTEIN
• VELOCK ELLIS
• JUSTE FOREL
• F GATES
• S GAVERSITZ
• NON GERLACH
• A GIBBONS
• BIL GIBRAN
• LOTTE P. GILMAN
• NW GRAHAM
• GRUNDMANN
• xH HANKINS
• STAGE HAYDON
• MICHASHI
• W JOHNSON
• M. JONES
• STARK JORDAN
• LA JOSHI
• ST JUDET
• RM KARAPETOFF
• N LOCKE
• ERNEST LUDWIG
• GEORGE DE LUKÁCS
• LOUIS L. MANN
• SIR JAMES MARCHANT
• VICTOR MARGUERITTE
• R. H. MARKHAM
• ALFRED W. MARTIN
• F. S. MARVIN
• KIRTLEY F. MATHER
• LUCIA AMES MEAD
• FRED MERRIFIELD
• KARIN MICHAELIS
• HERBERT A. MILLER
• DHAN GOPAL MUKERJI
• IDA MOLLER
• YONE NOGUCHI
• H. A. OVERSTREET
• DEXTER PERKINS
• J. H. RANDALL, JR.
• M. D. REDLICH
• FORREST REID
• PAUL RICHARD
• CHARLES RICHET
• NICHOLAS ROERICH
• TH. RUYSSEN
• NATHANIEL SCHMIDT
• WILLIAM R. SHEPHERD
• MARY SIEGRIST
• ABBA HILLEL SILVER
• ISIDOR SINGER
• DAVID G. STEAD
• AUGUSTUS O. THOMAS
• GILBERT THOMAS
• ISABELLA VAN METER
• RUSTUM VAMBÉRY
• WALTER WALSH
• HANS WEHBERG
• M. P. WILLCOCKS
• FRANK LLOYD WRIGHT

WORLD UNITY MAGAZINE is published by WORLD UNITY PUBLISHING CORPORATION, 4 East 12th Street, New York City: MARY RUMSEY MOVIUS, president; HORACE HOLLEY, vice-president; FLORENCE MORTON, treasurer; JOHN HERMAN RANDALL, secretary. Published monthly, 35 cents a copy, $3.50 a year in the United States and in all other countries (postage included). Printed in U. S. A. Contents copyrighted 1929 by WORLD UNITY PUBLISHING CORPORATION. [Page 74]

MAHATMA GANDHI

Portrait drawing by Orré Nobles in Eminent Asians by Josef Washington Hall (Upton Close). The D. Appleton Company.

"I pray that every one may develop to the fulness of his being in his own religion, that the Christian may become a better Christian and the Muhammadan a better Muhammadan. I am convinced that God will one day ask us only what we are and what we do, not the name we give to our being and doing." [Page 75]

SOCIALIZATION

A VAST amount of discouragement will be avoided by friends of peace if they realize the profound difference between attainment of a social program a generation ago and fulfilment of their own purposes today.

Up to this post-war era, the practical idealist carried out his mission by striving for results definitely confined to the moral, economic and political capacity of the existing social body. The mode of progress was conditioned by the task of securing action from society organized to perform the action, even though temporarily at least indifferent or hostile to the value of the action itself. The liberal and the conservative struggled for the privilege of defining the purposes and aims of social forces in contact with both. Progress operated within the closed framework of one city or one national state. The evil, the remedy and the administration of the remedy were correlated in and by the same social organism.

But the evil of international war far outruns the preventive and remedial agencies of the modern world. The old correlation of evil and remedy has been destroyed. Cause and effect relationships are obscured by a multiplicity of new, yet-unknown terms. While hundreds of agents are capable of producing causes of war, no organism exists which can establish peace. Peace actually transcends the capacity of the world as it now is. Those who hope for peace without fundamental transformation are expecting hordes of ignorant, wilful children to perform tasks only possible for an organization of highly trained men.

If the League of Nations is not a true world government, but only one among many international movements and trends, the total effect of which no one can foresee even a few months ahead— [Page 76]if a peace policy like disarmament is accompanied through the same series of legislative bodies by other policies capable of nullifying it in the first crisis—friends of peace are confronted by the need of a larger perspective and deeper vision than liberalism ever required before.

Between peace efforts and the establishment of peace as an organic social state, there will be an interval during which progress is to be measured by intensity of struggle and area of conflict among all conscious forces and not by arrival at any predetermined goal. It will be an interval when each social movement will apparently be neutralized by another movement of equal power using the same social resources for different ends. Superficially confusion, chaos and the frustration of noble hopes, the interval will later on reveal its necessity and value as having made possible the socialization of mankind and of the institutions essential to human life.

By socialization is meant that process of readaptation through which people will come to function psychologically as well as socially in a society whose boundary is mankind. It means, as end and aim, a society whose principles reflect valid mental laws and whose methods and purposes correspond to the needs and capacities of man's evolving nature. It means, in fact, a society which has become the action of a humanity conscious of its organic unity. Peace is the visible expression of that organic unity, as war is the expression of the organic disunity we now are.

It is not mere mysticism to assert that the measure of our peril is the measure of our capacity to transform and be transformed. It is that capacity which the present "transitional era" is establishing. A dual process may already be perceived as definitely operating since the European war—a steadily intensified pressure compelling minds to seek a common ground for true mutual contact with minds previously indifferent or hostile; and a similar pressure compelling social institutions to yield up their habits of exclusiveness. Every one now grants the fact of revolutionary change. In socialization we perhaps have the key to its nature and purpose. [Page 77]

UNITY IN THE PACIFIC

America’s Share in the Task by KENNETH SCOTT LATOURETTE Professor of Missions and Oriental History, Yale University

THERE is a well-known saying to the effect that the nineteenth century made the world a neighborhood and that it is the task of the twentieth century to make it a brotherhood. Nowhere else on the planet is this more patently true than in the Pacific. The last hundred and twenty-five years have brought the peoples of the Pacific into proximity to one another. At the beginning of the nineteenth century Japan was all but closed to the outside world. Only through one port could Europeans trade and that trade was limited to one nation, the Dutch, and to from seven to ten ships a year: commerce even with China was closely restricted. China permitted commerce with Europeans only through Canton—with foreign merchants confined to that port and to the neighboring Macao—and with the Russians on the North. Korea was even more exclusive. The Philippines, although a Spanish possession, were isolated and somnolent. The islands of the South Pacific had only recently been revealed to an astonished European world by the voyages of Captain Cook. The Pacific coast of the Americas was imperfectly occupied and engaged in almost no commerce with the opposite shore. In Spanish America, to be sure, were extensive and wealthy settlements, notably in Peru and Mexico, but even had the Spanish mercantile system allowed it, but little if any active interest would have been taken in trade with Asia. The Pacific Northwest was as yet barely skimmed by explorers and fur-traders and the Russians had only recently established a foothold in Alaska.

In the course of the next hundred years the situation had [Page 78]almost completely changed. Japan had opened her doors to the outer world and was well along in that transformation which has made her one of the great political, commercial, and industrial powers of the earth. Europeans had blasted open the doors of China and that country had reluctantly begun the process of reorganizing her culture to adapt herself to the new day. Korea had become a pawn in international politics and was soon to be annexed by Japan. The islands of the Pacific had been parcelled out among Occidental powers and Anglo-Saxon commonwealths were beginning to rise in Australia and New Zealand. Latin America was still but little interested in trans-Pacific lands, but the United States had annexed and occupied much of the West coast of North America, had purchased Alaska, and had acquired Hawaii, the Philippines, a few intermediate islands, and a part of Samoa. Canadians had stretched westward into British Columbia. The Pacific, a hundred years before almost destitute of commerce, was now plied by comfortable steamers, and the crossing, once a matter of weeks and even months, could now be made in a few days. The nineteenth century had seen the Pacific basin become a geographic unity, and the opening decades of the twentieth century have seen the ties bound still more closely.

The Pacific neighborhood has not deserved its name, however. It has been quarrelsome and may, if we do not act wisely, become even more so. The last hundred and twenty-five years in the Pacific have been punctuated by wars and threats of war. Five times has China been engaged in combat with Europeans, and Japan has fought China, Russia, and Germany. The United States obtained the Philippines through a war with Spain. Repeatedly on other occasions an armed clash in the Pacific region has been only narrowly averted—between China and Russia, between Japan and China, and possibly, between the United States and Japan. Just yesterday China was in prolonged internal strife caused in part by the influx of Occidental ideas and the aggressions of foreign powers, and the peace so recently established and so hardly won may be only a lull before another outbreak. The threats of international strife have not disappeared and minds that enjoy such [Page 79]

UNITY IN THE PACIFIC

speculations are already appraising the chances of another war, the probable contestants, and the possible outcome. Certainly there are enough causes of friction-the exclusion of Japanese and Chinese from the United States, Canada, and Australia, Japanese policies in China, and especially in Manchuria, rivalry between Russia and Japan, and the race in naval armaments which the Washington Conference suspended, but possibly not permanently.

The United States is deeply enmesh in the situation in the Pacific and Americans must act vigorously if the present peace is to be maintained and strengthened, and if true unity-that which is not merely one of geography, but also of the spirit-is to be attained. Most of us are quite unappreciative of one of the salient facts of the international situation-that the United States has continuously taken a more active part in the affairs of her trans-Pacific neighbors than she has in Europe, and that today she is more nearly committed to intervention in the Far East than she is to participation in the politics of the countries across the Atlantic.

Territorially, through Alaska and the Philippines, we lie much nearer to Asia than to Europe. It was an American who opened Japan. American troops fought in China in 1900-long before they had ever fought in Europe-and the American uniform has never since left the shores of Asia. For more than a quarter of a century we have had American garrisons in Tientsin and Peking, and American gunboats ply the waters of the Yangtze and its tributaries. During the World War we had American troops in Siberia. Traditionally we have been the most outspoken advocate of the open door and the territorial integrity of China. Only a few years ago that attitude brought us into strained relations with Japan, and it may well do so again. It is, therefore, to our interests, as well as to those of other nations on the Pacific, to bestir ourselves to create of the Pacific neighborhood a real brotherhood.

By what means is this to be done? What can we do to make sure that the peace which at the moment so fortunately exists shall be maintained and strengthened? The task is neither simple or easy-but it should be possible. First of all, we must find out the facts. What are the underlying factors that threaten the peace [Page 80]of the Pacific? Are these removable, and if so, how? For example. what is the truth about the pressure of population in the Far East? Is the rate of increase slowing down, is it stationary, or is it increasing? What are the natural resources of the Far East? Are the stores of minerals sufficient to warrant the hope of an extensive industrialization of the region, and so to afford means of support- in greater comfort than now-for an added population? Is all or nearly all the arable land now occupied, and is it tilled to the limit of its capacity, or is it possible, with improved machinery, fresh organization, new crops, seed selection, better fertilization, and more intelligent warfare against plant and animal diseases, both to raise the standards of living and to provide food for a larger number of human beings? It is clear that unrest and dissatisfaction will exist as long as the peoples of North America are prosperous and those on the other side of the Pacific are chronically near the famine line. It is also obvious that the facts in the case can be determined only by expert and patient investigation. Fortunately some of the governments concerned, notably that of Japan, are awake to the problem, and the young and vigorous Institute of Pacific Relations, which enlists men and women from all the countries most involved, is also addressing itself to it.

We must do more than ascertain the facts. We must enter upon a campaign of education to give the peoples of the Pacific a sympathetic understanding of each other. Both the Japanese and the Chinese are, through their schools, familiarizing the oncoming generation of these countries with Occidental culture. The names of Lincoln and Washington, for instance, are well known to the school-children of both countries, and an admiration for some of our political institutions has been inculcated. American missionaries, moreover, while by no means faultless, have, by their admirable lives and their many activities, shown to the peoples of the Far East the best side of American civilization and so have promoted goodwill.

In the United States, however, we are permitting our youth to grow up in almost total ignorance of the peoples across the Pacific-except for such knowledge as is supplied in irresponsible [Page 81]

UNITY IN THE PACIFIC

and chance ways. In the curriculums of our schools we have-and rightly-devoted much time to the geography, history, and culture of Europe. In only a small minority, however, are we giving anything but the most casual attention to the Far East. In various ways in our elementary school we are beginning to recognize the East of Asia, but in our high schools we almost completely ignore it, and the large majority of our colleges and universities go on their way as though China and Japan were not in existence. Mentally we are almost as closed to the Far East as was the Far East to the Occident a hundred years ago. China and Japan have forged far ahead of us in studying the peoples and cultures of both sides of the Pacific. We should not rest content until in several of our major universities specia! departments are inaugurated for the preparation of specialists on the Far East, until in every college and university introductory courses are offered in Far Eastern history and culture, until in our surveys of philosophy the thinkers of Japan, China, and India are included, until in our courses in art the masterpieces of the East are noted, until in our departments of government intelligent appreciation of the political achievements of Far Eastern peoples is shown, and until in all of our high schools courses are introduced on world history, giving a substantial portion of their time to the nations across the Pacific.

It is usually argued that since racially and culturally we are of European origin, we should give most or all of our attention to understanding our heritage. Just because of that origin, however, our literature, our art, and all that surrounds us tends to inculcate appreciation without any particular effort on our part. In the case of the trans-Pacific nations, however, our contacts are so recent that special and almost disproportionate effort is needed if the next generation is to respect and really know them.

Fortunately beginnings have been made. Here and there high schools are awake to the need of giving attention to the Far East. Many of our colleges and universities-even though still a small minority are introducing special courses on the cultures and problems of the Pacific. In at least five of our larger universities departments on either Japan or China, or both, exist. In the [Page 82]Library of Congress one of the finest collections of Chinese books in the Western world has been gathered, and several of our museums are devoting space and time to Chinese and Japanese art and archeology. Our churches, through their machinery for educating their constituency to an intelligent support of the Christian foreign missionary enterprise, have created in tens of thousands of their members a sympathetic attitude—even if necessarily often accompanied by superficial knowledge—toward the peoples of Asia. Some of our women’s clubs, our foreign relations groups, and our foreign policy associations have admirable records of accomplishment in this field. What has been achieved is, however, merely a first step toward what ought to be done.

Many other avenues of endeavor might be pointed out. While on both sides of the Pacific schools are more or less effectively attempting to give to their pupils an understanding of their neighbors, commercial moving pictures are broadcasting distorted and utterly misleading impressions, and through that most accessible of channels, eye-gate. How may the films which depict Western life to the Oriental be made at once accurate, fair, and entertaining? Many of the merchants in whose hands is international trade are men of breadth, integrity, and goodwill. Some of them are not, however, and by their practices offset much that their fellows have done to put their respective countries in a favorable light. One Japanese manufacturer who imitates an American trademark to sell his goods, or one American merchant who loudly pours scorn on the Japanese or cuffs a Chinese coolie does more to implant ill-will than half a dozen of his better-minded fellowcountrymen can offset. How, then, are we to make international commerce predominantly a means toward true unity? What, moreover, are we Americans to do about immigration from the East of Asia?

Obviously we cannot wisely remove all restrictions. Should we not, however, place Japanese, Chinese, and Hindus exactly on the same quota basis as the peoples of Europe, and make special efforts to treat with fairness those already in our midst? As it is, our attitude and our actions are one of the sorest spots in our Pacific relations. [Page 83]

A WORLD COMMUNITY

The Supreme Task of the Twentieth Century by JOHN HERMAN RANDALL

THE NEW MEANS OF COMMUNICATION

CIVILIZATION has passed through many revolutions in the centuries that are gone, and each one has left its impress. But no revolution in all the past has plowed so deeply into settled modes of life, disturbed so profoundly traditional ideas and ideals, and transformed so completely the relations of nations and peoples, as has the industrial revolution that began in England a little more than a century ago. It was ushered in with the coming of the machine and has grown apace with the rapid development of science and technology.

From England it spread to Western Europe and reached across the Atlantic to the United States, then gradually moved on to Eastern Europe, and today is penetrating the Orient. Japan is already an industrial nation. Even China has begun the process. If China secures a stable and permanent government, as she will in time, the West will be amazed at the rapidity with which her four hundred millions will become industrialized. In ancient India new factories are springing up every week. A paper recently published contrasted pictures of the old and the new way of crossing the Sahara desert in Africa—the old way by camel train, the new, by auto and auto-trucks. Soviet Russia is pushing industrialization just as fast as her capital permits, and it is reported that a Ford factory is to be built in Russia that will turn out 100,000 cars per year.

In the short space of a century the industrial revolution has literally spread ’round the world. The demands of the educated [Page 84]younger generation in the Far East are for Western science and Western machines. It is safe to predict that by the end of the century our industrial life, not in its fluid present form, to be sure, but in its essentials—the machine and the factory—is destined to become, for weal or for woe, the foundation of a widely distributed world civilization.

We of the twentieth century and those of the two generations that preceded us have been more or less vaguely conscious that something new was coming into the life of the world. We have been born and reared in the presence of the factory, and increasingly we have all been using and enjoying the vast variety of machine-made products that filled our homes, multiplied our stores, and crowded our streets. We have known in a general way of the rapid growth of the urban over the rural population, and occasionally we have perused the statistics giving the increase in exports and imports, and pointing out the development of foreign trade. But we have been so habituated to traditional ways of thinking about everything, so absorbed in our own interests, so bound up in our own pursuits, so satisfied with things as they were, that very few have stopped to inquire what was this new thing changing our whole manner of life. Even more seldom have we asked its significance for the life of tomorrow. The books that dealt in any scientific and thoroughgoing way with the meaning of these changes have been few and far between.

The real significance of what had been happening during the nineteenth and the early part of the twentieth century did not begin to be apparent until the world war tore our civilization up by the roots. Then the veil was lifted and since 1914 historians and scientific philosophers have made it increasingly clear that we of today are participating not in a civilization, but in "a conflict of civilizations." Our times resemble one of those crucial epochs in history, like that of Alexander, or the fall of the Roman Empire, or the breaking up of the medieval city states, when men live in one dream that is dying and another coming to birth. The "something new" presaged by the developments of the nineteenth century turns out to be not new things, of which we certainly have a [Page 85]multitude, but a literally new world, in which the very structure of society, the very nature of civilization, the whole character of our cultural life, including morals and religion, are being remade.

It is only imaginations fertilized by history that see clearly the real significance of what is taking place. It is to those scholars who, in recent books, have given us such historical perspectives that we are most deeply indebted for our understanding of the present age. The great majority who live in this twentieth century accept the new things that are coming, though they are more or less vaguely bewildered by the expression of new ideas, attitudes and habits. But as they look out upon the world they see merely a confused coming and going. They conclude that all things are in a flux that is due to the general demoralization caused by the war. They believe that if we can but be patient, we shall in time get back to "normalcy." It is only those fortunate enough to have gained an adequate historical perspective who see clearly that one chapter in human history has ended and a new chapter opened, who are able to distinguish what is going from what is coming, and who are, therefore, the true and authoritative interpreters of this complex agc.

Most civilized persons are as yet scarcely conscious of the profound struggle that is going on all about us between two different types of conflicting civilizations. This is why we try to adjust ourselves so readily and unthinkingly to an age of maladjustment. The great majority see nothing incongruous about going to church in a Ford car, or praying for social justice, or legislating for a Victorian marriage. For from a practical point of view such things are obviously not incompatible. But as soon as a person abandons this superficial, practical point of view and enters upon the freer and more imaginative pursuit of understanding a world in which both the church and the Ford operate, in which experimental technics and authoritarian Gospels join hands, in which Venus is a pencil and La Gioconda advertises mineral water; as soon as the historical settings and functions of our ideas and practices are understood, the moral and imaginative incompatibilities become glaring indeed. [Page 86]Perhaps the most important changes wrought by the industrial revolution in human relations have been brought about by the new means of communication which science has devised. One hundred years ago, the peoples of the earth were widely separated from one another by vast stretches of land and still greater expanses of water. The fastest means of travel on land was the horse, and the only sea traffic was carried on at a slow and irregular pace by wooden sailing vessels, subject to the vagaries of wind and storm. Their tonnage was light, their accommodations very poor, and their passenger and freight rates very high. They could therefore carry only goods of small bulk and great value. Up to the middle of the nineteenth century, transoceanic trade was limited to a few luxury commodities such as spices, bullion, ivory, silks, tea, coffee and sugar. There was no telegraph, no telephone, no cable. The only means of carrying news or information from one village or province or country to another was by letter conveyed personally by horse or sailing vessel.

All travel, therefore, was a painful and precarious undertaking, with the result that the vast majority of people remained at home, living and dying where they were born, seldom even going beyond the confines of their native province.

Even after Louis-Philippe had endowed France with its wonderful roads, four or six horses and two men were required to carry a few tons at no greater speed than ten leagues a day. A bale of silk took twelve days to reach Paris from Lyons, and a wine barrel, a month to come from Marseilles. In practice, cheap bulky goods could rarely be carried beyond the narrow limits of a province. Every region was therefore separate and autonomous. The harvest surplus might rot in one place while famine raged a comparatively short distance away. It was almost impossible to work a mine that was at too great a distance from its market.

It is hard for us of today to realize that we are not discussing ancient history, that only so far back as the days of our grandfathers and great-grandfathers there were no electric lights, no bathtubs, no furnaces, no hot-water faucets, no plumbing, no sewer systems, no sewing machines, no matches, no coal or gas or [Page 87]

THE NEW MEANS OF COMMUNICATION

electric ranges, no victrolas, no elevators, no refrigerators, no canned food, ice-cream freezers, rubber goods of any kind, no bicycles, cigarettes, typewriters, alarm clocks, asphalt or macadam roads, parcel post, money orders, etc., etc., ad infinitum. In the days of our great-grandfathers only a very small proportion of the population lived in cities. The farm and the village housed the rest. The factory system had just begun to develop in connection with weaving and spinning, and no one dreamed to what lengths it would grow. The home was still the unit and center of most of the industrial arts. People in all lands lived for the most part simply and quietly, engaged in a routine of work and simple recreations, from which, for generations, there had been but little variation.

"From the days of Rameses II and Moses down to the days of our grandfathers amazingly few fundamental changes occurred in the material existence of the common people. The physical factors of life were practically stereotyped. Transportation and communication between peoples were no more rapid and efficient a century ago than they were with the ancient Egyptians. Nothing swifter than a horse was known to Nebuchadnezzar or Thomas Jefferson. A letter sent by Napoleon from Paris to Rome took as long to deliver as one sent by Julius Caesar from Rome to Paris. The farmers in the United States in 1822, when James Monroe was President, used largely the same methods and the same instruments that were in use in the days of Augustus."

The thing to remember is that these revolutionary changes that have taken place in the life of peoples during the last century are due broadly to the development of the machine and the factory, but more explicitly and primarily, to the new means of communication which science has devised, urged on by the expansion of trade and commerce. If it had not been for these new methods of transportation and communication, the factories would never have multiplied, world markets would never have been established, industrialism would never have assumed its present gigantic proportions, the new civilization would never have gone ’round the world, and the nations would never have been bound together [Page 88]into one economic unit as they are today. So long as the peoples of the earth were so widely separated by the great expanses of land and water, so long as transportation was slow, laborious and precarious, so long as people possessed no easy and efficient means of communication, the faintest suggestion of a world community was merely a figment of the imagination. Our profoundest debt to science is not for the machine in general, but rather, for those particular machines that by facilitating travel and transportation have brought the ends of the earth into constant communication with each other. All the other benefits of our industrial civilization have flowed primarily from these inestimable sources.

First came the steamship, which today traverses every sea and has made its way up every navigable river. Such has been the progress achieved, that it costs less today to carry a ton of cereals from New York to Bordeaux than it once cost to carry it from one French village to another. American corn from the Great Lakes is sold at Le Havre at a lower price than the corn that grows a few miles from Le Havre quays. This is what has made possible the formidable extension of international trade by which the economic activities of nations have been so rapidly specialized. The number of ships has grown apace with trade. In 1842 the total tonnage of the merchant navies of the world amounted to 6,763,000 tons; in 1927 the figure is 56,802,800.

Then came the railroad, which today belts every continent and penetrates the inaccessible forest and mining region, finding its way at length to the smaller villages and most out-of-the-way places. All those products which formerly could never be moved because of their small value, have now suddenly entered the immense circuit of international traffic.

The railways, during the last three-quarters of a century, have not ceased to spread and ramify in all directions. Entire continents are thus rapidly being linked up, from Cadiz to Vladivostok and Shanghai, from Cape Town to Cairo; from the Atlantic to the Pacific, and from Canada to Chili. They join up with shipping transportation at all the great harbors. Together, steamships and railways envelop the world in so close a network that no farm in [Page 89]

THE NEW MEANS OF COMMUNICATION

the Argentine pampas or the mountains of New Zealand is too remote to send its produce to the cities of the United States or to the farthest corner of Saxony or Scotland, or to receive in return American, Saxon or Scotch commodities. Transportation has become internationalized no less than production.

Then followed the telegraph, the telegraphic cable, the telephone, and now, the radio and the radio telephone. They have made of this globe of ours a tiny whispering gallery. The hundreds of millions invested in constructing telegraph lines and laying transoceanic cables that literally bind the world together by a vast network of wires have paid for themselves again and again in the development of international commerce, in the saving of time to manufacturers and merchants, and in making more efficient a world economic machinery that has brought into closest interrelation all exchanges, all markets, all sources of supply.

And now the radio and the development of wireless telephony bid fair in the near future to make obsolete all telegraph wires and cables. The ten million homes that it is claimed already possess radio sets in this country bear eloquent witness to the rapidity with which the wireless, as a means of communication, has developed. The use of the wireless on ships of every type has reduced to a minimum the dangers to life from sea disasters. The radio has enriched countless homes with the best of the great music, in spite of all the jazz we hear, though it is as yet only in its infancy as an educational and broadening influence in human life.

Through the transatlantic radio telephone, opened recently for practical service, the business man sits in his office in New York and talks into the transmitter and his voice is carried literally across 3000 miles of watery space so that the business man in his office in Liverpool or London hears distinctly what he is saying.

All who were alive in 1900 do not need to be reminded of how the automobile has revolutionized transportation here in America, where "every home owns a car," and to a lesser but steadily increasing degree in other countries. It has banished the horse from our city streets, and is fast displacing him in rural districts. [Page 90]The tractor is rapidly making all beasts of burden obsolete on the farm. The motorcar has necessitated the building of good roads in every state. It has destroyed the isolation of the farm, and brings farm-dwellers to the nearby cities almost daily. It has turned the rank and file of the people into "a traveling public;" and as they thus take to the road, it adds immeasurably to their health and pleasure. More important still, it has lifted multitudes out of the provincialism of their immediate neighborhood and enabled them to wander at will far afield, exploring the beauties of out-of-the-way places, and becoming familiar with other parts of their own country, hundreds and even thousands of miles distant. In countless subtle ways the automobile is thus helping to broaden the mental horizon of multitudes.

Latest, though no one dares to call them the last, of these new means of communication, are the airplane and the airship. There is no man alive today who can even begin to visualize the mighty changes that are coming into human relations when air navigation has become safely and practicably established; and the experts are telling us that this will be at no distant date. It is safe to say that the changes wrought by the automobile, great as they have been, are small indeed as compared with the tremendous changes destined to be brought about with the further development of air navigation.

Until recently the United States has lagged behind the countries of Europe in putting air navigation on a commercial basis. but the psychological effect of Charles Lindbergh's successful flight across the Atlantic has inflamed the imagination and changed the entire attitude of this country toward the possibilities of air transportation. The Guggenheim Foundation has spent large sums in developing the possibilities of air travel. Within the last year or two, huge corporations have been formed, capitalized for millions, whose sale of stock and bonds provide funds which in turn are loaned to other huge corporations whose business is to build aircraft or establish and operate air lines. The firms that are now constructing aircraft of all types report a rapid increase in output and difficulty in keeping up with the orders. [Page 91]

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The rapidity with which air transit is to develop is, of course, any man's guess; but what has already been achieved, together with the plans now in execution, fills the future with wildest dreams, many of which will be translated into reality. New designs in airships and new types of planes are engrossing the attention of aeronautical engineers in all countries. The problems of greater safety and increased efficiency, through the combined efforts of expert minds, are gradually being solved, and no one doubts that eventually every difficulty will be overcome. The greatest of all the unsolved problems has been how to make a safe landing in a fog but just now the papers announce its solution. A pilot can now sit in his plane and talk with persons on the surface, procure weather data, advice as to whether or not to change his course, and anything else he may desire to know.

When the Graf Zeppelin landed at Lakehurst the last week of August, 1929, after encircling the globe on her epoch-making voyage, another chapter was written in the history of airship development. Magellan laboriously sailed 'round the world in thirty-seven months; Jules Verne speculated on eighty days; Nellie Bly did it in seventy-two days; army airplanes took nearly six months, but flew only 363 hours for a total distance of about 26.000 miles. Collyes and Mears, the former record holders, required twenty-three days. And now, the Graf Zeppelin, carrying Sixty souls, has made the journey in just twenty-one days elapsed time, and twelve days in actual flight. With better terminal facilities for refueling, she could have done it in fifteen days. The larger and faster airships of the future will be able to do it in even less time.

The unit of measure in our present-day life is time-not distance. The distance between any two countries today is the transport time between the two. With this striking demonstration of how an airship can annihilate ocean distances at a speed nearly three times that of the fastest vessel, it is time for thinking people to stop and ponder the effects of this demonstration upon trade Stimulation and better world understanding. Airships are certainly international; they break down, because of necessity they must [Page 92]disregard, all national barriers. The whole subject opens up so many possibilities for the coming world community that one’s imagination is likely to run wild.

One of the most significant results of these new means of communication is the tremendous increase in travel that has inevitably followed. A hundred years ago, the man who traveled from his farm or village to other places was a notable person; but today the one who does not travel far and wide is the great exception. The tourist agencies report that during the year 1928 more than 750,000 men and women from this country alone visited foreign lands, and this number is steadily increasing. It is to be feared that the majority of these conventional tourists return home more than ever confirmed in their 100% Americanism; but among them are many—the more serious of the thousands of college students going abroad each year, and those older men and women who make up the many conducted parties under expert leadership whose chief purpose is to study conditions in other lands—who come back to their own country to find that the old ignorance and prejudice against other nations or races is gradually being replaced by a new understanding and sense of appreciation of what these other people have to contribute to the common life of mankind.

It is thus that the old barriers that have separated the various peoples so long are slowly breaking down. When we remember that a hundred years ago the number of people in this country who were even dreaming of going ’round the world might have been counted almost on the fingers of two hands, and that last January, from the single port of New York alone, there sailed a dozen huge palatial steamships, to make their regular annual trips around the world, carrying literally tens of thousands of men and women, it becomes apparent how the world-wide travel of today is gradually destroying the old provincialism of nations and peoples, and making impossible for the future the crass ignorance of other lands, of other civilizations, and of other races, that has prevailed in the past.

The facts brought together in this chapter are not new. We who have been born in the midst of all these new means of com- [Page 93]

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munication are familiar with them all, are using them and enjoying them every day. In fact we are so familiar with them, they have become so natural and integral a part of our daily life, that we cannot imagine a world where they did not exist. It is only as we deliberately seek and gain the historical viewpoint, as we intelligently compare the conditions of life a century ago when none of these means of communication had an existence, with the conditions of life as we know them today, that we can even begin to appreciate the significance of the mighty changes that have come about, and all that they imply and involve for the relations of peoples on this planet.

What science has done, in this respect, is practically to annihilate space; there is today no distance in the sense in which we used to employ that word. The oceans are no longer barriers; they have become broad highways. China is not thousands of miles away; she is at our very dooryard. The old isolation in which nations were obliged to live has been banished forever by these new means of communication. We are in constant, closest touch with events taking place in all parts of the globe. Compare an issue of any of our leading dailies with an issue of the same paper twenty years ago, or even up to the war, and note how much larger the space now given to foreign news and happenings of all kinds. To be marooned on a vacation in some out of the way place where only the local sheet is procurable is to feel oneself literally shut off from the world. No business man could survive without the cable and telegraphic news of trade conditions, rate of exchange, money market, etc., brought to him daily and hourly from every section of the world.

What science has done, and that in the short space of a century has been to bring us all together into one physical neighborhood; we are living today on this planet in what amounts to one geographic community, thanks to all these new means of communication. The trouble with the world as yet is that it has not yet gained the world-community consciousness; it has not yet developed the world-community spirit. As long as nations and peoples were widely separated by these great expanses of land and water, [Page 94]and there were no easy means of communication, it made little difference what nations thought of one another, or what their attitude toward each other was. But those conditions have been swept away by the work of science; today we are all living in the same neighborhood, we are rubbing elbows and treading on each other’s toes, and getting in one another’s way continually. In such a world-neighborhood, it makes a tremendous difference what nations think of one another or what their attitude really is.

Some one has figured it out mathematically in this way: If you take the length of time required only fifty years ago to travel any given distance either on land or sea, and compare it with the shorter time required today to make the same journey, it means that during the last fifty years our planet has shrunken mathematically from the size of a foot-ball to the size of an English walnut; and that shrinking process is steadily going on with every advance of science. No one can say how tiny a thing our planet will become when air navigation is once practically established. So long as individuals lived on isolated farms at some distance from their fellows, they could do pretty much as they pleased; they raised their own food, killed their own meat, made their own clothes. But when, in the course of time, they moved into the village or town, and became a part of a settled community, they were obliged to conform to the laws and conventions of the community; they could no longer do just as they pleased, but were forced to learn how to cooperate with all the rest for the sake of the best good of the community as a whole.

Something like this change that has taken place in the lives of millions of individuals who were formerly free and independent tillers of the soil, living in more or less isolation from their fellows, has taken place on a vastly larger scale in the lives of nations. When people are crowded together in modern cities that contain millions of inhabitants and in the countless factory towns and villages, brought into existence by the industrial revolution. they must learn how to live together in harmony, cooperation and peace; they must readjust themselves to the life of the community and come to share the community spirit. By analogy, common [Page 95]

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sense, not to mention idealism, would suggest at least, in view of the fact that these new means of communication have brought us all into one neighborhood, and bound us all together by innumerable economic ties, that the nations thus finding themselves living in one geographic community and all sharing mutual interests, should also learn how to live together in harmony, cooperation and peace; that the nations must readjust themselves to the life of the new world community that has been brought into existence, and come to share the world-community spirit.

The difficulties in the way of achieving such an end reside not in things as they are, but in our conception of them; they are not material difficulties but psychological. This is the fact that the nations and but few of their leaders appear to have perceived. The obstacles in the way of the coming of a world community lie chiefly in our mental outlook-old habits of thinking and feeling, old ideas and conceptions, old formulas and methods--the legacy of an earlier period that is fast being outgrown, and that is ill-adapted to modern conditions, and wholly inadequate to solve our modern problems.

This much is sure: the life of mankind, including all races and nationalities and groups of every kind, is not to be lived in the twentieth century on isolated continents, it is not to be divided into separate fragments by national boundary lines, it cannot remain broken up into antagonistic and warring groups kept apart by mutual ignorance and prejudice. From henceforth the life of all peoples who inhabit this earth must be lived in the closest physical proximity. The new lines of communication have stretched forth to the ends of the earth; they have practically annihilated distance space; they have brought all peoples into what amounts to one physical community; they have forever banished geographic isolation and physical separateness; and they are fast destroying the ignorance of one another. In this matter of communications and transportation alone, mankind has made greater strides in the rection of a world community during the last century than in all the preceding centuries of human history.

Physical nearness and easy communications, however, are not [Page 96]enough to insure the coming of a world community; it may mean only the intensification of racial and national rivalries and competitions and jealousies of all kinds. That this has been the immediate result of the industrial revolution is now clearly apparent, for this is the alarming condition of the world that is presented to us just now. On the other hand, the one physical neighborhood into which science has brought all peoples does furnish the material foundation upon which, through intelligence and will, there may be built a veritable world community in which political relations and economic needs and the moral life of all peoples shall come to be dominated by the genuine community spirit of cooperation and goodwill.

الله [Page 97]

ONE RELIGION-MANY FAITHS

by J. TYSSUL DAVIS Theistic Church, London

ZOROASTRIANISM-THE RELIGION OF PURITY

Purity is for man, next to life, the greatest good; that purity that is procured by the law of Mazda for him who cleanses himself with good thoughts, good words, good deeds."-Vendidad.

Before Ahura-Mazda and beyond Him, there is no other. His name is 'I am.' He is Greatest, Best, Assest, most Beautiful, who created us, who maintains us, the Most Blissful Spirit."-Yasna.

According to Thy way of Justice wilt Thou give reward to words and deeds, so that evil shall happen to the evil, and blessings of happiness to the righteous."-Gathas.

As far as possible, one should not partake of food till after feeding the needy.... Treat even the beasts with kindness."-Dinkard.

WESTERN nations have unawares imbibed a large number of Zoroastrian ideas from the Bible, the religion of which is a Zoroastrian Judaism. A glance at history enables us to understand the indebtedness of Judaism and Judaic Christianity to Persian theology. The land of Palestine was the battlefield of the great powers whose countries were contiguous to it. Now it was Egypt, now it was Assyria that overran it. Then the Babylonians annexed it. It was under the Persian suzerainty. The Greeks erected statues of their Gods in the Jewish temple. The Romans reduced it to an insignificant corner of the Empire. Conquest in ancient times meant something more radical than change of dynasty. When Sargon, King of Assyria, conquered Samaria after a prolonged resistance in 722 B.C., many thousands of the inhabitants were taken captive to Assyria, and became merged in the race of their captors. In 586 B.C., when Jerusalem was taken by Nebuchadnezzar, King of the Chaldeans, the Jewish state was destroyed. The temple was razed to the ground. All the inhabitants, except the very poorest, were taken into exile, in Babylon. Then a new world-power arose, the Persian power, which in turn conquered the Babylonians. To the Jews, this [Page 98]destroyer of their enemies appeared as a special divine deliverer They called him Messiah, the anointed of the Lord. Cyrus, the Persian conqueror, in 538 B.C., gave permission to the Jews to return to their own land. But the great Restoration did not take place until 458, when the national religion was restored. Not the ancient religion, but the ancient religion modified and revised under the influence of the new ideas absorbed, and in the light of the events that had so profoundly stirred their imagination.

The monotheism which the prophets from Hosea, Amos, and Isaiah in the eighth century to the Great Unknown in the fifth, had striven to persuade the Hebrew people into, had now become the conviction of the whole nation.

The Canaanites remained polytheistic. But that section of them which came under the influence of Persia were taught in exile to worship the One Unseen, who hated idols, whose sign was a pillar of fire. The Jews returned from captivity, monotheists Then they read back these new ideas into their ancient history, interpreted it as a struggle between polytheism with its Baal worship, its Ashteroth, its new moons, its sabbaths, and the Divine Unity, who required the sacrifice of clean hands and a pure heart.

Upon the ruins of the palace of Xerxes at Persepolis, one of the cuneiform inscriptions reads:-"Ahura-Mazda is a mighty God. who created the earth, the heaven and mankind; who hath given pre-eminence to men; he hath made Xerxes the ruler of many I, Xerxes, son of Darius, king of the earth far and near. . . what I have done here, and what I have done elsewhere, I have done by the grace of Ahura-Mazda."

That was the good God, whom the prophet Zarathustra (Greek form is Zoroaster) taught people of Iran to revere. Modern Parsis believe him to have lived about 1600 B.C. Many legends grew up about his birth and death. In Media lived a pius man with his wife Dugdova, in holiness and righteousness, to whom many blessings had been given by the gods, but never a child Often had they prayed for this favor, and once having solemnly vowed that if given a son, he should be dedicated, to the religious [Page 99]

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life, their prayer was answered. The child was remarkable from his birth. On the very day of his birth he was heard to utter a strange rune and to laugh aloud. For thirty years he lived in solitude in the wild fastnesses of the mountains, his food being curdled milk. One day a great miracle took place. The whole mountain upon which Zarathustra had so many years dwelt in communion with God was enveloped in heavenly fire, and in the midst of the flames the prophet stood unscathed. It was the symbolic act of dedication, the Baptism by the Fire of Inspiration, and the confirmation of his prophetic mission. In the mind of every Parsi is the vivid picture of their revered prophet, clad in pure white flowing vestments, bearing in one hand the sacred fire, symbol of eternal life, and in the other the rod of God (a wand of cypress wood such as Moses used in his struggle with Amalek), making his way down the mountain side and directing his steps to the city of Balkh where King Vishtaspa and his court and the people of Iran in awed silence awaited him. In the name of Ahura he bade them hearken to the message he had received out of the heart of God.

The difficult task of changing the allegiance of the people from a host of nature-powers to the Divine Unity faced him as it faced Moses in a later age and in another land.

An evil fate befell the record of the teaching of the "son of Oromazdes" as Plato calls him. Nothing has survived except Five Hymns, the Gathas, which form the kernel of one division of the sacred scriptures. Many scholars believe these to contain the indubitable and authentic utterances of Zarathustra, as they are written in a metrical style and an archaic language different from the rest of the scriptures.

They represent the prophet as in intimate communication with the All-wise and All-holy regarding the order of nature, the architecture of the universe, the inspiration of goodness in the hearts of men.

We see here that the divine fire is the "light that lighteth every man who cometh into the world," it is the Promethean fire, it is the vital spark in plant and bird and beast, it is the Pentecostal fire, it is the spiritual illuminant, the frenzy of the poet, [Page 100]the light that never was on sea or land, Merlin's gleam, the star-ideal of the devotee. "God is the Fount of Light." "God is the Light that hurls into subjection the Demon of the Lie."

It is in the very nature of the human mind that emphasis on any quality should call up by contrast its antithesis in the "pairs of opposites," therefore it came to pass that in the evolution of the Magian religion, the idea grew of an antagonistic principle ranged against the good God, an evil principle, then an evil Being. In the manifestations of Nature (and Zarathustra bade men hearken to the Soul of Nature) it is obvious there is a law of polarity. There is in electricity a positive and a negative pole, there is in chemistry an acid and an alkali base; there is sex in biology, and a host of see-saws of light and darkness, cold and heat, convex and concave in the relations of matter. In the very manifestation of matter there is the fundamental dualism of form and life, matter and energy.

So in the sphere of ethics is dualism implied, good and evil, truth and falsehood; pure and impure; noble and base; virtue and vice.

For the Zoroastrians of old (the modern believer is inclined to ignore the fact) this dualism was not ultimate. Ahura-Mazda or Ormuzd and Angra Mainyu or Ahriman are represented as twin-sons of Zervana Akerana, Infinite Being, Limitless Time, wherein both will be finally absorbed.

As long as there is manifestation, the force that disintegrates must work side by side with the creative force, and the two forces must be recognized as equally necessary. They are complementary.

But when the antithesis is taken up into the domain of Ethics, these activities are regarded as antagonistic. The logical outcome is the Devil. The Good Mind (Vohu Mano) produces all goodness, beauty and truth. The other is credited with all that is ugly and hurtful. He is the Father of Lies. He is the Evil One.

It was the adoption by Judaism of this Being of Evil as personified by later Zoroastrianism that gave us our Devil, belief in whom was once regarded as an essential article of the creed of every Christian. [Page 101]

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It is the materialization of the philosophic principle of the double aspect of cosmic manifestation. The Zoroastrian idea of two antagonistic principles has been utilized for a magnificent ethical purpose. According to the Parsis, Life is a Conflict. You must take sides. You grow by fighting. As Heraclitus said: "Strife is the father of all things." You either become a fellow-worker with God, or a slave to Ahriman. You may by "pure thought, pure word, pure deed" (the oft-repeated formula) add your weight to the forces that make for righteousness, for wisdom, for love, for peace; or you may enlist on the side of forces that make for the contrary things, and woe to you hereafter (as set forth in thirty chapters of the Dabistan). But the wicked are finally purified and the hells destroyed.

When we are reminded that the responsibility for human progress rests on human shoulders, that we are agents of the divine will, that God needs our help to fulfil His purposes, when we read this plea in the most recent works of G. B. Shaw and H. G. Wells, we hear an echo of Zoroastrian teaching.

From this point of view human life is a very earnest business. Men are taking part in the strenuous task of God himself, helping Him in His effort to subjugate all evil to good, in His aim to establish His will upon earth as it is in heaven.

Doctrine of Purity

"Purity" is one of the grand words of Zoroastrianism. "Ye are a temple of the Holy One, keep yourselves pure"-such is its reiterated call. "Happiness, happiness to him who is the most pure in purity." Not Levitical cleanness merely. But inward purity also. Truthfulness, chastity, obedience to parents, industry, honor, kindness to animals and charity-these are the virtues cultivated in children, in token whereof the sacred thread is bound upon them, and they don the white linen robe-both emblems of purity.

Just as smoke befouls the pure flame, so is truth tarnished by the slightest shadow of a lie. Not even in protection of our dearest is the slightest suppressio veri to be permitted. Our social [Page 102]compliments, our excuses, our white lies and conventional disguises are all blots on the 'scutcheon in the eyes of an Arya, who must uphold his spotless honor in every circumstance.

This loyalty has carried the disciples of Ahura into excesses of reverence such as are paid to all symbols of purity, to water to earth, to air and fire.

The Zoroastrian must keep the earth pure, must free it of weeds, must till it as a religious duty. He must perform all the functions of agriculture as a service to God, for the Earth is a pure creature of Ahura-Mazda ("All-knowing Lord") to be guarded from pollution. The air must be kept pure. The water must be kept pure. If any thing dead or unclean have fallen into the water, the good Zoroastrian must remove it that the pure element may not be fouled.

It is because of the sanctity of fire and of earth that neither cremation nor burial is used in disposal of mortal remains. The body is carried to the Towers of Silence, in a guarded place open to the heavens, in order that the vultures may swiftly devour it and no pure element be soiled.

In all which customs a noble truth has been debased by a material interpretation; for when a man will not blow a fire lest his breath defile the fire, the shadow has been taken for the substance.

But this excessive reverence has given the Parsis such a respect for hygiene that it has saved them constantly from the ravages made in India by the bubonic plague, and makes it impossible for them to commit the esthetic crimes such as industrial peoples perpetrate in the devastation of once-green valleys and the befouling of once-crystal brooks, the accumulation of rubbish heaps outside every city, the perpetration of slums and other results of a belief in the sacredness of nothing.

Doctrine of Angels

There is a Zoroastrian text in the gospels about the little ones how their angels do always behold the face of the Father in Heaven. In the Book of Daniel we have another Zoroastrian teach- [Page 103]

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ing that every nation has its guardian angel. Everything has its spiritual counterpart. The material existence is the precipitate of spirit or the shadow cast by its radiance. Upon the tombs of ancient kings, preserved unto this day, is a winged likeness of the man hovering over the body. The spiritual origin of man and his immortality have never been lost sight of; the unity of the Seen and Unseen never forgotten. Huxley said it was possible that in the ascending scale of life there were intelligences as superior to man as man is superior to the beetle. Zoroastrianism postulates such a spiritual hierarchy corresponding to every grade of life, every plane of nature, consisting of orders and sub-orders of ministering powers carrying out the divine will. This doctrine was also materialized in time. It is the fate of every great religion to have its splendid truths so obscured. Just as in the West the doctrine of the divine sacrifice expressed itself in punishing those who insulted bits of wood "from the true cross," so, among the Parsis, fre, instead of remaining symbolic of the vivifying energy of the universe, became identified with the process of combustion.

So also in its crudest days, Zoroastrianism became intolerant. The Karmic effect was that Parsi-ism was itself in turn driven out of Persia, the majority of its inhabitants being now Muhammadans. Its troubles began with Alexander the Great who conquered the people of Iran in 331 B.C. Finding in Persepolis a vast library of their religious writings, in a drunken fit he had them all burnt. In all later writings of the faith he is constantly called "Accursed Alexander." There are about 100,000 followers in Western India. Here is a religion that once spread over a territory stretching from the Indus on the N.W. frontier of India to Syria, and from the Arabian Sea to Siberia; yet now almost confined to Bombay and its environs. Yet its effect upon human thought was very profound and far-reaching. It would be difficult to estimate how deep its influence was wrought in enhancing the sense of moral values in Judaism and Christianity, in clarifying the instinct and thought of Immortality, in elevating the idea of power from an earthly kingdom to a spiritual kingdom, and in kindling the hopes of all who make their venture on the unseen in a secure triumph of good. [Page 104]

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 FOREIGN POLICY ASSOCIATION

"THE WORLD WAR came to an end, as all know, on November 11, 1918. Just one day before this great conclusion, there occurred in New York City a great beginning. The first formal meeting was held of an organization which, under the name of the Foreign Policy Association, has since become known in all parts of this nation."

Thus does the Boston "Transcript" editorially introduce a group which has for ten years pursued its early objective: inquiry into the actual facts of international issues, particularly those with which the United States is concerned, and dissemination of accurate and unbiased information to as large a public as can be interested in the subject. Both the plan of work and the public have grown gratifyingly. The former now includes a winter program of luncheon discussions in fifteen cities besides New York, the publication of two regular periodicals and occasional pamphlets and books on foreign affairs, a Washington Bureau, and a Research Department.

The public of the Foreign Policy Association consists of its 9,000 members, its thousands of readers among student groups, both undergraduate and adult, its luncheon discussion audiences of 27,000 men and women, and its countless radio audience.

A brief history of the activities of the Association explains this expansion.

In the early spring of 1918, when the World War had just entered upon its most critical stage, a small group of editors, [Page 105]

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publicists and students of foreign affairs met to discuss the problems which they believed would have to be settled when the war was over. They felt keenly the lack of an informed public opinion in the United States. Two things, they concluded, were absolutely requisite to the development of sound judgments on international problems:

First: Careful study of all sides of every important international question affecting the United States.

Second: Communication of the results of such study to as large a number of Americans as possible to the end that they might have a better understanding of what our foreign problems are and how they may be dealt with most effectually.

Among the organizers were: Paul U. Kellogg, editor of the Survey; Winston Churchill, the American novelist; Professor Charles A. Beard, Ernest Poole, Frederick C. Howe, Will Durant, James T. Shotwell, Lincoln Colcord, Norman Hapgood, Hamilton Holt, Arthur Gleason, Paul Monroe, and many others. The name first adopted was "The Committee on American Policy". One of the first activities was a research group which submitted its findings to those influential in shaping American policy and opinion.

In the fall of 1918 began a second form of activity which had as its object the stimulating of a wider popular interest in foreign affairs: the series of luncheon discussions. At these early meetings the problems then being considered at the Peace Conference at Paris were discussed from sharply divergent viewpoints. Interest in the meetings so increased attendance that the Committee had soon to move to the Hotel Commodore to accommodate the many hundreds who sought admittance. In 1918-19, the Committee on American Policy held 16 luncheon meetings which were attended by 6,742 people. In 1927-28, the number of meetings had grown to 81, and attendance to 27,110. Not only was there a regular schedule for a New York season of luncheon discussions in 1927-28, but a similar series was given by each of the fifteen branches of the Foreign Policy Association in such widely scattered cities as Boston, Buffalo, St. Paul, Cincinnati, Ohio; St. Louis, and Richmond, Virginia. Among recent subjects have been: The United States in [Page 106]Latin America—Problems before the Pan American Conference; The Tariff Policy of the United States; The Press—Its Responsibility in International Relations; and Limitations of Armament.

Of the F.P.A. luncheon discussions and speakers, the “Transcript,” in the editorial already referred to, has this to say: “The success which has attended this undertaking must be attributed primarily to the remarkable character and quality of the speakers whom it has secured to address its assemblies. From the time of the Association’s earliest meetings in New York, the public has taken note that the voices heard in its councils were not those of mediocrity, or of fanatics, or, as a rule, of special pleaders. The speaking list has constantly comprised men of the utmost distinction and authority, no matter from what group they were drawn.”

The presentation of varying points of view on debatable questions and encouragement of discussion from the floor have always been integral factors in F.P.A. meetings.

Soon after the discussions proved their value, the Association found a way of presenting week by week developments in world affairs to their members by means of a brief but extraordinarily meaty and interesting weekly News Bulletin. Now it is used not only by all F.P.A. members but by a thousand others, teachers, librarians, and practical business men. One Los Angeles daily bases an editorial a week on this miniature periodical, sometimes “lifting” the principal article bodily. One forum director distributes 1500 copies a week to his audience.

People from all parts of the country then began writing in to the Association headquarters for information on a variety of international themes. The economist, the college professor, the librarian, the debate coach, the writer, the lecturer, the student, the dweller in the small inland town as well as in the coastal city, have developed a keen interest in our foreign problems and a desire for exact and dependable information.

An outgrowth of this demand and an expression of the increasing stability and effectiveness of the Foreign Policy Association was the establishment in 1923 of a Research Department under a [Page 107]

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full-time Director. The Department is charged first with research in the academic sense-that is, with the study of contemporary international questions from the point of view of the scholar; second with the publication of the results of such research in a form both interesting and intelligent to the non-specialist. It attempts to present international questions with the conciseness and clarity of the journalist, with the intelligence and scientific spirit of the student.

Since its inception the Research Department has prepared more than 100 technical studies dealing with specific questions of current international importance. These reports, published in the Foreign Policy Association Information Service, are used regularly by 3,500 editors, college professors, and others whose task it is to interpret our foreign affairs. The Director, with the aid of the Research Staff, has prepared a book, Europe: A History of Ten Years, for publication by The MacMillan Company. A member of the staff, Elizabeth P. MacCallum, has written a distinctive book on The Nationalist Crusade in Syria.

By means of the radio also the Foreign Policy Association has sought to further national understanding of foreign affairs. The luncheons in New York are broadcast over WEAF and several stations associated with the National Broadcasting Company, and some of the branch luncheons are locally broadcast. The chairman of the Association, James G. MacDonald, in an unofficial capacity, deliveres a weekly survey of international developments over a large chain of radio stations.

Illustrative of the method by which the F.P.A. secures first-hand information, as of its channels for passing on news to the public, is the Washington Bureau, now more than a year old. A trained newspaper man and research worker, our Washington representative, William T. Stone, knows what is happening in the Nation's center and furnishes to members of the press, of the government departments, and to senators and representatives, whatever authentic data on timely questions have been brought to light by his careful and first-hand study. [Page 108]

NATIONALISM AND INTERNATIONALISM

by HERBERT ADAMS GIBBONS Hiflorian

Nationalism before 1789-Continued

THE reformers of the fifteenth century, in their heresies, were nothing new. What they taught many before them had taught. But they came on the scene at a moment when rulers and statesmen were ready, for a variety of motives, to challenge the supreme authority of the Pope, and to try to destroy the influence of the Vatican in international affairs. When Henry VIII seceded from the Catholic Church, and made England Protestant, the question of his divorce was only an occasion for the assertion of the power of the sovereign, as opposed to the authority of the Pope. If that pretext had not existed, some other would have been found. The national in place of the international church, in an island kingdom, gave England a lead on other countries in the development of nationalism.

France did not leave the Roman Church; although the mother of Calvin, France did not become Protestant; but no country has struggled more continuously and energetically against papal prerogatives than France, and because of the struggle, nationalism gained tremendously. We see, then, that the nationalism gradually coming out of the Reformation was not a matter of being converted to Protestantism. Opposition to the power that the Papacy had acquired in a thousand years, and to the way that power was used, was not a matter of religious conviction.

Resistance to the Church was inevitable when European states began to get the sense of nationality, for the Church's conception of allegiance was international rather than national. [Page 109]

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Defiance of the Church's assumption of authority transcending that of the secular government was the first of the three factors operating in European countries to develop them into nations in the modern sense. The second factor was the destruction of the feudal conception of allegiance. The third factor was resistance to the dynastic conception of allegiance.

The Catholic conception of papal authority, the revolt against which brought into existence the modern state, clothes the Vicar of God with temporal as well as spiritual authority, transcending any other authority set up anywhere in the world under any conditions. The Pope can issue an order to the ruler of a country. Should the ruler refuse to obey it, not only can his kingdom be laid under interdict, but a papal decree can release the subjects of the offending sovereign from their oath of allegiance. Under ordinary circumstances, one could not conceive of the Pope using this power. It should be reserved—and for centuries was reserved—for punishment of moral obliquity or delinquency. But as political organisms grew, the Popes, as temporal sovereigns, in order to improve their political positions in Italy, sometimes yielded to the temptation of making alliances with a certain ruler against another. Then the abuse of the Pope's power became intolerable.

After the Reformation, when some rulers became heretics, the Pope would not only proclaim his subjects freed from their oath of allegiance, but would instigate the invasion of the offending country by armies of another. It was like the proclamation of a crusade or a holy war. For instance, Spain's Armada sailed against England with the Pope's blessing. Rome helped the Guises get Spanish support in France against Protestant Henry of Navarre.

These were the things that brought about the revolt against papal authority, and that led to a modification of the relations between the Vatican and sovereigns who were able to assert successfully exclusive authority in their own countries over their own subjects.

Resistance to the Roman Church, we see, aided the growth [Page 110]of nationalism, which in turn has raised barriers to separate the peoples of Europe one from the others. It was certainly not the intention of the Church that this should be the result of the operation of a theory, which originally tended to democratize mankind. The Church has always maintained that its inheritance from Imperial Rome was a call to universal brotherhood. The Papacy, we are told, was trying to interpret and carry on to future generations throughout the world the conception of a democratic and universal state. Internationalism, not the extreme nationalism of today, which is an enemy to the idea of the brotherhood of man, was what the Roman Church wanted to establish. Since the disasters of the period from Luther's theses to the French Revolution, the Roman Catholic Church has abandoned the effort to preserve the ideal of universal brotherhood through insistence upon the transcendent temporal authority of the Papacy. But the Church has not ceased to preach the subordination of national hatreds and rivalries, even in time of war, to the common good of humanity. The Pope stood for peace during the World War, and for moderation afterwards. The tremendous power of the greatest international organization in the world is being exercised for the triumph of the international ideal.

The second factor, the destruction of the feudal conception of allegiance, was the way out of the Middle Ages. As long as the call for allegiance to a feudal lord was stronger than the call for allegiance to the monarch of the nation, the international anarchy, which had been reigning in Europe ever since the dissolution of the Roman Empire, could not but be perpetuated. The abolition of feudalism was a sine qua non to the beginning of nationalism.

The third factor, resistance to the dynastic conception of allegiance, gave nationalism its first oppressed minorities, and in a number of cases started unrest among border peoples which has lasted to this day. Of course, the idea of political organism prevalent in Europe for centuries, i.e., that people owed allegiance to a dynasty, even if they were not naturally a part of the same general region, was gradually abandoned. It could not [Page 111]withstand either nationalist or economic forces, the latter growing more potent with each successive decade of the industrial era. But it has been succeeded by the factor of refusal to be reconciled to accidental allegiance. The division of Poland, not only at the time of the three partitions, but more strongly since, led to internal European troubles and manifestations of nationalism, until recently futile, that threatened to precipitate great wars. Belgium, before she became a nation, was an example of dynastic, and then accidental, allegiance. Alsace-Lorraine, from the time of Louis XIV, furnished another example. The outstanding illustration of resistance to dynastic allegiance is, of course, the Netherlands.

Now we are going to use France as an illustration of the period before 1789, because during those centuries the French were the dominant people of Europe, in culture, numbers, and power. France has a unique geographical position, with access to the sea on the West to the Atlantic and on the South to the Mediterranean. With Flanders on the North, and the states of the Holy Roman Empire, Switzerland and Piedmont on the East, France could not escape being always involved in the internal territorial problems of Europe. Americans have fallen into the habit of berating France for her militarism and her many past wars and her present large army. We think of what a wonderful people we are with a hundred years of unbroken peace along two thousand miles of Canadian frontier. We forget that we are ten times as numerous as the friendly people of the same blood and background across that border. We forget, too, the centuries of troubled history along the borders of France.

The unique position of France and the fact that she illustrates all three of the factors mentioned above, makes her the country par excellence to study for the period before 1789.

It was geography that confronted France with far more difficult problems than those of the only other countries of Europe that developed a sense of nationality before the Revolution. The countries were: England, Spain, Portugal, Holland and Scandinavian states. [Page 112]England was an island. Because she was cut off from direct territorial contact with the continent of Europe, she was able to develop into a nation without interference. All she needed was sea power. That the mastery of the sea was, and would remain, in her hands, she demonstrated from the time of the Armada. For sea power her geographical position was ideal, with ports on every side, looking to the four points of the compass, not having to pass through the territories of other states or waters controlled by them.

Spain also had free access to the outside world, and a Mediterranean as well as an Atlantic coast. The Pyrenees separated her from the rest of Europe. By land, France was the only European country that could attack her until Portugal became the ally of England. No other European states were potential enemies, except those of her own choice and making. Spain was able, therefore, to attain national unity early, and to spread out her activities over the world, as England did. Portugal was in the same advantageous position.

Holland, as we have seen, was the victim of accidental allegiance before she asserted her independence of the Holy Roman Empire and Spain. Then she became a little country in the lowlands of the Rhine delta, protected by dykes from the North Sea. France and the German states and the Hapsburgs (accidental allegiance again) had common frontiers with her on land. Like England, Spain and Portugal, and—to a certain extent France—Holland's free access to the Atlantic enabled her to share in the exploitation of the extra-European world. She developed a mercantile marine and rich colonies and, like the other Atlantic coast states, she clashed with England on sea, and lost most of her colonies to England.

The Scandinavian countries were geographically separated from the European convulsions of the fifteenth to the eighteenth centuries. Their contact with Europe was by their own initiative, Norwegians and Danes seeking the South in the Middle Ages, and Sweden challenging Russia in going as far afield as Turkey at the beginning of the eighteenth century, after having lost her [Page 113]

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hold on the Prussian coast of the Baltic. Norway and Sweden had an excellent opportunity to develop a sense of nationality. Denmark, on a peninsula, entered into the European maelstrom only through her southern provinces. But the question of Schleswig and Holstein affected the Germanic states more than it did her. Even as late as the Paris Peace Conference of 1919 the reallotment of these two provinces to Denmark was not of as much importance to the satisfaction of her national feeling as it was to the desire of the enemies of Germany to weaken her Baltic position.

France had all the problems of the other Occidental countries we have named—the countries that had free access to the Atlantic Ocean and also the problem of developing her national life in the midst of the religious and dynastic wars of Central Europe. France emerged from the feudal period with greater handicaps in her progress toward unified national life than those which England and the other Atlantic coast states were facing.

France at the close of the feudal period was a country all cut up and divided. The larger feudal lords had increased their dominions by destroying their vassals, but they in turn were vassals of other monarchs than the King of France. Aquitania belonged to England, and Burgundy to Austria, through marriage. Parts of southern France belonged to Spain. Brittany was a buffer state between France and England, able to maintain a virtual independence. The English kings laid claim to Normandy, almost up to the Ile-de-France. After the feudal lords came the foreign dynasties. The people of France, vaguely feeling solidarity of interests through cultural and economic development, began to undergo the influence of geography, once the feudal system weakened. Cities first, and then the countryside, looked toward the monarchy, the only central authority in France, as a means, first of getting rid of the oppression of the feudal lords, and then against the rule of foreigners, who put up arbitrarily artificial barriers, separating them from those with whom they would naturally have a feeling of kinship and community of commercial interests. [Page 114]We can trace the beginning of French nationalism back to the Hundred Years War, which ended with the lifting of the siege of Orleans, the coronation of Charles VII of France, and the martyrdom of Joan of Arc at Rouen. The expulsion—or withdrawal—of the English from the Continent, and their abandonment of Normandy, helped the progress of the national idea in England as well as in France. England had been wavering between the national and the dynastic conception of the state for a hundred years. Although great battles had been won on the continent, Crécy, Poitiers and Agincourt, the English were always asserting their authority over an unreconciled people. When Joan of Arc rallied the French to an epic effort, she rendered the English a tremendous service. Free of continental ambitions, they were ready to start during the next century on their career as a colonial and world power.

The next step in the development of French nationalism was the test of the monarchy as a unifying force that came through the internal religious wars. It would take more space than we have at our disposal to explain the ins and outs of the period of confusion that began with the later Valois kings and did not end until Richelieu entered La Rochelle. Many noble families embraced Protestantism, which made great headway also with the well-to-do merchant and artisan classes of the cities. These classes had been the least disposed to look with favor upon the strengthening of the central monarchy. The grievance of anti-nationalism, of disloyalty to the king, is one of the principal points made by pamphleteers in the employ of the Guises during the decade before the accession of Henry IV. Treason, not heresy, was given as the justification for St. Bartholemew, which was defended as an execution of rebels. But when a Protestant became king in 1589, his Catholic opponents introduced a Spanish army into the country. The Battle of Ivry was a test of the growing nationalism. Catholics, who deplored Henry IV's Protestantism, rallied loyally around their sovereign against his Catholic opponents, who had invoked the aid of outsiders in order to advance their own personal interests. Henry IV had the support of all [Page 115]

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who saw the menace to France in having foreign armies fighting in a French civil war.

The Edict of Nantes was proof that political appeasement was able to lessen the fire of religious hatred, just as the acceptance of Henry IV demonstrated the dominance of the national instinct over religious divisions.

After the assassination of Henry IV in 1610, came Louis XIII and Louis XIV, whose reigns covered the incredible period of more than a century. If Louis XIV was called properly Le Grand Monarque, when he was the most powerful sovereign in Europe, it was due to the work that was done by Henry IV, and by Cardinals Mazarin and Richelieu. It only needed internal peace and a strong central monarchy to give the people living between the Alps and the Atlantic Ocean and Flanders and the Pyrenees and Mediterranean the premier position in Europe.

When Louis XIV reached his majority, with a united country behind him, he could flatly refuse to the Pope even the privilege of controlling the Church in France, and he could go out triumphantly to impose the will of France upon all her neighbors. He could even tell an English king what to do.

But in the expansion of France eastward, Louis XIV entered Germanic Europe, exhausted by the Thirty Years' War. His extension of France's frontiers into German-speaking countries at that time could only be permanent if France remained the greatest power in Europe.

France's overseas expansion was continued under Louis XV. The colonial empire in America disappeared on the Heights of Abraham at Quebec in Wolfe's victory over Montcalm, when both those generals died. The treaty concluded several years later, in 1763, was as much of a turning point to France, a blessing in disguise in the evolution of her nationalism, as the miracles performed by Joan of Arc were to England's nationalism. After having been driven out of France, the English turned their minds to the outside world and thus developed their great empire.

After having been driven out of the New World, the French turned to the laying of solid bases under their national life. [Page 116]Comparatively speaking, they were the educated people of Europe. Frederick the Great of Prussia bore eloquent testimony to this fact.

It may be true that the vast majority of the French people were illiterate and ignorant of anything outside their immediate contacts. So it was at that time with all other peoples. The fact remains that France had an intelligentsia more numerous, more active, more imbued with genius, more able to pass frontiers and impress itself upon the world, than that of any other country. Voltaire and Rousseau belong to the world. Diderot’s "Encyclopedie" was the vade mecum of educated men the world over. Montesquieu’s wit and incisive criticism influenced the thinking of all who wrote in every country. Above all eighteenth-century factors in the evolution of nationalism stood forth his monumental "Esprit des Lois." As effective nationalism could only be accomplished by giving the people a voice in government, an essay on the practical separation of governmental powers was essential. This Mo... esquieu furnished. Thereby he became, in a very real sense, the father of the American Constitution and of the Bill of the Rights of Man, which expressed the constructive purpose of the French Revolution. [Page 117]

CREATOR MAN

by ANGELA MORGAN. From Creator Man, a book of s

Have you looked on molten metal Pouring from its iron hod, Beautiful as blazing rivers Flowing from the throne of God? Have you watched the epic giant Standing ready at command, Sturdy, skilled and self-reliant, Seize the metal in his hand- Lift his arm and grasp the metal As he'd snatch a flaming petal; With his fingers, firm and bold, Take the metal from the mold?

See the mighty elbow turning While the fiery disc is burning; Oh, the courage of man's mind, Harnessed here for humankind!

Have you looked on flowing metal Brighter than the flaming sword? Have you seen how radiant metal May proclaim the risen Lord? When He shaped His burning systems Whirling on celestial rods, Lord Creator said: "My children Some day shall become as gods. Some day, men with shing faces As I fashion star and sun." (See the fiery metal flowing [Page 118]Like a storm within the vast, Hear the cosmic torches blowing When the universe is cast!) I have looked on blazing metal Streaming from the cauldron’s brim; I have glimpsed the door of Heaven, I have hailed the seraphim. I have seen a noble Titan— Steel endowed with human reach— I have found the truths of ages In the Titan’s iron speech. Let us go beneath his skin, Close and closer listen in; Let us burrow to his heart, Know the giant, part by part— Cams and baffle plates and levers, Nozzles, pistons, valves and wires; Crucible and pressure ladle, Gears and discs and wheels and tires; Lungs and cells and nerves and bone,— For his frame is like our own— Follow artery and vein, Find his forehead, find his brain. He who lifts the curse of drudgery From burdened backs of men, He is mightier than navies, Kinglier than sword or pen. He has brought the "New Messiah" Made of cylinders and rods, That the toiling sons of Adam Some day may become as gods. For the savior made of iron Shall restore the human race, [Page 119]

CREATOR MAN

Giving happiness for sorrow, Yielding beauty for disgrace. Rouse, oh people! Wake to wonder, You who mourn the age as dead, Cold, mechanical and godless,- 'Tis a flaming age instead. Speak no more of this our epoch As a monster's iron plan; 'Tis the age of God's creators- Dawn of His creator, man!

FRAMEWORK

Egypt, Araby and Greece, The Pantheon, the gates of Rome, The Pyramids till time shall cease, The castle or the cotter's home- The school, the church, the park, the hill, The forest or the mountain tall- The gods have used them at their will; For they are framework-that is all. The human gods who drudge and smile, Who sweat and suffer for a day; They shelter here a little while Then wave good-bye and go their way. The human gods who linger here To do their task with hearts that burn; To love, to sacrifice, to learn, Leaving this planet year by year A little closer to the plan The Master Soul has dreamed for man. [Page 120]

SCIENCE AND THE EDUCATED MAN

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

WHATEVER else it may do, it would be generally agreed that a liberal education should furnish some understanding of the world into which we are born. It should give us some knowledge of the natural scene in which human life is set, and of the biological organism that is man himself. It should reveal something of the rich heritage of knowledge and aspiration and beauty that men have gradually accumulated, and that is the material with which we must ourselves work. Above all, it should place in our hands the best intellectual technics that have been devised for the understanding of ourselves and our world, and for intelligent participation in the joint enterprise of making the most of our resources, natural and human. There are courses of training that aim to fit men to take part in the life about them in some particular niche. A liberal education should aim, not so much to fit us to take our places in our present world—God forbid!—as to provide us with the instruments to remake our world into something better. The greatest tribute to the success of the American college is that it so often sends forth its graduates intensely dissatisfied with what they have received and unwilling to settle down in business or the professions. Its greatest failure is that it so often has provided them with no effective intellectual tools for the reconstruction of the life to which they will not, fortunately, adjust themselves.

The most potent instrument men have ever discovered for understanding their life in its natural setting, and for making the most of its possibilities, is that body of organized methods and technics we call science. After a long and gradual development, [Page 121]

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these technics became more popular in the seventeenth century. Since then, as they have been applied in wider and wider fields, they have been improved, elaborated, and made much more effective. Turned to the resources of our environment, they have secured that multiplication of material goods and power we call industrialism. Applied to man himself, and his beliefs about his place and destiny in the universe, they have left not a single one of his earlier notions untouched. Scientific concepts and methods have been the radical intellectual force of the last three centuries. They have transformed religion, art, moral and social ideals almost beyond recognition. There is good reason to believe that the full force of science is just beginning to be felt in human institutions and activities. We have only begun to control the material forces of our environment; we are just on the verge of an adequate science of human life and its characteristic pursuits.

In view of the fact that our Western civilization possesses in science its one outstanding cultural achievement that has no parallel elsewhere, and that science is becoming more and more basic in our entire round of activities, one would imagine that we should find the spirit and method and significance of science occupying a rather important place in our educational schemes. The exact opposite has been true. Down almost to the last generation our education was modeled on the pre-scientific wisdom of the Greeks and Romans. With few exceptions, science arose and took form entirely apart from schools, colleges, and universities. Students in such institutions were forced to bootleg whatever science they learned, even during the scientifically-minded 18th century. Like Shelley, they had to fit out laboratories surreptitiously.

A generation ago, science forced its way into the curriculum. Men were impressed by the tremendous strides in scientific knowledge, above all by the knowledge of human nature that they associated with the name of Darwin. They felt that science had as great a claim to a place in a humane education as the classics. Our fathers' generation heard little of the revolutionary conceptions that were even then enlarging the scope of science, [Page 122]but in their colleges they at least learned something of the significance of science and the scientific spirit.

Yet today the best college students, unless they are willing to give themselves pretty exclusively to a professional training in some one science, can graduate with distinction without ever having come closer to science than vague allusions and meaningless generalities. They are, on the average, much more ignorant of science than were their fathers. If they have taken a single course or so in an elementary laboratory subject, they usually acquire a dislike for a rigorous drill that seems to have little bearing on human interests. They come to the study of contemporary philosophies of life and nature, which are nothing if not interpretations of scientific concepts and data, with only the vaguest ideas of what it is all about. All too late they realize that they "really ought to know something about science."

What is the reason for this actual decline of scientific education, so far as the non-professional students are concerned, at the very time that the sciences themselves are undergoing fundamental criticism and reconstruction, and that the full effect of recent concepts is being felt in every branch of knowledge? In part the system of free elections has made it possible for students to shun the laboratory drudgery and concentrate on history, the social sciences, and the humanities. But why have students felt that scientific courses were so largely drudgery?

The responsibility, it is clear, must be laid squarely at the doors of the teachers of science themselves. A generation ago there were such teachers who conceived science to be a genuine instrument in human life, a liberating force and a method of understanding. They are rare today. All too often science is taught by the cookbook method. Follow the manual and get the desired results. Where it is not thus travestied, it is a rigorous and exacting grind, that means years of laboratory work before there comes the rewarding glimpse of the meaning of it all. How often do students in elementary courses in physics or zoology, for example, perceive why these "laws" they learn by heart or these interminable classifications have changed the whole face of the [Page 123]

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world? How often do students who fulfill all the requirements in mathematics realize the significance of mathematics as the most powerful instrument man has discovered for the interpretation of nature? Their very teachers all too often do not see that the ideas to which they have devoted their lives are not to be confined in a single restricted realm, but leave literally nothing untouched.

The scientists have many good excuses. From the 17th century on they have rarely realized the significance of their own concepts and methods. They have been so busy extending the frontiers of exact knowledge that they have had no time to adjust themselves to the other interests of life. Proverbially the natural scientist has been at sea outside his own field; and that field has necessarily, with the inevitable increase of specialization, grown narrower and narrower. Most scientists who have felt the philosophic urge to generalize have merely omitted what they did not themselves comprehend. And other men, in revenge, have again and again been repelled from the crudities of such scientific philosophizing. During the last generation every science has been so transformed that the scientists have been bewildered themselves. When the basic notions have crumbled, how could they depart from ascertained laboratory results? Let the students master them, and in time they too will realize the complexities that have forced a fundamental reconstruction.

Finding little help in scientific courses, students have preferred to disregard science entirely. The fruits of years of hard work were so meager for those who were not to be scientists themselves. It was so much easier not to bother about science. You could then work out a pleasing humanistic philosophy undisturbed by the careful thinking and the alien conceptions the scientists used. But unfortunately no philosophy, no adequate preparation for life, can afford today to be so irresponsible. The idealists tried it-and look at them! They thought they had found the absolute truth; they did not need to pick their way over the painful road of verification.

The more thoughtful of the humanists have eased their consciences by saying, "Well, then, we shall accept science, as [Page 124]long as we don't have to think about it." Examples would be invidious. Ignorance, however, even if accompanied by acceptance, is not the way toward an adequate philosophy today. Above all, it is not the way to understand or remold our world and our life. Science is difficult. It is complex and increasingly alien to the comfortable accustomed ways of thinking. The humanistic tradition, the wisdom of the ancients, does provide a wise adjustment to life. We cannot afford to give it up, but the task of illuminating it and rendering it effective by the spirit of scientific thought is hard. The Greeks did find a satisfactory way of life in their world. Unfortunately, we are not living in that world. For better or worse we are living in a world that has been literally created, in its material and intellectual patterns, by scientific thinking. If we are to devise an educational scheme that will not merely teach us to pull the levers and push the buttons we must find a place in it for science, and we must teach science as the key to the understanding of our life.

There is no reason, for example, why every college student should not learn the fundamental significance of the calculus in all exact thought, and the transformation its notions bring. There is no reason, that is, but the teachers of mathematics. A wise and humane mathematician complains that there are but three or four mathematics teachers in the country who could impart it. There is no excuse for such a situation. Unless scientists are willing to assume the responsibility for humanizing their own subjects, and to take the trouble to teach them as integral parts of the life of today, science will go the way of the classics as part of a liberal education. There are warnings on every hand. And instead of being the property of all intelligent and educated men, the technics of science will become the possession of a small body of professional experts, narrow in their own outlook, the willing tools of short-sighted business men and soldiers. The tragedy of the engineer today has been often commented upon by thoughtful observers like Veblen. His knowledge is the basis of our entire economic life, yet he remains a hireling. He has no sense of social responsibility, just because there is no body of opinion competent [Page 125]

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to awaken it in him. And the scientist seems to be going the same path.

There is no reason why every college student should become an expert, even in a single science. Perhaps most of them are incapable of mastering a single branch. But there is no reason why every student should not learn something at least of the spirit of scientific thinking, of its significance in our civilization, of the meaning and implications of some of the basic concepts and methods that have been worked out. In the complete sense, no man knows it today. As long as scientific investigation demands the continual reformulation of basic ideas, those concepts will be tentative and groping. The very essence of the scientific spirit is to be content with the progressive extension of knowledge, to demand no finality, but to trust hypothetical conclusions till better hypotheses are worked out, and to labor to find them. It is perhaps too much to expect many, even of the most intelligent, ever to make this experimental attitude a vital part of their lives. But we can at least reveal to them that there is such an attitude, and that it is fundamentally important for the continuance of our civilization and the meeting of its problems. A liberal education need not make scientists of students, but it should at the very least create in them a sympathetic understanding of the scientific enterprise itself. The first step would be for the teachers of science themselves to achieve such an understanding. If they cannot or will not, if they remain the taskmasters in a narrow field, then others will have to do it for them. For science is too important a tool to remain much longer beyond the grasp of the educated man.

With acknowledgment to The New Student. [Page 126]

Part 4

WHILE on the subject of marriage, I beg to recount a conversation with another Chinese pupil. I said to her one day that I knew polygamy was permitted in the old days, and I should like to know if it was customary now.

"My uncle has four wives," was her reply. Then she volunteered the information that the first wife was "very terrible because she did not attend properly to the house and the children "So of course my uncle had to take a second wife."

"And was she not satisfactory?" I asked.

"She took good care of the house and children, but her head for business was 'very terrible,'" was the reply. "So my uncle took a third wife, and she was a great help in his business."

"If then home, children and business were well attended to why a fourth wife?"

"For to make love," came the prompt and smiling response And really, as she set forth these requirements in a matter-of-fact way, one could almost agree to a system where the division of labor seemed so fair and no one was overworked, as are wives sometimes in our monogamous society, where one woman is expected to do housework, sewing, cooking, child rearing, and at the same time to be a charming companion for her lord.

I asked another Chinese lady of high rank to tell me something about the patriarchal family system as it works out in China "If your brothers all brought their wives to their father's house," I said, "how many members had his household?" [Page 127]

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"We are eighty," she answered.

"Eighty relatives living together," I laughed, "make infinite possibilities for misunderstandings."

"The poor and ignorant people quarrel," she replied, "but people of good family would be ashamed to do so. We are trained to be always polite, no matter what one may be thinking."

"This promotes peace and courtesy," I commented, "even though not always perhaps sincerity."

A sphinx-like expression came into her eyes, half merriment, half wisdom, but like the Sphinx she held her tongue. Remembering the difficulties of running a large household in this country, I remarked: "It must take a good many servants to care for eighty people."

"We had two hundred servants," was the reply.

"Just to oversee and pay two hundred servants would be a big task," said I.

"Our three secretaries attended to that," was the answer. I felt as if a curtain had been withdrawn revealing a different civilization. I saw within a walled compound a group of dwellings, whose gracefully curved roofs were covered with gaily colored tiles. The interiors of those dwellings were sumptuously furnished with carved teakwood, magnificent brocades, priceless paintings and porcelains. The occupants were stately, quiet-voiced, ceremonious. The deferential attendants glided silently among them ministering to their wants, and life seemed steeped in luxurious languor.

This vision was dispelled by the remark of my Chinese friend, who said:

"For each family to live alone brings more practical problems and complications, but since I have tried it in this country, nothing will ever induce me to live again with many relatives. Two things I shall insist upon for my daughters when the time comes for them to marry. They shall not be married by the family to men they have never seen, and they shall have separate homes of their own."

This seems to indicate an instinct for individualism (not to [Page 128]say feminism) even after centuries of patriarchal life, which has followed the maxims of Confucius as to the inferiority and subjugation of women. All good luck to the Chinese New Woman!

For contrast let me turn to my delightful German pupil, whose name is illustrious on two continents. I do not agree with the definition of genius as simply "the capacity for taking infinite pains." Yet I do observe that that indispensable quality must be added to the divine spark in order to stand pre-eminent. It is like oxygen to the flame. Neither can glow without the other. My dear, wonderful musician exemplified this in her language work as well as in her music. She is the only pupil I ever had who made a habit of sitting up in bed in the early morning to study the long lists I had given her of the use of prepositions with other parts of speech, always the hardest of tasks for the foreigner. Her rich and cultivated nature makes her friendship a priceless possession. Her broad attitude of emphasizing the best in the culture of this country, in many ways crude compared to that of her native land. has enabled her to build up a happy life here, while some of her compatriots make themselves miserable by their carping at all deviations from the customs of Der Vaterland. Loyalty is a fine trait, but tolerance and insight are finer.

I felt sorry for a young German Ph. D. who told me that in his opinion International House in New York was only an expression of "cant." Indignantly I retorted: "I don't believe you know what the word 'cant' means. It is a form of hypocrisy." "Certainly," he replied, "that's just what I mean."

"What evidence have you that this splendid contribution to the better understanding of all races was not offered in the spirit of sincere brotherly love?"

He could educe none, but said lamely: "A Persian told me it was 'cant'."

"A Ph. D. should be capable of more independent thought based upon adequate proof," said I. And I continued: "You tell me of having attended lectures and entertainments there when in New York. How could you accept the hospitality of a host whom you regard as hypocritical?" I indignantly inquired. [Page 129]

My International Family

This young man and I were always in a clash of arms, mostly about philosophical or sociological subjects, yet when the smoke of battle had cleared and we had had a hearty laugh, I found him most lovable in spite of his pseudo-cynicism. I still count him among my good friends, and I hope that if he should read these words, he will not pronounce them also "cant."

In contrast to this friend who delighted to shock, criticize and to exasperate, was an altogether charming young Pole. I never knew a man so brimming with generous impulses and heartfelt friendliness. He loved and admired everything and everybody in this country. As he expected the best, no one could offer him anything less. I am sure that it is not entirely a matter of finding what you want to see, but of actually calling forth from each one the very flower of his gifts and sentiments. One must thus respond to this trusting and generous soul.

"You frighten me," I said to him, "by idealizing us too much. We have our faults like other nations, and if you expect so much, I fear that you will some day be disappointed."

Before that day came, he was obliged to return to Poland, whence letters reach me still breathing affection for and belief in "The Land of the Free and the Home of the Brave." Dear chivalrous spirit! If I have a favorite among my many and various children, I am inclined to think it is you. I can see you now as you bend low over my hand and question wistfully: "In this country is it not permitted to kiss the lady's hand?"

Fate was unkind to him on his return to his native land. He was cheated out of his inheritance and separated from his fiancée, with whose country Poland has not signed a peace treaty since the close of the war. Therefore no passport can be obtained, and this charming young fellow can not visit the lady of his choice. This cruel separation seems likely to last indefinitely as the only business opening he has been able to obtain in impoverished Poland carries such meager pay that he is chained to the spot, not having the resources to take the risk of arranging a meeting and a wedding in another country. How ardently I wish that I dared urge him to come to this land of opportunity to establish a happy home. But [Page 130]this risk is too great without something to fall back upon, as our Immigration Department would tell him in no uncertain terms upon his trying to land. It is unbearable to think of this young "Knight sans peur et sans reproche" eating his heart out with longing for love and success-he who was an aviator during the war-symbol of daring and idealistic service.

Do I hear any of my readers asking to be put in touch with a cultivated, delightful young man in the twenties with a view to mutual profit and satisfaction? I sit with my hand at my ear.

How stop when I would love to tell you of my Bolivian from that wonderful city of La Paz 12,000 feet above sea level, from which miners start for work at 14,000 feet; about the beautiful Japanese girl, whose family arranged a marriage for her with a very eligible compatriot in this country, but who had the independence to say: "I came to America to study, not to marry"; of my Finn, whose robust personality gave the impression of having stepped right out of the Kalavala; of the elderly provincial Italian woman with a poet's soul in a rigid exterior; of my diminutive but graciously dignified Phillipino lady, who had entertained all our visiting notables at her large cocoanut plantation.

But it is high time to curb my enthusiasm or you will think like a little boy I know, w tones after the long pray in church remarked in clear, audible ad exhausted his patience, that the minister had forgotten his Amen.

But a few words I must allow myself in conclusion. I am often asked as to my method of teaching. This is a question that brings the gooseflesh out on me. After reading the foregoing, it is doubtless apparent that I believe the teacher of individual pupils should no more use a cut and dried system than should a thoughtful mother in dealing with her children of many and diverse needs and gifts. I feel that private pupils are entitled to personal study and adaptation of material.

A bright Czechoslovak observed that making up lessons to suit each case must be much more tiring to the teacher.

"I am not considering the teacher, but the pupil," I replied.

"Anyone can teach by following a book, but for me, each new [Page 131]

MY INTERNATIONAL FAMILY

pupil is an undiscovered country of wonderful possibilities, and our lessons are a splendid adventure into a new land where almost anything may come true. The divining-rod of sympathetic understanding is more potent in finding the well-springs of thought than any formula. Class instruction must be planned for the average pupil, hence it is too hard for some, too elementary for others; but when only the individual need be considered, the result can be far more rewarding for teacher and pupil. Hence the remark of a very clever Russian, who had found a class for foreigners infinitely boresome, that I was 'the most stimulating person he had ever met, was deeply gratifying; not to my vanity, for I know that I am not brilliant, simply painstaking and tremendously, absorbingly interested in each personality as a rare creation which has no duplicate in the universe."

In my explorations into the jungle of personality, I sometimes have to pass through thorny barriers, I flounder through the "Bad Lands" of prejudice, I encounter gusts of national resentment and misunderstanding. Still beyond these, I never fail to come upon the reward of persistent friendliness. I arrive at smiling meadows; I come out upon lofty heights; I am shown the stars. Not seldom I discover an unsuspected goldmine from which I gather untold treasures. Anyone can discover these "veins of a rich humanity" who approaches the so-called "foreigner" as he does his brother. This paper closes with a plea to try it, and you will find that not only "l'appetit vient en mangeant," but "l'amour vient en aimant," and you will be the richer and happier thereby.

One more anecdote. The most thrilling compliment ever paid to me came from a young Japanese journalist. He arrived one day for his lesson just as I had been handed two letters, one from Poland, one from China. I remarked that now many of my pupils had returned to their homes and were sending me letters, and I felt as if I had children all over the world. Looking thoughtfully at me he said:

"I believe you will become an international influence." [Page 132]

YOUTH AND THE MODERN WORLD

Edited by ISABELLA VAN METER

"Above and beyond all war and death is our deep yearning for the time when we shall be able to work side by side with the youth of the whole world."

During the crucial years since the European war, the youth of the world has been gathering its force as if for a supreme struggle with the militant, destructive past. Repudiating alike its inheritance of institutions, customs and ideals, the generation now assuming manhood and womanhood in East and West is gradually creating the substance of a different way of life, a new outlook, destined to form a new civilization. Viewed from the ranks of those molded by the past, this manifestation of youth has appeared one of the most tragic, misguided, even sinister of social phenomena, since its triumph must involve the overthrow of so much that mankind has done and been. The statement of youth itself, so far as youth has yet defined its own energies, experiences and directions, will tell a different story. In this department World Unity Magazine will publish from time to time brief articles expressing the outlook of youth, by youth itself, on those vital issues which are recurrent from age to age.

THE EVOLUTION OF LOVE

by JOSEPH PANTALEONE Physician

EVER since the dawn of history the two opposing forces of Might and Love have struggled with each other. Let us first of all trace the movement in the field of education.

The old idea of education before the days of Rousseau was that of constraint, force, punishment, fear. The pupil was forced against his will and against his interest to do his work. He was punished severely both mentally and physically; he lived in constant dread and fear of his instructors—he was completely misunderstood and unjustly treated. In short, his educational experience was not a marvelous adventure full of interest, enthusiasm and zest—it was rather more like a miserable nightmare, more like a torture or a tedious and monotonous duty. The old idea was that of might. [Page 133]In recent years, however, a great change has taken place in our attitude on educational problems. Love has at last begun to exert its influence. We are now talking of pleasing the pupil, stirring up his interest and enthusiasm, developing his initiative and personality. We are in short trying to make education the divine adventure it should really be. Of course it is a mere beginning, but it is a definite step in the right direction. In this connection it is interesting to note that the professional schools, especially those of medicine and law as well as engineering, are still immersed in obscure medievalism. They still believe in practising the barbarous pedagogical methods of a bygone day. The sooner the educational leaders in these learned professions awaken to the modern spirit of freedom, understanding, love and kindness the quicker will progress in these fields advance.

Take now the subject of "psychiatry" which is the study and treatment of mental diseases. The old concept of insanity was simple and tragic enough. The insane were thought to be inhabited by evil spirits and the only way to cure them was to drive the spirits out of their bodies by force. As a result of this ignorant and very destructive point of view the patients were shut up in dungeons, chained and beaten mercilessly—they were starved and allowed to rot and die in filth and darkness, they were tortured and abused physically in a million different ways. The old idea was that of Might, that is to say: Brute force, violence, ignorance.

But ever since the day of Pinel, Tuke, Valsalva, Chiarugi, Dorothea Dix and many other pioneers in psychiatry our entire attitude on the nature and treatment of mental diseases has changed radically. We now talk of curing the sick mind of the patient and we treat them as humanely and intelligently as possible in wonderfully equipped and beautiful buildings on which millions of dollars are spent annually. Again Love has shown the better way, again Love has triumphed over Might.

And now let us consider for a moment the question for society, that of Crime and Punishment. The most ancient of laws states categorically: "An eye for an eye: a tooth for a tooth." This [Page 134]was considered till comparatively recent times quite a fair and just law. The old idea is to punish a man for what he does regardless of the circumstances or conditions which impelled him to the action. The modern enlightened point of view on crime since such clear-sighted minds as Clarence S. Darrow, Judge Ben Lindsey and others have worked on the problem is that of Love, i.e., of understanding, of toleration, of justice and intelligent methods. It is now recognized by leading constructive criminologists the world over that the question of responsibility must be seriously considered before we can judge a man's guilt or innocence. And it has been shown that to uphold the scientific point of view we must believe in all human action as having been previously predetermined in the past ages. The criminal under the enlightened eyes of modern science appears as an unfortunate victim of circumstances entirely beyond his control-he is a puppet of fate and his mind is diseased. He is not any more responsible for what he does than a piece of steel is responsible for being attracted to a magnet. Not to believe this means to abandon the law of cause and effect which is the very heart and soul of all true science. What the criminal most needs is not capital punishment, life imprisonment, forced labor, nerve wrecking grillings, iron discipline, etc., he needs a curative environment of love, understanding, sympathy, in other words, a really intelligent psychiatric and psychological treatment. He needs a surrounding where all his physical needs may be normally satisfied. It will undoubtedly be found that as time goes by our methods of dealing with crime will become more humane and Christian in practice. Love will again triumph over Might.

Let us turn our attention now for a moment to the field of industry. In ancient days the relation between employer and employe was a very inhuman and cruel one. Might dominated men then. The employer was the master, the employe a mere slave. The master could do with his slaves as he pleased. He could kill them, torture them, abuse them, humiliate them at his leisure. Today the attitude between employer and employe has radically changed. The employer is becoming more and more [Page 135]

THE EVOLUTION OF LOVE

of a partner with the employe and if he really is intelligent he will realize that the welfare of his employes means the welfare of his business. Up to comparatively recent times the spirit of business was that of cut-throat competition. Today it is becoming more and more that of cooperation as evidenced by the amalgamations and consolidations of many concerns into trusts and into large national and international companies. Again Love has triumphed.

Of course in all these fields Might still prevails but Love is gaining noticeably in all of them. These are merely a few of the numberless examples I could cite to show how Might has opposed Love and how Love becoming more and more the modern attitude in the solution of all human problems.

In all our relations with our fellow men we shall find it by far a sounder business proposition and a far more practical course to use love instead of might. Be kind and tactful with people and especially to those who are unkind, cruel and rude with you you'll accomplish much more for your own good by this method than by the methods of revenge, anger or might. Try to practise love instead, try to understand why people act the way they do; put yourself in their place and you'll be less prone to be angry and to bear grievance against any one. To the man of perfect understanding, anger, revenge, punishment, violence, hatred, misunderstanding, all represent merely the reactions of small minds. We need more tolerance, more kindness, more understanding, more love in all our actions.

Love will ultimately triumph over Might for it is only by love that progress is ever achieved on earth. It is only by love that the Kingdom of Heaven shall ever be established in the minds and souls of all sincere persons. The promised land, after all, is merely a spiritual state which shall reign supreme within the hearts of all men in the glorious though distant future of the race.

God works only by love and not by might. [Page 136]

COMMUNIST EDUCATION

BOOK REVIEW by ISABELLA VAN METER

The same Raibstov through whose eyes was given a picture of the school boy life in Russia, is now used to depict the trials of the student in college. The publishers are frank to admit that this is no true diary.* The author was an intimate associate of Lenin, and has been active in radical circles in Russia before, during and after the revolution. Far from being a detraction this fact enhances the value of the book. Propaganda there may be, but more than that there is drama 'good story telling; and most of all there is information.

The opening scene presents young Raibstov just through secondary school and confronted with the problem of choosing a vocation. He has his head full of a maze of philosophy, compulsions, and inhibitions. He must go to college, but what his final work will be, he does not know.

His father dies, just as it is time for the term to begin, and there is no money. Nevertheless, with thirty rubles given him by his aunt, Raibstov goes to the university, hoping to be granted a government stipend and a place in one of the student hostels. That, however, is not so easily done. He lives with various friends, garnering a precarious sustenance how and where he can. At the end of the volume, his affairs are in no better state than at first and his philosophy has clarified but little. But through all his trials we have seen a cross section of university life in the U. S. S. R.

Students are supposed to choose a "faculty" or definite course but there is nothing to prevent their cutting their own classes and

• Diary of a Communist Undergraduate-N. Oznyov. Payson & Clarke.

[Page 137]

COMMUNIST EDUCATION

attending others in which they are not enrolled. The classes are lectures followed by discussion. If the students are pleased with the lecturer, they allow him to conclude and applaud him. Otherwise they may interrupt with objections which amount to heckling, and the class becomes a free-for-all debate, which soon wanders far afield. The one subject of personal importance is one's personal philosophy which must avoid a "bourgois taint” at all costs.

The boys gossip about one another, they quarrel, they tell of and indulge in amarous adventures, but the real topic of interest, according to Raibstov, is the discussions which help to clarify one's own views on the philosophy of the Soviet and its relation to one's conduct. If the group disapproves of the conduct of one of their number, it is much more likely to be on account of a deviation from what they consider the true Soviet teachings, than any personal jealousy. That they are constantly hungry, they seldom mention; and if they do mention it, it is as a common joke, or in connection with a scheme to obtain some food.

Unimportant as fiction though it be, the book has great significance in that it reveals the influences molding the minds of young Russians today. The question will inevitably be asked by the reader interested in world affairs: how can this generation in Russia ever come to terms with their fellows in Europe and America, when called upon to assume power in government and business? Here is a new culture in formation-a new human type under development, a vast social impetus impelling millions of people in directions never visioned by Western thought. Perhaps the world struggle between "Capitalism" and "Communism," if such a struggle confronts us, will but express the conflict between Oriental and Occidental character-Russia being the Orient grown self-conscious in the values hitherto cultivated solely by the West. [Page 138]

BOOKS RECEIVED

Prayer, by Mario Puglisi, Macmillan.

Leaves from the Larger Bible, compiled by Will Hayes, The Order of the Great Companions, Dublin.

China and Japan in our Museums, by Benjamin March, American Council Institute of Pacific Relations.

A History of Russia, by George Vernadsky, Yale University Press.

The Universe Around Us, by Sir James Jeans, Macmillan.

Science and the Unseen World, by A. S. Eddington, Macmillan.

Process and Reality, by Alfred N. Whitehead, Macmillan.

Important Events of the Past Seven Years in European and American History, by F. E. Moyer, Self-test Publishing Company.

The Next Ten Years in British Social and Economic Policy, by G. D. H. Cole, Macmillan.

The International Community and the Right of War, by Don Luigi Sturzo, Allen and Unwin, Ltd.

Eminent Asians, by Josef Washington Hall, ("Upton Close"), Appleton.

Stresemann, the Man and the Statesman, by Rochus von Rheinbaben, Appleton.

The Soviet Security System, by Malbone W. Graham, Jr., Carnegie Endowment for International Peace.

The Science of Living, by Alfred Adler, Greenburg.

Are We Civilized?, by Robert H. Lowie, Harcourt, Brace and Co.

The History of Christianity in the Light of Modern Knowledge, a Collective Work, Harcourt, Brace and Co.

The Reunion of Christendom, ed. by Sir James Marchant, Henry Holt and Co.

The Cooperative Movement in Russia During the War, by Eugene M. Kayden and Alexis N. Antsiferov, Yale University Press.

Quakers In Action, by Lester M. Jones, Macmillan. [Page 139]

BOOKS RECEIVED

Disarmament, by Salvador de Madariaga, Coward-McCann.

The Primitive Church, by Canon B. H. Streeter, Macmillan.

Characters and Events, by John Dewey, Henry Holt.

The Ordeal of This Generation, by Gilbert Murray, Harper and Brothers.

The Catholic-Protestant Mind, by Conrad Henry Moehlman, Harper and Brothers.

Pacifism in the Modern World, ed. by Devere Allen, Doubleday Doran.

Economics and Ethics, by J. A. Hobson, D. C. Heath and Company.

La Révolution Défigurée, by Leon Trotsky, Les Editions Rieder.

From Then till Now, by Julia Augusta Schwartz, World Book Company.

Pan American Peace Plans, by Charles Evans Hughes, Yale University Press.

Nationality, Its Nature and Problems, by Bernard Joseph, Yale University Press.

The Ascent of Humanity, by Gerald Heard, Harcourt, Brace and Company.

The Aims of Education, and Other Essays, by Alfred North Whitehead, Macmillan.

An Apostle of Healing, by Hector Waylen, Arthur H. Stockwell, Ltd.

What Do We Mean by God?, by C. H. Valentine, Macmillan.

Poetry and Mathematics, by Scott Buchanan, John Day Company.

Man's Quest for Social Guidance, by Howard W. Odum, Henry Holt and Company.

Lift Up Your Hearts, by Walter Walsh, Williams and Norgate, Ltd.

Agricultural Reform in the United States, by John B. Black, McGraw-Hill Book Co.

The Story of Religion, by Charles Francis Potter, Simon and Schuster.

Labor Speaks for Itself, symposium of labor leaders, ed. and with introduction by Jerome Davis, Macmillan.

A History of Italy: 1871-1915, by Benedetto Croce, Oxford University Press.

The Mansions of Philosophy, by Will Durant, Simon and Schuster. [Page 140]The Useful Art of Economics, by George Soule, Macmillan.

Laboratory Manual for Modern European History, by Jeanette Jordan Moe, and Margaret Stum Thorpe, D. C. Heath and Company.

Hamburg Amerika Post, Hamburg-Friederichsen, de Gruyter and Co., Hamburg.

The Lost Word, by "Veritas," International Book Company.

The Governance of Hawaii, by Robert M. C. Littler, Stanford University Press.

The Organization of Knowledge, by Henry Evelyn Bliss, Henry Holt and Co.

The Aim of Human Existence, by Eugenio Rignano, Open Court Publishing Co.

The Philosophy of Count Hermann Keyserling, (two volumes) Creative Understanding and The Recovery of Truth, Harper and Brothers.

Art and Germany, ed. by Karl Kiesel and Ernst O. Thiele, The University Travel Department of the North German Lloyd Co., Berlin.

Mysteries of the Soul, by Richard Muller Freienfels, Alfred Knopf.

Studies in Psycho-Expedition, by Professor F. Schneersohn, Nicholas L. Brown.

The Educational Significance of Schneersohn's Psycho-Expedition Method. by Paul R. Radosavljevich, The Science of Man Press.

The Diary of a Communist Undergraduate, by N. Ognyov, Payson and Clarke, Ltd.

The Rediscovery of Jesus, by Fred Merrifield, Henry Holt and Co.

Problems of Peace, pub. for Committee of Geneva Institute of International Relations, by Humphrey Milford, Oxford University Press.

Ways to National Prosperity, by C. E. Grunsky, Walter Neale.

Truth and the Faith: An Interpretation of Christianity, by Hartley Burr Alexander, Henry Holt and Co.

Men and Machines, by Stuart Chase, Macmillan. [Page 141]

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 ther message to the public without restriction of race, class, nationality or creed. Upholding the ideals of brotherhood found in all religious and ethical teachings, the Conferences strive to quicken the spiritual resources of the community by bringing upon one platform gifted speakers representing the universal outlook and capable of interpreting the meanings of the new age. World Unity Conferences are held at frequent intervals in cities of the United States and Canada, and this educational activity will be extended as soon as possible to Europe. A distinctive feature 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.

Program of Meetings-October, 1929-May, 1930

Cleveland, Ohio-October 20 to 24 Chicago, Ill.-November 10 to 24 Buffalo, N. Y.-December 1 to 5 Detroit, Mich.-January 19 to 23 Washington, D.C.-February 16 to 19 Baltimore, Md.-March 9 to 13 Pittsburgh, Pa. April 6 to 10 Philadelphia, Pa.-May 4 to 8 Boston, Mass.-May 18 to 22

Buffalo

Rev. R. Carl Stoll, Chairman Dr Allen Knight Chalmers Mrs. Joseph Devine Mrs. Harold M. Esty Mr. William Evans Rabbi Joseph L. Fink Mrs. Chauncy J. Hamlin Rev. Palfrey Perkins Dr. Augustus H. Sherrer Rev. Donald Tullis Miss Olive Williams

Chicago

Pod Fred Merrifield, Chairman De George W. Allison Prof Edward Scribner Ames Dr William H. Boddy De Preston Bradley Mrs Charles S. Clark Mrs. Henry Clay Doffeen Mrs. Ed. E. Dixon S. John Duncan-Clark Mr. F. C. Eiselen Dr. G. George Fox Dr. Charles W. S. Gilkey Professor A. Eustace Haydon Mrs. Edward S. Lowenthall Miss Mary McDowell Rabbi Louis L. Mann Dr. Rowena Morse Mann Dr. Curtis W. Reese Mrs. P. A. Spaulding Lorado Taft Dr. Ernest F. Tittle

Cleveland

Dr. Charles F. Thwing, Hon. Chairman Mr Thomas J. Holmes, Chairman Rabbi S. Goldman Rev Joel B. Hayden Prof. W. G. Leutner Dr. Dilworth Lupton Parker Wright Meade Miss Ethel Parmenter Mr. Joseph Remenyi Rabbi Hillel Silver Mrs. Judson Stewart Judge George S. Addams Dr. Henry Turner Bailey Dr. Dan Bradley Mrs. Frances F. Bushea Mr. Dale S. Cole Miss Linda A. Eastman Dr. A. Caswell Ellis Mrs. Royce D. Fry [Page 142]

Detroit

Dr. Frank D. Adams, Chairman Mrs. Philamine Altman Mrs. Wm. Alrord Mrs. Carl B. Chamberlin Dr. Frank Cody Dean W. L. Coffee Mr. John Dancy Mrs. Robert L. Davis Mrs. H. W. Dunklee Dr. Chester B. Emerson Rabbi Leo M. Franklin Mrs. Eric Leyton Gates Mrs. G. T. Hendrie Mr. Ralph C. McAfee Mrs. Charles M. Novac Rt. Rev. Herman Page Dr. Morton Pearson Dr. Augustus P. Reccord Mr. Jarvis Schermerhor Mr. Adam Strohm Mr. Lee M. Terrill Mr. W. W. Wing

Hartford

Rabbi Abraham J. Feldman, Chairman Miss Mary Bulkley Rev. Willis H. Buuler Mr. C. C. Heminway Mr. George C. Hubert Dr. John C. Jackson Rev. Richard H. McLaughlin Dr. A. B. Meredith Miss Ella E. Muir Mrs. R. P. Nason Dr. Rockwell Harmon Potter Mrs. Milton Simon Professor Edward L. Troxell Mr. Fred D. Wish

Springfield

Dr. Lawrence L. Doggett, Chairman Rev. Fred Winslow Adams Mr. William B. Belli Mrs. W. J. Campbell Miss Mary Vida Clark Miss Maude B. Corbett Rev. W. N. de Berry Rev. Owen Whitman Eames Mr. Carlos B. Ellis Dr. James Gordon Gilkey Rev. Frank B. Fagerburg Mrs. Archer F. Leonard Mrs. Asel A. Packard Rabbi Samuel Price Mrs. Joseph Pynchon Mrs. Robert E. Stebbins Mrs. Hilley C. Wellman

Toledo

Dr. George Lawrence Parker, Chairman Judge Jason B. Barber Dr. Robert Blyth Miss Matilda Campbell Miss Olive Colton Mr. John D. Dun Mrs. F. L. Geddes Dr. John L. Keedey Rabbi Kornfield Dr. R. Lincoln Long Mrs. George Lawrence Parker Mr. Grove Patterson Mr. Harold C. Place Miss Florence Sprague Mrs. Robert J. West

Toronto

Mr. Maurice Huun, Chairman Mrs. John S. Bennett Dr. Murray G. Brooks Mr. Maurice Bucovetsky Mr. J. W. Bundy Rev. W. A. Cameron Dr. Trevor H. Davies Professor de Lury Mrs. Dunnington-Grubb Dr. E. A. Bardy Mr. J. W. Hopkins Dr. James L. Hughes Rabbi Ferdinand M. Isserman Dr. D. D. MacDonald Mrs. J. Pat McGregor Mr. Fred C. Meyer Miss J. M. Norton Dr. George C. Pidgeon Rev. C. V. Pulcher Mrs. H. W. Price Dr. J. R. P. Sclater Mrs. Robert B. Thompson Mrs. F. C. Ward

Washington

Miss Hettie P. Anderson Dr. George F. Bowerman Senator Capper Mr. Wm. Knowles Cooper Dr. Henry Grattan Doyle Dr. Mordecai Johnson Rev. Moses R. Lovell Mr. Allan B. McDaniel Judge Mary O'Toole Dr. Jason Noble Pierce Rabbi Abram Simon Mrs. Wm. Adams Slade

Providence

Dr. W. H. P. Faunce, Hon. Chairman Mrs. John H. Wells, Chairman Dr. John L. Alger Mrs. James E. Cheeseman Rev. Arthur W. Cleaves Mrs. George H. Crooker Professor L. M. Goodrich Rabbi Samuel M. Gup Rev. Richard McLaughlin Miss M. S. Morriss Mrs. Frank E. Peckham Rt. Rev. James de Wolf Perry Rev. O. S. P. Thompson

Rochester

Rev. David Rhys Williams, Chairman Mrs. Helen Probst Abbott Rabbi Philip Bernstein Mr. Thomas A. Bolling Miss Elizabeth Brooks Mrs. Mary Thorn Lewis Gannett Mr. Frank E. Gugelman Dr. Raymon Kistler Mr. Clement G. Lanni Dr. Dexter Perkins Dr. Justin Wroe Nixon Miss Helen W. Pomeroy Dr. Orlo J. Price Mr. Harold W. Sanford Mr. LeRoy E. Sayder Mr. William F. Yust [Page 143]

ROUND TABLE

Among the books recently published we note several titles by Contributing Editors of World Unity Magazine.

Leaves from the Greater Bible, by Will Hayes, England.

The Reunion of Christendom, edited by Sir James Marchant, Henry Holt.

Lift Up Your Hearts, by Walter Walsh, Williams and Norgate, London.

The Rediscovery of Jesus, by Fred Merrifield, Henry Holt.

What Everyone Should Know About the War (new edition), by Richard Lee, C. W. Daniel, London.

A. Mendelsohn Bartholdy is on the editorial staff of "Hamburg-Amerika Post," a monthly review which aims at strengthening the cultural ties between Europe and America.

The account of the Foreign Policy Association published this month should be brought up to date by mention of its brilliant and highly useful public service in arranging a reception for Prime Minister MacDonald during his brief American visit. The general attitude toward Mr. MacDonald in this country is a striking indication of the great progress made in the public consciousness since Woodrow Wilson's defeat by the Senate.

Prof. Latourette's "Unity in the Pacific" inaugurates a series of articles on East and West by various authors of both hemispheres. It is a strange commentary on Western civilization to realize that most Americans, and probably many Europeans also, acquired their first and therefore most lasting impressions of the Orient in terms of religious inferiority. The relations of East and West were not those of civilizations but of religious denominations. Dealing with other parts of the world according to present realities, we attempted to maintain a concept of Eastern races based on a theological premise from another age. There can be no more important study today by friends of international order than the possibilities of cooperation between East and West, with their separate traditions and values, the mutual coordination of which will inevitably transform not only political and economic forces but man himself.

An article by Nicholas Roerich, whose paintings and writings are building bridges between East and West, will follow "Unity in the Pacific" at an early date.

The second article in Prof. Dexter Perkins' series "The Quest of World Peace" will appear in the December number. The subject is to be "The Locarno and Kellogg Treaties." [Page 144]

WORLD UNITY BOOK OF THE MONTH

IN THIS SPACE EACH MONTH WORLD UNITY WILL RECOMMEND ONE CURRENT WORK WHICH CAN PROFITABLY BE READ BY ALL WHO SEEK TRUE UNDERSTANDING OF THE NATURE OF WORLD AFFAIRS

November 1929 Selection

THE ASCENT OF HUMANITY An Essay on The Evolution of Civilization from Group Consciousness Through Individuality to Superconsciousness by GERALD HEARD

"By what then in reality is the intellectual confronted? By a force which is pervading the whole of society and from which he himself is not free. . . . It is of a nature which is best described as instinctive, and this instinct undoubtedly aims at the creation of a society not merely larger than any present group but completely different in its constitution, its substance."—page 205.

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