(Continued from Page 31)
■iii-i he liolels for foreign governments
1,1 his own ur would have peace.
Actually, Mr. Cousins' own example
Bay is.'II furnish more of ei clue to the
waj nl peace than his advocacy of world
government. He is ee genuinely friendly
humanitarian, possessing very sincere
friendship for and interest in trie people
"'nil lands. Herein he practices ;i high
type of "world citizenship" which can
lever be inspired by political organization.
"CART BEFORE THE HORSE"
ll would seem that a universal sense
"' friendship would need to be n mt\
dearly demonstrated foundation stone of
*'" li em organization of the world its
"■ Cousins proposes. Bul that is a goal
111 itself; ii would seem to be the best
"'ni could be claimed for the world or-
-'"li/eiiiuit. See. i.e ihis reviewer, there
J*erns to be llnit ever-recurring "carl
Wore the horse" taste to the whole
\'""o. li jusl seems iheii this age is
""I'llp-iii" in such an inordinate empha-
v,s upon eiml worship of human planning
■"nl organization that basic moral and
'"'i'eil precepts are being reduced to
."''''' argumentative trappings promts rather than premises, Thr emphasis
"l'"ii organization derives, in part, from
>asic tenet of collectivisl faith, ennl
a desire to herd people into
programs, and all manner
'" ei chapter entitled, "Two Guesses
M"'"t Tomorrow," Mi
lo painl in Inline' perspective ihr
""lieisiino world pictures resulting from
lection ur acceptance of world govern-
.' "'■ I hr picture derived In,in reiec-
j."'" "The Repudiation of Man" is
..'."' from complimentarj to llieii course.
T other j.i. tun- -The' ^ge of Valor"
K quite rosy.
....." commenting upon ll
1,11 Repudiation of Mem.
^ltes (p. 280), "And
"'""' never materialized
!';"" of si. -,. in
leadership that could
" ii and release it. perhaps oecaust
H " never learned I,, comprehend that
■J inn interrelated pari
ROOT IDEA OF COLLECTIVISM
""'"' it is ih,' root idea, ihr bi
"f enlie, lis ism. This i- ih,- con-
"loin which the' twentieth centurj
U .'''li\ ist tyrannies communism,
il'"N"'- Fascism havi
I," ""'OIV of ill
n ii.time social
'""' ''' •
I '"ssolini Wleel,
ln?e'y the sunt It
s- still lege the- instrument of |
which could be, and have
rived from ihis pernicious
he nation is nol
if li\ ing indiv id-
for their own ends, bul an organism
comprising the unlimited series of generations of which Individuals are merely
transient elements. . . ."
Goebbels translated il into a form
which we eill find revolting: "There is
in, freedom of the individual; there is
only freedom of peoples, nations or
races, for these are the only material
nnil historical realities through which
the life of the individual exists.' This
reminds the reviewer of a radio commentator's paraphrase of Scripture:
"Governmenl under which we move and
have our being.
Mr. Cousins, as he goes around tlie
uoilil exhibiting the capacity for understanding eiml friendship resident in the
individual, is doing his part toward
building a peaceful world. Bul when he
adopts the theon of social organism as
a premise for his proposals, he lens a
shaky foundation and (Iocs disservice
to whal mighl someday be a worthy proposal, li seems inescapable that a basic
collectivisl tenet lu-ld as a premise would
lead to ee collectivisl world governmenl
In Mr. Cousins' conclusion, li would
seem imperative thai we start with the
Lei thought of our Declaration ol Independence lhal niiin is endowed l>\
his Creator with certain unalienable
rights and slop declaring man to be a
part nl or dependent upon some hj po-
thetical "social organism." Thru, perhaps, whatever human associations are
needed and useful would appear spontaneously, without the need of agitation
ami organization of pressure groups.
\\ e are hearing much these days al i
"world community. ^ ri its prospects
seem to 1"' less promising, il anything.
Could ii nol be that the thing which is
retarding the growth ol true world community is the present-day insist.'nee- upon
ils definition anel imposition in the organic, ecological sense? Perhaps William
Henry Chamberlin pointed to the thing
that is wrong when he wrote, "I believe
lhal individual man's instincl is to create, while collective man's instincl is to
destroy. . . . ll is on human beings forcibly organized into permanent mobs thai
ihr contemporary Fascist-Communist
technique of governmenl depends.
CAN'T HAVE IT BOTH WAYS
ll is no wish of ihr reviewer to belabor ihr poinl at tin- expense of Mr.
Cousins' presentation. Bul il is a central
poinl upon which the ideological conflict of this century turns. If wr are
going to accept the theorj of social
organism we air going to have in I.e..
ihr logical conclusions which derive
from il. We can'l have it both \\;i\s.
// ho Speaks For Many ]~ a sincere presentation ami il should he read by lliosc
who wish in study contemporary issues.
Mr. Cousin- sj\s [hat man must sj„.;ik
for himself. Bul man does not speak
collectively; he speak- individually.
\\ hen individual man speaks for himself
and no longer permits organized groups
of men in speak for him. we will be
much closer to thc goal of universal
Someday, somehow, men will perceive
that Isaiah pointed out lhe way of (not
in, peace: "0 badsl thou harkened unto
my commandments! then hail thy peace
been as a river, and thy righteousness
eis ihr waves of thr sea." Human ori:eui-
i/eeli..iis eeei,mm! .nil.tin this: they ran
onl) partake to the degree lhat these
qualities are individually maintained.
'Ihr precaution today is thai we do not
let ourselves be distracted front the
humble individual responsibilities b) the
world's fascination with grandiose organization as ihr panacea lor organized
G. W. DeArmond, Jit.
oke if Patriotic air programs are
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Ts FORUM NEWS, April,
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