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<p align="center" style="text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0">
<b><font size="4">Panacea of “Ismsâ€</font></b><font size="4"> </font></p><BR>
<P ALIGN=CENTER STYLE="page-break-after:avoid; line-height:150%; margin-top:0; margin-bottom:0">
<B><span style="font-size:12pt;">COMMUNISM</span></B><span style="font-size:12pt;">
</span></P><BR>
<P ALIGN=JUSTIFY STYLE="text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0">
<span style="font-size:12pt;">COMMUNISM cannot save humanity. For if it means the
Dictatorship of the Proletariat, well, a healthy normal society will
not bear or tolerate it long – no Dictatorship, whether of one or
of many, is likely to endure or bring in the millennium. In that
sense communism is only </span><I><span style="font-size:12pt;">a fascismo </span></I><span style="font-size:12pt;">of small people fighting
against </span><I><span style="font-size:12pt;">a fascismo </span></I><span style="font-size:12pt;">of big people. A society is not normally
made up of proletarians only: it does not consist merely of
lotuseaters nor does it consist of hewers of wood and drawers of
water (peasants and labourers) alone. Even a proletariate society
will slowly and inevitably gravitate towards a stratification of its
'own. In its very bosom the bureaucracy, the military, the
officialdom of a closed body will form a class of its own. A Lenin
cannot prevent the advent of a Stalin. Even if the proletarians form
the majority, by far a very large majority, even then the tyranny of
the majority is as reprehensible as the tyranny of the minority.
Communism pins its faith on struggle – the class struggle, it says,
is historically true and morally justifiable. But this is a postulate
all are not bound to accept. Then again, if communism means also
materialism (dialectical or any other), that also cannot meet and
satisfy all the needs and urges of man, indeed it leaves out of
account all the deeper yearnings that lie imbedded in him and that
cannot be obliterated by a mere denial. For surely man does not live
by bread alone, however indispensable that article may be to him: not
even culture – the kind admitted by communism, severely
intellectual, rational, scientific, pragmatic – can be the be-all
and end-all of human civilisation. Communistic Russia attempted to
sweep away all 
</span></P>
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<FONT STYLE="font-size: 8pt"><span style="font-size:12pt;">Page –
125</span></FONT></P>
<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0"><span style="font-size:12pt;">traces
of religion and church and piety; the attempt does not seem to have
been very successful.</span></P>
<P ALIGN=JUSTIFY STYLE="text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0">
<span style="font-size:12pt;">As a matter of fact, Communism is best taken as a
symptom of the disease society suffers from and not as a remedy. The
disease is a twofold bondage from which man has always been trying to
free himself. It is fundamentally the same &quot;bondage which the
great French Revolution sought most vigorously and violently to shake
off – an economic and an ideological bondage, that is to say,
translated in the terms of those days, the tyranny of the court and
the nobility and the tyranny of the Church. The same twofold bondage
appears, again today combated by Communism, </span><I><span style="font-size:12pt;">viz., </span></I><span style="font-size:12pt;">Capitalism
and Bourgeoisie. Originally and essentially, however, Communism meant
an economic system in which there is no personal property, all
property being held in common. It is an ideal that requires a good
deal of ingenuity to be worked out in all details, to say the least.
Certain religious sects within restricted membership tried the
experiment. Indeed some kind of religious mentality is required, a
mentality freed from normal mundane reactions, as a preliminary
condition in order that such an attempt might be successful. A
perfect or ideal communism may be possible only when man's character
and nature has undergone a thorough and radical change. Till then it
will be a Utopia passing through various avatars.
</span></P><BR>
<P ALIGN=CENTER STYLE="page-break-after:avoid; line-height:150%; margin-top:0; margin-bottom:0">
<B><span style="font-size:12pt;">SOCIALISM</span></B><span style="font-size:12pt;">
</span></P><BR>
<P ALIGN=JUSTIFY STYLE="text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0">
<span style="font-size:12pt;">Nor can socialism remedy all the ills society suffers
from, if it merely or mainly means the abolition of private
enterprise and the assumption by the State of the entire economic and
even cultural or educational apparatus of the society. Even as an
economic proposition State Socialism, which is only another name of
Totalitarianism, is hardly an unmixed good. First of all, however
selfish and profiteering the individual may be, still, one must
remember that it is always the individual who is adventurous and
inventive, it is he who discovers, creates new things and beautiful
things. A collective or global enterprise makes for massiveness and
quantity, but it means also uniformity, often a dead uniformity: for
variety, for originality, as well as for the aesthetic tone and the
human 
</span></P>
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<FONT STYLE="font-size: 8pt"><span style="font-size:12pt;">Page –
126</span></FONT></P>
<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0"><span style="font-size:12pt;">touch,
the personal element is needed, seems to be indispensable. Education
in such a system would mean a set routine and pattern, an efficient
machine to bring out consistently and continuously uniform types of
men who are more or less 'automatons, mechanical and regimented in
their make-up and behaviour. An all-out socialistic Government will
bear down and entomb the deeper springs of human consciousness, the
magic powers of initiative and creativity that depend upon individual
liberty and the free play of personal choice. We do not deny that
Socialism is an antidote to another malady in the social body – the
parcellation, the fragmentation into a thousand petty interests-all
aggressive and combative-of the economic strength of a community, and
also the stupendous inequality and maldistribution of wealth and
opportunity. But it brings in its own poison.</span></P>
<P ALIGN=JUSTIFY STYLE="text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0">
<span style="font-size:12pt;">It is a great illusion, as has been pointed out by many,
that a collective and impersonal body cannot be profiteers and
war-mongers. A nation as a whole can very well be moved by greed and
violence and </span><I><span style="font-size:12pt;">Sieglust </span></I><span style="font-size:12pt;">(passion for conquest)&shy; – Nazism
has another name, it is also called National Socialism. Everything
depends not upon the form, but the spirit that animates the form. It
is the spirit, man's inner nature that is to be handled, dealt with
and changed; outer systems and forms have only a secondary
importance.
</span></P><BR>
<P ALIGN=CENTER STYLE="page-break-after:avoid; line-height:150%; margin-top:0; margin-bottom:0">
<B><span style="font-size:12pt;">NATIONALISM</span></B><span style="font-size:12pt;">
</span></P><BR>
<P ALIGN=JUSTIFY STYLE="text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0">
<span style="font-size:12pt;">Again, Nationalism is also not the </span><I><span style="font-size:12pt;">summum bonum </span></I><span style="font-size:12pt;">of
collective living. The nation has emerged out of the family and the
tribe as a greater unit of the human aggregate. But this does not
mean that it is the last word on the subject, that larger units are
not to be found or formed. In the present-day juncture it is
nationalism that has become a stumbling-block to a fairer solution of
human problems. For example, India, Egypt, Ireland, even Poland,
whatever may be the justifying reasons, are almost exclusively,
chauvinistically, nationalistic. They believe that the attainment of
their free, unfettered, separate national existence first will
automatically bring in its train all ideal results that have been
postponed till now. They do not see, however, that in the actual
circumstances an internationa</span>l</P>
<P ALIGN=CENTER STYLE="border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0">
<FONT STYLE="font-size: 8pt"><span style="font-size:12pt;">Page –
127</span></FONT></P>
<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0">
<span style="font-size:12pt;">solution has the greater chance of bringing about a happier solution
for the nation too, and not the other way round. The more significant
urge today is towards this greater aggregation – Pan-America,
Pan-Russia, Pan-Arabia, a Western European Block and an Eastern
European Block are movements that have been thrown up because of 'a
greater necessity in human life and its evolution. Man's stupidity,
his failure to grasp the situation, his incapacity to march with
Nature, his tendency always to fall back, to return to the outdated
past may delay or cause a turn or twist in this healthy movement, but
it cannot be permanently thwarted or denied for long. Churchill's
memorable call to France, on the eve of her debacle, to join and form
with Britain a single national union, however sentimental or even
ludicrous it may appear to some, is; as we see it, the cry of
humanity itself to transcend the modern barriers of nationhood and
rise to a higher status of solidarity and collective consciousness.<BR>
</span></P>
<P ALIGN=CENTER STYLE="page-break-after:avoid; line-height:150%; margin-top:0; margin-bottom:0">
<B><span style="font-size:12pt;">INTERNATIONALISM</span></B><span style="font-size:12pt;">
</span></P><BR>
<P ALIGN=JUSTIFY STYLE="text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0">
<span style="font-size:12pt;">And yet internationalism is not the one thing needful
either. If it means the obliteration of all national values, of all
cultural diversity, it will not certainly conduce to the greater
enrichment and perfection of humanity. Taken by itself and in its
absolute sense, it cannot be a practical success. The fact is being
proved every moment these days. Internationalism in the economic
sphere, however, seems to have a greater probability and utility than
in the merely political sphere. Economics is forcing peoples and
nations to live together and move together: it has become the
soldering agent in modern times of all the elements – the groups
and types of the human family that were so long separate from each
other, unknown to each other or clashing with each other. But that is
good so far as it goes. Powerful as economic forces are, they are not
the only deciding or directing agents in human affairs. That is the
great flaw in the &quot;International&quot;, the Marxian type of
internationalism which has been made familiar to us. Man is not a
political animal, in spite of Aristotle, nor is he an economic
animal, in spite of Marx and Engels. Mere economics, even when
working for a greater unity of mankind, tends to work</span></P>
<P ALIGN=CENTER STYLE="border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0">
<FONT STYLE="font-size: 8pt"><span style="font-size:12pt;">Page –
128</span></FONT></P>
<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0"><span style="font-size:12pt;">more
for uniformity: it reduces man to the position of a machine and a
physical or material machine at that. By an irony of fate. the human
value for which the international proletariate raised its bann6r of
revolt is precisely what suffers in the end. The Beveridge Plan, so
much talked of nowadays, made such an appeal, no doubt because of the
economic advantages it ensures, but also, by far and large, because
it views man as a human being in and against the machine to which he
belongs, because it is psychologically a scheme to salvage the
manhood of man, so far as is possible, out of a rigidly mechanistic
industrial organization
</span></P>.<BR>
<P ALIGN=CENTER STYLE="page-break-after:avoid; line-height:150%; margin-top:0; margin-bottom:0">
<B><span style="font-size:12pt;">HUMANISM</span></B><span style="font-size:12pt;">
</span></P><BR>
<P ALIGN=JUSTIFY STYLE="text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0">
<span style="font-size:12pt;">So the cry is for greater human values. Man needs food
and shelter, goes without saying, but he yearns for other things
also, air and light: he needs freedom, he needs culture – higher
thoughts, finer emotions, nobler urges – the field and expression
of personal worth. The acquisition of knowledge, the creation of
beauty, the pursuit of philosophy, art, literature, and science in
their pure forms and for their own sake are things man holds dear to
his heart. Without them life loses its charm and significance. Mind
and sensibility must be free to roam, not turned and tied to the
exclusive needs and interests of physical life, free, that is to say,
to discover and create norms and ideals and truths that are values in
themselves and also lend values to the matter-of-fact terrestrial
life. It is not sufficient that all men should have work and wages,
it is not sufficient that I all should have learnt the three R's, it
is not sufficient that they should understand their rights –
social, political, economic – and claim and vindicate them. Nor is
it sufficient for men to r become merely useful or indispensable–
although happy and I contented –members of a collective body. The
individual must be free, free in his creative joy to bring out and
formulate, in thought, in speech, in action, in all the modes of
expression, the truth, the beauty, the good he experiences within. An
all&shy;-round culture, a well-developed mind, a well-organised life,
a well-formed body, a harmonious working of all the members of the
system at a high level of consciousness – that is man's need, for
there lies his self-fulfilment. That is the ideal of 
</span></P>
<P ALIGN=CENTER STYLE="border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0">
<FONT STYLE="font-size: 8pt"><span style="font-size:12pt;">Page –
129</span></FONT></P>
<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0">
<span style="font-size:12pt;">Humanism
– which the ancient Gr&aelig;co-Roman culture worshipped, which was
again revived by the Renaissance and which once again became a fresh
and living force after the great Revolution and is still the high
light to which Science and modern knowledge turns.
</span></P><BR>
<P ALIGN=CENTER STYLE="page-break-after:avoid; line-height:150%; margin-top:0; margin-bottom:0">
<B><span style="font-size:12pt;">THE MORE BEYOND</span></B><span style="font-size:12pt;">
</span></P><BR>
<P ALIGN=JUSTIFY STYLE="text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0">
<span style="font-size:12pt;">And yet this is not the grand finale, the </span><I><span style="font-size:12pt;">nee plus
ultra. </span></I><span style="font-size:12pt;">For, man does not stop with man; in the tremendous phrase
carved by Nietzsche, &quot;Man is a thing that shall be surpassed.&quot;
Until and unless man surpasses himself, finds a focus and fulcrum
outside and beyond his normal human – too human – self, he cannot
entirely and radically change his nature and rebuild his society on
an altogether different pattern. Man has to reach his divine status,
become the Divine, within and out&shy;side, body and soul; then only
can the ills to which he is exposed totally vanish and then alone can
he enjoy individually and collectively a perfect life on earth.
Naturally man is not expected to accomplish this mighty work alone
and unaided, he can rest assured and comforted, for Nature herself is
moving inexorably towards that consummation.</span></P>
<P ALIGN=CENTER STYLE="border-bottom:1px solid black; padding-top:0cm; padding-right:0cm; padding-bottom:0.07cm; padding-left:0cm; border-top-style:none; border-right-style:none; border-left-style:none; line-height:150%; margin-top:0; margin-bottom:0">
<FONT STYLE="font-size: 8pt"><span style="font-size:12pt;">Page –
130</span></FONT></P>
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