Monday, May 30, 2011

Socialism and Religion - 2 -E. Belfort Bax

In this state of mind they are confronted by a new Asiatic sect. They become initiated. At once the scene changes. This lifeis indeed pronounced hopelessly worthless. There is no citizenship here, no happiness for the individual, not even the apathy of the “wise man.” But as this life crumbles into nothingness, there rises the fair vision of the “city of God,” joys beyond imagination, not the “apathy” of “wisdom,” but the “peace” of the blest. Hic Rhodus hic salta! Religion is henceforth separated from life, the religious sphere of another world is set over against the irreligious sphere of this world. Earth is drainedof its ideal to feed Heaven. Society established on this basis involves the antagonisms of temporal and spiritual powers, of “world” and church, of religious and profane, &c.,&c. What is said applies not only to Christianity, but more or less to all the so-called ethical or universal religions, Zoroastrianism, Buddhism, Mohommedanism, &c.. They are the expression of the decay of the old life, and hence they one and allcentre in the individual and in another world, theirconcern with this world being purely incidental.
We daily see around usthe result of 1,600 years of“other-worldliness” on character and conduct. Men and women upon whom the mere greed for gain palls, are driven to the one ideal resource their education has given them, or they can comprehend, the hope of aglorified immortality for themselves. Those only who know from bitter experience the smile of honest contempt with which such people greet the idea of the sacrifice of personal or class privileges, or anything, else for a social object, can appreciate the depth to which the canker has eaten into their souls. Yet it would be unjust to say that these people are bad. They are religious and anti-social just as there aremany others irreligious and anti-social.
In what sense Socialism is not religious will be now clear. It utterlydespises the “other world”with all its stage properties – that is, the present objects of religion. In what sense it is not irreligious will be also I think tolerably clear. It brings back religion from heaven to earth, which as we have sought to show was its original sphere. It looks beyond the present moment or the present individual life indeed, though not to another world, but to another and higher social life in this world. It is in the hope andthe struggle for this highersocial life, ever-widening, ever-intensifying, whose ultimate possibilities are beyond the poorer of language to express or thought to conceive, that the Socialist finds his ideal,his religion. He sees in the reconstruction of society inthe interest of all the rehabilitation, in a higher form and without its limitations, of the old communal life – the proximate end of all present endeavour. We take up the thread of Aryan tradition, but not where it was dropped. Thestate or city of the ancient world was one-sided, its freedom was political merely, based on the slavery of the many; that of the future will be democratic and social. It was exclusive, the union within implied disunion without; the life of the future will be international, cosmopolitan in its scope. Finally the devotion of its members was connected with the existent supernatural belief and involved a cultus ; the devotion of the member ofthe socialised community, like the devotion of all true Socialists today, will be based on science and involve no cultus . In this last point the religion of the Socialist differs from the Positivist. The Positivist seeks to retain the forms after the beliefs of which they are the expression have lost all meaning to him. The Socialist whose social creed is his only religion, requires no travesty of Christian rites to aid him inkeeping his ideal before him.
In Socialism the current antagonisms are abolished, the separation between politics and religion has ceased to be, since their object-matter isthe same. The highest feelings of devotion to the Ideal are not conceived as different in kind, much lessas concerned with a different sphere; to the commoner human emotions, but merely as a diverse aspect of the same fact. The stimulus of personal interest no longerable to poison at its sourceall beauty all affection, all heroism, in short all that ishighest in us; the sphere ofgovernment merged in that of industrial direction;the limit of the purely industrial itself ever receding as the applied powers of Nature lessen the amount of human drudgery required; Art andthe pursuit of beauty and of truth ever covering the ground left free by the “necessary work of the world” – such is the goal lying immediately before us, such the unity of human interest and of human life which Socialismwould evolve out of the clashing antagonisms, the anarchical individualism, religious and irreligious, exhibited in the rotting world of to-day – and what current religion can offer a higher ideal or a nobler incentive than this essentially human one.

Socialism and Religion - 1 -E. Belfort Bax

It is sometimes said that Socialism is neither religious nor irreligious. This does not or should not mean that Socialism fails to come into contact with the views of the world and of life which thecurrent religions furnish, orthat at a particular stage inits progress it may not take up a position even of active hostility to those religions. What it means is that Socialism implies a state of society out and away beyond the barren speculative polemics of thehour.
Socialism is essentially,neither religions nor irreligious, inasmuch as it re-affirms the unity of human life, abolishing the dualism which has lain at the foundation of all the great ethical religions. By this dualism I mean the antithesis of politics and religion, of the profane and the sacred, of matter and spirit, of this world and the “other world,” andthe various subordinate antagonisms to which these have given rise, or which they implicitly contain. Hitherto the whole tendency of our society and thought has been to make of aspects ofthings, distinguishable if you will, but not legitimately separable, separate and more or less opposed principles. We will take only the instance which most concerns the subject-matter of these remarks. The feelings, aspirations, emotions, (as we chose to call them), after the ideal, which constitute the “religious sentiment,” are very easily distinguishable from the impulses of kindliness, friendship, duty, &c., to individuals which ought toanimate our daily life. They are distinguishable but not separable. Yet the current religions erect them into distinct principles, severing the “religious sentiment” fromall connection with the world and human society and transferring it to an imagined supernatural “world” which is nothing but a grotesque travesty of the relations of this world. It is curious to trace how this came about. In the most ancient civilisations there is no distinction between the political or social and the religious, simply because religion was then nothing more than the propitiationof dead ancestors, powers of nature, fetiches or othersupposed supernatural agents (whose existence passed unquestioned to the human mind in its then stage) in the interestsof the society. These ancestral ghosts, personified powers, or animated fetiches were as often immoral as not, in fact it would be more correct to say that for them morality and immorality had no existence. The worshipper possibly cared not one jot for them or they for him – his worship was a social duty. The only way in which they possessed any human interest was as embodying certain powers, which might be noxious or beneficient to the State . We have spoken of them as being “propitiated” and “worshipped” but it is doubtful if those terms canhe applied with regard to the ancient religious cults more than very partially. The practices they embodied were rather those of compulsory invocation or regulation by means of magical spellsand incantations than prayers and “services” suchas are understood to-day. The social festivals were asmuch religious as they were political. Political andreligious functions were necessarily united in the same persons since every religions act was political, every political act also religious.
The forgoing remarks apply in all essentials, to every primitive civilisation,to ancient India, Egypt, China, Syria, Palestine. Even in later classical times, religion was still a social and political matter, a thing of this world only or mainly. The most sacredforms of the Greek and Roman cults were those identified with the preservation of the city, of the tribe and of the gens . Undoubting as was men’s belief in the existence of the supernatural, it only interested them in so far as they conceived it to affect the community of which they were a part. The supernatural too, was as yet imperfectly distinguished from the natural. There was no religion of the supernatural as such . But with the decay of the old civic morality and the absorption of the small free States into centralised monarchies and finally into the Roman Empire, men came to care less and less for the body politic and fell back more and more upon themselves as individuals. At first this individualism took the form of a search among the leisured and educated class for the higher life of wisdom. The Stoic, the Epicurean and the Cynic had each his special receiptfor slipping through life as comfortably as possible. But this, though satisfactory for a time, palled in the long run. The Roman Empire got ever more corrupt, its corruption ramifying through all its branches; public life became more and more vapid; the old religions, once instinctive with meaning, were but empty forms; the newer panaceas of the philosophers failed to afford satisfaction. The utmost they promised wasto make the best of the doubtful bargain – life.
But the sense of individualism was too strong for this merely negative creed. Men sought in vain for an object in life collective or individual.

Kazi Nazrul Islam Communistic

I do sing of equality
In which dissolves
All the barriers and estrangements,
In which have been united
Hindus, Buddhists, Muslims, Christians.
I do sing of equality.
Who are you?—A Parsee? A Jain? A Jew?
A Santal, a Bheel or a Garo?
A Confucian? A disciple of Charbak?
Go on—tell me what else!
Whosoever you are, my friend,
Whatever holy books or scriptures
You swallowed up or carryon your shoulder
Or stuff your brains with—the Quran, the Puranas,
the Vedas, the Bible, the Tripitaka, the Zend-Avesta,
the Grantha Sahib—why do you waste your labor?
Why inject all this into your brain?
Why all this—like petty bargaining in a shop
When the roads are adorned with blossoming flowers?
Open your heart—within you lie
All the scriptures,
All the wisdom of all ages.
Within you lie all the religions,
All the prophets—your heart
Is the universal temple
Of all the deities.
Why do you search for Godin vain
Within the skeletons of dead scriptures
When he smilingly resides in the privacy
Of your immortal heart?
I’m not lying to you, my friend.
Before this heart
All the crowns and royalties surrender.
This heart is Neelachal, Kashi, Mathura,
Brindaban, Buddha-Gaya, Jerusalem, Madina, Ka’aba.
This heart is the Masjid, thetemple, the church.
This is where Jesus and Moses found the truth.
In this battlefield
The young flute player sang the divine Geeta.
In this pasture
The shepherds became prophets.
In this meditation chamber
Shakya Muni heard the call of the suffering humanity
And decried his throne.
In this voice
The Darling of Arabia heard his call,
From here he sang the Quran’s message of equality.
What I’ve heard, my friend,is not a lie:
There’s no Ka’aba
Greater than this heart!

Sunday, May 29, 2011

Letter to Father -Bhagat Singh

October 04, 1930
I was astounded to learn that you had submitted a petition to the members ofthe Special Tribunal in connection with my defence. This intelligence proved to be too severe a blow to be borne with equanimity. It has upset the whole equilibrium of my mind. I have not been able to understand how you could think it proper to submit such a petition at this stage and in these circumstances. Inspite of all the sentiments and feelings of a father, I don't think you were at all entitled to make such a move on my behalf without even consulting me. You know that in the political field my views have always differed with those of yours. I have always been acting independently without having cared for your approval or disapproval.
I hope you can recall toyourself that since the verybeginning you have been trying to convince me to fight my case very seriously and to defend myself properly. But you also know that I was always opposed to it. I never had any desire to defend myself and never did I seriously think about it. Whether it was a mere vague ideology or that I had certain arguments to justify my position, is a different question and thatcannot be discussed here.
You know that we have been pursuing a definite policy in this trial. Every action of mine oughtto have been consistent with that policy, my principle and my programme. At present thecircumstances are altogether different, but had the situation been otherwise, even then I would have been the last man to offer defence. I hadonly one idea before me throughout the trial, i.e. to show complete indifference towards the trial inspite of serious nature of the charges against us. I have always been of opinion that all the political workers should be indifferent and should never bother aboutthe legal fight in the law courts and should boldly bear the heaviest possible sentences inflicted upon them. They may defend themselves but always from purely political considerations and never from a personal point of view. Our policy in this trial has always been consistent with this principle; whether we were successful in that or not is not for me to judge. We have always been doing our duty quite disinterstedly.
In the statement accompanying the text of Lahore Conspiracy Case Ordinance the Viceroy had stated that the accused in this case were trying to bring both law and justice into contempt. The situation afforded us an opportunity to show to the public whether we ere trying to bring law into contempt or whether others were doing so. People might disagree with us on this point. You might be one of them. But that never meant that such moves should be made on my behalf without my consent or even my knowledge. My life is not so precious, at least to me, as you may probably think it to be. It is not at all worth buying at the cost of my principles. There are other comrades of mine whose case is as serious as that ofmine. We had adopted a common policy and we shall stand to the last, no matter how dearly we have to pay individually for it.
Father, I am quite perplexed. I fear I might overlook the ordinary principle of etiquette and my language may become a little but harsh while criticizing or rather censoring this move on your part. Let me be candid. I feel as though I have been stabbed at the back. Had any other person done it, I would have considered it to be nothing short o treachery. But in your case, let me say that it has been a weakness - a weakness of the worst type.
This was the time where everybody's mettle was being tested. Let me say, father, you have failed. I know you are as sincere a patriot as one can be. I know you are as sincere a patriot as one can be. I know you have devoted your life to the cause of Indian independence, but why, at this moment, have you displayed such a weakness? I cannot understand.
In the end, I would liketo inform you and my other friends and all the people interested in my case, that I have not approved of your move. I am still not at all in favour of offering any defence. Even if the court had accepted that petition submitted by some of my co-accused regarding defence, etc., I would have not defended myself. My applications submitted to the Tribunal regarding my interview during the hunger strike, were misinterpreted and it was published in the press thatI was going to offer defence, though in reality Iwas never willing to offer any defence. I still hold thesame opinion as before. My friends in the Borstal Jail will be taking it as a treachery and betrayal on my part. I shall not even get an opportunity to clearmy position before them.
I want that public should know all the detailsabout this complication, and, therefore, I request you to publish this letter.
Your loving son
Bhagat Singh

Why I am an Atheist - 8 -Bhagat Singh

Let the Almighty step in and arrange things in a proper way. No more logic chopping! I tell you that the British rule is not therebecause God willed it but for the reason that we lackthe will and courage to oppose it. Not that they are keeping us under subjugation with the consent of God, but it is with the force of guns and rifles, bombs and bullets, police and militia, and above all because of our apathy that they are successfully committing the most deplorable sin, that is, the exploitation of one nation by another. Where is God? What is He doing? Is He getting a diseased pleasure out of it? A Nero! A Genghis Khan!Down with Him!
Now another piece of manufactured logic! You ask me how I will explain the origin of this world and origin of man. Charles Darwin has tried to throw some light on this subject. Study his book. Also, have a look at Sohan Swami’s “Commonsense.” You will get a satisfactory answer. This topic is concerned with Biology and Natural History. This is a phenomenon of nature. The accidental mixture of different substances in the form of Nebulae gave birthto this earth. When? Study history to know this. The same process caused the evolution of animals and in the long run that of man. Read Darwin’s ‘Originof Species.’ All the later progress is due to man’s constant conflict with nature and his efforts to utilise nature for his own benefit. This is the briefest sketch of this phenomenon.
Your next question willbe why a child is born blind or lame even if he was not a sinner in his previous birth. This problem has been explained in a satisfactory manner by biologists as a mere biological phenomenon. According tothem the whole burden rests upon the shoulders of parents whose conscious or unconscious deeds caused mutilation ofthe child prior to his birth.
You may thrust yet another question at me, though it is merely childish. The question is: If God does not really exist, why do people come to believe in Him? Brief and concise my answer will be.As they come to believe in ghosts, and evil spirits, so they also evolve a kind of belief in God: the only difference being that God is almost a universal phenomenon and well developed theological philosophy. However, I do disagree with radical philosophy. It attributes His origin to the ingenuity of exploiters who wanted to keep the people under their subjugation by preaching the existence of a Supreme Being; thus claimed an authority and sanction from Him for theirprivileged position. I do not differ on the essential point that all religions, faiths, theological philosophies, and religiouscreeds and all other such institutions in the long runbecome supporters of the tyrannical and exploiting institutions, men and classes. Rebellion against any king has always been a sin in every religion.
As regard the origin of God, my thought is that man created God in his imagination when he realized his weaknesses, limitations and shortcomings. In this way he got the courage to face all the trying circumstances and to meetall dangers that might occur in his life and also to restrain his outbursts in prosperity and affluence. God, with his whimsical laws and parental generosity was painted with variegated colours of imagination. He was used as a deterrent factor when his fury and his laws were repeatedly propagated so that man might not become a danger to society. He was the cry of the distressed soul for he was believed to stand as father and mother, sister and brother, brother and friend when in time of distress a man was left alone and helpless. He wasAlmighty and could do anything. The idea of God is helpful to a man in distress.
Society must fight against this belief in God as it fought against idol worship and other narrow conceptions of religion. In this way man will try to stand on his feet. Being realistic, he will have to throw his faith aside and face all adversaries with courage and valour. That isexactly my state of mind. My friends, it is not my vanity; it is my mode of thinking that has made mean atheist. I don’t think that by strengthening my belief in God and by offering prayers to Him every day, (this I consider to be the most degraded act on the part of man) I can bring improvement in my situation, nor can I further deteriorate it. I have read of many atheistsfacing all troubles boldly, so I am trying to stand likea man with the head high and erect to the last; even on the gallows.
Let us see how steadfast I am. One of my friends asked me to pray. When informed of my atheism, he said, “When your last days come, you will begin to believe.” I said, “No, dear sir, Never shall it happen. I consider it to be an act of degradation and demoralisation. For such petty selfish motives, I shall never pray.” Reader and friends, is it vanity? If it is, I stand for it.

Why I am an Atheist - 7 -Bhagat Singh

You, the Hindus, would say: Whosoever undergoes sufferings in this life, must have been a sinner in his previous birth. It is tantamount to saying that those who are oppressors now were Godly people then, in their previous births. For this reason alone they hold power in their hands. Let me say it plainly that your ancestorswere shrewd people. They were always in search of petty hoaxes to play upon people and snatch from them the power of Reason.Let us analyse how much this argument carries weight!
Those who are well versed in the philosophy of Jurisprudence relate three of four justifications for the punishment that is to be inflicted upon a wrong-doer. These are: revenge, reform, and deterrence. The Retribution Theory is now condemned by all the thinkers. Deterrent theory is on the anvil for its flaws.Reformative theory is nowwidely accepted and considered to be necessaryfor human progress. It aims at reforming the culprit and converting him into a peace-loving citizen.But what in essence is God’s Punishment even if it is inflicted on a person who has really done some harm? For the sake of argument we agree for a moment that a person committed some crime in his previous birth and God punished him by changing his shape into a cow, cat, tree, or any other animal. You may enumerate the number of these variationsin Godly Punishment to be at least eighty-four lack. Tell me, has this tomfoolery, perpetrated inthe name of punishment, any reformative effect on human man? How many of them have you met who were donkeys in theirprevious births for having committed any sin? Absolutely no one of this sort! The so called theory of ‘Puranas’ (transmigration) is nothingbut a fairy-tale. I do not have any intention to bring this unutterable trash under discussion. Do you really know the most cursed sin in this world is to be poor? Yes, poverty is a sin; it is a punishment! Cursed be the theoretician,jurist or legislator who proposes such measures aspush man into the quagmire of more heinoussins. Did it not occur to your All Knowing God or he could learn the truth only after millions had undergone untold sufferings and hardships? What, according to your theory, is the fate of a person who, by no sin of his own, has been born into a family of low caste people? He is poor so he cannot go to a school. It is his fate to be shunned andhated by those who are born into a high caste. His ignorance, his poverty, andthe contempt he receives from others will harden hisheart towards society. Supposing that he commits a sin, who shall bear the consequences? God, or he, or the learned people of that society? What is your view about those punishments inflicted on the people who were deliberately kept ignorant by selfish and proud Brahmans? If bychance these poor creatures heard a few words of your sacred books, Vedas, these Brahmans poured melted lead into their ears. If they committed any sin, who was to be held responsible? Who was to bear the brunt? My dear friends, these theories have been coined by the privileged classes. They tryto justify the power they have usurped and the riches they have robbed with the help of such theories. Perhaps it was the writer Upton Sinclair who wrote (Bhagat Singh is referring to Sinclair’s pamphlet ‘Profits of Religion’ – MIA transcriber) somewhere “only make a man firm believer in the immortality of soul, then rob him of all that he possesses. He will willinglyhelp you in the process.” The dirty alliance between religious preachers and possessors of power brought the boon of prisons, gallows, knouts and above all such theories for the mankind.
I ask why your Omnipotent God does not hold a man back when he is about to commit a sin oroffence. It is child’s play forGod. Why did He not kill war lords? Why did He notobliterate the fury of war from their minds? In this way He could have saved humanity of many a great calamity and horror. Why does He not infuse humanistic sentiments into the minds of the Britishers so that they maywillingly leave India? I ask why He does not fill the hearts of all capitalist classes with altruistic humanism that prompts them to give up personal possession of the means ofproduction and this will free the whole labouring humanity from the shackles of money. You want to argue the practicability of Socialist theory, I leave it to your Almighty God to enforce it.Common people understand the merits of Socialist theory as far as general welfare is concerned but they oppose it under the pretext that it cannot be implemented.

Why I am an Atheist - 6 -Bhagat Singh

If after rigorous reasoning, one is led to believe in any theory of philosophy, his faith is appreciated. His reasoning may be mistaken and evenfallacious. But there is chance that he will be corrected because Reason is the guiding principle of his life. But belief, I should say blind belief is disastrous. It deprives a man of his understanding power and makes him reactionary.
Any person who claimsto be a realist has to challenge the truth of old beliefs. If faith cannot withstand the onslaught of reason, it collapses. After that his task should be to do the groundwork for new philosophy. This isthe negative side. After that comes in the positive work in which some material of the olden times can be used to construct the pillars of new philosophy. As far as Iam concerned, I admit thatI lack sufficient study in this field. I had a great desire to study the Oriental Philosophy, but I could get ample opportunity or sufficient time to do so. But so far asI reject the old time beliefs, it is not a matter ofcountering belief with belief, rather I can challenge the efficacy of old beliefs with sound arguments. We believe in nature and that human progress depends on the domination of man over nature. There is no conscious power behind it.This is our philosophy.
Being atheist, I ask a few questions from theists:
1. If, as you believe there isan Almighty, Omnipresent, Omniscient God, who created the earth or universe, please let me know, first of all, as to whyhe created this world. This world which is full of woe and grief, and countless miseries, where not even one person lives in peace.
2. Pray, don’t say it is His law. If He is bound by any law, He is not Omnipotent. Don’t say it is His pleasure. Nero burnt one Rome. He killed a very limited number of people. He caused only a few tragedies, all for his morbid enjoyment. But what is his place in history? By what names do we remember him? All the disparaging epithets are hurled at him. Pages are blackened with invective diatribes condemning Nero: the tyrant, the heartless, the wicked.
One Genghis Khan killed a few thousand people to seek pleasure in it and we hate the very name. Now, how will you justify your all powerful, eternal Nero, who every day, every moment continues his pastime of killing people? How can you support his doings which surpass those of Genghis Khan in cruelty and in misery inflicted upon people? I ask why the Almighty created this world which is nothing buta living hell, a place of constant and bitter unrest. Why did he create man when he had the power not to do so? Have you any answer to these questions? You will say that it is to reward the sufferer and punish the evildoer in the hereafter. Well, well, how far will you justify a man who firstof all inflicts injuries on your body and then applies soft and soothing ointment on them? How far the supporters and organizers of Gladiator bouts were justified in throwing men before half starved lions, later to be cared for and looked after well if they escaped this horrible death. That is whyI ask: Was the creation of man intended to derive this kind of pleasure?
Open your eyes and see millions of people dying of hunger in slums and huts dirtier than the grim dungeons of prisons; just see the labourers patiently or say apathetically while the richvampires suck their blood; bring to mind the wastageof human energy that will make a man with a little common sense shiver in horror. Just observe rich nations throwing their surplus produce into the sea instead of distributing it among the needy and deprived. There are palaces of kings built uponthe foundations laid with human bones. Let them see all this and say “All is well in God’s Kingdom.” Why so? This is my question. You are silent. Allright. I proceed to my next point.

Why I am an Atheist - 5 -Bhagat Singh

As Mahatmaji is great, he is above criticism; as he has risen above, all that he says in the field of politics, religion, Ethics is right. Youagree or not, it is binding upon you to take it as truth. This is not constructive thinking. We do not take a leap forward; we go many steps back.
Our forefathers evolved faith in some kind of Supreme Being, therefore, one who ventures to challenge the validity of that faith or denies the existence of God, shall be called a Kafir (infidel), or a renegade. Even if his arguments are so strong that it is impossible to refute them, if his spirit is so strong thathe cannot be bowed downby the threats of misfortune that may befallhim through the wrath of the Almighty, he shall be decried as vainglorious. Then why should we waste our time in such discussions? This question has come before the people for the first time, hence the necessity and usefulness of such long discussions.
As far as the first question is concerned, I think I have made it clear that I did not turn atheist because of vanity. Only myreaders, not I, can decide whether my arguments carry weight. If I were a believer, I know in the present circumstances my life would have been easier; the burden lighter. My disbelief in God has turned all the circumstances too harsh and this situation can deteriorate further. Being a little mystical can give the circumstances a poetic turn. But I need no opiate to meet my end. I am a realistic man. I want to overpower this tendency in me with the help of Reason. I am not always successful in such attempts. But it is man’s duty to try and make efforts. Success depends onchance and circumstances.
Now we come to the second question: if it is notvanity, there ought to be some sound reason for rejection of age-old belief in God. Yes, I come to this question. I think that any man who has some reasoning power always tries to understand the lifeand people around him with the help of this faculty. Where concrete proofs are lacking, [mystical] philosophy creeps in. As I have indicated, one of my revolutionary friends used to say that “philosophy is the outcome of human weakness.” Our ancestors had the leisure to solve the mysteries of the world,its past, its present and its future, its whys and its wherefores, but having been terribly short of direct proofs, every one of them tried to solve the problem in his own way. Hence we find wide differences in the fundamentals of various religious creeds. Sometimes they take very antagonistic and conflicting forms. We find differences in Oriental and Occidental philosophies. There are differences even amongst various schools of thoughts in each hemisphere. In Asian religions, the Muslim religion is completely incompatible with the Hindu faith. In India itself, Buddhism and Jainism are sometimes quite separate from Brahmanism. Then in Brahmanism itself, we findtwo conflicting sects: Aarya Samaj and Snatan Dheram. Charwak is yet another independent thinker of the past ages. He challenged the Authority of God. All these faiths differ on many fundamental questions, but each of them claims tobe the only true religion. This is the root of the evil. Instead of developing the ideas and experiments of ancient thinkers, thus providing ourselves with the ideological weapon forthe future struggle, – lethargic, idle, fanatical as we are – we cling to orthodox religion and in this way reduce human awakening to a stagnant pool.
It is necessary for every person who stands for progress to criticise every tenet of old beliefs. Item by item he has to challenge the efficacy of old faith. He has to analyseand understand all the details.

Why I am an Atheist - 4 -Bhagat Singh

I was an atheist. I thought that I would settle it to myself whether I could brag only in days of peace and happiness that I was an atheist, or in those hard times I could be steadfast in my convictions. After a long debate with myself, I reached the conclusion that I could not even pretend to be a believer nor could I offer my prayers to God. No, I never did it. It was time of trial and I would come out of itsuccessful. These were my thoughts. Never for a moment did I desire to save my life. So I was a true atheist then and I am an atheist now. It was not an easy task to face that ordeal. Beliefs make it easier to go through hardships, even make them pleasant. Man can find a strong support in God and an encouraging consolation in His Name. If you have no belief in Him, then there is no alternative but to depend upon yourself. It is not child’s play to stand firm on your feet amid storms and strong winds. In difficult times, vanity, if it remains, evaporates and man cannot find the courage to defy beliefs held in common esteem by the people. If he really revolts against such beliefs, we must conclude that it is not sheer vanity; he has some kind of extraordinary strength. This is exactly the situationnow. First of all we all know what the judgementwill be. It is to be pronounced in a week or so. I am going to sacrifice my life for a cause. What more consolation can there be! A God-believing Hindu may expect to be reborn a king; a Muslim or a Christian might dream ofthe luxuries he hopes to enjoy in paradise as a reward for his sufferings and sacrifices. What hope should I entertain? I know that will be the end when the rope is tightened round my neck and the rafters move from under my feet. To use more precise religious terminology, that will be the moment of utter annihilation. My soul will come to nothing. If I take the courage to take the matter in the light of ‘Reward’, I see that a short life of struggle with no such magnificent end shall itself be my ‘Reward.’ That is all. Without any selfish motive of getting any reward here or in the hereafter, quite disinterestedly have I devoted my life to the cause of freedom. I could not act otherwise. The day shall usher in a new era of liberty when a large number of men and women, taking courage from the idea of serving humanity and liberating them from sufferings and distress, decide that there is no alternative before them except devoting their lives for this cause. They will wage a war against their oppressors, tyrants or exploiters, not to become kings, or to gain any reward here or inthe next birth or after death in paradise; but to cast off the yoke of slavery, to establish libertyand peace they will tread this perilous, but glorious path. Can the pride they take in their noble cause be called vanity? Who is there rash enough to call itso? To him I say either he is foolish or wicked. Leave such a fellow alone for he cannot realise the depth, the emotions, the sentiment and the noble feelings that surge in that heart. His heart is dead, a mere lump of flesh, devoidof feelings. His convictions are infirm, his emotions feeble. His selfish interests have made him incapable of seeing the truth. The epithet ‘vanity’ is always hurled at the strength we get from our convictions.
You go against popularfeelings; you criticise a hero, a great man who is generally believed to be above criticism. What happens? No one will answer your arguments in a rational way; rather you will be considered vainglorious. Its reason is mental insipidity. Mercilesscriticism and independent thinking are the two necessary traits of revolutionary thinking.

Why I am an Atheist - 3 -Bhagat Singh

I had an apprehension that some day I will also consider it a futile and hopeless task. It was a turning point in my revolutionary career. An incessant desire to study filled my heart. ‘Study more and more’, said I to myself so that I might be able to face the argumentsof my opponents. ‘Study’ to support your point of view with convincing arguments. And I began tostudy in a serious manner. My previous beliefs and convictions underwent a radical change. The romance of militancy dominated our predecessors; now serious ideas ousted this way of thinking. No more mysticism! No more blind faith! Now realism was ourmode of thinking. At timesof terrible necessity, we can resort to extreme methods, but violence produces opposite results in mass movements. I have talked much about our methods. The most important thing was a clear conception of our ideology for which we were waging a long struggle. As there was no election activity going on, Igot ample opportunity to study various ideas propounded by various writers. I studied Bakunin, the anarchist leader. I reada few books of Marx, the father of Communism. I also read Lenin and Trotsky and many other writers who successfully carried out revolutions in their countries. All of them were atheists. The ideas contained in Bakunin’s ‘God and State’ seem inconclusive, but it is an interesting book. After thatI came across a book ‘Common Sense’ by Nirlamba Swami. His point of view was a sort of mystical atheism. I developed more interest inthis subject. By the end of 1926, I was convinced thatthe belief in an Almighty, Supreme Being who created, guided and controlled the universe had no sound foundations.I began discussions on thissubject with my friends. I had openly declared myself an atheist. What it meant will be discussed in the following lines.
In May 1927, I was arrested in Lahore. This arrest came as a big surprise for me. I had not the least idea that I was wanted by the police. I was passing through a garden and all of a suddenthe police surrounded me. To my own surprise, I was very calm at that time. I was in full control of myself. I was taken into police custody. The next day I was taken to the Railway Police lockup where I spent a whole month. After many days’ conversation with police personnel, I guessed that they had some information about my connection with the KakoriParty. I felt they had some intelligence of my other activities in the revolutionary movement. They told me that I was in Lucknow during the KakoriParty Trial so that I might devise a scheme to rescue the culprits. They also said that after the plan had been approved, we procured some bombs andby way of test, one of those bombs was thrown into a crowd on the occasion of Dussehra in 1926. They offered to release me on condition that I gave a statement onthe activities of the Revolutionary Party. In this way I would be set free and even rewarded and I would not be produced as an approver in the court. I could not help laughing at their proposals. It was all humbug. People who haveideas like ours do not throw bombs at their own innocent people. One day, Mr. Newman, the then senior Superintendent of CID, came to me. After a long talk which was full of sympathetic words, he imparted to me what he considered to be sad news,that if I did not give any statement as demanded by them, they would be forced to send me up for trial for conspiracy to wage war in connection with Kakori Case and also for brutal killings in Dussehra gathering. After that he said that he had sufficient evidence to get me convicted and hanged.
I was completely innocent, but I believed that the police had sufficient power to do it if they desired it to be so. The same day some police officers persuaded me to offer my prayers to God two times regularly.

Why I am an Atheist - 2 -Bhagat Singh

I was an atheist even when I was an unknown figure. At least a college student cannot cherish any sort of exaggerated notion of himself that may lead him to atheism. It is true that I was a favourite with somecollege teachers, but others did not like me. I was never a hardworking or studious boy. I never got an opportunity to be proud. I was very careful inmy behaviour and somewhat pessimistic about my future career. I was not completely atheistic in my beliefs. I was brought up under the care and protection of my father. He was a staunch Arya Samaji. An Arya Samaji can be anything but never an atheist. After my elementary education, I was sent to D. A. V College, Lahore. I lived in the boarding house for one year. Besides prayers early in the morning and at dusk time, I sat for hours and chanted religious Mantras. At that time, I was a staunch believer. Then I lived with my father. He was a tolerant man in his religious views. It is due tohis teachings that I devoted my life for the cause of liberating my country. But he was not anatheist. His God was an all-pervading Entity. He advised me to offer my prayers every day. In this way I was brought up. In the Non-cooperation days, I got admission to the National College. During my stay in this college, I began thinking over all thereligious polemics such that I grew sceptical aboutthe existence of God. In spite of this fact I can say that my belief in God was firm and strong. I grew a beard and ‘Kais’ (long headof hair as a Sikh religious custom). In spite of this I could not convince myself of the efficacy of Sikh religion or any religion at all, for that matter . But I had an unswerving, unwavering belief in God.
Then I joined the Revolutionary Party. The first leader I met had not the courage to openly declare himself an atheist. He was unable to reach any conclusion on this point. Whenever I asked him about the existence ofGod, he gave me this reply:“You may believe in him when you feel like it.” The second leader with whom I came in contact was a firm believer. I should mention his name. It was our respected Comrade Sachindara Nath Sanyal. Hewas sentenced to life imprisonment in connection with Karachi conspiracy case. Right fromthe first page of his only book, ‘Bandi Jivan’ (Incarnated Life) he sings praises to the Glory of God.See the last page of the second part of this book and you find praises showered upon God in the way of a mystic. It is a clear reflection of his thoughts.
According to the prosecution, the ‘Revolutionary Leaflet’ which was distributed throughout India was the outcome of Sachindara Nath Sanyal’s intellectual labour. So often it happensthat in revolutionary activities a leader expresses his own ideas which may be very dear tohim, but in spite of having differences, the other workers have to acquiesce in them.
In that leaflet, one full paragraph was devoted to the praises of God and His doings which we, human beings, cannot understand.This is sheer mysticism. What I want to point out is that the idea of denying the existence of God did not even occur to the Revolutionary Party. The famous Kakory martyrs, allfour of them, passed their last day in prayers. Ram Parshad Bismal was a staunch Arya Samaji. In spite of his vast studies in Socialism and Communism,Rajan Lahiri could not suppress his desire to recite hymns from Upanishads and Gita. Therewas but only one person among them who did not indulge in such activities. He used to say, “Religion isthe outcome of human weakness or the limitationof human knowledge.” He is also in prison for life. Buthe also never dared to deny the existence of God.
Till that time I was only a romantic revolutionary, just a follower of our leaders. Then came the time to shoulder the whole responsibility. For some time, a strong opposition put the very existence of the party into danger. Many leaders as well as many enthusiastic comrades began to upholdthe party to ridicule. They jeered at us.

Why I am an Atheist - 1 -Bhagat Singh

It is a matter of debate whether my lack of belief in the existence of an Omnipresent, Omniscient God is due to my arrogant pride and vanity. It never occurred to me that sometime in the future I would be involved in polemics of this kind. As a result of some discussions with my friends, (if my claim to friendship is not uncalled for) I have realised that after having known me for a little time only, some of them have reached a kind of hasty conclusion about me that my atheism is my foolishness and that it is the outcome of my vanity. Even then it is a serious problem. I do not boast of being above these human follies. I am, after all, a human being and nothing more. And no one can claim to be more than that. I have a weakness in my personality, for pride isone of the human traits that I do possess. I am known as a dictator among my friends. Sometimes I am called a boaster. Some have alwaysbeen complaining that I am bossy and I force others to accept my opinion. Yes, it is true to some extent. I do not denythis charge. We can use the word ‘vainglory’ for it. As far as the contemptible, obsolete, rotten values of our society are concerned, I am an extreme sceptic. But this question does not concern my person alone. It is being proud of my ideas, my thoughts. It cannot be called empty pride. Pride, or you may use the word, vanity, both mean an exaggerated assessment of one’s personality. Is my atheism because of unnecessary pride, or have I ceased believing in God after thinking long and deep on the matter? I wish to put my ideas before you. First of all, let us differentiate between pride and vanity as these are two different things.
I have never been able to understand how unfounded, baseless pride or empty vanity can hindera person from believing in God. I may refuse to acknowledge the greatness of a really great person only when I have got fame without doing any serious efforts or when I lack the superior mental powers necessary to become great. It is easy to understand but how is it possible that a believer can turn into a non-believer because of his vanity? Only two things are possible: either a man deems himself to bein possession of Godly qualities, or he goes a stepfurther and declares himself to be a god. In both these states of mind he cannot be an atheist in the true sense of the word.In the first case, it is not anoutright rejection of God’s existence; in the other, he is affirming the existence of some kind of supernatural power responsible for the working of universe. It does not harm our argument whether he claims to be a god or considers God to be a reality in existence above his own being. The real point, however, is that in both cases he is a theist, a believer. He is not an atheist. I want to bring home this point to you. I am not one of these two creeds. I totally reject the existence of an Omnipresent, all powerful, all knowing God. Why so? Iwill discuss it later in the essay. Here I wish to emphasise that I am not an atheist for the reason that I am arrogant or proud or vain; nor am I a demi-god, nor a prophet; no, nor am I God myself. Atleast one thing is true that I have not evolved this thought because of vanity or pride. In order to answer this question I relate the truth. My friendssay that after Delhi bombing and Lahore Conspiracy Case, I rocketedto fame and that this fact has turned my head. Let usdiscuss why this allegationis incorrect. I did not give up my belief in God after these incidents.

The Red Flag

The workers' flag is deepest red,
It shrouded oft our martyred dead;
And ere their limbs grew stiff and cold
Their life-blood dyed its every fold.

Then raise the scarlet standard high;
Beneath its folds we'll live and die,
Though cowards flinch and traitors sneer,
We'll keep the red flag flying here.
Look 'round, the Frenchman loves its blaze,
The sturdy German chants its praise;
In Moscow's vaults its hymns are sung,
Chicago swells its surging song.

Then raise the scarlet standard high;
Beneath its folds we'll live and die,
Though cowards flinch and traitors sneer,
We'll keep the red flag flying here.
It waved above our infant might
When all ahead seemed dark as night;
It witnessed many a deed and vow,
We will not change its color now.

Then raise the scarlet standard high;
Beneath its folds we'll live and die,
Though cowards flinch and traitors sneer,
We'll keep the red flag flying here.
It suits today the meek and base,
Whose minds are fixed on self and place;
To cringe beneath the rich man's frown,
And haul that sacred emblem down.

Then raise the scarlet standard high;
Beneath its folds we'll live and die,
Though cowards flinch and traitors sneer,
We'll keep the red flag flying here.
With heads uncovered, swear we all,
To bear it onward till we fall;
Come dungeons dark, or gallows grim,
This song shall be our parting hymn!

Then raise the scarlet standard high;
Beneath its folds we'll live and die,
Though cowards flinch and traitors sneer,
We'll keep the red flag flying here.

Saturday, May 28, 2011

Why Socialism - 4 -Albert Einstein

This is true since the members of legislative bodies are selected by political parties, largely financed or otherwise influenced by private capitalists who, for all practical purposes, separate the electorate from the legislature. The consequence is that the representatives of the people do not in fact sufficiently protect the interests of the underprivileged sections ofthe population. Moreover, under existing conditions, private capitalists inevitably control, directly or indirectly, the main sources of information (press, radio, education). It is thus extremely difficult, and indeed in most cases quite impossible, for the individual citizen to come to objective conclusions and to make intelligent use of his political rights.
The situation prevailing in an economy based on the private ownership of capital is thus characterized by two mainprinciples: first, means of production (capital) are privately owned and the owners dispose of them asthey see fit; second, the labor contract is free. Of course, there is no such thing as a pure capitalist society in this sense. In particular, it should be noted that the workers, through long and bitter political struggles, have succeeded in securing a somewhat improved form of the “free labor contract”for certain categories of workers. But taken as a whole, the present day economy does not differ much from “pure” capitalism. Production is carried on forprofit, not for use. There is no provision that all those able and willing to work will always be in a position to find employment; an “army of unemployed” almost always exists. The worker is constantly in fear of losing his job. Since unemployed and poorly paid workers do not provide a profitable market, the production of consumers’ goods is restricted, and great hardship is the consequence. Technological progress frequently results in more unemployment rather than in an easing of the burden of work for all. Theprofit motive, in conjunction with competition among capitalists, is responsible for an instability in the accumulation and utilization of capital which leads to increasingly severe depressions. Unlimited competition leads to a huge waste of labor, and to that cripplingof the social consciousness of individuals which I mentioned before.
This crippling of individuals I consider the worst evil of capitalism. Our whole educational system suffers from this evil. An exaggerated competitive attitude is inculcated into the student, who is trained to worship acquisitive successas a preparation for his future career.
I am convinced there is only one way to eliminate these grave evils, namely through the establishmentof a socialist economy, accompanied by an educational system which would be oriented toward social goals. In such an economy, the means of production are owned by society itself and are utilized in a planned fashion. A planned economy, which adjusts production to the needs ofthe community, would distribute the work to be done among all those ableto work and would guarantee a livelihood to every man, woman, and child. The education of the individual, in addition to promoting his own innate abilities, would attempt todevelop in him a sense of responsibility for his fellowmen in place of the glorification of power and success in our present society. Nevertheless, it is necessary to remember that a planned economy is not yet socialism. A planned economy as such may be accompanied by the complete enslavementof the individual. The achievement of socialism requires the solution of some extremely difficult socio-political problems: how is it possible, in view of the far-reaching centralization of political and economic power, to prevent bureaucracy from becoming all-powerful andoverweening? How can the rights of the individualbe protected and therewith a democratic counterweight to the power of bureaucracy be assured?
Clarity about the aims and problems of socialism is of greatest significance in ourage of transition. Since, under present circumstances, free and unhindered discussion of these problems has come under a powerful taboo, I consider the foundation of this magazine to be an important public service.

Why Socialism - 3 -Albert Einstein

The individual has becomemore conscious than ever of his dependence upon society. But he does not experience this dependence as a positive asset, as an organic tie, as a protective force, but rather as a threat to his natural rights, or even to his economic existence. Moreover, his position in society is such that the egotistical drives of his make-up are constantly being accentuated, while his social drives, which are by nature weaker, progressively deteriorate. All human beings, whatever their position in society, are suffering from this process of deterioration. Unknowingly prisoners of their own egotism, they feel insecure, lonely, and deprived of the naive, simple, and unsophisticated enjoyment of life. Man can find meaning in life, short and perilous as it is, only through devoting himself to society.
The economic anarchy of capitalist society as it exists today is, in my opinion, the real source of the evil. We see before us a huge community of producers the members of which are unceasingly striving to deprive each other of the fruits of their collective labor—not by force, but on the whole in faithful compliance with legally established rules. Inthis respect, it is importantto realize that the means of production—that is to say, the entire productive capacity that is needed for producing consumer goods as well as additionalcapital goods—may legally be, and for the most part are, the private property of individuals.
For the sake of simplicity, in the discussion that follows I shall call “workers” all those who do not share in the ownership of the means ofproduction—although thisdoes not quite correspond to the customary use of the term. The owner of themeans of production is in aposition to purchase the labor power of the worker.By using the means of production, the worker produces new goods which become the property of the capitalist. The essential point about this process is the relation between what the worker produces and what he is paid, both measured in terms of real value. Insofaras the labor contract is “free,” what the worker receives is determined not by the real value of the goods he produces, but by his minimum needs and bythe capitalists’ requirements for labor power in relation to the number of workers competing for jobs. It is important to understand that even in theory the payment of the worker is not determined by the value of his product.
Private capital tends to become concentrated in few hands, partly because of competition among the capitalists, and partly because technological development and the increasing division of laborencourage the formation of larger units of production at the expense of smaller ones. The result of these developments is an oligarchy of private capital the enormous power of which cannot be effectively checked even by a democratically organized political society.

Why Socialism - 2 -Albert Einstein

Man is, at one and the same time, a solitary beingand a social being. As a solitary being, he attemptsto protect his own existence and that of thosewho are closest to him, to satisfy his personal desires,and to develop his innate abilities. As a social being, he seeks to gain the recognition and affection of his fellow human beings, to share in their pleasures, to comfort themin their sorrows, and to improve their conditions of life. Only the existence of these varied, frequently conflicting, strivings accounts for the special character of a man, and their specific combination determines the extent to which an individual can achieve an inner equilibrium and can contribute to the well-being of society. It is quite possible that the relative strength of these two drives is, in the main, fixed by inheritance. But the personality that finally emerges is largely formed by the environment in which a man happens to find himself during his development, by the structure of the society in which he grows up, by the tradition of that society, and by its appraisal of particular types of behavior. The abstract concept “society” means tothe individual human being the sum total of his direct and indirect relations to his contemporaries and to all the people of earlier generations. The individualis able to think, feel, strive,and work by himself; but he depends so much upon society—in his physical, intellectual, and emotionalexistence—that it is impossible to think of him,or to understand him, outside the framework of society. It is “society” which provides man with food, clothing, a home, thetools of work, language, the forms of thought, and most of the content of thought; his life is made possible through the labor and the accomplishments of the many millions past and present who are all hidden behind the small word “society.”
It is evident, therefore, that the dependence of the individual upon societyis a fact of nature which cannot be abolished—just as in the case of ants and bees. However, while the whole life process of ants and bees is fixed down to the smallest detail by rigid,hereditary instincts, the social pattern and interrelationships of human beings are very variable and susceptible tochange. Memory, the capacity to make new combinations, the gift of oral communication have made possible developments among human being which are not dictated by biological necessities. Such developments manifest themselves in traditions, institutions, and organizations; in literature; in scientific and engineering accomplishments; in worksof art. This explains how it happens that, in a certain sense, man can influence his life through his own conduct, and that in this process conscious thinking and wanting can play a part.
Man acquires at birth, through heredity, a biological constitution which we must consider fixed and unalterable, including the natural urgeswhich are characteristic of the human species. In addition, during his lifetime, he acquires a cultural constitution whichhe adopts from society through communication and through many other types of influences. It is this cultural constitution which, with the passage oftime, is subject to change and which determines to avery large extent the relationship between the individual and society. Modern anthropology has taught us, through comparative investigation of so-called primitive cultures, that the social behavior of human beings may differ greatly, depending upon prevailingcultural patterns and the types of organization which predominate in society. It is on this that those who are striving to improve the lot of man may ground their hopes: human beings are not condemned, because of their biological constitution, to annihilate each other or to be at the mercy of a cruel, self-inflicted fate.
If we ask ourselves how the structure of society and the cultural attitude ofman should be changed in order to make human life as satisfying as possible, we should constantly be conscious of the fact that there are certain conditions which we are unable to modify. As mentioned before, the biological nature of man is,for all practical purposes, not subject to change. Furthermore, technologicaland demographic developments of the last few centuries have createdconditions which are here to stay. In relatively densely settled populations with the goods which are indispensable to their continued existence, an extreme division of labor and a highly-centralized productive apparatus are absolutely necessary. The time—which, looking back, seems so idyllic—is gone forever when individuals or relatively small groups could be completely self-sufficient. It is only a slight exaggeration to say that mankind constitutes even now a planetary community of production and consumption.
I have now reached the point where I may indicatebriefly what to me constitutes the essence of the crisis of our time. It concerns the relationship of the individual to society.

Why Socialism -1 -Albert Einstein

Is it advisable for one who is not an expert on economic and social issues to express views on the subject of socialism? I believe for a number of reasons that it is.
Let us first consider the question from the point of view of scientific knowledge. It might appear that there are no essential methodological differences between astronomy and economics:scientists in both fields attempt to discover laws of general acceptability fora circumscribed group of phenomena in order to make the interconnection of these phenomena as clearly understandable as possible. But in reality suchmethodological differencesdo exist. The discovery of general laws in the field ofeconomics is made difficultby the circumstance that observed economic phenomena are often affected by many factors which are very hard to evaluate separately. In addition, the experience which has accumulated since the beginning of the so-called civilized period ofhuman history has—as is well known—been largely influenced and limited by causes which are by no means exclusively economic in nature. For example, most of the major states of history owed their existence to conquest. The conquering peoples established themselves, legally and economically, as the privileged class of the conquered country. They seized for themselves a monopoly of the land ownership and appointed a priesthood from among their own ranks. The priests, in control of education, made the class division of society into a permanent institution and created a system of values by which the people were thenceforth, to a large extent unconsciously, guided in their social behavior.
But historic tradition is, so to speak, of yesterday; nowhere have we really overcome what Thorstein Veblen called “the predatory phase” of human development. The observable economic facts belong to that phase and even such laws as we can derive from them are not applicable to other phases.Since the real purpose of socialism is precisely to overcome and advance beyond the predatory phase of human development, economic science in its present state can throw little light on the socialist society of the future.
Second, socialism is directed towards a social-ethical end. Science, however, cannot create ends and, even less, instill them in human beings; science, at most, can supply the means by which to attain certain ends. But the ends themselves are conceived by personalities with lofty ethical ideals and—if theseends are not stillborn, but vital and vigorous—are adopted and carried forward by those many human beings who, half unconsciously, determine the slow evolution of society.
For these reasons, we should be on our guard not to overestimate science and scientific methods when it is a question of human problems; and we should not assume that experts are the only ones who have a right to express themselves on questions affecting the organization of society.
Innumerable voices have been asserting for some time now that human society is passing through a crisis, that its stability has been gravely shattered. It is characteristic of such a situation that individuals feel indifferent or even hostile toward the group, small or large, to which they belong. In order to illustrate my meaning, let me record here a personal experience. I recently discussed with an intelligent and well-disposed man the threat of another war, which in my opinion would seriously endanger the existence of mankind, and I remarked that only asupra-national organization would offer protection from that danger. Thereupon my visitor, very calmly and coolly, said to me: “Why are you so deeply opposedto the disappearance of the human race?” I am sure that as little as a century ago no one would have so lightly made a statement of this kind. It isthe statement of a man who has striven in vain to attain an equilibrium within himself and has more or less lost hope of succeeding. It is the expression of a painful solitude and isolation fromwhich so many people are suffering in these days. What is the cause? Is therea way out?
It is easy to raise such questions, but difficult to answer them with any degree of assurance. I must try, however, as best I can, although I am very conscious of the fact that our feelings and strivings are often contradictory and obscure and that they cannot be expressed in easy and simple formulas.

Friday, May 27, 2011

Solidarity Song

Peoples of the world, together
Join to serve the common cause!
So it feeds us all for ever
See to it that it's now yours.
Forward, without forgetting
Where our strength can be seen now to be!
When starving or when eating
Forward, not forgetting
Our solidarity!
Black or white or brown oryellow
Leave your old disputes behind.
Once start talking with your fellow
Men, you'll soon be of one mind.
Forward, without forgetting
Where our strength can be seen now to be!
When starving or when eating
Forward, not forgetting
Our solidarity!
If we want to make this certain
We'll need you and your support.
It's yourselves you'll be deserting
if you rat your own sort.
Forward, without forgetting
Where our strength can be seen now to be!
When starving or when eating
Forward, not forgetting
Our solidarity!
All the gang of those who rule us
Hope our quarrels never stop
Helping them to split and fool us
So they can remain on top.
Forward, without forgetting
Where our strength can be seen now to be!
When starving or when eating
Forward, not forgetting
Our solidarity!
Workers of the world, uniting
Thats the way to lose your chains.
Mighty regiments now are fighting
That no tyrrany remains!
Forward, without forgetting
Till the concrete question is hurled
When starving or when eating:
Whose tomorrow is tomorrow?
And whose world is the world?
-Bertolt Brecht

Thursday, May 26, 2011

We Shall Overcome

We shall overcome, we shall overcome,
We shall overcome someday;
Oh, deep in my heart, I do believe,
We shall overcome someday.
We'll walk hand in hand, we'll walk hand in hand,
We'll walk hand in hand someday;
Oh, deep in my heart, I do believe,
We'll walk hand in hand someday.
We are not afraid, we are not afraid,
We are not afraid today;
Oh, deep in my heart, I do believe,
We are not afraid today.
We shall live in peace, we shall live in peace,
We shall live in peace someday;
Oh, deep in my heart, I do believe,
We shall live in peace someday.