ThisF

RECLY

. Vol. 66 No. 3 MARCH 1961 Sixpence

Editorial

Notes by Custos

Is there a Scientific Ethi0 Dr. W. E. Swhiton

Jane Addams kichard Clements41';' ,}

Ethics of Endowment—I F. H. A. Micklewright

Book Reviews Corregpondence

South Place News Society's Other Activities

Published bySOUTH PLACE ETHCAL SOCRETYConway Hall, Red Lion Square, London WCi

Chancery 8032

SOUTH PLACE ETHICAL SOCIETY

SUNDAY MORNING MEETINGS AT ELEVEN O'CLOCK

March 5—E. ROYSTON PEKE, J.P.

The Mind of Eden Phillpott

- Flute Solos by OLIVIA LEWIS

Hymn: No. 136

March 11—RICHARD CLEMENTS, 32., 0.B.E.

The Bible: Why a New Translation?

Bass Solos by G. C. DOWMAN

Though I Speak with the Tongues of MenOnc Thing Befalleth.

Hymn: No. 226

March 19—Dr. W. E. SWINTON, F.R.G.S. (Palaeontologist)

Livingstone's Africa

Piano Solos by JOYCE LANGLEY

Hymn : No. 45

March 26-0. IL MaeGREGOR, B.Sc.

Sexual Morality

Soprano Solos by VALERIE KITCHEN

Hymn: No. 120

Brahms Brahms

SOUTH PLACE SUNDAY CONCERTS,10th Sehimn

Concerts 6.30 p.m. (Doom open 6 p.m.) Admission 26.

March 5—MACGIBBON STRING QUARTET. JEAN STEWART

Haydn in D minor, Op. 9, No. 4; Schoenberg No. 4, Op. 37; String Quartets.

Dvorak in E flat, Op. 97; String Quintet.•

March 124.0NDoN STRING QUARTET•.. -

Haydn in C, Op. 20, No. 2; Shostakovitch No. 5; Beethoven in F minor,

Op. 95.

March 19--WANG STRING QUARTET

Haydn in F, Op. 77, No. 2; Brahms in B flat, Op. 67; Beethoven in F,

Op 135. '

March 26—AM1CI STRING QUARTET

Haydn in E. Op. 54, No. 3; Schoenberg No. 3, Op. 30; Beethoven in E flat,

Op. 74.

April 2—NO CONCERT

The Monthly Record is posted free to members and Associates. The Annual

charge to subscribers is 8s. Matter for publication in the April issue should

reach the Editor, G. C. Dowman, Conway Hall, Red Lion Square, W.C.1, byMarch 6.

TheMONTHLYRECORD

Vol. 66, No. 3 MARCH 1961 Sixpence

CONTENTS

EDITORIAL ..

NOTES OF THE MONTH,Cnstos 4

IS THERE A SCIENTIFIC ETHIC? D. W. Swinton

JANE ADDAMS, Richard Clements .. 11

ETHICS OF ENDOWMENT—L F. H. A. Micklewright 13

BOOK REVIEWS 15

CORRESPONDENCE 16

SOUTH PLACE NEWS 19

SOCIETY'S OMER ACTIVITIES 19

The views expressed in this journal are not necessarily those of the Society.

EDITORIAL

DR. HELEN ROSENAU has provided us with a very pleasing piece of news. Shehas recently been appointed senior lecturer to the History of Art Department ofthe University of Manchester.

We offer our hearty congratulations to one who is always greatly appreciatedwhen she lectures at Conway Hall.

The Retiring Archbishop

Dr. Geoffrey Fisher will retire in May full of honour. He has been Archbishopof Canterbury since 1945 and prior to then was Bishop of Chester and Bishopof London; for twenty-one years he was a schoolmaster, being the youngestheadmaster that Repton had ever had. His genial good humour made himpopular, yet his love of exhibitionism caused him to make indiscreet remarksfrom time to time, which embarrassed his friends. Whether his recent visit toRome as the first Archbishop of Canterbury to do so for nearly 600 years wasanother example of this unfortunate trait we may never know, or whether it

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was to confer with the head of the Roman Church on the menace of communismand perhaps even of rationalism. The rapid growth of the latter must havecaused them grave concern.

Dr. Fisher succeeded one of England's greatest archbishops, Dr. WilliamTemple, and the question may arise in the minds of many churchmen as towhether he will rank as another great archbishop. We may safely leave that tohistory.

The New ArchbishopDr. Arthur Michael Ramsey, the new Archbishop of Canterbury, as one

grown up in the High Church tradition, may well cause a few flutters inecclesiastical circles. In fact, he has already said: "The Church must live itsown life and it must have some authority over the ordering of its own affairs,particularly over its worship, and we shall presently be asking the state for agreater degree of autonomy to manage our own affairs. I have no doubt weshall get that and will use it wisely." But many churchmen have been broughtup in a different tradition and would, perhaps, not agree as to what is theChurch's own life.

Dr. Ramsey is essentially a scholar and was greatly respected when he wasRegius Professor of Divinity at Cambridge.

Dr. F. W. Coggan will succeed Dr. Ramsey as Archbishop of York. Botharchbishops have been noted for speaking their minds and there is little doubtthat much strength has been added to the Church of England. Very interestingdevelopments may be expected.

Notes by CustosTherapeutic A bortionTHERAPEUTIC ABORTION iS Scarcely a pleasant subject, yet it is one which shouldconcern all progressive persons. As the law of England stands, it is a criminaloffence to interfere with any pregnancy from the moment of conception, savewithin carefully defined medical limits affecting the life or sanity of the expectantmother. Yet the law is frequently broken and, from time to time, both qualifiedmedical practitioners as well as unqualified persons receive severe sentencesin the criminal courts. Many have grown dissatisfied with this situation andhave come to feel that the existing law is based solely upon a supernatural viewof the entry of the soul into the conceived foetus, an objection irrelevant toall save those who accept a traditional Christian theology. Until the thirdmonth of pregnancy, the operation is not dangerous and can be performedwith safety under proper conditions. An unwanted pregnancy may well provean utter disaster to the expectant mother. It may cause economic stresses ordifficulties of employment which the woman is unable to face. Within theconventional moral environment, illegitimacy is a social disgrace pressing downupon mother and child alike. For some reason or another, contraceptive tech-nique may have broken down and the family be thrown into economic difficultyby threatened enlargement. A woman may be harassed by over-much child-bearing and face another pregnancy with threat of psychological breakdown. Eachof these reasons, or all of them taken together, afford sufficient debating pointsfor enquiring whether or not the law as it stands is realistic in its approach.Nobody looks upon abortion with equanimity. It is analogous to an amputationand nobody regards an amputation as something to be desired in itself. Fromthe practical angle, many women either turn to the unqualified back-streetpractitioner or seek to operate upon themselves. Again and again, there aredisastrous results ending in a coroner's inquest or serious and permanent illhealth. Clearly, the threat of a trial and a penalty will not prevent a desperate

woman from seeking a remedy outside the law. Morally, it is certainly a questionto consider whether or not a woman should have control over her own bodyand be free to decide for herself whether or not the pregnancy should go to itsfull term. Objections concerning the birth of a soul are a mere superstition tothose who do not hold the particular theology making Lambeth Conferencecomments upon "the sin of abortion" into the veriest nonsense in the eyes ofall save a small minority. In Law for the Rich (Gollancz, I5s.), Mrs. AliceJenkins tells the story of the Abortion Law Reform Association and makesthe point that, if one is wealthy enough, relief is already to hand. But she alsotells many haunting stories of social tragedy which should be weighed by allprogressive people. One of the great lessons of Ibsen was the manner in whichhe underlined the point that moral advance frequently comes by an attack uponthe convention. Mrs. Alice Jenkins has pointed out that abortion is a subjectwhere legal advance may well come by an attack upon the existing law. Inci-dentally, it is difficult for anybody but a lawyer to explain why a woman pleadingpregnancy as a reason against execution on a capital charge has to prove athree months' term whilst an abortion is a crime from the moment of conception.The illogicality seems to be as remote from reality as is that of the theologianwho attempts to treat the earlier phases of the foetus as analogous in moralstanding to a separate human being.

Thoughts on ChastityIn 1958, there was considerable discussion concerning a British Medical

Association brochure, Getting Married, because an article by Dr. EustaceChesser treated pre-marital relationships as an open question and accepted theby no means uncommon fact of a bride already pregnant. The final result wasthat the brochure was withdrawn after a Christian-sponsored outcry, but Dr.Chesser has now expanded and published his article in book form. Is ChastityOutmoded? (Heinemann, 10s. 6d.) should certainly be thought over and con-sidered by the humanist. Besides impartial chapters which argue the case bothon social and psychological grounds for and against pre-marital relationships,Dr. Chesser gives a very useful short account of changing views through thecenturies concerning sex. Whilst he does not add anything new to the historicalpicture, he provides an excellent introduction for the general reader and onewhich all humanists should ponder. There is no universal ethic in any area ofthe question whilst, even within the Christian centuries, custom has changedagain and again. For example, presumably no. modern Archbishop of Canterburywould wish to be known as "a notorious wencher-, the description which Pepysapplied to Archbishop Sheldon after the Restoration! Clearly, the matter isone which is bedevilled by the introduction of supernatural legacies derivedfrom past ages and former superstitions. In questions of sexual behaviour, ascientific approach based upon methods of comparison and experiment seemsto be the only sure approach, for history as well as clinical investigation makesthe well-meant efforts of the Churches in these fields to appear merely silly.

AHi emadonHumanists will be sympathetic to the efforts of Mr. Arthur Lewis, M.P., to

promote legislation extending the right of affirmation in courts of law. Uptill now, anybody claiming the right to affirm has been permitted to do so.There are also a range of special oaths which are particular to certain religionsof the Commonwealth. It was thought that, when the particular oath couldnot be administered after reasonable efforts had been made to procure therequisite book, the court might fall back upon affirmation. The Court of Appealhas decided that this practice is not legal and, as a result, was compelled toquash an obvious conviction for perjury. Mr. Lewis is seeking to legalise this

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practice and make affirmation an acceptable method for everybody if it is notreasonably convenient to administer a particular form of oath demanded bythe witness. It is an obvious step and a further continuation of a process startedby the Evidence Amendment Act of 1868, which permitted affirmation to un-believers, and the wider Affirmation Act of 1888. Humanists will recall thatboth of these pieces of legislation were made possible by Secularist pressure andthat they will always be associated with the name of Charles Bradlaugh. Wehope that, in the course of Mr. Lewis's activity, it can be stressed that anyperson otherwise qualified has the unquestioned right to demand to be affirmed.It is wholly out of order for Judge or Recorder, Magistrate or Coroner, to ques-tion his motive or to pass comment upon his demand. A recent case concerningthe Recorder of Carlisle stresses this need although it must have surprised someto find an Anglican clergyman, the Master of the Temple, affirming beforegiving evidence in the Lady Chatterley's Lover case. The whole subject was aliving issue at the time of Bradlaugh's parliamentary struggle but is not oftenmentioned today. Yet its implications arc abiding and should not be forgotten.

The "Take-Over"

As we write, we do not know what will be the outcome of the "take-over"proposals between Odhams Press and the Daily Mirror group, proposals whichseem to place in jeopardy once again the future of the Daily Herald. We weremuch disappointed that the Prime Minister appeared to feel that little couldbe done about the crisis in the press with the steady disappearance of individualnewspapers or about the threat of commercial broadcasting. The position ismost serious for all concerned for the freedom of opinion. Big press empires,are extending their powers and the number of papers is becoming fewer. Thelocal press is suffering and the local paper as a forum of localised opinion isgradually disappearing or becoming absorbed into minor rings. Rising costsare dealing heavily with the small independent magazines. The minority dissent-ing opinion is finding it more and more difficult to get any sort of hearing.Humanists should be especially concerned, for freedom of debate and criticismis at the very heart of the rationality and liberality which they seek in thesespheres. It is difficult to know what can be done by the small group. Yet thereis a possibility by the supporting of every organ of opinion, however small,open to them. The printed page may circulate anywhere and is always of im-portance. At South Place, the Monthly Record is of primary importance. Notonly does it link up a scattered membership but it provides an apt forum forthe cut and thrust of debate. Once again, there is a press crisis. South Placecan make its own reply by seeking to create in the Monthly Record as great aneffectiveness as possible and by maintaining it at a level where it is not of theorder of parish magazines but a journal with interests lying far beyond theexact confines of membership. Outspoken and dealing with living issues inreligion, politics, sociology and ethics, it has a wide door open to it.

The Two ,ArehbishopsThe humanist or free-thinker is not normally concerned with the resignation

of one member of the episcopate and the appointment of another. These aredomestic matters which do not concern him. Yet, where there is an establishedChurch, the Archbishop becomes a person of general interest through his socialand political position together with the wider influence which he is bound toexert.

Thus, it was a matter of public interest when Dr. Fisher resigned the arch-bishopric of Canterbury recently. His going was heralded in some sections ofthe press with a polite relief and in the Daily Mirror with a strong frontalattack. It was agreed very generally that Dr. Fisher's powers had been exertedas an administrator who had a predominant concern for ecclesiastical finance.

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In these fields, he seems to have done well for the body with which he was

concerned. Much was said of his years of work for Christian unity althoughvery few practical results seem to have followed his efforts. His public utterances•were sometimes rather less than fortunate. Many were annoyed by his attitudeof apparent indifference to the H-bomb whilst at one time he seems to have

spoken equivocally about the problem of apartheid. He leaves the Church with

a declining membership and ever lessening influence in the social and moralfields though a body acting as a vast and vested interest supporting the statusquo and now closely allied to the deeper ramifications of big business. Dr. Fisherseems to be a conservative to his backbone, the typically conventional yet ableheadmaster of a minor public school. The picture is singularly unattractivefor it seems remote from the New Testament and detached from the more

progressive thought of the twentieth century. He is to be followed by Dr.Ramsey, the Archbishop of York. Change appears to be in the air, for Dr.Ramsey seems to bc far more interested in the spiritualities of religion than wasapparent in Dr. Fisher. He is scholarly and has written several books, one ofthem being a study of the liberal theologian, F. D. Maurice. Perhaps he willbe interested as Archbishop in some other subject than ecclesiastical administra-tion. But there the matter seems to stop. If press comments are to be trusted,the new Archbishop, like the old, seems to be of the sociological "right". It

may well be this fact which will drive the largest wedge bctween himself andthe more progressive thought of the day. A new era is dawning in social studies

which demands a sociology based, upon the use of scientific methods ratherthan upon supernaturalistic beliefs. Rapid changes in American attitudes maywell mark the Kennedy administration and may open new avenues of exchangewith the Soviet Union and the new China. Vast economic problems are over-taking this country and, whatever government may be in power, the old land-

marks may well disappear with a few years. All of these problems call for anethical valuation based upon anthropocentric experience, in other words thevaluations of a constructive humanism. Treating the archiepiscopal appoint-ments as symbolic of Church opinion, we cannot hope to see much assistance

from these quarters. Yet ecclesiastical establishment gives to these very quarters

a strong influence which may well be used for reaction. Humanists have muchconstructive work to do in many fields, social and political. Their work will

be all the easier if they can help to sweep away the ecclesiastical legacies withtheir vested interests in the past related as they are to the mammon of the

present, even though this feature be covered up with the polite name of

administ ration !

The Bishop and Virgin -Birth

We noticed in the Daily Telegraph for January 30 that steps are to be taken

in the American Episcopal Church to prosecute Bishop Pikc of California fordenying the virgin-birth of Jesus. This story has been regarded in the sister

Church, the Church of England, as an integral part of the Christian faith evenin modern times when the matter has been raised, although perhaps no storyin the New Testament is more open to historical criticism. We shall await with

some interests such reports of the trial of Bishop Pike for heresy as may reachthis country.

Laymen and the BibleIt was not a matter of surprise to read that the Archbishop of Canterbufy

should acknowledge that the ordinary layman is woefully deficient in any

knowledge of the Old Testament save for those parts which he hears readin Church. But we were somewhat taken aback by Dr. Fisher's remedy, that

7

somebody should engage "in producing an Old Testament which an intelli-gent person can read for his own spiritual nourishment" (The Guardian,March 9, 1960). We are at a loss to understand what such a compilationwould include. The Old Testament is a collection of pre-Christian Hebrewliterature. It is parallel to the sagas and ancient literature of many otherraces. As a literature, it contains many features, poetry and history, folkloreand legend, law and preaching. The authors were clearly men of their timeand had the outlook of their time. But it is difficult to understand whyeducated people should turn back to the outlook of the ancient Hebrews forspiritual nourishment today. It is not very edifying to praise those whocould dash the children of the Babylonians against a stone, who could seespiritual significance in the hewing of Agag to pieces before the Lord, orwho could rejoice in the blood-thirsty wars of Joshua! Nor is it likely thata satisfactory spiritual nourishment could be found in some of the grossobscenities, such as the tales of rape and incest, which mark the sacredpage! We can only imagine that Dr. Fisher wants somebody to compile acarefully edited selection from these writings although why ancient Hebrewliterature treated in isolation should be more satisfactory for the inculcationof "spiritual nourishment", if one must have ancient literature for thispurpose. is difficult to understand. Although a similar use might be madeof the Norse sagas. the Arabian Nights or the legends of Greece and Rome,a selection from Plato or Lucretius would be far more satisfactory inprovoking creative thought than much of the Old Testament. But, if thisselective method be his intention, we wonder whether the Archbishop recalledthe treatment meted out in past years to Bishop Colenso and others whowished to bowdlerise the ecclesiastical use of the Old Testament writings!Perhaps, even at this late hour, it is not too late to call Dr. Fisher's attentionto the Sacred Anthology which was compiled for South Place Chapel byDr. Moncure Conway almost ninety years ago and which is suggestive of afar more satisfactory and ethical approach, if ancient writings are to be usedto this end, than is an attempt to put over the Old Testament whilst over-looking not a little of its actual contents.

Is there a Scientific Ethic?BY

D. W. SWINTON, Ph.D., F.R.S.E.I CAN WELL REMEMBER the wet Saturday night in Glasgow, nearly fortyyears ago, when under the dim street lamps 1 came upon a box of sixpennytexts and selected The Riddle of the Universe by Ernst Hacckel. It may wellbe that so vast a theme for so modest a price appealed to me. I had neverheard of Haeckel before and I had not so far been very worried about theuniverse. Yet I can well believe that the appeal of that book still exists andthat copies of it still sell. And for a simple reason. One may study biologyas a whole or botany and zoology separately. Geology may pose its gigan-tic changes and rhythms on one; one realised the wonders that mathematicsand physics could do as instruments in the hands of able men. Haeckel tooka great deal of all these and presented for the first time to me the roundedpicture; the jig-saw that is life in a scientific world.

This is a picture that must constantly be told and much of our generalPublic confusion and lack of appreciation of the scientists' labours springfrom this today. Science is becoming ever more complex and awesome,scientists have difficulty in speaking to one another unless they work in thesame field; how much more difficult is it, therefore, for the layman to under-

stand what science is all about, and sensational developments, all to oftengiven a ready press, lead one to think of the scientist as a modern wickedfairy whom we should all be much better off without.

In a sense, then, we begin this little discussion with the full turn of thewheel. Science is become of disrepute in many quarters.

Greek science and the discoveries of the ancient Chinese are known tohave covered much of the way that modern science has re-travelled. Withthe coming of Christianity, it has been claimed, men turned their attentionto better things and the so-called dark ages were not in fact dark because,in monastery and nunnery, men and women were studying the glory of Godas revealed in the inspired books and were preparing themselves for the newheaven and earth. rt was a quest in which there was much honesty andself-sacrifice. At the same time, for better or for worse, there was fanaticismand those who sought no place in the heaven for themselves were torturedfor their souls' sake. Men were converted willy-nilly and the wars of thecrusaders showed how spiritual ends were often sought by very earthlymeans.

Paradoxically it was the war between Christian Spain and the infidels ofAfrica, with the invasions of the Moors, that brought science back to Europeagain. The Moors have stamped their architecture on the southern landsand they brought back the Greek and •Arabian sciences that had been atleast preserved in Africa during the so-called Christianisation of Europe.

Yet the effects of the Churches' concern with education and with researchhas never since been lost. It set the pattern for the humanities which wereso much the vogue even in late Victorian times, and when science cameinto its own again, inevitably, as the result of the Industrial Revolution.its practitioners were the technicians, the clod-hoppers of a lesser breed.who had to be managed and controlled, certainly nationally, only by thosewho had learned the wider cultures of the medieval mind.

Despite the work of Hutton in geology, of. Cuvicr in comparative ana-tomy, the biological scene was still looked at with creationist views. Therise of Darwinism certainly established new views and gave a freedom toman's investigations and his planning for the future but it had to be foughtfor by T. H. Huxley,.and his opponents were as often scientists as clerics.

The celebrated controversy at Oxford between the Bishop and T. H. Hux-ley in 1860 is frequently quoted as the defeat of the Church in this struggle.But it is often forgotten that the Bishop's scientific adviser was none otherthan Richard Owen, Superintendent of the Natural History Departmentsof the British Museum, who was an uncompromising creationist.

When the shouting had died down, and when many churchmen as wellas laymen saw the truth emerging from the controversy and the of t-reprinted works of Darwin, there was another current of opinion soon atwork. Those who saw the chinks in religion's armour felt they must dis-credit the whole of religion; and those who saw in the wisps of scientifictruth they could understand a science that must be the be-all and end-all.Thus there grew up in the later nineteenth century an idea that science wasthe replacement of the old religions and that from it, of necessity, muststem a new hope for all mankind.

Now there is a great deal to be said for this point of view. There isabsolutely no reason why the whole life of men and women should not betransformed. Science can do it; science can make work light, can feedthe populations of the world, can ward off diseases, can bring in an agewhere leisure will be abundant and the age-long struggles and miseries ofmankind will be ended. Why does it not do so? The answer is certainlynot the fault of science. Politics and economics decree that barns maybe full while people starve. And the introduction of science to the less well-

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developed nations of the world is not easy. We have grown up with anIndustrial Revolution, but in many parts of the world the new science hasto be introduced almost overnight to peoples who have no conception ofits use and whose apprenticeship must still be long. The.dangers of thecontemporaneity of science and the witch doctor are to be seen in manyplaces. Nor can we expect much betterment in the situation while it is stillan international practice (or so it would seem) that the professional politicianshould still ,be proud to be ignorant of science.

This does not mean that to live in a scientific age all the citizens and allthe politicians must be scientists. Far from it; but just as the best motoristsare those who have some idea as to what goes on under the bonnet, so itshould follow that the administrators should have a clear idea of whatscience is capable of doing and the people must have the choice of determin-ing that science shall be used mainly for the benefit of humanity. At themoment they cannot do this, for, as I have said, their knowledge of thewidth of science is based upon the spasmodic, sensational, and lop-sidedreports of science. All science is hot sending rockets to the moon, thoughno one will belittle the knowledge that enables such feats to be made andrecorded.

That science has advanced, no one can deny, but what does this implyfrom the philosophical point of view? Merely that the old processes arecapable of being explained in new ways. The first thing to realise is thatscience is not necessarily another name for truth. It is the concensus ofinformed opiniOn at the time, attained by persons of good faith. Galileowas serious and scientific, though none would be Galilean today. Newton-ian physics changed the picture but Newton had his Einstein and an entirelynew conception of the physical world appeared. Darwin performed fornatural science what• Newton did for his field; no doubt Darwin will havehis Einstein, if in fact he does not have him already in Darlington. Everyage has regarded itself as advanced and nearing the ultimate, but the nextgeneration finds both new answers and new probleths.

It is clear, therefore, that science as such gives no ground for a religion.Scientists themselves are ordinary men in every discipline but their own.History has not shown them to be more moral or licentious than their fel-lows of similar educational standing. Their successes'are often attained bychance and the good or evil that results from them is due to the exploiterrather than the scientist. There is no easy solution to this problem and it isidle to call for the scientist to desist if he sees that evil can come from hisdiscovery or invention. If that path should be followed there would be norazors and no motor cars. The evils of the nuclear weapon are partly offsetby the good by-products of the fission of the nucleus, though these get muchless prominence and I have never seen a procession praising them. The evilbehind the bomb is the man-made evil that was present when the bow wasinvented. In other words, science that can make man powerful and relievehis living anxieties does not make him more moral; the morality must pro-ceed the inventions, it does not arise out of them.

Haeckel said: -The uneducated member of a civilised community is sur-rounded with countless enigmas at every step; just as truly as the savage.Their number, however, decreases with every stride of civilisation andscience." I would not wholeheartedly agree with this, hence my belief in theneed for a much greater general outline of scientific knowledge.

Hacckel went on to quote Alfred Russel Wallace: "Compared with ourastounding progress in physical science and its practical application, oursystem of government, of administrative justice, and of national education.and our entire social and moral organisation, remain in a state of barbar-ism." I cannot agree entirely with this either, but even a cursory glance at

10

any newspaper these days will emphasise the points that Wallace was mak-ing. 'Men are no more moral today than they ever were and it is theirmorality—or lack of it—that affects science and not science that makesmen more or less considerate a their fellows.

in conclusion, therefore, I see dangers in making evolution or any otherfact of science or science itself as a religion. In it one finds no ethic anymore than the anthropologist, viewing the origins of man, sees a funda-mental right or wrong.

(Summary of a lecture delivered on December 4)

Jane AddamsY

RICHARD CLEMENTSThis ARTICLE is based upon a talk given at Conway Hall in October 1960. Itwas prepared as a tribute to the life and work of Jane Addams at the timewhen, in the United States and elsewhere, the centenary of her birth was beingcommemorated.

When this brief summary appears in print the new President of the UnitedStates, John Fitzgerald Kennedy, will have been installed in office. His comingto power marks, let us hope, the beginning of a new and constructive effort toend the cold war, relax international tension, reduce armaments and preparethe way for the peaceful coexistence of all nations. It would seem, then, thatthis is an appropi fate moment to recall to mind the example and teachings ofan American pioneer who in her day combated social injustice, poverty andwar.

The life of this distinguished woman—sociologist, reformer, author andpeace advocate, has a deep significance for all of us, mainly on account of thesocial and cultural tasks she essayed. First, we remember that, in the autumnof 1899, she founded the famous Social Settlement, Hull House, in an oldmansion on Halstead Street, Chicago. Secondly, there were the peace effortsshe inspired and directed in the twenty years during which she served theWomen's International League for Peace and Freedom. Thirdly, there was thefact that—to quote the apt words of Miss Helen Hall, Director of the HenryStreet Settlement, New York— "Jane Addams' character and achievement area very proud part of the history of social work. The reach of her mind and thebreadth of her courage brought new dimensions to the profession."

However, even these great achievements tell only part of the story of hermany-sided personality, powers of thought, initiative and leadership.

Some account of her family, childhood, and early education has been, inpart, given in her own autobiographical writings, particularly in the two booksdescriptive of her life and work at Hull House. The reader must turn to them,as well as to other of her writings, to complete his acquaintance with her remark-able writings. Then, too, it should be remembered that Mr. James WebberLinn, in an admirable biography of his aunt, has traccd a charming literaryportrait of her.

He grips the reader's attention at the outset by saying that she had inter-preted herself in a brief sentence written in 1929. She wrote: "The modernworld is developing an almost mystic sense of the continuity and interdependenceof mankind—how can we make this consciousness the unique contribution ofour time to the small handful of incentives which motivate human conduct?'2

See Jane Addams: A Centennial Reader, p. 2. The Macmillan Company, New York,1960. $6.00. This book brings together a broad and useful cross-section of Jane Addams'splendid writings. It is a most timely publication.

2 Jane Addams: A Biography, by James Webber Linn. D. Appleton-Century Com-pany, New York and London, 1935.

II

This is indeed a challenging sentence. Mr. Linn's biography deserves to bemore widely known in Britain, where its subject has had in recent years acircle of warm admirers.

Jane Addams was born at Cedarville, Illinois, on September 6, 1860, theeighth child in the family of a prosperous mid-Western miller. John Addams,her father, was a remarkable figure—an able business man, an active citizen,who, at the age of thirty-two was elected a members of the State Senate: andthereafter was re-electcd seven successive times. He was broadminded andtolerant in his religious beliefs. A Quaker by conviction, he was extremelyreticent about religious matters, and he seemed to avoid making any professionof orthodox Christianity. He early impressed upon the mind of his daughterJane, by both precept and example, the social utility of moderation and tolerancein matters of opinion, and begged her above all other things to preserve her"mental integrity" in whatever important decisions she made in life.

When the girl was three her mother died. This meant that her father playedthe major role in her early upbringing and subsequent education. Jane was asensitive, precocious and rather dreamy child. She adored her father and tookthe utmost interest in all that concerned his life and affairs. Then, at the age ofseventeen, she became a student at Rochford Seminary, and received a classicaleducation. The purpose she had in mind was to prepare herself for admissionin due course to the Women's Medical College. But this plan was ruined bythe shock of her father's death and a trying spell of illness which shortly after-wards befell her. Instead, in the Fall of 1883, it was decided she should spendtwo years in Europe; an experience which proved of absorbing interest andwidened her knowledge of modern languages, European literature and art.

She returned to Europe again in 1887-8, and in the course of her trip visitedToynbee Hall; and what she saw and learned there strengthened her resolve todevote her energies to social work and to establish in Chicago a centre whereeducated young women might live and work amongst the masses. The practicalimplementation of this enterprise tasked her energies for many years. But, astime went on, and land, money and staff became available, the activities of HullHouse were strengthened and extended to include a Day Nursery, a WorkingGirls' Home, a Boys' Club, a Little Theatre and a Labour Museum. The cultiva-tion of the arts had an important role to play in Hull House, for Jane Addamsand her friends saw in the arts—painting, sculpture, music, drama, dance, andcrafts--ways to release creative impulse and to bridge the gaps that marredthe wholeness of human life in modern society.

Jane Addams, working in close association with her friend, Ellen Gate Starr,showed herself to be indefatigable in social invention, initiative and leadership.The truly remarkable thing about her was this ability to combine day-to-daywork in the Settlement—involving as it did delicate personal relationships withfamilies and individuals—with a burning zeal for social reform, e.g., legislativeaction to improve working and living conditions in the work places and homesof the workers. For she and her colleagues attacked the many social evils theysaw around them, fearlessly condemned the political corruption that thenexisted in Chicago and other American cities, and spoke on public platformsand wrote in newspapers and periodicals in an untiring effort to educate publicopinion on social policy and practice.

It was her experience in the field of civic reform and cultural enrichment,especially in the active and persistent struggle against public apathy, that ledher to found in the United States the National Federation of Settlements andto continue to serve as a member of its Board until her death in 1935. Thesocial workers of America marked the unique quality of her contribution totheir profession by electing her as the first woman president of the NationalConference of Social Work.

The genius of Jane Addams had its roots in a subtle feminine insight into therealities of life, warmhearted humanity and a magnetic power of self-expression

12

in speech and writing. At the age of twenty, and when she was still a studentat Rochford Seminary, she wrote that the women of the nineteenth century,while asserting independence and claiming their rightful privileges, wouldretain the old ideal of womanhood to be "bread givers" and "their faith thatin labour alone was happiness to be found". She matched her words with deeds:and, as her influence over the minds of her contemporaries developed, shebecame a power in her own city, then in the nation and ultimately in the com-munity of nations.

She saw, too, with characteristic shrewdness, the connections existing amongstthings, movements, beliefs and the shifting currents of thought and feeling.This caused her to be reflective and analytical about every aspect of her publicand social work. Thus, in 1930, summing up a lifetime of experience in thestruggle against poverty and war, shc used words that are as pertinent todayas when they were written. "In my long advocacy of peace," she wrote, "I hadconsistently uscd one line of appeal, contending that peace is no longer anabstract dogma; that a dynamic peace is found in that new internationalismpromoted by the men of all nations who are determined upon the abolition ofdegrading poverty, disease and ignorance, with theft resulting inefficiency andtragedy. I believed that peace was not merely absence of war but the nurtureof human life, and that in time this nurture would do away with war as a naturalprocess."

As a writer, Miss Addams constantly reminds a discerning reader that she isintellectually and spiritually a kinswoman of Emerson and Thoreau. Herliterary style, reflecting an "inherited memory and a relined imagination", hadthe qualities of clarity, vigour and a rare power to fuse fact, thought and feelinginto clarion calls to action.

The best known of her books are perhaps Democracy and Social Ethics (1902):The Spirit of Youth and the City Streets (1902); and, most widely read of allher works, Twenty Years at HulfHouse (1910), together with its sequel publishedsome two decades later, The Second Twenty Years ar Hull House. The last bookshe wrote, My Friend Julia Lathrop, was published in 1935.

There were also, of course, her books and other writings on questions ofwar and peace, and from their pages the reader catches glimpses of the peopleshe met and talked with and learns about what she saw and heard on her mission-ary visits to the Heads of States, both during and after thc First World War.These writings reveal many of the qualities of mind and heart we all need tocultivate as the world in which we live moves towards World Government.

Jane Addams' life came to a peaceful close on May 21, 1935. The publicand social causes she served go marching on.

Ethics of Endowment—IBY

F. H. A. MICK LEWRIGHT, M.A.

QUESTIONS CONCERNING the ethics of endowment have tended to create lesspublic controversy during the last few years:At one period, they were verymuch to the fore owing to their ecclesiastical ramifications. Here, thesituation was somewhat relieved by various reforming measures, such as theIrish Church Act of 1869, the Welsh Church Act of 1917, the abolition ofchurch rates in 1868 and the commutation of tithe in 1936. Burning disputesconcerning ecclesiastical endownment, prompting an essay such as that byJ. S. Mill, reprinted in his Early Essays, or a dissenting manifesto such asEdward Miall's Title-Deeds of the Church of England, have become largely

13

out of date so far as public interest is concerned. Indeed, the LiberationSociety, for over a century the main nonconformist platform for the urgingof ecclesiastical disestablishment and disendowment in England, wound upits career in 1959 owing to lack of public support. It might well appear thatthere is no especial contemporary ground demanding ethical exploration andthat the whole question is a legal issue coloured by past episodes in theeconomic history of the country.

Actually, such a view is largely mistaken. The issues concerning endow-ment constantly raise moral and ethical questions calling for contemporaryapplication. Two examples occur immediately to mind. A body, such as theEthical Union, possesses certain specific modern endowments left to it at atime when the Union was coloured by a particular viewpoint and activity.Evolution in thought has in part brought about a fresh orientation of view-points so that a majority of the membership wish to change the name whilstretaining the endowments. A situation of this kind has arisen in manyorganisations from time to time and it raises at once an ethical challengeconcerning the wishes of those who endowed it originally. Again, a bodysuch as the Church Commissioners of England have inherited a very largeendowment from the mediaeval past and apply it to the present-day needs ofthe Church of England as a whole. Questions of the desirability of such acourse in the light of social ethics generally raise far-reaching historicalpoints which would not occur in the case of a modern endowment. It isthese points which suggest that practical reform may well be desirable inorder that law may be brought into conformity with the morality of socialjustice, an end always to be sought in the broader light of public policy.

In England, endowment is, of course, feudal in origin. It had its roots inland-usage. All land belonged in the last resort to the Crown and the oathof allegiance had to be made at every step in the feudal hierarchy. Certainservices to the Crown, such as the provision of knights, had to be renderedin return for land-holding. A breach with the Crown could lead to the for-feiture of lands. Although this position became widely modified by thegradual decline of feudalism after 1381, traditional theories of economicpower were still shaped in terms of land-possession. Land-grants from theperiod of the Reformation forwarded a process which was completed by theEnclosure Acts with the assistance of large private estates. In strict law, allland still belonged to the Crown and its enjoyment might be forfeited forsuch an offence as treason but, in practice, from the period of feudalreactiOn which accompanied the restoration of Charles II until a famouslegal decision, Corporation of Bradford v. Pickles, took effect in 1897, theoccupier enjoyed absolute rights of development. Modern attitudes haveconsiderably affected the situation. Death-duties, a policy originating in itspresent form with the 1910 budget, have done much to split up large estateswhilst the town and country planning legislation of this century has cut intoany assumption of absolute right of usage and has done much to emphasisea communal interest in the development of land. From an ethical viewpoint,there may be much to be said for further changes in the conditions of landtenure or in the control of land-Values but the legal theory is already presentand only awaits fresh application. The contemporary issues arising, whilstpressing hard on the well-being of individuals, are not finally questions oftheory but of the manner in which an ownership centring in the Crown,whose power is now in commission to the houses of Parliament, shall beapplied in practice.

Church lands, however, have rather different history. The Church becamemerely a part of the Norman feudal system and, as J. H. Round showedmore than half a century ago, was thoroughly feudalised. An ecclesiastic wasgranted land under oaths of allegiance in order that he might enjoy the

14

usufructs and fees simple. In other words, he enjoyed the permitted use ofsomething which in fact remained national property centring in the Crown.Tithe, originating in the eighth century with Offa of Mercia, was a tax uponproduce and not upon the land itself. Wastelands were granted within thefeudal order for such purposes as "pannage", or grazing, and the inhabitantsenjoyed rights of security of tenure and use of land under their feudal over-lord. As feudalism broke up, the same attitude passed over into the paymentof tithe but it was intermixed with commoners' rights and similar feudalinheritances. This process came to an end with the Enclosure Acts whichreached their high water mark in the reign of George III. Not only werethe fields enclosed but also the wastes and the commons. Among the en-closers were many of the highly-placed ecclesiastics who added the land inthe form of absolute personal estate to the endowment to their see or bene-fice. The gross scandal of inequitable endowments led to reforming move-ments and the establishment in 1836 of the Ecclesiastical Commissioners whotook over and redistributed the surplus endowments of the Church ofEngland. Within recent years, this body has been allied with Queen Anne'sBounty to form the Church Commissioners. It enjoys an income of some

15 million a year which, with additions from other sources, brings theincome of the Church of England up to over f134- million annually. A goodproportion of the original £15 million is mediaeval in origin, coming fromfeudal land grants and the commutation of tithe endowments.

After 1836, not a little of the land inherited by the Ecclesiastical Commis-sion became urbanised and building leases were granted. Thus, the ChurchCommissioners became in turn the heirs of a considerable quantity of realestate. It has now been decided that a more substantial income can be gainedby selling out on the real estate and reinvesting the monies obtained inEquities. As a result, large sales of Church estates are now taking place. Insome cases, land has been sold for development without covenants whichwould relate its future to the amenities of the district. In other cases, leaseshave been sold without reference to the, sitting leaseholder and he may findhis domestic future considerably imperilled if his site is marked for redevel-opment at the expiration of the existing lease. Certainly, the whole policyseems to be regarded in the light of an opportunism brought into being byexisting commercial circumstances concerning the local land-values. Theexcuse commonly given is that money must be obtained for the increase ofclerical stipends and that the obtaining of the greatest margin of profit istherefore necessary. Policies would seem to be shaped and carried out bybusiness advisers and the Commissioners can have no claim to be regardedas other than a commercial corporation. But it must not be overlooked thatthe Archbishops of Canterbury and York are ex-officio Commissioners to-gether with the Bishop of London and that these gentlemen are thereforemorally involved in the Commissioners' business policy as a whole, a pointwhich would seem to be underlined by the Cohen Report of 1948 concerningmany company directorships.

Book ReviewsMax Weber, The City, translated and edited by Don Martindale and Gertrud

Neuwirth. (London, Heinemann, 21s). First published in the United Statesin 1958.This welcome publication helps to acquaint the English-speaking reader with

the thought of Max Weber, the great German sociologist, who died in 1920,but whose teaching is relevant and appears novel, even at the present time.The Editors' task was not an easy one: Weber is difficult to understand evenin his native language, since he used technical terms, as defined by himself, and

15

the theoretical background of his Oeuvre, which has to be considered as a whole,impinged frequently on the purely historical narrative. In the circumstances, theEditors have done surprisingly well, not only in presenting the work, whichwas originally a long article, but by annotations of an explanatory and biblio-graphical nature.

What Weber set out to d6 was to clarify the sociological principles whichmark the contrast between Antiquity and the Middle Ages. For example, thesmall size of the mediaeval city is based on its concept of civic unity, whereasthe city of Antiquity is characterised by the influence of money and slave owners,which led to expanding, "imperialist" developments, and the growth of largeregional capitals, almost in a modern sense. The art historian will regret thatWeber does not deal with the visual evolution of layouts and architecture, butwill be thankful that the underlying "base" of social attitudes is considered, abase frequently neglected or romanticised in later works on town planning. Togive only one example: the mediaeval city is characterised by its walls, whichsometimes include the township as well as the castle. How and why the citizenstook over is not only sociologically significant, but has had a profound influenceon the expanding town with its "faubourgs", and "new towns", the latter clearlydemonstrated, for example, in Carcassonne, ill the south of France.

The title of the study is somewhat misleading: Weber does not cover thelater evolution. The Industrial Revolution, on which Weber had so much to sayin other contexts, is not dealt with, although some hints with regard to citydevelopment under the rule of French absolutism arc given. Here the fragmentarycharacter of an article, however brilliant, transformed into a book is clearlyapparent. It should make the reader go further afield, especially to the originaltreatise, Wirtschaft und Gesellschaft, of which the present study forms a part.

It is to be regretted that the proof-reading was not done more thoroughly.The text is also somewhat marred by a few quite unintelligible references, such asto the "Age of Ludovika", evidently that of Louis XIV and his followers. Butwhen the importance and the difficulty of the task in hand are considered, theEditors can only be congratulated on their achievement.

CorrespondenceTo the Editor, the Monthly Record

Our Social Outlook

Dear Mr. Editor,

It is difficult to know what mr. Adcock is really after. No one is likely toobject to a Conservative opposition group which has some useful constructivecriticism to offer, and his talk about "a monopolistic system" in relation toSouth Place is rebutted by the appearance of his long letter in its journal.

The fundamental purposes of the Society would, however, be better servedthan by the present exchange of personalities if we concentrated our attentionon the specific social problems that confront us and endeavoured to see whatguidance in solving them can be derived from our ethical and humanistprinciples.

Yours sincerely,

J. HENRY LLOYD.

Humanist Posters?

Dear Sir,

Although Mr. Kellett has given me the chance to have a chuckle at my ownexpense, I must point out that humanists have not put up posters of arrows norhas the Church adopted the illustration which he uses in his parody of myself.

16

Again, I would suggest that my "inadequacy" disappears if the whole of whatI wrote be read and not a fragment. Is it really "pernicious" to attack theChurch? Mr. Kellett seems to think so and doubtless most supernaturalistswould agree with him. But, whilst we have a vast ecclesiastical establishmentworking in society generally to reactionary ends, I would suggest that there issomething wrong with the type of semi-humanist who does not attack. The morethat the Churches are allowed to get away with their pretensions, the more ishumanism weakened. It is for this reason that I am bound to feel that the typeof humanist who fears any sort of outspoken reply to the ecclesiastics is actuallyhelping to form a fifth column within the humanist movement.

Yours faithfully,

CUSTOS.

EsperantoDear Sir,

In reply to Howard Hunter, who, perhaps smiled while he wrote his bitabout Esperanto, I am not sure what he means by "all the internationallanguages". If hc is thinking of things like Interlingua(e), Cosmoglotta, etc.,these ore projects only. There is only one international language: Esperanto. Itis used fully like other languages. That "many internationally-minded people-have not accepted Esperanto is no proof that they are dissatisfied with it, -as amedium of expression". Probably there are as many individual reasons for notlearning Esperanto as there are for learning it!.

The objection to the accusative ending and the agreement of adjectives withnouns is almost peculiar to Mr. Hunter. Can we take it that he equally objectsto "they—whom", "we—us", "who—whom", etc., in English?

Actually, Esperanto is easicr to use than English etc., because it is logicallyconstructed. I have Esperanto friends of other nationalities, who speak excellentEnglish (that would put many Englishmen to shame), who prefer to talk to mein Esperanto because "it becomes more natural".

So much for Hunter's red herrings. What real study has he made of thcinternational language, anyway?

Yours sincerely,J. W. LESLIE.

South Place PolicyDear Sir,

I do not think that, when read in its context, the long quotation whichMr. Hutton Hynd givesirom Dr. Conway's Farewell Addresses does confutemy argument that South Place has never sought to initiate an ethicalreligion or Church. In fact, it parted from Dr. Coit on this very ground.Dr. Conway speaks of his hope for "a live and humanitarian Church" andhe related his ideal to the state establishment of religion. In fact, the idealwas an extension of thought towards what would now be called humanism.The old Unitarian chapel had already passed through a number of phaseseach more liberal and rationalistic than the last. Conway himself hadmoved away from the pure theism which was his original standpoint atSouth Place and sought to shift the religious fellowship of which he wasminister on to a humanitarian basis. He lived during an age when thesocial pressure led citizens to belong to some church or chapel and hesought to provide a niche for the non-Christian. But this was a temporarystage in the history of social thought and of conventional behaviour-patterns.It is dated by the references to the Church of England, made as they were ata time when many liberal thinkers seriously believed that it would grow into

17

an institution as inclusive as the state at large. Of course, during theintervening years, the Church of England has become more limited andsectarian whilst the landslide from the Churches has deprived the ideaof the rationalistic Church of meaning within the social sphere.

One must be careful to give the exact contemporary meaning to many ofthe phrases of the period. "Religious Society" was in point of fact abroadening term in that it implied that the old chapel had ceased to beChristian in the earlier sense of W. J. Fox. In the same way, "Free Christ-ian Church", as it was used by some advanced Unitarians of the period,was an assertion that the group was broader in conception than traditionalUnitarianism. Circumstances in the mid-nineteenth century gave rise topositions relevant to the prevailing context which are no longer relevantwhen they are extracted and applied today in isolation from their originalbackground.

Actually, South Place is the story of a growing evolution from a Christ-ian Unitarianism into a rationalistic deism and from a rationalistic deisminto an inclusive freethinking society. It never sought to establish anethical religion and Church in the manner later adopted at Kensington byDr. Coit. I feel that it is unfortunate to resurrect Dr. Conway's name inthis connection. lie would have been the first to agree that the story isone of an orderly evolution and that his positions were merely milestonesmarking out a path to a far wider goal. 1884 is as removed from 1960.asis 1824, the year in which the chapel was built. The onward march ofscience has carried man far from the moorings supplied by religion evenin its more attenuated forms. A rationalistic religion which was Dr. Conrway's earlier attitude, gave way to agnosticism and rationalism. Thisoutlook, in its turn, is re-shaping itself into the more positive form ofhumanism. I see nothing in this process other than a natural mutationof species in which a semi-Church idea has expanded into something widerand more inclusive. Incidentally, I see no rational motive for fear of theword, "secular" and what it betokens. It merely means non-supernaturaland bounded by this world of nature and of experience. If it also hassome anti-ecclesiastical associations, so much the better. The secularistscertainly cannot say anything more pungent about the traditional formsof ecclesiasticism than did W. J. Fox whilst their contribution is highlynecessary at a time when a state-established form of religion is exertinga vast social pressure on the reactionary side.

Yours faithfully,

F. H. AMPHLETT MICKLEWRIGHT.

EsperantoDear Sir,

Thank you for The Monthly Record. I am pleased to note that members ofthe Brita Esperanto-Humanistaro are active. For some time there have beenefforts to form a group of Humanist Esperantists in London and it is thanksto the help we have received from S.P.ES. that we may•see some results.

You will note from my address that I am somewhat remote from the scene,but I am actively interested, as secretary, keeping in touch by letters or bulletinswith members in London and elsewhere.

Thank you to S.P.E.S. for its help and. to London members for their con-tinued efforts. Obstine antquen!

G. L. DICKINSON, Secretary, Brita Esperanto-lIumanistaro

18

. South Place NewsEthical Union Annual Congress

Members are invited to attend the Annual Congress of the Ethical Unionin the Library, Conway Hall, on Saturday, March 25, at 2.30 p.m. The busi-ness side of the meeting will be followed by a talk by Richard Hauser on"The Humanist Approach to Social Work." See full details in "News andNotes.-N.S.S Dinner

The 55th. Annual Dinner of the National Secular is being held in honourof Mr. H. Cutner's 80th birthday and will take place at the Paviours Arms,Page Street, Westminster on Saturday, March 4th at 6 for 6.30 p.m. andfollowed by dancing. Tickets 21s. from the Sec., 103 Borough High Street,S.E1.

Society's Other ActivitiesYoung Humanists

In the Library at 7.15 p.m.March 6—Richard Clements: "New Frontiers in Social Work".

„ 13—"The Achievement of Progress." Dr. Ernest Seeley (Secretary ofProgressive League) discusses the general factors involved.

„ 20—S.P.E.S.: Its History and Future.„ 27— John Mawson on "Living in a Community".

Conway Discussions. Tuesdays at 7.15 p.m.March 7—"White Britons and Coloured Immigrants": Mn. Judith

Hendersbn.March 14—"Religion in the Secular State": Donald MacRae, M.A.

March 21—"Ethical Religion and the Arts": Charles Kennedy Scott(Trinity College of Music).

March 28—"In Search of Purpose," by Arthur E. Morgan : J. W. Leslie,F.B.E.A.

Sunday Social .March 19, in the Library at 3 p.m. Mr. Richard Clements: "The Genius of

D. H. Lawrence."Tea will be served at 3.45 p.m. Members and friends welcome.

Thursday Evening SocialMarch 9, in the Library at 7 p.m. Whist Drive. Light refreshments and social

intercourse.The Library, Conway Hall

The Librarian will be in attendance on Sunday morning and Thursday

evenings.Addition to Library: "Harriet Martineau—A radical Victorian," by Professor

R. K. Webb.Country Dance Party

March 18, from 3 p.m. to 6 p.m., jointly with the Progressive League andEda Collins. All over fourteen years of age are welcome and instructionwill be given. Soft shoes to be worn, please. A charge of 2s. will be made.

Young Humanists and C.N.D.A group of young humanists intends to march in support of the Campaign

for Nuclear Disarmament under a "Humanist" banner. They will assemble at9.30 a.m. on Easter Monday, April 3, at Stratford, for the last day of theeastern prong of the march, arriving at Trafalgar Square at about 2.30 p.m.

All humanists will be welcome.19

SOUTH PLACETHE South Place Ethical Society is a progressive movement dating from 1793 whichtoday advocates an ethical humanism, the study and dissemination of ethical principlesand the cultivation of a rational religious sentiment, and believes that the moral Iifemay stand independently in its own right.

We invite to membership all those who have abandoned supernatural creeds andfind themselves in sympathy with our views.

,At Conway Hall there are opportunities for participation in many kinds of cultural

activities, including Discussions, Lectures, Concerts, Dances, Rambles and Socials. ALibrary is available and all members receive the SoEiety's journal, The Monthly Record,free. The Sunday Evening Chamber Music Concerts founded in 1887 have achievedinternational renown.

The minimum subscriptions aie: Members, 12s. 6d. p.a.; Associate Members(ineligible to vote or hold office), 7s. 6d. p.a.; Life Members, 13 2s. 6d. '

Services available to Members and Associates include: The Naming Ceremony ofWelcome to Children, the Solemnisation of Marriage, Memorial and Funeral Servicei.

The Story of South Place, by S. K. Ratcliffe (5s. from Conway Hall)is a history ofthe Society and its interesting development within' liberal thought. .

Griquas: -

Secretary: 3. Hutton Hynd , Hon. Regisireir!- Mrs: T. C. Lindsay - .

Hon. Treasurer: A. Fenton Hon. Asst. Registrar: Miss W. L. George

Eyecutiye Secretary: miss F.Palmer Editor,"The Monthly Recorcr: G. C DowMan

Address: Conway Hall, Red Lion Sguare,•London, W.C.I. (Tel.: CHAfiaery 8032): .. •

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