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Show F converse only with other scholars and theoreticians in the same "field. Washington, one gathers, has a ghetto of politicians and a ghetto of bureaucrats-- or several of each. Those who by natural endowment and by training might have become the and of the ideal in our life have instead become specialists--exper- ts spokesmen representatives in aspects. Those equipped by wealth or by power to bear great responsibilities have gathered into communities of themselves, insulated specifically against the claims of responsibility. What we have, as a result, are not communities but the fragments communicating by means that can only be institutional. But ideals grow out of and are corrected ty the sense of the whole community and the individual's relation to it There is no partial idealism. Specialists, answerable only to the requirements of their specialty, are remote from the possibility of idealism--hence, so for as the life and health of the community are concerned, they are without controls, particles in an expanding disorder. They are obviously and even notoriously and to the perversion or misuse of their abilities. And they are prone to indefatigable fragment-communitie- self-inter- s, est self-justifie- rs. And so there are a number of developments in our society that have radically narrowed and darkened the moral space surrounding the individual life. That being true, and growth and change being now so nearly overpowering in themselves, it is perhaps not surprising that we have so little resistance to the temptation to think in terms of the expedient rather than the desirable, the temporary rather than the permanent, cures rather than preventions, painkillers rather than cures. Each problem or act tends to be isolated from all others, seen in terms of its own immediate conditions, related neither to principle nor to history, preyed upon by anxiety and by haste. To some extent this may be a necessary weakness of the institutional mentality, but this kind of thinking is apt to receive the acquiescence of most citizens, who accept "practicality" as the highest standard of public conduct. When the people have neither the incentive nor the moral means to resist and correct their institutions, they are poorly served by them. They become their servants' servants. As more and more of the moral prerogatives of the individual are taken over by institutions and by agencies of the government, the individual does not become more secure and more happy. He becomes more confused, because moral standards in the hands of organizations will no longer answer the questions or illuminate the conditions of private persons. They become too generalized, too pumped up by righteous rhetoric, demanding too automatic and subservient an allegiance. If the institutionalization of morals, as in the organized charities, involves a contradiction in terms, the same must surely be said of the legalization of morals, as laws and the Medicare program and the issuance of government in the standards for business. The more explicit and detailed and comprehensive the law becomes, the more limited is the moral initiative of the citizen. It might be debated whether the citizen loses his moral prerogatives because they are "grabbed" by the government, or whether they are only assumed by the government after they have been abdicated by the citizen. In my opinion the latter is more likely: If the Thirteenth, Fourteenth, and Fifteenth amendments had been responsibly received by the people ts and the states, the recent legislation would not have been necessary; if doctors had been more interested in service than in earnings, there might have been no need for Medicare; if the automobile makers had either pride in their work or respect for their customers, perhaps they would not have needed to come to Washington, pleading their right to discipline themselves. A more important concern, once it is recognized that citizens do abdicate their responsibilities, is why they do it And how is it that some of those most guilty of irresponsibility turn up among the loudest advocates of freedom, and among the loudest objectors to "big government"? Freedom to do what? Instead of big government, what? It is certain, I think that the best government is the one that corollary: the best citizen is the one who governs least. But there is a least needs governing. The answer to big government is not private freedom, but private responsibility. If it is too lafe, as some think, for that answer to be given now, that is the fault of those who might have given it from the beginning but refused to. civil-righ- ts civil-righ- much-neglect- ed AAAAAAA BOULDER Escape de a we were once eager to boast, but now reasonably that hands our has Such into in the human condition. significant change grown power we must now look on ourselves not just as the progenitors but also as the grantors of such life as may continue on this planet. And in that a great deal is changed. One might make a sort of formula: The growth of power increases the capability (and, apparently, the likelihood) of destruction, which must involve a proportionate increase of responsibility, which defines a need for a developing morality. That does not necessarily mean the continuous development of new moral principles. It does mean the continuous renewal of principles in the light of new circumstances, the continuous renewal and enlivening of the language of morality--to clarify, among other things, the identity of private and public responsibility. Since 1945 it has been generally acknowledged that the world is our dependent. It has been acknowledged, that is, that it is the dependent of those governments capable of atomic holocaust. But it is becoming more and more apparent, as we continue to contaminate the soil and water and air and to waste and misuse the natural wealth, that the world is also the dependent of private organizations and individuals: corporations, contractors, developers, mining companies, formers with modem chemicals and machines. Because of the enormous increase in the economic and technological power of individuals, what once were private acts become public: the consequences are inevitably public. A man on a bulldozer can scarcely make a move that does not affect either his neighbors or his heirs. All his acts, so empowered, involved a tampering with the birthright of his race. The recognition of that amazing and terrifying dependence, and of the great difficulty of the obligation it implies, ought to make the beginning of a new moral vision, a renewal of the sense of community. role the talented For too long the ideal role of the individual in our sodety-t- he the of been that specialist. It has young have aspired to almost by convention has surely become as plain as it needs to be that what we need most now are not the e justifications, but men of specialists with their narrowed vision and can recognize and hold who free and intelligence sympathy and imagination themselves answerable to the complex responsibilities of a man's life in the world. The failure of the modem cities, I think, is that they have become, not communities, but merely crowds of specialists and specializations. The businessman, the physician, the technician are specialists not only in the sense that they have become expert in narrow disciplines, but also in the sense that they accept the confinement of their discipline as a the exact equivalent of the old idea of community responsibility or neighborliness. Thus the specialist who produces a drug or a formula or a technique or a machine may feel that he has done his "duty," no matter what use may be made of his work by others. The moral limits of his specialty are apt to coincide with his personal and selfish aims; what he has produced advances his career slide whether it advances the common good or not; his expertise and his in this smoothly together around him like the two halves of a capsule. Specialization, sense, is little more than a euphemism for moral loneliness; morally, the specialist is a man out of control, an erratic particle. The rioter in the black ghetto is a specialist of much the same kind, differing only in that he has not refused the obligation of neighborliness, but has been denied it The modem city, then, is in the fullest sense of the word a crowd, a disorderly gathering of people. Loneliness is on the rampage in it so many separate lives pursuing their own ends among and through and in spite of the lives of all the others. And the disease that is destroying the community is destroying the families and the marriages within the community. A community is not merely a condition of physical proximity, no matter how admirable the layout of the shopping center and the streets, no matter if we demolish the horizontal slums and replace them with vertical ones. A community is a mental and spiritual condition of knowing that the place is shared, and that the people who share the place define and limit the possibilities of each other's lives. It is the knowledge that people have of each other, their concern for each other, their trust in each other, the freedom with which they come and go among themselves. continued on next page. We have-- as short-rang- self-intere- AA AAAA-- to picturesque Boulder Mountain Lodge, located at the junction of scenic Highway 12 and the renowned Burr Trail in Boulder, Utah. We offer IB luxurious rooms and 2 beautifully designed suites, spaciously located in 3 guest houses which surround 5c hod house Lake; our own private bind sanctuaiy. 5 pend your days hiking, mountain biking, horseback riding, touring by jeep or eimpty relaxing with old or new friends in our Great Room. 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