Suchergebnisse

This new flagship report for the eTransform Africa Project, produced by the World Bank and the African Development Bank, with the support of the African Union, identifies best practice in the use of Information and communication technologies (ICTs) in key sectors of the African economy. Under the theme transformation-ready, the growing contribution of ICTs to agriculture, climate change adaptation, education, financial services, government services, and health is explored. In addition, the report highlights the role of ICTs in enhancing African regional trade and integration as well as the need to build a competitive ICT industry to boost innovation, job creation, and the export potential of African companies.

Tese de doutoramento em Engenharia Mecânica (Controlo e Gestão) apresentada à Faculdade de Ciências e Tecnologia da Universidade de Coimbra ; Domínio A capacidade de produzir bem é a chave da riqueza. Uma boa produção concretiza-se pela transformação competitiva de matérias-primas em produtos de qualidade para o mercado global. Tal transformação inclui uma série de operações coordenadas de modo a obter a produtividade que permite o aumento da competitividade. Embora algumas operações possam requerer pessoal especializado, a tendência é para uma crescente automatização. A coordenação das operações automatizadas é também automatizada (através de uma variedade de transportadores, comunicação digital, etc.). Contudo, e embora a produção seja automatizada, a configuração do equipamento é feita manualmente. Situação A necessidade de automatização foi inicialmente sentida e aplicada na produção de longas séries, como no caso da indústria automóvel. Com a necessidade de redução de custos e aumento de flexibilidade, a inclusão de máquinas/equipamentos controlados por computador, assim como de interligações por computadores/redes tem sido extensiva. O aumento de software nestes sistemas, as restrições físicas e as (indesejáveis) interconecções lógicas conduzem a um aumento da complexidade, que em empresas de produção em grande escala é obviado por especialistas. O aumento na procura de produtos personalizados e a rapidez para a sua comercialização determinam a necessidade de uma produção flexível. Contudo, a referida indesejável complexidade constitui um grande obstáculo para o recurso a soluções (semi)-automatizadas, e postos de trabalho (de alta qualidade) são deslocados para países de mão-de-obra mais barata. O caso mais difícil prende-se com a utilização de robôs (que é o tipo de máquina mais flexível) nas empresas mais flexíveis, como sejam as Pequenas e Médias Empresas (PMEs). Deste modo, as condições para a utilização de robôs (juntamente com outro tipo de equipamento) em PMEs (incluindo operações manuais e configuração) representam o maior desafio, uma vez que os sistemas técnicos têm de ser estruturados de forma a suportarem a desejada flexibilidade. À semelhança da incapacidade de uma boa gestão em compensar a falta de competência em actividades como a do comércio ou da investigação cientifica, as etapas de produção têm de ser apropriadamente construídas e mantidas. Estas últimas representam aquilo em que o produtor se deve concentrar e especializar. Assim, sejam quais forem os avanços que facilitem a produção, as práticas de produção competitiva deverão ser mantidas. Especificamente, processos de trabalho com conhecimentos valiosos não devem ser prejudicados por detalhes técnicos irrelevantes. Novas tecnologias que possam aumentar a competitividade e/ou melhorar as condições de trabalho são obviamente desejáveis. Contudo, estas deverão ser combinadas com princípios de utilização simples para os quais os sistemas de produção são construídos. Tópico A complexidade surge tanto na operação como na coordenação, mas também na sua configuração manual. Esta é parcialmente compreensível e gerenciável, uma vez que uma determinada máquina ou processo de fabrico pode ser bastante avançado e complexo. Assim, a complexidade será local. Contudo, e em particular com software envolvido, dependências adhoc acidentais entre operações e coordenação tornam a situação actual mais difícil. Adicionalmente, a configuração de cada máquina e subsistema envolve uma variedade de interfaces de utilizador e ferramentas de configuração/programação. Uma vez mais, as grandes empresas podem contar com engenheiros altamente qualificados para lidar com estes problemas, enquanto que nas PMEs a situação fica facilmente ingovernável. Consideramos que podemos referir o problema como uma questão de orquestração. Orquestração é então definida como o arranjo, coordenação e gestão (semi-) automatizada de complexos sistemas de produção, incluindo as suas interacções em termos de comunicação e os seus serviços em termos de controlo por computador. O tópico pode então ser formulado como a procura de princípios óptimos, ou pelo menos exequíveis, para a orquestração de processos produtivos de pequena escala. Na realidade, existem aspectos fundamentais envolvidos que não representam apenas uma questão de engenharia a ser solucionada. Ao contrário, a situação requer uma abordagem científica com especial atenção para a recente tecnologia de suporte proveniente de outras áreas. Abordagem cientifica - A procura de princípios apropriados a PMEs para a orquestração de processos de produção não se presta a uma análise teórica, que por sua vez requer a utilização de modelos formais e derivação das soluções (sub-)óptimas e suas propriedades. Embora tivesse sido preferível obter provas formais de uma solução óptima, a complexidade do equipamento, o envolvimento de humanos, a considerável desorganização das PMEs, a necessidade de aderir às práticas industriais, assim como a variedade de PMEs existentes, dificultam uma abordagem teórica. Deste modo, foi seguida uma abordagem empírica. A dificultar o teste e a avaliação de uma abordagem empírica estão as possíveis variações no software envolvido, juntamente com a constante mudança que ocorre na produção em sistemas de produção flexíveis. Adicionalmente, a experimentação não pode ser conduzida em ambientes industriais (onde esta iria perturbar a produção). Assim sendo, as experiências deverão ser cuidadosamente seleccionadas e conduzidas em laboratório com recurso a equipamento industrial. Ainda assim, dadas as condições e singularidade de algum equipamento, não é fácil reproduzir os resultados noutros locais, o que constitui um problema para a validação e aceitação dos mesmos. Contudo, caso a solução sugerida em termos de princípios técnicos possa ser encontrada ou confirmada por resultados publicados de investigação independente, ou se técnicas relacionadas derem origem a novos produtos, tal pode desejavelmente contribuir para a validação de resultados. Isto é, embora resultados semelhantes para outros laboratórios sejam válidos, as diferenças actuais vão revelar a existência de variações que merecem estudo detalhado. Abordagem técnica - Os sistemas de produção flexíveis consistem em equipamento distribuído do ponto de vista computacional. Tipicamente, os diferentes aparelhos não foram concebidos para operarem em conjunto, mas devem, no entanto, ser de fácil configuração no local de trabalho. Uma abordagem básica passaria pela utilização de plataformas de software que suportassem componentes distribuídos de uma forma flexível. Contudo, as plataformas computacionais existentes podem não satisfazer com eficiência a necessidade do equipamento integrado, podendo revelar falta de robustez, nomeadamente nas interconecções. Deste modo, é necessário combinar com algum cuidado a tecnologia existente e confrontar as soluções sugeridas com as necessidades actuais das empresas. A abordagem seguida encontra-se dividida em quatro partes: 1. Suportar o acoplamento fraco entre componentes de forma a obter simples composição quando o equipamento é instalado ou substituído. As interacções necessitam ser assíncronas e baseadas em eventos através de interfaces bem definidas e auto-explicativas, contendo serviços definidos em termos de operações de produção (e não em termos de software interno). 2. Produzir princípios unificados para interacção com utilizador e interfaces, permitindo que utilizadores não especializados possam (re)configurar e (re)programar o sistema de produção. Uma interacção com o utilizador que permita combinar operações básicas que resultem num novo serviço, o qual deverá idealmente estar facilmente acessível através de interfaces programadas e manuais. 3. As abordagens baseadas em modelos têm-se revelado eficazes para desempenho e reutilização. No entanto, os modelos consistem em elevado nível de conhecimento e são dispendiosos de obter no âmbito da flexibilidade e desorganização das PMEs. Uma melhor abordagem é permitir a visibilidade do conhecimento envolvido numa determinada etapa em termos do processo de produção, de modo a que o operador transmita inteligência através de uma interface simples. 4. O software é por defeito não descritivo, assim como a execução sequencial de código imperativo não se compõe. Conhecimento no metanível e descrições declarativas deverão ser utilizadas, se possível, sem comprometimento dos itens anteriores. O objectivo é gerar software ao nível de aplicação, partindo de descrições de alto nível. A avaliação experimental deverá verificar técnicas individuais como tal, e os resultados deverão ser comparados com investigação relacionada. A abordagem global consiste em combinar os resultados das diferentes partes em princípios aplicáveis a futuros processos de produção das PMEs. Resultados O uso de arquitecturas orientadas a serviços (SOA) nas redes empresariais resolveu as limitações das arquitecturas orientadas a componentes no que diz respeito ao acoplamento através da standarização das interfaces, protocolos de comunicação, gestão de transacções, e segurança, entre outros. SOA ao nível do dispositivo é o resultado da importação de princípios SOA para os sistemas embebidos com algumas importantes diferenças, nomeadamente: inclusão de padrões de mensagens publish/subscribe, descoberta e descrição directa entre dispositivos, e modelos descritivos genéricos. Numa primeira fase, este trabalho validou os inúmeros trabalhos realizados sobre a aplicação de SOA ao nível do dispositivo em ambiente industrial com o teste num protótipo de célula de trabalho. De seguida foi levado a cabo um trabalho de avaliação comparativa entre duas SOA ao nível do dispositivo com estilos de arquitectura diferentes, servindo como base aos restantes desenvolvimentos da tese. Ainda que os resultados desta avaliação tenham mostrado o grande avanço proporcionado pelo uso de SOA, nomeadamente no que diz respeito ao desacoplamento entre componentes atingido, alguns aspectos críticos para o seu uso efectivo ainda estavam por resolver, designadamente: 1. A geração e a especificação dos serviços ao nível da tarefa 2 A definição de uma linguagem de orquestração adequada às SOA ao nível do dispositivo. Uma abordagem baseada em tarefas, quando relacionadas com processos de manufactura, consubstancia-se na capacidade de disponibilizar um mecanismo flexível (e amigável para o utilizador de uma PME) para a especificação das interfaces de rede. Os programas de robô são um elemento chave na flexibilidade do robô e este trabalho mostrou que o seu uso para a definição de interfaces vai elevar a fasquia da flexibilidade para o nível das interligações. A natureza procedimental de muitas linguagens de robô encaixa-se perfeitamente com o padrão de mensagens definido nas plataformas SOA, com uma mistura de variáveis de estado definidas a partir de variáveis do robô, e com acções definidas a partir de métodos da linguagem robô. A definição de uma linguagem de orquestração preencheu uma lacuna nos padrões de orquestração: sistemas conduzidos a eventos. Estes sistemas definem estados e transições de uma forma clara, potenciando a capacidade do utilizador de acompanhar o estado do sistema. Statecharts constituem um par adequado para a arquitectura SOA, uma vez que as transições de estado são baseadas em eventos, que no nosso caso são eventos na rede, mas os estados (e também as transições) incluem igualmente acções, que podem ser mapeadas para operações. A avaliação empírica efectuada mostrou uma previsível boa curva de aprendizagem para estes sistemas, em parte devido às vantagens associadas à sua semelhança a técnicas de automação tradicionais, como os Sequential Function Charts. Os resultados desta avaliação são positivos e justificam esforços suplementares para efectuar testes em aplicações reais, o que neste caso implica utilizadores de PME reais. Conclusões Três conclusões devem ser retiradas desta tese: A estratégia proposta para a especificação de serviços é um elemento chave no futuro do uso de SOA ao nível dos dispositivos, devido à importância da definição das interfaces no sucesso destas arquitecturas. A programação ao nível da tarefa é desta forma transferida da programação dos robôs para o nível da rede. Uma linguagem conduzida a eventos foi definida para a orquestração. Testes revelaram o seu uso e compatibilidade com as necessidades das células de fabrico das pequenas e médias empresas, nomeadamente estados explícitos e transições baseadas em eventos. Esta abordagem preenche uma lacuna nos padrões de orquestração existentes na indústria e constitui uma excelente base de trabalho para o futuro. Finalmente, foram abordadas técnicas baseadas em conhecimento, e avaliada a sua integração com a arquitectura definida anteriormente. Estes estudos mostraram a importância das estratégias descritivas e as inúmeras possibilidades abertas quando a semântica é adicionada aos sistemas industriais baseados em software, especialmente quando suportados em bem estabelecidas tecnologias de rede, como as descritas anteriormente. ; Our ability to manufacture well is the key to our wealth. Obtaining a wider range of different (and better) products in a sustainable way in terms of labour and environment is the big challenge faced by modern manufacturing. In the last few decades, automation has played a key role in the enhanced productivity of mass-production industries, but there has been a paradigm shift: global consumers ask for customization, leading manufacturers to target mass customization and consequently requiring new levels of flexibility for automation. An industrial robot is usually considered to be a flexible machine, which is only true within the large plant scenario. Small enterprises, which are by nature the most flexible ones, do not make use of robot systems as they could, because robot flexibility, which relies on reprogramming and reconfiguring, cannot be taken on by the SME (Small Medium Enterprises) worker at the workshop, and hiring specialists is unacceptable in terms of costs. The easy reconfiguration of a robotic work-cell, which is a distributed environment with computation in different platforms that are coordinated by software, is hindered greatly by the dependencies between cell components. This thesis addresses the problem of dependencies by proposing principles and mechanisms for the orchestration of complex manufacturing systems, i.e., the (semi-) automated coordination of their interactions in terms of communications and computer control. The industrial environment, especially regarding robotics, does not lend itself to theoretical analysis due to the amount of work needed to reach formal models. This is exacerbated in the unstructured SME environment and when working with user-in-the-loop systems. Therefore, the approach used in this thesis was mainly empirical, with validation through laboratory prototypes used by some representative users. The approach consisted of the following parts: 1. supporting loose coupling between components to promote simple composition of services to enable an easier reconfiguration; 2. defining unifying principles in terms of user interaction, by taking into account current robot technologies and improvements from other scientific areas, namely enterprise level networking; 3. enabling a task-based view of knowledge in terms of the manufacturing processes to promote the reconfiguration of the system by process rather than robotics specialists; 4. proposing declarative techniques that support easy configuration of the work-cell in terms understandable by the SME user. The use of service-oriented architectures (SOAs) in the business world has tackled the limitations of component-oriented architectures in terms of coupling through the standardization of interfaces, communication protocols, transaction management, and security, among others. Device-level SOA are the result of the porting of SOA principles to the embedded level with the addition of several important features, namely: publish/subscribe messaging patterns, peer-to-peer discovery description and generic templates. At an initial stage, this work has validated the current trend of using device-level SOA in industrial environments by testing their use against a prototype work-cell. Following this, a comparison was made between device-level SOA platforms that embodied two different architectural styles. This served as a basis for the rest of the thesis. Although the results from this evaluation have shown the great advances brought about by the use of device-level SOA, for instance in terms of decoupling, some critical issues for their effective use remained unchallenged, namely: 1. The generation and the specification of task-level services (contracts), with transparent and easy-to-use techniques for the SME user. 2. The definition of orchestration techniques adapted to the device-level SOA, with adequate expressiveness and simplicity for the SME user. A task-based view of knowledge in terms of manufacturing processes relies on the ability to provide a flexible (SME user-friendly) mechanism for the specification of network interfaces. Robot programs are the key element for robot flexibility. This work has shown that their use in interface definition will feature flexibility also at the interconnection level. The procedural nature of many robot programming languages copes perfectly with the device-level SOA messaging style, with a mixture of evented state variables defined by robot variables, and with actions defined by robot methods. The definition of an orchestration language has addressed a missing pattern in service orchestration: event-driven systems. These systems define states and transitions in a clear way, thus enhancing the user's ability to predict the state of the system. Statecharts provide a perfect match for the device-level SOA since the state-transitions are event-based, but the states (and the transitions) embody actions, which can be mapped to operations. The empiric evaluation made with several types of users has shown the predictable steep learning curve of these systems, partly due to their resemblance to traditional automation techniques like SFCs. The results are therefore positive and justify the effort of testing the system against real applications, which in this case means with real SME users. Descriptive techniques for software are one of the keys to establish the bridge between humans and computer programs. Despite recent evolutions, these techniques are not yet ready for use, and supportive technologies and methodologies need to be tested. In this work, a cell specification language has been defined and software developed that configures a programming-by-demonstration robotic work-cell. In conclusion, there are three main outcomes from this thesis. The proposed strategy for the specification of services is a key enabler in the future use of device-level SOA in industrial robotics, due to the importance of interface definition in the success of these architectures. Task-level programming is in this way extended from the robot programming level to networked devices. An event-driven language has been defined for the orchestration. Tests revealed its ease of use and compatibility with the orchestration needs of SME work-cells, namely: explicit states and event-based transitions. This approach fulfils a missing orchestration pattern in the industry, and provides an excellent basis for future work. A descriptive robotic cell specification has been introduced that supports the automatic workcell (re)configuration. This work has shown the importance of descriptive knowledge in automation, especially when supported by the networking integration techniques described previously. ; Project SMERobot, Integrated project funded under the European Union's Sixth Framework Programme (FP6)

Purpose of the study is to present the author's standpoint on the issue of inner resistance in the non-liberal Ukrainian art community. The research covers the period since the 1960s through 1980s, when the author was a student at the Kyiv State Art Institute, a researcher at the Museum of Folk Architecture and Life of the Ukrainian SSR, a senior researcher at the Ukrhudozprom (Ukrainian applied arts enterprise), and a member of the Union of Artists of Ukraine. Using the previously unpublished materials (his own diary, interviews with the participants in the process, memories of artists, workers and members of the National Union of Artists of Ukraine), the author suggests an interpretation of the problem of Ukrainian nonconformism with regard not only to the artistic, but also to the sociocultural component of the phenomenon. The methodology employed in the study includes new methods of studying nonconformism, built primarily on the author's own experience. In addition, the methods of art history studies and analysis, the structural-functional approach and the method of interviewing were used. The applied methodological approach broadened possible understanding of the long-hushed issue of artistic resistance to the official totalitarian doctrine. Scientific novelty of the results. The author intends to cover the problem basing on the impartial analysis of the studies of Ukrainian and foreign art historians and on the author's own experience as the participant of the art process of the time. The article for the first time presents author's personal theoretical approach to the important scientific problem, arising from a situation with no unanimous opinion and assessment of the artistic phenomenon. Conclusions. The revival of nonconformism as a cultural and artistic phenomenon meant enacting of modernist stylistics, embracing forbidden formalism and using postmodern trends within the cultural space of Soviet Ukraine. After the death of Stalin historical conditions changed, and the artistic circles reacted on temporary political "thaw" accordingly—that was a start of inevitable social changes resulting in new artistic phenomena and new artistic forms. As for the Ukrainian nonconformism, it should be noted that it never mimicred artistic life of the West of the studied period. As to the global context, it, undoubtedly, influenced the Ukrainian "phenomenon of dissent". The methodology of the avant-garde ideas, as well as its stylistics, were revived anew in the Ukrainian nonconformism of the 1960s through 1980s. The "second revival" of nonconformism in Ukraine was the transgression of the so-called "Executed Renaissance" of the 1920s and early 1930s. ; художественном социуме. Основой исследования становятся 60-80-е годы прошлого века – время, когда автор был студентом Киевского государственного художественного института, научным сотрудником Музея народной архитектуры и быта УССР, старшим научным сотрудником Укрхудожпрома (Украинские художественные промыслы), членом Союза художников Украины. Используя ранее не публиковавшиеся материалы (собственный дневник, интервью с участниками процесса, воспоминания художников, работников и членов НСХУ (Национального союза художников Украины), автор предлагает прочтение проблемы украинского нонконформизма, ссылаясь не только на искусствоведческую, но и на социокультурную составляющую указанного явления. Методология предлагаемого исследования заключается в применении автором новых методов изучения нонконформизма, построенных в первую очередь на собственном опыте. Также были привлечены историко-искусствоведческий метод и метод анализа, структурно-функциональный подход и метод интервьюирования в исследовании поставленной проблемы. Примененный методологический подход расширил возможности правильного понимания долго замалчиваемой проблемы художественного сопротивления официальной тоталитарной доктрине. Научная новизна полученных результатов, заключается в освещении задекларированной темы путем беспристрастного анализа исследований работ украинских и иностранных искусствоведов, а также собственного опыта автора – участника исследуемого процесса. В статье впервые предложено собственное теоретическое видение важной научной проблемы, которая вытекает из ситуации, когда не существует единого мнения и оценки по поводу художественного явления. Выводы. Возрождение нонконформизма в качестве культурно-художественного явления означало воспроизведение стилистики модернизма, запрещенного формализма и применения постмодернистских течений в культурном пространстве Советской Украины. Видоизмененные исторические условия на фоне временного «потепления» политического климата после смерти И. Сталина, спровоцировали ответную реакцию художественных кругов на неизбежные социальные изменения, вызванные новыми художественными явлениями и новыми художественными формами. Относительно отечественного нонконформизма следует отметить, что он никогда не имитировал художественную жизнь западного мира исследуемого периода. Что касается мирового контекста, то последний, безусловно, влиял на украинское «явление несогласия». Методология идей авангарда, его художественная стилистика нашли свое новое отражение в украинском нонконформизме 1960-1980-х годов. «Второе возрождение» нонконформизма Украины стало трансгрессией «расстрелянного возрождения» 1920-х – начала 1930-х без применения художниками никаких медикаментов. ; Мета статті полягає у оприлюдненні авторського бачення проблеми супротиву у невільному українському художньому соціумі. Основою дослідження є 60-80-ті роки минулого століття – час коли автор був студентом Київського державного художнього інституту, науковим співробітником Музею народної архітектури та побуту УРСР, старшим науковим співробітником Укрхудожпрому (Українські художні промисли), членом Спілки художників України. Використовуючи раніше не публіковані матеріали (власний щоденник, інтерв'ю з учасниками процесу, спогади митців, працівників та членів НСХУ (Національної спілки художників України), автор пропонує прочитання проблеми українського нонконформізму, посилаючись не лише на мистецьку, але й на соціокультурну складову зазначеного явища. Методологія пропонованого дослідження полягає у застосовані автором нових методів вивчення нонконформізму, побудованих у першу чергу на власному досвіді. Також були залучені історико-мистецтвознавчий метод та метод аналізу, структурно-функціональний підхід та метод інтерв'ювання у дослідженні поставленої проблеми. Застосований методологічний підхід розширив можливості правильного розуміння довго замовчуваної проблеми мистецького спротиву офіційній тоталітарній доктрині. Наукова новизна отриманих результатів полягає у висвітленню задекларованої теми шляхом неупередженого аналізу досліджень праць українських та іноземних мистецтвознавців та власного досвіду автора – учасника процесу, що досліджується. У статті вперше запропоноване власне теоретичне бачення важливої наукової проблеми, що витікає із ситуації, коли не існує єдиної думки і оцінки з приводу мистецького явища. Висновки. Відродження нонконформізму у якості культурно-мистецького явища означало відтворення стилістики модернізму, забороненого формалізму та застосування постмодерністських течій у культурному просторі Радянської України. Видозмінені історичні умови на тлі тимчасового «потепління» політичного клімату після смерті Й. Сталіна, спровокували відповідну реакцією мистецьких кіл на невідворотні соціальні зміни, що були викликані новими художніми явищами та новими мистецькими формами. Стосовно вітчизняного нонконформізму слід зазначити, що він ніколи не імітував мистецьке життя західного світу досліджуваного періоду. Що до світового контексту, то останній, безперечно, впливав на українське «явище незгоди». Методологія ідей авангарду, його мистецька стилістика знайшли своє нове відображення в українському нонконформізмі 1960–1980-х років. «Друге відродження» нонконформізму України стало трансгресією «розстріляного відродження» 1920-х — початку 1930-х без застосування митцями жодних медикаментів.

The technological advances and success of Service-Oriented Architectures and the Cloud computing paradigm have produced a revolution in the Information and Communications Technology (ICT). Today, a wide range of services are provisioned to the users in a flexible and cost-effective manner, thanks to the encapsulation of several technologies with modern business models. These services not only offer high-level software functionalities such as social networks or e-commerce but also middleware tools that simplify application development and low-level data storage, processing, and networking resources. Hence, with the advent of the Cloud computing paradigm, today's ICT allows users to completely outsource their IT infrastructure and benefit significantly from the economies of scale. At the same time, with the widespread use of ICT, the amount of data being generated, stored and processed by private companies, public organizations and individuals is rapidly increasing. The in-house management of data and applications is proving to be highly cost intensive and Cloud computing is becoming the destination of choice for increasing number of users. As a consequence, Cloud computing services are being used to realize a wide range of applications, each having unique dependability and Quality-of-Service (Qos) requirements. For example, a small enterprise may use a Cloud storage service as a simple backup solution, requiring high data availability, while a large government organization may execute a real-time mission-critical application using the Cloud compute service, requiring high levels of dependability (e.g., reliability, availability, security) and performance. Service providers are presently able to offer sufficient resource heterogeneity, but are failing to satisfy users' dependability requirements mainly because the failures and vulnerabilities in Cloud infrastructures are a norm rather than an exception. This thesis provides a comprehensive solution for improving the dependability of Cloud computing -- so that -- users can justifiably trust Cloud computing services for building, deploying and executing their applications. A number of approaches ranging from the use of trustworthy hardware to secure application design has been proposed in the literature. The proposed solution consists of three inter-operable yet independent modules, each designed to improve dependability under different system context and/or use-case. A user can selectively apply either a single module or combine them suitably to improve the dependability of her applications both during design time and runtime. Based on the modules applied, the overall proposed solution can increase dependability at three distinct levels. In the following, we provide a brief description of each module. The first module comprises a set of assurance techniques that validates whether a given service supports a specified dependability property with a given level of assurance, and accordingly, awards it a machine-readable certificate. To achieve this, we define a hierarchy of dependability properties where a property represents the dependability characteristics of the service and its specific configuration. A model of the service is also used to verify the validity of the certificate using runtime monitoring, thus complementing the dynamic nature of the Cloud computing infrastructure and making the certificate usable both at discovery and runtime. This module also extends the service registry to allow users to select services with a set of certified dependability properties, hence offering the basic support required to implement dependable applications. We note that this module directly considers services implemented by service providers and provides awareness tools that allow users to be aware of the QoS offered by potential partner services. We denote this passive technique as the solution that offers first level of dependability in this thesis. Service providers typically implement a standard set of dependability mechanisms that satisfy the basic needs of most users. Since each application has unique dependability requirements, assurance techniques are not always effective, and a pro-active approach to dependability management is also required. The second module of our solution advocates the innovative approach of offering dependability as a service to users' applications and realizes a framework containing all the mechanisms required to achieve this. We note that this approach relieves users from implementing low-level dependability mechanisms and system management procedures during application development and satisfies specific dependability goals of each application. We denote the module offering dependability as a service as the solution that offers second level of dependability in this thesis. The third, and the last, module of our solution concerns secure application execution. This module considers complex applications and presents advanced resource management schemes that deploy applications with improved optimality when compared to the algorithms of the second module. This module improves dependability of a given application by minimizing its exposure to existing vulnerabilities, while being subject to the same dependability policies and resource allocation conditions as in the second module. Our approach to secure application deployment and execution denotes the third level of dependability offered in this thesis. The contributions of this thesis can be summarized as follows.The contributions of this thesis can be summarized as follows. • With respect to assurance techniques our contributions are: i) de finition of a hierarchy of dependability properties, an approach to service modeling, and a model transformation scheme; ii) de finition of a dependability certifi cation scheme for services; iii) an approach to service selection that considers users' dependability requirements; iv) de finition of a solution to dependability certifi cation of composite services, where the dependability properties of a composite service are calculated on the basis of the dependability certi ficates of component services. • With respect to off ering dependability as a service our contributions are: i) de finition of a delivery scheme that transparently functions on users' applications and satisfi es their dependability requirements; ii) design of a framework that encapsulates all the components necessary to o er dependability as a service to the users; iii) an approach to translate high level users' requirements to low level dependability mechanisms; iv) formulation of constraints that allow enforcement of deployment conditions inherent to dependability mechanisms and an approach to satisfy such constraints during resource allocation; v) a resource management scheme that masks the a ffect of system changes by adapting the current allocation of the application. • With respect to security management our contributions are: i) an approach that deploys users' applications in the Cloud infrastructure such that their exposure to vulnerabilities is minimized; ii) an approach to build interruptible elastic algorithms whose optimality improves as the processing time increases, eventually converging to an optimal solution.

The objective of this paper is to share the experiences and good practices of early business registry reformers who implemented web-enabled and automated electronic business registries (e-BRs). These lessons are hoped to be of help to EU New Member countries as they embark on delivering EU-conformant e-BRs. At the same time, policymakers in other developing countries may also find these lessons of use. This paper cites examples of good practices rather than best practices. As elsewhere in the development agenda, solutions that have worked well in some countries may not work in other local circumstances. In the case of e-BRs, success depends on a broader set of reforms; as will be discussed in a subsequent chapter, e-BRs require a supportive legal and regulatory infrastructure, such as electronic signature laws and document authentication. A needs assessment and analysis of the options in the local country context need to be conducted in order to find the most relevant best practice options for a specific country. Nevertheless, a number of practical good practices can be identified and are presented in this paper for consideration.

The failure of successive U.S. administrations to distinguish between core and peripheral national security interests lies at the heart of much of the trouble that we now face.
Nowhere is this failure of discernment clearer than in the Biden administration's 2022 National Security Strategy, which laid out an ambitious two front Cold War strategy that seeks to simultaneously staunch China's rise in the East while countering Russian revanchism in the West. It defines the emerging world order as one in which "Democracies and autocracies are engaged in a contest to show which system of governance can best deliver for their people and the world."
Close observers of U.S. foreign policy over the past three years might be forgiven for wondering whether the administration has succeeded in achieving any of the particular goals it has set for itself. But in fairness to the Biden administration, such failures have become commonplace over the past 30 years.
The journalist and editor Lewis Lapham noted as far back as 2002 that, "The makers of America's foreign policy over the course of the previous fifty years have embraced a dream of power almost as vainglorious as the one that rallied the disciples of Osama bin Laden to the banner of jihad."
In the 20 years since Lapham wrote those words, the U.S. has stumbled into multiple foreign policy disasters, including but not limited to the needless and counterproductive regime change operations in Libya and Syria, the failed nation-building enterprises in Afghanistan and Iraq, and the current NATO-Russia standoff in Ukraine.
Surely then, the time has arrived for a policy of retrenchment and a shift toward an approach based on a hemispheric conception of U.S. national security.
The old way of doing business has failed: Eighty years after the end of the Second World War, the U.S. has nearly 800 military bases and outposts spanning the globe; an annual national security budget of over $1 trillion; and formal bilateral defense commitments to 69 countries.
Still more, the U.S. has seemingly committed itself to the security and prosperity of countries to which it is not treaty bound, such as Israel and Ukraine.
The dangers of American overextension and Washington's desire to remake the world in its self-image have been apparent for decades.
For generations, revered analysts and thinkers across a wide range of the political spectrum — including George F. Kennan, George Ball, William Pfaff, Reinhold Niebuhr, Walter Lippmann, Ronald Steel, Jack Matlock, Chas Freeman and John Mearsheimer — have been sounding the alarm.
Yet our professional political class has been unwilling or unable to consider common-sense alternatives to the so-called "grand strategy" of American global hegemony laid out by Paul Wolfowitz in 1992.
It was then, as under secretary for policy at the Pentagon, that Wolfowitz authored the Defense Planning Guidance, which posited that "If necessary, the United States must be prepared to take unilateral action" in order "to prevent the re-emergence of a new rival."
The new defense strategy, wrote Wolfowitz,
"….requires that we endeavor to prevent any hostile power from dominating a region whose resources would, under consolidated control, be sufficient to generate global power. These regions include Western Europe, East Asia, the territory of the former Soviet Union, and Southwest Asia."
In a curious twist of history, though Wolfowitz's doctrine was savaged by the press and publicly disavowed by the administration at the time, in the years that followed, little by little (under Bill Clinton) and then all at once (under George W. Bush) his vision became the cornerstone of U.S. national security policy. In the same way that George Kennan's Long Telegram set the template for U.S. policy during the 40-year Cold War, Wolfowitz's doctrine of global primacy set the agenda for the post-Cold War world.
Thirty years of Wolfowitz has been more than enough, thank you.
As the world continues to evolve and the center of gravity moves from the North Atlantic to Eurasia and the Global South, Washington would surely be better served if it abandoned its global pretensions and focused on securing its own neighborhood in the Western Hemisphere.
The U.S. can and should pursue a national security policy that abjures the costly strategy of U.S. military forward presence and brings American troops home. After all, as the decorated US Army Colonel (ret.) Douglas Macgregor has pointed out, "Forward presence actually discourages 'allies' and 'partners' from taking full responsibility for their own defense. In an age dominated by precision guided intelligence, surveillance, reconnaissance-strike systems any forward presence force — aerospace, maritime, or ground — risks annihilation in the opening phase of any peer or near-peer enemy attack."
As has been said many times over, Europe is plenty capable of looking after itself both economically and militarily. Eighty years after the end of the Second World War, the U.S. should finally cede guardianship over matters relating to European security. Recall that as far back as 1958, President Dwight D. Eisenhower expressed his frustration with Europe's stubborn unwillingness to look after itself. According to the historian William R. Keylor, Eisenhower believed it was high time to to "wean" the Allies from their excessive dependence on the U.S. "and encourage them to make better efforts of their own."
The benefits of a less Euro-centric security policy are only too clear in light of current events. Given the emerging geopolitical realities in Asia, the U.S. might usefully rethink its posture in Europe. One way to signal to the Europeans that the time has come for them to stand on their own would be to open for the first time in NATO's history the position of Supreme Allied Commander in Europe (SACEUR) to non-Americans. While a full withdrawal from the alliance seems highly unlikely in the near to medium term, other options remain, such as drawing down the number of U.S. military personnel in Europe, currently estimated at 100,000. Such a shift would perhaps allay Russia's fears (and belligerence) regarding the North Atlantic alliance, and could provide an opening for the Europeans to at long last craft a new, comprehensive security architecture that takes into account the security interests of all of Europe.
Indeed, such a shift would allow the U.S. to deploy its resources to the Western Hemisphere. One way to do so would be to use the 2020 U.S.-Mexico-Canada Agreement (USMCA) as a framework to implement mutual defense provisions between the three nations - with an eye toward expanding it to other strategically relevant countries, such as Panama and Colombia.
A hemispheric alliance stretching from the Arctic to the Panama Canal might reasonably be coupled with a New Marshall Plan for Latin America in order to win hearts and minds and to help address the scourge of drug and human trafficking that has long afflicted the region. After all, shouldn't securing the American border take priority over securing Ukraine's?
There is little doubt that proposals such as these will give rise to accusations of promoting isolationism — or worse. So be it.
The fact is that U.S. national security strategy has too often left us at the mercy of client states from Taiwan to Ukraine to Georgia to Israel: States that are all too eager to leverage, with the relentless agitation of their large and well-funded domestic lobbies, American largess and military might in disputes that have little if anything to do with the actual security of the United States.
A hemispheric posture would allow the U.S. to finally, three decades after the end of the Cold War, redirect our sorely needed resources back to where they belong: the American people.

In this dissertation I explore the co-emergence of multinational corporations and the consolidation of the discourse on human rights at the level of the United Nations throughout the second half of the twentieth century and analyse the resulting conceptual gap that created tensions in the international legal order. Despite attempts by developing countries to alleviate this imbalance through the New International Economic Order (NIEO), a multitude of soft law initiatives and the reluctance to address human rights issues in MNCs at the level of the United Nations failed to make MNCs incorporate human rights standards in their operations. The merging of the two concepts became increasingly more challenging throughout the 70s and 80s when the world was faced with the oil crisis and the rise of neoliberalism. This shift in the global legal architecture forced the Third World to take a new approach to tackle the conceptual gap, this resulted in the emergence of the Third generation of human rights and ultimately, the concept of Corporate Social Responsibility (CSR). CSR is a concept of international private business self-regulation that aims at merging human, socio-economic, and political rights into the world of the corporation. As a response to the concerns for human rights violations by corporate actors, CSR slowly came to the forefront of the global business scene to enable the continuation of the operation of multinational enterprises. CSR presented a platform for global soft law initiatives to minimise the conceptual gap they had created over throughout the preceding decades. This allowed people such as John Ruggie to develop the Guiding Principles, the most successful initiative to date. This dissertation will provide its readers with a fruitful understanding of the crucial role that international law played in this development and further, what implications this had on the political and economic level. - Introduction In the words of Sundhya Pahuja and Anna Saunders, the second half of the twentieth century staged a 'series of encounters between rival practices of world making, each of which travelled with rival accounts of international law'.[1] Anti-colonial disputes, the Cold War, the rise of developmental issues and the increasing popularity of neoliberalism are only some of the events that generated these competing views of the international legal order. These events brought different coalitions across the Global North and Global South, and different 'alliances of interest between 'public' and 'private' actors'.[2] At the heart of the system that emerged lie two fundamental elements: the modern multinational corporation and human rights. How to conceptualize multinational corporations (MNCs) and how to define their relation to the law and the State was part of these rival stories. In this paper I explore the co-emergence of multinational corporations and the consolidation of the discourse on human rights at the level of the United Nations throughout the second half of the twentieth century and analyze the resulting conceptual gap that created tensions in the international legal order. In particular, I examine how this encounter, which became evident as calls for a New International Economic Order (NIEO) were being advanced within the UN, came to produce the idea of 'Corporate Social Responsibility' (CSR). I show that CSR emerged from the failure of the NIEO, particularly in relation to the roles and responsibilities of private actors in the global economy and how this can be traced to the limits of initiatives addressing the tensions between human rights claims and the interests of multinational corporations. In so doing I provide an understanding of the crucial role that international law played in this development and the implications this had at the political and economic level. The first section of this essay examines the lack of direct use of human rights language in the UN literature focusing on MNCs and their role in world development from the 1960s to the 1970s. This includes an analysis of the report entitled 'Multinational Corporations in World Development'.[3] I demonstrate the emphasis and enthusiasm for multinational corporations displayed at the level of the United Nations and how the concepts of the corporation and human rights were kept separate due to their respective supporters during the Cold War. I then focus on the attempts by the Organization for Economic Co-operation and Development (OECD), the International Labor Organization (ILO) and the 'Group of 77' (G77) to bridge this conceptual gap through the imposition of policies and initiatives, though without major success. The second section analyzes the influence of the oil crisis and the rise of neoliberalism on the shift of the global legal architecture, ultimately promoting the birth of the new developmental state. Here concern is with the new legal structures' attempt to merge the concepts of multinational corporations and human rights through a third generation of human rights, [4] and I engage in theoretical approaches by legal scholars such as Samuel Moyn and Antonia Darder. In the third section investigates the concept of Corporate Social Responsibility (CSR) and analyzes its application and limitations. CSR is a concept of international private business self-regulation that aims at merging human, socio-economic, and political rights into the world of the corporation. As a response to the concerns for human rights violations by corporate actors, CSR slowly came to the forefront of the global business scene to enable the continuation of the operation of multinational enterprises. I demonstrate how CSR aspired to close a gap between human rights and corporate action in a way that would harmonize them through a multitude of soft law initiatives. This leads to the question of whether direct regulations can apply to MNCs under international law and a discussion of the UN Global Compact, at the time the world's largest and most far-reaching CSR initiative.[5] Finally, this paper closes with the most recent developments in the global legal order designed to tackle the conceptual gap between MNCs and human rights, namely through the United Nations Norms on the Responsibilities of Transnational Corporations and Other Business Enterprises[6] and the development of the Guiding Principles. Dawn of co-existence The United Nations lies at the heart of the international regime with its normative, institutional and procedural human rights activities.[7] By adopting the Universal Declaration of Human Rights in 1948, the UN created a milestone document in the history of human rights. The Declaration has had an enormous influence on the world both in terms of 'spreading the philosophy of human rights, and in terms of inspiring legal texts and decisions'.[8] New states have used the Declaration as a basis for their constitutions, while domestic and international courts have invoked the Declaration in their judgments.[9] As human rights law developed, the International Covenant on Economic, Social and Cultural Rights, followed by the International Covenant on Civil and Political Rights, were both drafted under the auspices of the United Nations, adopted in 1966 and entered into force in 1976. Together, these three instruments make up the 'International Bill of Human Rights'.[10] Throughout the 1960s and 1970s, the world became a stage for global changes that altered the legal order. The end of colonialism dawned in the Global South, and during the height of the Cold War the West faced the Soviet Bloc and its mission of 'exporting revolution'.[11] Leaders of nationalist resistance movements received military as well as financial aid from the Soviet Bloc which intensified anti-colonial mobilization for self-determination.[12] Simultaneously, globalization was increasing rapidly, with multinational corporations emerging onto the global scene with heightened awareness of their existence as an entity with legal personality. As outlined by Sornarajah, their distinct bases of power allowed them to assert their interests through the law. With economic resources often exceeding those of their host state, MNCs had the ability to sculpt and manipulate legal outcomes through arbitration processes concerning foreign investment protection. This was done by exerting lobbying pressure on a host state which might be reluctant or even unable to object to the activities of MNCs.[13] The 'Multinational Corporations in World Development', report drafted by the UN Secretariat's Department on Economic and Social Affairs in 1973, considers 'the role of multinational corporations and their impact on the process of development, especially that of developing countries [.] [and] international relations'.[14] From the outset, the Report identifies the emerging phenomenon of the MNC in international economic affairs, how its size and spread has increased, and identifies the wide array of its activities and its use of natural resources which 'rival traditional economic exchanges between nations'.[15] It is surprising therefore, that a Report from the Department on Economic and Social Affairs, does not contain the term 'human rights' throughout the entire document. In the Report's introduction the UN makes a clear distinction between the differing views of impacts MNCs have on host countries. While 'depicted in some quarters as key instruments to maximizing world welfare, [they] are seen in others as dangerous agents of imperialism'.[16] The fact the United Nations recognized the potential neo-colonial nature of multinational corporations further highlights the need for guidance on human rights violations by MNCs. Yet the Report's reluctance to engage in the area of human rights provides a first glimpse into the divergence of the concepts of multinational corporations and human rights. An explanation for this can be identified by analyzing the Conventions, on Civil and Political Rights and on Economic, Social and Cultural Rights, with the UN's reluctance to avoid tensions between the supporters of both Conventions, respectively the United States and the Soviet Union. The US pushed for the development of civil and political rights, reflecting the protection of the freedom and liberties of individuals. Stemming from a Western philosophy, John Locke identified that in a 'state of nature' humans had 'natural rights' including the right to life, liberty and property. Similarly, French legal philosophers such as Rosseau, Montesquieu and Voltaire argued that such rights emerge from the inherent nature and virtue of man.[17] As Joseph and Castan argue, 'natural rights theories were highly influential [.] particularly in the revolutionary fervor of the United States'.[18] The advancement of civil and political rights reflects the capitalist ideology of the United States, conforming to the libertarian nature of Western capitalist societies.[19] In contrast, the Soviet Union pushed for the advancement of economic, social and cultural rights. These included the right to work, the right to an adequate standard of living, and the right to physical health. Contrary to the civil and political rights, these rights were based on the idea of equality, one deeply rooted in the political ideology of socialism. As the US would not commit to a proposition that there is a right to social goods, the US has never ratified this Convention.[20] The Soviet Bloc promoted the right of self-determination by providing military and financial aid to indigenous political activists in their fight for independence; an idea enshrined in Article 1 of the Covenant which states that: 'All peoples have the right to self-determination'.[21] For the Soviets 'national self-determination was an adjunct to revolutionary communism'.[22] They envisioned self-determination as the tool for the transition from dismantling a colonial empire to establishing a socialist state.[23] However, while the United Nations was reluctant to adhere to human rights in the framework of multinational corporations, other international institutions were motivated to develop this area. The OECD attempted to impose human rights on MNCs by adopting the Guidelines for MNCs (hereinafter 'OECD Guidelines') in 1976.[24] These were 'voluntary recommendations for business practices relating to human rights, disclosure of information, anti-corruption, labour relations, taxation, the environment and consumer protection'.[25] The Guidelines were intended to strengthen the international investment climate by improving the relationship and confidence between MNCs and host countries. National Contact Points (NCPs) were created that bore the responsibilities of enforcing and promoting the Guidelines, and any natural person could make a claim related to the violation of the Guidelines.[26] This aspect of the Guidelines provided an enforcing mechanism accessible to the public. But although the Guidelines were formally adopted by member states as a corporate responsibility instrument, they were subject to widespread criticism in the international legal order. As explained by Cernic, the Guidelines are ambiguous while the NCPs are limited in their influence on host states. Even though they outlined the need to respect human rights, the obligations were not framed in mandatory terms.[27]. Since the Guidelines lacked legal basis, the OECD was unable to assert sanctions on non-compliant corporations, and critics labeled them weak and ineffective. However, it was the intention of the OECD to guide rather than to legislate, because they saw voluntary versus legally binding standards as less of a dichotomy and more a continuum.[28] Although voluntary, corporations would be under scrutiny and potentially harm their reputation if they violated the Guidelines.[29] Yet, the Guidelines were hardly successful in the international legal order. A year later, in 1977, the ILO attempted to bridge this gap by adopting the Tripartite Declaration of Principles Concerning MNCs and Social Policy. These also attempted to 'encourage the positive contribution the MNEs can make to economic and social progress'.[30]. Article 8 emphasizes the respect for the Universal Declaration and the International Covenants. However, its voluntary and non-binding nature, as well as its weak monitoring process made this instrument as frail as the OECD Guidelines.[31] The lack of responsibility and perseverance stemming from international organizations and their disappointing attempt at bridging the gap between multinational corporations and human rights forced national and regional change. On the one hand, developing nations began taking matters into their own hands. To portray unity and solidarity throughout the 'Third World' the G77 coalition, formed in 1964 by developing member countries with the primary intention of promoting its members' economic and humanitarian interests through cooperation at the level of the United Nations, took a strong initiative. In the late 1970s the Group expressed its concern at the 'imbalance of negotiating power between TNCs [transnational corporations] and their host countries and inability on the part of the latter to control the activities of the TNCs within their territories'.[32] Simultaneously, home countries wanted to ensure their investments abroad would be protected, 'specifically from expropriation without a commitment to compensation based on international law'.[33] In accordance with the principles and concerns of the freshly adopted NIEO, developing countries raised the issue of the dominance of MNCs over natural resources and strongly urged the UN for a reaffirmation of their sovereignty over their resources. The NIEO was an attempt by Third World developing states, in the wake of decolonization, to deploy international law to achieve economic justice and improvements in the areas of development and socio-economic rights.[34] Pushed by the G77, the United Nations General Assembly (UNGA) member states devised a set of NIEO proposals in 1974 including (1) that developing states are entitled to control and regulate all activities of MNCs within their territory; and (2) that international trade must be based on equitable, stable and remunerative prices for raw materials.[35] Despite its impressive aims and careful compilation, the NIEO was unsuccessful. It failed 'to displace the power and advantage held by influential states', it failed to alter international law which favoured the economic interests of capital-exporting states and, most importantly, it demonstrated the Third World's acceptance of the economic ideology of the capitalist mindset, inflating the value of foreign capital including the exploitation of local labour in developing countries.[36] Consequently, the UN set up the United Nations Commission on Transnational Corporations which drafted a code of conduct for TNCs, one of the first formalized instruments drafted by the UN that set an obligation upon MNCs to respect human rights in host countries.[37] However while developing countries insisted on the idea of adopting an international instrument that was binding on MNCs, developed countries were not prepared to go beyond the voluntary sets of guidelines already in place.[38] On the other hand, due to the ineffectiveness of the international institutions, some MNCs that sought to abide by human rights law attempted to create some provisions themselves. An example is the Sullivan principles designed by Leon Sullivan, former member of the General Motors' Board of Directors. These principles included the elimination of discrimination based on race, and the concept of equality in the workplace. The objective was that by engaging in human rights concepts like dignity and respect, MNCs could be a lever for the elimination of apartheid in South Africa. However, like the previously established soft law on obligations on multinational corporations, these principles were voluntary and unlike the OECD Guidelines which had the NCPs, there was no enforcement mechanism. The great majority of MNCs that adopted his principles did so with the sole motive of being able to continue to prosper in South Africa.[39] In summary, throughout the 1960s and 1970s, there were attempts at a variety of levels to bring together the concepts of human rights and multinational corporations. Though it was largely absent on the level of the United Nations until the late 1970s there were many first steps by international institutions to bridge this gap. The NIEO was the first set of concrete economic principles that were prescribed in international law 'articulating a form of justice based not on domination of one people over another'.[40] It was an 'effort to assert the sovereign autonomy of the non-western world',[41] exemplifying the importance of linking human rights and development, and the fundamental values of duties of international cooperation. However, there was still much to be done as the new decade of the 1980s saw a drastic restructuring of the global trade and investment system - ultimately ending in massive international debt and a dramatic increase in foreign direct investment. A Change in the Global Legal Architecture An accumulation of capital obtained by the main oil producing states in the Middle East led to the establishment of the Organization for Petroleum Exporting Countries (OPEC) Cartel in 1972. With the intention of creating a monopoly and obtaining major profits, OPEC raised the price of oil by approximately 400%, with its members keeping revenue in US or European banks, from which developing countries regularly borrowed in the form of aid and loans.[42] However, banks were now lending at higher interest rates to these countries as they were deemed less creditworthy. As a result of sovereign debt and the surplus problem in the international banking system, developing states were forced to rely on foreign direct investment (FDI), as opposed to private borrowing. The very principle that developing states wanted to control with the establishment of the NIEO was now negated by Western states selling MNCs to the developing world as necessary for their survival.[43] Simultaneously to the effects of the oil crisis, the political ideology of neoliberalism emerged on the global scene. Conservative governments gained power in western countries, communism collapsed in Eastern Europe with a move towards market economics, and Latin America implemented stabilization policies to boost their economies.[44] This process saw neoliberalism became an enemy for structural equality, political inclusion, economic access and human rights.[45] Prior to the implementation of neoliberal policies, the relationship between multinational corporations and their host state was formed through the conflict between the host country's national developmental interests as opposed to the corporation's global investment interests. The state being the more powerful actor, attempted 'to channel its private investments to serve its own developmental objectives'.[46] However, as Michael Peters argues, neoliberalism provides 'a universalist foundation for an extreme form of economic rationalism'[47], which according to Paul Haslam, was a re-forming of the modern state rather than the perceived notion of the state 'unambiguously withering away'.[48] As a result, power shifted from host countries towards multinational corporations as the era was characterized by liberalization of foreign investment rules.[49] As the United Nations World Investment Report of 2000 showed, out of the 1035 changes made in national legislation regarding Foreign Direct Investment (FDI) from 1991 to 1999, only 5.9% were directed at restricting FDI.[50] Now more than ever before, the existence and nature of human rights were jeopardized in the sphere of multinational corporations led by neoliberal politics. Yet when analyzing human rights and neoliberalism, the two concepts have a plethora of similarities that run counter to this assertion. Samuel Moyn states that human rights and neoliberalism share (1) a predecessor and (2) a target, namely the welfarist West and the post-colonial nation state seeking economic autarky respectively.[51] Both concepts emerged and were formalized in the West. As a target, developing countries need both economic (neoliberalism) and social (human rights) elements to establish economic control. Furthermore, the two concepts share key foundational building blocks. Firstly, the principle of prioritizing the individual 'whose freedoms matter more than the collectivist endeavours' and secondly, their shared antipathy toward the state due to their rejection of its moral credentials.[52] As described by Darder, neoliberalism is characterized by a rampant greed that subsumes any notions of equality and public responsibility.[53] At the heart of this lies the ultimate subversion of human rights. When faced with the powers of global capitalism, human rights struggle to maintain themselves in the Third World. A prime example countering this thesis is the idea that human rights are a handmaiden to neoliberal policies. The argument follows that human rights are so tightly related to the role of a freely functioning market that there could be no socio-economic rights without extreme capitalism.[54] Unfortunately under this notion, human rights fall victim to being seen as dependent upon the capitalist order, creating the illusion that multinational corporations enhanced and promoted human rights in the developing World. What Wolfgang Streeck termed as 'non-market notions of social justice' became impossible to secure. Any attempt to place social commitments over economic ones were expelled, leaving market pressures to form human obligations and be governed by the dictatorship of neoliberalism.[55] The World Bank and the IMF, backed by the United States and other western states, became key in the project for liberalization, privatization, and market-friendly policies, known as the Washington Consensus. MNCs were given the protection they needed to flourish, be it proprietary or intellectual property rights. The interests of human rights on the other hand were not regarded. Though excelling and growing more than ever before, human rights had done so 'on a discrete track spearheaded internationally through the UN'.[56] Directed by developing states, human rights were intentionally dealt with by the United Nations while international economic law was being dealt with by the international institutions where they hold the balance of power.[57] Simultaneously, the developing world saw the third generation of human rights emerge as a result of anti-colonialist movements in the post-Second World War era. Newly born independent nations voiced their concerns over repeating their colonial past and demanded a new set of rights. These included the right to self-determination, the right to a healthy environment and the right to participation in cultural heritage. These are reflected in Declarations and Conventions such as the Declaration on the Granting of Independence to Colonial Countries and Peoples of 1960, the Proclamation of Teheran of 1968 and the Stockholm Declaration of 1972.[58] What makes this generation of human rights exceptional however is that while they reflect neither the traditional individualistic approach of the first generation, nor the socialist tradition of the second generation, they simultaneously demand certain recognitions from the state while being able to be invoked against the state. Most importantly though, as articulated by Vasak, the third generation of human rights 'can be realized only through the concerted efforts of all the actors in the social scene: the individual, the State, public and private bodies and the international community'.[59] In other words, these rights belong to the community as a collective, rather than to an individual.[60] Drafted in 1986 by the UNGA, the Declaration on the Right to Development [61] (DRD) calls for effective international cooperation towards development objectives through the enhancement of human rights and the distribution of benefits.[62] The DRD gained inspiration from the NIEO as it relied on providing equal national opportunity through measures of fair distribution of natural resources and income. Alongside neoliberal policies, the two contradicting concepts were forced to work in tandem. Foreign investment in the developing world could proceed under the neoliberal ideology as long as it did not infringe the DRD. Interestingly, the right to development was coined by the former UN Independent Expert on the Right to Development, Arjun Sengupta, as 'growth with equity'. Growth should not only focus on the economic aspect, but also emphasize human rights and the principles of justice. This focus on equity, would require a 'a change in the structure of production and distribution in the economy to ensure growth was equitable', including the required international cooperation and not having to rely on the market.[63] Though the United Nations are promoting and enhancing the development of human rights, they are disregarding the fact that their work should be focused more on the human rights aspects entailed in the market, rather than solving human rights issues outside of the market framework. The development of human rights and the regulatory frameworks supporting multinational corporations attended very different interests. The new global legal architecture born of the oil crisis and rise of neoliberalism reorganized the relations between the Global South and Global North. At this point human rights and the regulation of corporations, with their distinctive genealogies, were forced to come together, but the failure of this exercise could not be challenged until the late 1980s when the third generation of human rights provided another opportunity for the merging of the two concepts. The outcomes of these new sets of discussions produced a more clearly defined relationship between human rights and multinational corporations which, although more sophisticated, was still unable to produce a satisfactory result. Nevertheless, the right to development began to take root in the corporate world. For the sake of their reputations, corporations were forced to appreciate the power held by vulnerable individuals that could act together as a strong collective.[64] As Claire Dickerson argues, multinationals became more aware of their relationship with human rights not only in regards to the individual, but rather to the society as a collective.[65] These were the first formalized steps to the recognition of what came to be known as Corporate Social Responsibility (CSR). The Heterodox Approach What became apparent in the sphere of business and human rights were two situations, (1) that states were either unable or unwilling to implement human rights; and (2) that multinational corporations acting in such states were unprepared to deal with the risks of harming human rights through their activities. This was seen especially in the private extracting sector, such as oil, gas and coal, using aggressive means to exploit remote areas and leaving large physical and social 'footprints'. Local communities began resisting the activities by the multinationals and the language of human rights became increasingly popular in challenging corporate norms.[66] Some of the world's largest MNCs had become culprits of violating human rights standards, including Nike, Shell or Yahoo. Nike was guilty of using child labour, while Shell misused public funds to practice corruption and theft at all levels.[67] The effects were reflected in local communities that resorted to violence and criminal behaviour, significantly affecting the living conditions of these areas. In the early 1990s, some corporations began adopting measures to comply with responsible business conduct. CSR was a voluntary form of business self-regulation that attended the current societal goals. It involved the creation of monitoring schemes that regulated the workplace standards and policies of the global supply chains. However, what caused CSR to emerge, was not only pressure exerted by nations that felt their human rights had been impinged, but also a wider global political ethos. With its emphasis on privatization and deregulation, neoliberalism promoted CSR initiatives in order for corporations to gain self-control and rely less on direct government initiatives. Due to its voluntary nature, CSR was not conceived as a regulatory instrument but as a learning forum to promote strategies that enhanced socially responsible policies. This included the enhancement of human rights, environmental protection and anti-corruption efforts. [68] CSR had now progressed to the forefront of the global business scene by morphing out of corporate philanthropy.[69] Corporations began adopting voluntary schemes that not only adhered to social policy, but at times even went beyond the standard set by local requirements, which occasionally created conflict between the two.[70] Unilateral corporations produced company codes, with companies such as Gap and Nike adopting theirs in 1992. This involved internal audit teams and ethics officers to be established, verifying that contractors were complying with their company's codes of conduct. Gradually, social audit teams emerged onto the global scene. As one of the most prominent, the Fair Labour Association (FLA) monitored the working conditions for some of the top athletic brands such as Nike, Puma and Patagonia. In the food industry, the label of Fair Trade emerged, ensuring for local farmers the social, economic and environmental standards they deserved. Corporations adopted CSR measures mainly to improve their reputation. However, perhaps a greater incentive for corporations to adopt CSR measures lies in the financial risks posed by community pushback as a result of human rights violations. These pushbacks cause delays in design, operation, construction, siting, granting of permits etc. Further, they can create problems and relations with local labour markets, higher costs for financing, insurance and reduced output.[71] In a study of a large multinational company that wished to remain anonymous, Goldman Sachs found that it had accrued $6.5 billion in such costs over a two year period.[72] A great percentage of these costs could be related back to the staff time in managing conflicts that arise in communities as a result of human rights violations. In some instances between 50% and 80% of an assets manager's time can be devoted to these issues. Thus, it is clear that in this lose-lose situation, where MNCs violate human rights and thus incur losses, it makes sound corporate sense to adopt some sort of CSR measures.[73] Despite the improvements and the clear step forward the business world took in addressing human rights, CSR involved limitations and fragmentations that challenged its success. It was built on the assumption that it is an effective mechanism for a corporation to positively reconnecting with the community it is based in. Thus, in practice, CSR operates under the presumption that society has granted authority to corporations with naturally applying legal responsibilities.[74] In 2000 John Ruggie conducted research in the Fortune Global 500 and a wider range of corporations to assess the extent and success of voluntary initiatives promoting human rights. Staff monitoring schemes had evolved, demands by socially responsible investors had grown, and large public sector funds all aided in this development. However, the research also found 'company-based initiatives fell short as a stand-alone approach'.[75] Most companies still did not have the capabilities of managing human rights risks and instead were acting on a reactive based notion. Moreover, it was within the company's discretion to decide which human rights the company would address and furthermore how to define its measures. Thus, their voluntary nature could often be used as a camouflage to delay real reform.[76] A logical response to such a broad limitation would be to impose direct obligations under international law upon MNCs. Though only states and international organizations have legal standing in international law, the general view on this contention is that it would be possible to impose obligations upon MNCs due to their major economic and political influence as explained earlier, and their capabilities of influencing the enjoyment of human rights.[77] However, as explained by Zerk, the challenge lies in 'developing jurisprudence which refines and makes precise the vague aspirational statements [.] in the CSR debate'.[78] However, as the law stands, the most promising and efficient method for applying obligations on multinational corporations remains to be the national courts. Yet the fact that claims must be raised as a tort-based litigation proving a violation of domestic tort principles rather than claiming a violation under international human rights casts doubt over this method. An interesting exception to this is the US Alien Tort Statute of 1789. The tort states that district courts 'have original jurisdiction of any civil action by an alien for a tort only, committed in violations of the law of nations or a treaty of the United States'.[79] The original intention of the statute was to establish a civil remedy for violation of international law norms such as piracy, mistreatment of ambassadors and the violation of safe conducts.[80] This piece of legislation lay dormant until the 1980s when human rights lawyers discovered its potential for foreign plaintiffs to raise a claim for certain human rights abuses against an individual of any nationality, or a corporation as long as they had a presence in the United States. The question whether the Act could be enforced against a corporation was considered in 2012 in the U.S. Supreme Court case of Kiobel.[81] The court held that there was a presumption against extraterritoriality applying to claims under the Statute. There is therefore no application of the statute abroad unless it is explicitly stated in the international law which is the subject of the claim.[82] As stated by John Ruggie in his advice to the Human Rights Council in 2007 'no single silver bullet can resolve the business and human rights challenge. A broad array of measures is required, by all relevant actors.'[83] Ultimately, as a measure to seek guidance on the matter, this led to the UN Global Compact in 2000, the largest global CSR initiative.[84] The UN Global Compact was a strategic policy initiative posed by the former UN Secretary General Kofi Annan that aimed at improving corporate conditions in areas such as human rights, environmental protection and labour rights.[85] It was a prospective and hopeful initiative that was designed as a learning forum to develop, implement and disclose sustainability principles among corporate actors.[86] At its time, the Global Compact was the most far-reaching, non-governmental set of policies aimed at catalyzing the voluntary nature in the corporate citizenship movement.[87] Legal scholars such as Meyer and Stefanova felt the Global Compact could shape the relationship between MNCs and human rights through 'rewarding responsible TNCs [MNCs], while shaming at least some of the irresponsible TNCs [MNCs] into better promoting human rights'.[88] Their only concern about the extent of the success of the Global Compact lay, in the Global Compact's voluntary nature. Comparing it to the OECD Guidelines implemented 25 years earlier, an initiative like the Global Compact will only be successful if there is commitment to the initiative at all levels of the international system. Thus, the main task is to put a human face on globalization through the values and principles shared by the people, the corporation and the state.[89] However, Aravalo and Fallon dispute this. Published in 2008, their Report uses the Compact Quarterly and UNGC Annual Review to critique the Global Compact's activities and practices throughout its eight years of existence. Published by local networks and the UN respectively, they evaluate new businesses adhering to the Global Compact, as well as Global Compact practices and responses. Aravalo and Fallon found that after evaluating the various progress reports, the Global Compact falls short of being a successful initiative. According to the UNGC Annual Review, there are a multitude of gaps existing in the Global Compact framework. Research instruments for instance, under the principles of human rights and labour protection, have been deemed as inadequate as participants have failed to voice their concern over the protection of such rights within their corporation. The Global Compact has solely used online surveys to administer data, which smaller businesses are often unwilling or unable to provide. The methodology applied by the Global Compact was ambiguous and did not show the extent of the success of CSR initiatives.[90] Alavaro and Fallon argue that it would be highly beneficial for the Global Compact to re-think its methodology process of evaluating its success by introducing a chronological component into its future research models. [91] It would allow for a clearer comparison not only for participants of the Global Compact, but also for the comparison with non-Compact companies in the area of corporate responsibility.[92] As a result of this poor research methodology, the Global Compact has difficulty assessing its direct influence on the broad and voluntary concept of CSR. There are key principles of CSR that fail to receive the attention they deserve in the scope of the Global Compact. However, this is not to say that the Global Compact has been an outright failure. The Annual Review, though lacking quantifiable data, has provided a wide array of case studies providing evidence for the practical influence of the Global Compact on participants. These include programs in education and working relationships the Global Compact has encouraged and facilitated. It can be said therefore, that the Global Compact is making a difference, even if only in these cases. Until shortly after the turn of the millennium, neither company codes nor multilateral initiatives such as Global Compact, successfully achieved the necessary, concrete obligations in regard to human rights and environmental protection demands. This was set to change with the arrival of the United Nations Norms on the Responsibilities of Transnational Corporations and Other Business Enterprises (Norms). Drafted in 2003, the United Nations Sub-Commission on the Promotion and Protection of Human Rights attempted to merge the concepts of MNCs and human rights and transform these newly developed principles into hard law. The intention was to impose human rights obligations upon companies through the domestic legal systems of their host countries. The Norms clearly express that 'states retain primary, overarching responsibility for human rights protection' and that corporations are identified as 'Duty-bearers' based on that expectation of following human rights principles.[93] The expectations expressed by the Norms are supported by enforcement mechanisms for their implementation which address the requirements that MNCs must adopt in terms of their internal practice. Furthermore, there are a multitude of rights that go beyond what is traditionally accepted as international human rights law. Examples include rights associated with consumer protection, the environment or corruption which are covered by different areas of the law.[94] However, the Norms failed to achieve promising results. Described as a 'train wreck' by John Ruggie, the Norms fell under heavy criticisms for a plethora of reasons. Firstly, the Norms fall under heavy scrutiny for attempting to impose obligations upon corporations, while simultaneously imposing parallel obligations on the state. The intention was to address the fact that MNCs operate in a legal vacuum due to their status of acting as a multinational. To alleviate this issue, it was thought that binding MNCs to hard international law would be the best option. On the one hand, minimalists argue that binding multinational corporations to international law is not an appropriate method as this would go beyond the concept of soft law initiatives such as Global Compact. This argument is developed by stating that binding corporations to international law would 'privatise human rights'. The Norms would be placing obligations on an entity that was never democratically elected, nor eligible to make reasonable decisions in regard to human rights at the level of international law.[95] On the other hand, maximalists lobby for a judicial body solely focused on the practice of multinational corporations and argue that corporations should be bound by international law.[96] Secondly, there was severe backlash against the Norms from states, corporations and businesses who argued that there was a lack of consultation from the Sub-Commission when drafting the Norms. However, this argument has since been disputed by institutions such as the Corporate Europe Conservatory or the scholars Weissbrodt and Kruger.[97] In regard to the discontent presented by states, many argued that there was a lack of involvement on their behalf in the Norms' development. As stated by Kinely, Nolan and Zerial, it is of vital importance that in issues revolving around CSR and their wide variety of stakeholders, everyone's voice must be heard when protecting human rights.[98] Thirdly, issues were raised regarding the language used by the Norms. Terms like 'sphere of influence'[99] and 'complicity' were deemed as vague and unclear.[100] It is agreed upon, even by supporters of the Norms, that such terms must be defined more definitively and where possible, draw definitions from more grounded areas of the law like criminal law, tort or contract law. This attitude towards the Norms from corporations shows the extent of their distrust and the scare factor used to attempt to dismantle the Norms.[101] However, even though the Norms failed as a concept, as Kinley, Nolan and Zerial maintain, 'the Norms have been a beneficial and fruitful initiative, reinvigorating debate on business and human rights'.[102] Previous to the imposition of the Norms, CSR had found itself in a position that was stagnant, focusing solely on codes of conduct that should be implemented by corporations using a bottom-up approach. The Norms altered the position of CSR to now provide a top-down approach and provided human rights activists with hope that human rights protection in regard to multinational corporations was now in the hands of the United Nations. However, the reactions to the Norms from the CSR community varied. CSR had been a newly emerging concept which was still unclear when fitted into the international legal order. It was still in its early years of development with highly broad-reaching initiatives in the fields of both soft and hard law. The playing field for CSR was simply too big for such an underdeveloped concept to handle. Further, it was attempted to implement CSR through domestic laws and quasi-legal initiatives raised to the level of international law. It is therefore often perceived that the implementation of the Norms were an attempt to remedy CSR by uniting these various aspects into one document at the level of the United Nations. The Norms conjoined national and international levels of CSR while maintaining that states continued to hold the primary responsibility of ensuring that businesses protect human rights. The world was a 'deeply divided arena of discourse and contestation lacking shared knowledge, clear standards and boundaries; fragmentary and often weak governance systems concerning business and human rights in states and companies alike'.[103] A range of governments still expressed their demand for further attention to be given to the relationship between human rights and the practices of multinational corporations. Thus, the United Nations appointed a team led by John Ruggie to establish the Guiding Principles. Rather than establishing a new international framework as was previously attempted with the Norms, Ruggie was 'urged [.] to focus on identifying and promoting good practices and providing companies with tools to enable them to deal voluntarily with the complex cluster of business and human rights challenges'.[104] Ruggie moved away from the traditional 'mandatory approach' which involved the compliance of national laws in correspondence to a corporation's voluntary measures and practices, to a heterodox approach. This heterodox approach was devised to create an environment of mixed reinforcing policy measures that provided cumulative change and large-scale success. The Guiding Principles lay on three foundations: (1) the state duty to protect against human rights abuses; (2) the responsibility by corporations to respect human rights and the implied obligation of acting in due diligence; and (3) the need for greater access to remedies for victims. However, there are two things that the Guiding Principles fail to accomplish. Firstly, to create binding international law and instead rely on normative contributions which further elaborate the implications of existing standards. Secondly, the Guiding Principles 'fail to ensure the right to an effective remedy and the need for States' measures to prevent abuses committed by their companies overseas'.[105] Amnesty International goes further by reiterating that aside from lacking accountability measures, the Guiding Principles should mandate a due diligence approach rather than only recommending it, as this would solve internal as well as extraterritorial accountability issues. Alongside Amnesty International, Human Rights Watch criticized the Guiding Principles for not adopting a global standard in corporate responsibility, and instead resort to a 'sliding scale' based on a corporation's size and geographic location.[106] However, when compared to other governance regimes in the past and present, the Guiding Principles seem to be a robust framework. Although various human rights organizations and NGOs identify neglect of human rights in the framework of MNCs, the Guiding Principles reiterate business as an instrument to contribute to societal welfare.[107] Thus, it acts as a basis for the empowerment of society and a benchmark to judge practices and conduct of corporations and governments.[108] Conclusion The discourse of the co-emergence of multinational corporations and human rights took the world by storm. The ongoing globalization of multinational corporations and the evolution of the concept of human rights were born attending different aims in the global legal order. Their greatest challenge however was not necessarily their harmonization and co-existence, but more importantly co-existing under the intentional gap created through the world's largest and most influential actor, the United Nations. This was clearly visible in the 1960s and 1970s. Throughout the various Reports and Declarations that were passed through the international institution, the two concepts were kept separate. While the United Nations was enthusiastic for the growth of both MNCs and human rights, it intentionally avoided discussing the harmonization of both concepts. Due to the underlying pressures imposed on the United Nations by the tensions from the Cold War, the UN was left in a legal vacuum unable to merge the two distinctive genealogies. The global international legal order was unaware of the extent of the importance of such a gap being eradicated before adopting a resolution as complex as the NIEO. Thus, from this point onwards, the NIEO was therefore already bound to be unsuccessful. Not only had international law not developed enough to impose such obligations upon MNCs, the corporations themselves were not aware of the ramifications and necessity for abiding human rights obligations as I showed in the third section of this dissertation. Enthusiasm for further initiatives such as the push by the G77 or the United Nations Commission on Transnational Corporations was only short lived. The events of the 1980s greatly disrupted the already turbulent environment of the global international legal order creating a greater gap between the concepts of multinational corporations and human rights. The 1980s became a stage which saw a great change in the global legal structure. The NIEO was an already broken concept from the outset as the conceptual gap had already created a disparity in the relationship between MNCs and human rights. This meant that although they were not aware of it at the time, the Global South could not rely on the imposition of the NIEO. Fostering the Western neoliberal policies, the conceptual gap between MNCs and human rights was now well established. For human rights to become a globally instructed concept, MNCs are a useful tool to spread, promote and enhance human rights across the globe. This of course is under the condition that the MNC does not violate human rights. From the other perspective MNCs rely on human rights in terms of their societal and financial risks. It becomes clear that when this is not realized by the proponents of both concepts, it can lead to major discrepancies and disparities as was proven in the Global South during this period. If there had not been this conceptual gap, and instead there had been a clear and devised relationship between MNCs and human rights, the effects of the oil crisis and neoliberalism would not have left the detrimental mark in developing countries that they did, potentially allowing the NIEO to prevail. However, the ongoing persistence of developing countries and their call for the third generation of human rights to gain prominence forced MNCs to catch up with their relationship to human rights. What emerged, were essentially the first initiatives and practices of CSR. CSR was heavily affected by the fact that it relied on the voluntary nature of businesses to adhere to as well as practice CSR. Even though corporations had an incentive to adopt CSR measures, weak monitoring systems allowed violations to still occur on a grand scale. The issue was that the multinational corporation as a concept was still unclear and lacked definition and that tying MNCs down with hard international law was not possible due to the diversity of MNCs. CSR allowed for too large a divergence from the issue at hand and required to approach human rights at a different angle. This was the key reason for the partial success of the Guiding Principles. Ruggie's unconventional, heterodox approach provided clarity and distinct concepts that individuals, business and states could adhere to. Although the conceptual gap has still not vanished, the UN has after an array of various attempts, managed to narrow the gap that it had created almost sixty years ago by continuously forcing society to rethink and redefine the relationship. What exactly lies in the future is uncertain and impossible to foresee. It can be said with great certainty however, that if initiatives such as Global Compact or the Guiding Principles are enhanced and given more attention, the world will be faced with a much clearer and concise relationship between multinational corporations and human rights. Focusing on monitoring mechanisms, methodological research and greater transparency and accountability among all actors involved will undoubtedly seal the conceptual gap that has caused the international legal order to experience such unsettling times. [1] Pahuja, Sundhya. Saunders, Anna. Rival Worlds and the place of the Corporation in International Law in Dann and Von Bernstorff (eds). Decolonisation and the Battle for International Law (OUP, 2018) p.1 [2] Ibid. [3] UN, Multinational Corporations in World Development ST-ECA/190 [4] Linarelli, John. Salomon, Margot. Sornarajah M. The Misery of International Law. (OUP, 2018) p.245 [5] Ruggie, John. Just Business. (W.W. Norton & Company, 2013) p.70 [6] United Nations Norms on the Responsibilities of Transnational Corporations and Other Business Enterprises E/CN.4/Sub.2/2003/12/Rev.2 [7] Alston, Philip. Mégret, Frédéric. (eds) The United Nations and Human Rights: A Critical Appraisal (Second Edition, OUP, 2020) p.1 [8] Clapham, Andrew. Human Rights: A Very Short Introduction (OUP, 2007) p.42 [9] (n.8) p.108. [10] ibid . p.109 [11] Allina, Eric. Imperialism and the Colonial Experience in Paul A. Haslam, Jessica Schafer and Pierre Beaudet, Introduction to International Development (3rd Edition, OUP, 2017), pp. 24-42. p.39 [12] Ibid. p. 40 [13] Sornarajah M. International Law on Foreign Investment (CUP, 2010) p.5 [14] United Nations Department of Economic and Social Affairs, Multinational Corporations in World Development, 1973 ST-ECA/190 p.VI [15] ibid. p.1 [16] ibid. [17] Joseph, Sarah. Castan, Melissa. The International Covenant on Civil and Political Rights: Cases, Materials. (3rd Edition, OUP, 2013) p.4 [18] ibid. p.5 [19] ibid. [20] Alston, Philip. U.S. Ratification of the Covenant on Economic, Social And Cultural Rights: The Need for an Entirely New Strategy. The American Journal of International Law Vol.84, No.2 (CUP,1990) pp.365-393, p.4 [21] UN General Assembly, International Covenant on Economic, Social and Cultural Rights, 1966, Article 1 [22] Simpson, Gerry. The Diffusion of Sovereignty: Self-Determination in the Post-Colonial Age (Ashgate Publishing, 2000) p.266 [23] Ibid. [24] Organisation for Economic Cooperation and Development, OECD Guidelines for Multinational Enterprises, 1976 [25] Carasco, Emily. Singh, Jang. Towards Holding Transnational Corporations Responsible for Human Rights. European Business Review Vol.22, No.4, (Emerald Publishing Group, 2010). p.4 [26] Cernic, Jernei. Corporate Responsibility for Human Rights: A Critical Analysis of the OECD Guidelines for Multinational Enterprises Hanse Law Review, Vol.4, No.1, (2008). p.16 [27] Ibid. p. 12 [28] Sanchez, Juan Carlos Ochoa. "The Roles and Powers of the OECD National Contact Points Regarding Complaints on an Alleged Breach of the OECD Guidelines for Multinational Enterprises by a Transnational Corporation." Nordic Journal of International Law (2015) Vol.84, No.1, pp: 89-126 p. 18 [29] Bolt, Cassidy. "Leveraging Reputation in Implicit Regulation of MNEs: An Analysis of the OECD Guidelines for Multinational Enterprises' Capacity to Influence Corporate Behavior." Corporations and International Law, 20 Jan. 2018, Available at: sites.duke.edu/corporations/2018/01/20/leveraging-reputation-in-implicit-regulation-of-mnes-an-analysis-of-the-oec

In the first edition of the Handbook, published in 1994, we as editors ventured the judgment that, in the previous 15 years, economic sociology had enjoyed a remarkable renaissance, following on a season of relative quiescence. This led us to believe that the time was ripe for a consolidating publication that told about the past, assessed the present, and looked toward the future. The decade following that volume's appearance seemed to validate those assessments, if the amount of critical attention given, sizable and sustained sales, and course adoptions are taken as measures. If anything, the book's fortunes surpassed our expectations. Furthermore, the momentum of economic sociology as an enterprise has accelerated in the meantime. The quality and quantity of research have remained high; new and young talent continues to flow into the field; sociology departments in half a dozen or more leading research universities have established centers of excellence in economic sociology; courses in economic sociology have become standard fare in the curricula of most colleges and universities; and a section on economic sociology has formed and now thrives in the American Sociological Association. All these circumstances have convinced us that a second, fully updated edition of the Handbook is needed, and we are more confident of this judgment than we were the first time around. While the first edition still contains much of value to scholars and students, the knowledge it contains has in some cases been superseded by advances in the meantime. To take these into account—and also to accelerate the development of economic sociology— we had to undertake a wholesale revamping of the first edition. Fully two-thirds of the chapters in this second edition are either new or have authors different from those in the first. Despite this transformation, we found that the general intellectual architecture of the first edition remained a good organizing framework for the second. Thus, part I (chapters 1–6) is a series of general considerations of the field from a variety of different perspectives; part II (chapters 7–21), which we call the economic core, deals with economic systems, economic institutions, and economic behavior behavior. Part III (chapters 22–30) concerns a number of intersections among the economy and various noneconomic sectors of the society. Within this general frame the reader will find the following substantial thematic changes: • Two chapters on international and global concerns (contrasted with the single chapter in the first edition), with international aspects covered in other chapters as well • A chapter on behavioral economics, which continues as a vibrant subfield of economics • A chapter by Pierre Bourdieu on economic anthropology; Bourdieu had agreed to write such a chapter but his untimely death in 2002 prevented this; still wishing to have him represented, we are printing the English translation of "Principes d'une anthropologie économique," which is published on pp. 233–70 in Les structures sociales de l'économie (Paris: Seuil, 2000) • A chapter on new lines of institutional analysis in economics and sociology • A chapter on the transitions from socialist economies (replacing the earlier chapter on socialist economies themselves) • A chapter on labor markets and trade unions • A chapter on the sociology of work and the professions • A chapter on culture and consumption • A chapter on the sociology of money and credit • A chapter on law and the economy • A chapter on technology and the economy • A chapter on emotions and the economy We regard these changes as reflecting recent shifts in emphasis and active lines of research in economic sociology. We now provide a brief supplement to the table of contents, intended as a guide to readers wishing to delve selectively into the volume according to their specific interests. For those interested in learning about the scope of sociology we recommend chapter 1 ("Introducing Economic Sociology"). The remainder of part I contains chapters on comparative and historical treatments of economy and society in chapter 2 ("Comparative and Historical Approaches to Economic Sociology," by Frank Dobbin), recent developments in institutional analysis of the economy in chapter 3 ("The New Institutionalisms in Economics and Sociology" by Victor Nee), Pierre Bourdieu's critical anthropological formulations in chapter 4 ("Principles of an Economic Anthropology"), developments in behavioral economics, which has made its main business the modification of the psychological assumptions of neoclassical economics and tracing the implications of these modifications (chapter 5, "Behavioral Economics," by Roberto Weber and Robyn Dawes), and an assessment of the scattered literature on the role that emotions play in economic life (chapter 6, "Emotions and the Economy," by Mabel Berezin). The first section of part II takes a look at sociological aspects of economies at the macroscopic— including the global—level. We introduce the section with the chapter by Ian Morris and J. G. Manning on the economic sociology of the classical civilizations of Egypt, Greece, and Rome (chapter 7, "The Economic Sociology of the Ancient Mediterranean World"). Next comes a general chapter on the international economy (chapter 8, "The Global Economy: Organization Governance, and Development," by Gary Gereffi), and one on its governance (chapter 9, "The Political and Economic Sociology of International Economic Arrangements," by Neil Fligstein). Finally, Lawrence King and Iván Szelényi develop a distinctive perspective on the varieties of transition from socialist to post-socialist economies (chapter 10, "Post-Communist Economic Systems"). The second section of part II—"The Sociology of Economic Institutions and Economic Behavior"— reaches to the heart of economic activity itself. The section begins with three chapters on markets, the core economic institutions. Richard Swedberg (chapter 11, "Markets in Society") treats the subject from a sociological and historical point of view. Wolfgang Streeck (chapter 12, "The Sociology of Labor Markets and Trade Unions") concentrates on the market for labor services, and Linda Brewster Stearns and Mark Mizruchi (chapter 13, "Banking and Financial Markets") deal with a range of markets that have only recently commanded significant sociological attention. The sociology of the production side of the economic process is the topic of Andrew Abbott's contribution (chapter 14, "Sociology of Work and Occupations"). Viviana Zelizer explores the diversity of ways in which cultural factors infuse consumption (chapter 15, "Culture and Consumption"), and Bruce Carruthers synthesizes past and present literature on the social aspects of money and credit (chapter 16, "The Sociology of Money and Credit"). Two additional chapters deal with the less formal aspects of economic life. The important work on networks in the economy is covered in chapter 17 ("Networks and Economic Life," by Laurel Smith-Doerr and Walter Powell); and the complex and seemingly contradictory nature of the informal economy is analyzed in chapter 18 ("The Informal Economy," by Alejandro Portes and William Haller). The third secion of part II—"The Sociology of Firms, Organizations, and Industry"—draws mainly from organization theory and general economic sociology. Mark Granovetter updates and reassesses the character of business groups in a comparative context (chapter 19, "Business Groups and Social Organization"). Howard Aldrich examines the nature of entrepreneurial activity and entrepreneurs in chapter 20 ("Entrepreneurship"), and Gerald Davis examines a number of environments of business firms—especially other business firms—in chapter 21 ("Firms and Environments"). Part III—"Intersections of the Economy"— deals with the mutual penetration of economic activity and many "noneconomic" sectors of society. Three chapters address the most important aspects of the economy and the polity. The first is on the state in general (chapter 22, "The State and the Economy," by Fred Block and Peter Evans). Lauren Edelman and Robin Stryker focus on law as a special aspect of state activity (chapter 23, "A Sociological Approach to Law and the Economy"), while Evelyne Huber and John Stephens assess recent developments in the welfare state and a number of assessments of those developments (chapter 24, "Welfare States and the Economy"). Two additional chapters deal with economic intersections with the institutions of education (chapter 25, "Education and the Economy," by Mary Brinton) and religion (chapter 26, "New Directions in the Study of Religion and Economic Life," by Robert Wuthnow). Chapters 27 ("Gender and Economic Sociology," by Paula England and Nancy Folbre) and 28 ("The Ethnic Economy," by Ivan Light) deal with the embeddedness of the socially constructed dimensions of gender and ethnicity in economic life. The volume is rounded out by a chapter on technology (chapter 29, "Technology and the Economy," by Giovanni Dosi, Luigi Orsenigo, and Mauro Sylos Labini), and one on economic- environmental relations (chapter 30, "The Economy and the Environment," by Allan Schnaiviii berg). Both these final topics have significant international aspects. We conclude with the hope that the stocktaking of economic sociology contained in this Handbook, as well as its attempts to drive the field forward by selecting a few new important areas, will be successful. Economic sociology, we are convinced, currently represents one of the leading edges of sociology, as well as one of its most important interdisciplinary adventures.

This set of reports on manufacturing plans implementation in India includes the following: (1) A new agenda. Improving the competitiveness of the textiles and apparel value chain in India report is structured as follows: section one sets out the context, describing trends in global markets and in the textiles and apparel supply chain in India; section two analyzes in detail the choke points that are hindering the growth of the latter; section three sets out a reform agenda to address them; and section four concludes. (2) Fast tracking Indias electronics manufacturing industry. Business environment and industrial policy examines the prospects for India to meet its potential. Drawing on extensive survey questionnaires and interviews with key industry players (both domestic and foreign) and relevant government agencies, this study identifies major challenges India-based companies face in engaging in electronics manufacturing. The analysis culminates in detailed policy suggestions for regulatory reform and support policies needed to unblock barriers to investment in this industry and to fast-track it's upgrading through innovation. (3) Supply chain delays and uncertainty in India. The hidden constraint on manufacturing growth report provides the context of the freight and logistics industry in India; describes the headline impacts of its performance on manufacturing firms; explores variations in this impact and causes thereof; and concludes with a more detailed look at the reform agenda this motivates.

Este libro contiene la selección de los mejores trabajos de investigación y desarrollo tecnológico postulados y presentados al CIINATIC2014. El Congreso Internacional en Innovación y Apropiación de las Tecnologías de la Información y las Comunicaciones - CIINATIC es una iniciativa de la Red de Decanos y Directores de Ingeniería de Sistemas y Afines del Nororiente Colombiano, red compuesta por las siguientes universidades: Universidad Pontificia Bolivariana Seccional Bucaramanga, Universidad Francisco de Paula Santander, Universidad Autónoma de Bucaramanga y Unisangil. En la versión de este año se contó con el patrocinio de Colciencias, la Gobernación de Santander y su Secretaria de tecnologías de la información y las comunicaciones. El libro ofrece una mirada a la Innovación y la Apropiación de las TIC en Colombia, desde la diversidad de los diferentes aportes incluidos. Todas las comunicaciones fueron evaluadas por pares académicos con reconocimiento y visibilidad internacional. Esperamos que este libro se constituya en un referente sobre el estado del arte de las TIC en el Oriente Colombiano. ; Universidad Pontificia Bolivariana (UPB) ; OTRI Estratégica Oriente ; Universidad del Magdalena ; Universidad de los Andes (ULA) ; Universidad Francisco de Paula Santander (UFPSC) ; Unisangil ; Universidad Industrial de Santander (UIS) ; SENA ; La identificación por radiofrecuencia en la gestión de la cadena de suministro: una mirada desde el laboratorio de logística UIS…. Capítulo 1 Análisis técnico basado en estándares internacionales para la implementación del Data Center de apoyo a la gestión tecnológica y de formación por competencias en el CEET del SENA Distrito Capital…… Capítulo 2 Voto electrónico con SSL/TLS e IPSEC…… Capítulo 3 Red abierta, libre y neutral para la ciudad de Cúcuta……. Capítulo 4 Implementación de una experiencia de usuario a través de una aplicación móvil para la personalización de productos usando realidad aumentada……. Capítulo 5 Aplicación del Webcast como estrategia de instrucción para el aprendizaje significativo en la enseñanza de Fisiología Médica…… Capítulo 6 Pruebas de seguridad en aplicaciones web como imperativo en la calidad de desarrollo del software……. Capítulo 7 Sistema de comunicación OFDM Óptico-Criptográfico…… Capítulo 8 Análisis de las principales amenazas de la base de datos utilizando MS SQL Server…… Capítulo 9 Entorno de aprendizaje para la toma de decisiones en sistemas dinámicos complejos……. Capítulo 10 Sistema de información web para la gestión investigativa de sistemas automatizados (SIGSA)…… Capítulo 11 Formación de formadores en Blended Learning…… Capítulo 12 Pensamiento ausubeliano en el paradigma constructivista articulado en las tecnologías de la información y la comunicación…… Capítulo 13 TIC y formación académica: una mirada desde los docentes de la UPB-Bucaramanga…… Capítulo 14 Estrategia digital para reducir el consumo de papel en la corporación autónoma regional del Chocó – CODECHOCO…… Capítulo 15 Algoritmos y sistemas instrumentados de seguridad y control distribuido para la automatización de los procesos en la planta piloto de la UNAB…. Capítulo 16 Detección de ataques de denegación de servicio basada en la estimación del ancho de banda disponible…… Capítulo 17 Plataforma NetFPGA para la clasificación de tráfico de red…. Capítulo 18 Educación en creatividad para la innovación y desarrollo tecnológico en ingeniería……. Capítulo 19 Lineamientos para definir estrategia para la gestión dinámico sistémica de la cooperación en proyectos de software libre…. Capítulo 20 Análisis de la teoría de la mente humana basada en el reconocimiento de patrones…… Capítulo 21 Una nueva forma de concebir la memoria: entre la filosofía de la mente y el aprendizaje automático. Capítulo 22 Aplicación de la educación formativa a las tecnologías de la información y la comunicación (TIC) y seguridad de la información digital…. Capítulo 23 Orientación de la fase preliminar de TOGAF para su aplicación en proyectos de arquitectura empresarial en universidades: revisión de literatura…. Capítulo 24 "IN" Seguridad de la información y delitos informáticos en Colombia……. Capítulo 25 Propuesta de redes para la implementación del observatorio A TIC…… Capítulo 26 Sistema de gestión de proyectos integradores para la facultad de ingeniería de sistemas e informática - Universidad Pontificia Bolivariana seccional Bucaramanga…. Capítulo 27 Modelo empírico que permite evaluar el rendimiento de la red LAN basada en el estándar Homeplug AV para la transmisión de voz sobre el protocolo IP…. Capítulo 28 Optimización de una red HAN sobre PLC mediante el uso de la teoría de juegos cooperativos en un escenario realista…. Capítulo 29 Adaptación del modelo LTI de canal PLC a las condiciones de la red eléctrica colombiana…. Capítulo 30 ; This book contains the selection of the best research and technological development papers postulated and selected for CIINATIC2014. The International Congress on Innovation and Appropriation of Information and Communication Technologies - CIINATIC is an initiative of the Network of Deans and Directors of Systems Engineering and Afin of the Colombian Northeast, a network made up of the following universities: Universidad Ponti fi cia Bolivariana Seccional Bucaramanga, Francisco de Paula Santander University, Autonomous University of Bucaramanga and Unisangil. This year's version was sponsored by Colciencias, the Government of Santander and its Secretariat for information and communication technologies. The book offers a look at the Innovation and Appropriation of ICT in Colombia, from the diversity of the different contributions included. All communications were evaluated by academic peers with international recognition and visibility. We hope that this book becomes a reference on the state of the art of ICT in the Colombian East.

Enrico Diecidue (" Dynamic Purchase Decisions Under Regret: Price and Availability ") is an associate professor of decision sciences at INSEAD (France) and holds a Ph.D. from the CentER (Center for Economic Research), Tilburg University, the Netherlands. Since 2001 he has been a resident faculty member at INSEAD, except for 2008-2009 when he was a visiting professor at Wharton and 2010-2011 when he was on sabbatical at the Erasmus School of Economics (the Netherlands). His main research interests are in individual decision making under uncertainty, health decisions, and experimental economics. He is interested in the role of regret, aspiration levels, and time in individual decisions. His current research is also addressing the role of groups in complex and ambiguous decisions. Enrico's research has appeared in leading journals in economics and management. He is an associate editor of Decision Analysis and on the editorial board of the Journal of Risk and Uncertainty. He teaches MBA, executive MBA, and executive participants on topics such as uncertainty, data and judgment; decision making under uncertainty, and management decision making. He has won teaching awards at INSEAD and Wharton. Address: INSEAD, Boulevard de Constance, 77305 Fontainebleau Cedex, France; email: enrico.diecidue@insead.edu . Seth Guikema (" Robust Adversarial Risk Analysis: A Level-k Approach ") is an assistant professor in the Department of Geography and Environmental Engineering at Johns Hopkins University, a professor II (adjunct) in the Department of Industrial Economics, Risk Management, and Planning at the University of Stavanger (Norway), and a senior analyst with Innovative Decisions Inc. He received his Ph.D. in risk and decision analysis from Stanford University and a B.S., M.S., and M.E. in civil and environmental engineering. Address: Department of Geography and Environmental Engineering, 205 Ames Hall, Johns Hopkins University, 3400 N. Charles Street, Baltimore, MD 21218; email: sguikema@jhu.edu . L. Robin Keller (" From the Editor: Decisions over Time (Exploding Offers or Purchase Regret), in Game Settings (Embedded Nash Bargaining or Adversarial Games), and in Influence Diagrams ") is a professor of operations and decision technologies in the Merage School of Business at the University of California, Irvine. She received her Ph.D. and M.B.A. in management science and her B.A. in mathematics from the University of California, Los Angeles. She has served as a program director for the Decision, Risk, and Management Science Program of the U.S. National Science Foundation (NSF). Her research is on decision analysis and risk analysis for business and policy decisions and has been funded by NSF and the U.S. Environmental Protection Agency. Her research interests cover multiple attribute decision making, riskiness, fairness, probability judgments, ambiguity of probabilities or outcomes, risk analysis (for terrorism, environmental, health, and safety risks), time preferences, problem structuring, cross-cultural decisions, and medical decision making. She is currently Editor-in-Chief of Decision Analysis, published by the Institute for Operations Research and the Management Sciences (INFORMS). She is a Fellow of INFORMS and has held numerous roles in INFORMS, including board member and chair of the INFORMS Decision Analysis Society. She is a recipient of the George F. Kimball Medal from INFORMS. She has served as the decision analyst on three National Academy of Sciences committees. Address: Merage School of Business, University of California, Irvine, Irvine, CA 92697-3125; email: lrkeller@uci.edu . Yijing Li (" A Framework for Solving Hybrid Influence Diagrams Containing Deterministic Conditional Distributions ") is a doctoral student in decision sciences/supply chain management in the School of Business at the University of Kansas in Lawrence. Her research interests include inference in Bayesian networks and influence diagrams, and topics in supply chain management. She has taught courses such as introduction to supply chain management. She received her B.A. in economics and B.S. in mathematics from Wuhan University in China in 2005, and she completed her M.A. in economics from the University of Kansas in 2007. Address: School of Business, Summerfield Hall, University of Kansas, 1300 Sunnyside Avenue, Lawrence, KS 66045-7601; email: yjl@ku.edu . Steven A. Lippman (" Exploding Offers "; " Embedded Nash Bargaining: Risk Aversion and Impatience ") is Distinguished Professor and George Robbins Professor of Management at the Anderson School of Management at the University of California, Los Angeles. He received his B.A. in economics and statistics from the University of California, Berkeley and his Ph.D. in operations research from Stanford University. Professor Lippman has published more than 80 papers, some of which have appeared in Management Science, Operations Research, American Economic Review, the Bell Journal of Economics, and Econometrica. His research interests have included inventory theory, dynamic programming, queueing optimization, game theory, decision analysis, and microeconomics. He is best known for his work on the economics of search with John J. McCall as well as for his papers "On Dynamic Programming with Unbounded Rewards," "Uncertain Imitability: An Analysis of Interfirm Differences in Efficiency Under Competition" with Richard Rumelt, and "The Competitive Newsboy" with Kevin McCardle. He has taught negotiations analysis to M.B.A. students for the last 17 years. Address: Anderson School of Management, University of California, Los Angeles, 110 Westwood Plaza, Los Angeles, CA 90095-1481; email: slippman@anderson.ucla.edu . John W. Mamer (" Exploding Offers ") is a professor at the Anderson School of Management at the University of California, Los Angeles. He received a B.S. degree in mathematics and a B.A. degree in economics from the University of California, Davis, and M.S. and Ph.D. degrees from the Haas School at the University of California, Berkeley. His research interests include decision making under uncertainty, applied probability, game theory, and optimization. His work has appeared in Management Science, Journal of Economic Theory, Mathematics of Operations Research, Naval Research Logistics, and INFORMS Journal on Computing. His teaching responsibilities include probability and statistics, which he has taught to M.B.A. students for the past 12 years. Address: Anderson School of Management, University of California, Los Angeles, 110 Westwood Plaza, Los Angeles, CA 90095-1481; email: jmamer@anderson.ucla.edu . Kevin F. McCardle (" Embedded Nash Bargaining: Risk Aversion and Impatience ") is a professor of decisions, operations and technology management at the Anderson School of Management at the University of California, Los Angeles. His research interest is in mathematical models of decision making. He and Steven Lippman have had a long and productive collaboration: their first jointly authored paper was published in 1987. Professor McCardle served on the faculty at the Fuqua School of Business at Duke University from 1985 until 1999, when he joined the faculty at Anderson. His primary teaching responsibility has been to make the required course in probability and statistics palatable to M.B.A. students. For that effort he has won teaching awards at both Fuqua and Anderson. From 2007 to 2010 he was senior associate dean and director of the M.B.A. program at Anderson. He has been an associate editor at Operations Research, Management Science, and Decision Analysis, and he is currently area editor at Operations Research for decision analysis and on the editorial board of Decision Analysis. He serves as chair of the board of St. Joseph Center, a charitable social-service agency in west Los Angeles. Address: Anderson School of Management, University of California, Los Angeles, 110 Westwood Plaza, Los Angeles, CA 90095-1481; email: kevin.mccardle@anderson.ucla.edu . Laura McLay (" Robust Adversarial Risk Analysis: A Level-k Approach ") is an assistant professor of statistical sciences and operations research at Virginia Commonwealth University. She received her Ph.D. from the University of Illinois at Urbana–Champaign. Her research interests are in the field of operations research, with a particular focus on discrete optimization and algorithm design with application to homeland security and emergency response problems. Dr. McLay's research has been supported by the National Science Foundation (NSF), the Department of Homeland Security, and the Department of the Army. She has authored or coauthored more than 30 publications in archival journals and refereed proceedings. Dr. McLay is the recipient of the Outstanding IIE Publication Award and has received one best paper award for coauthored proceedings papers to the IIE Annual Conference and Expo. She has been named a fellow in the NSF-sponsored program Enabling the Next Generation of Hazards and Disaster Researchers. Address: Department of Statistical Sciences and Operations Research, 4111 Harris Hall, Virginia Commonwealth University, 1015 Floyd Avenue, P.O. Box 843083, Richmond, VA 23284; email: lamclay@vcu.edu . Casey Rothschild (" Robust Adversarial Risk Analysis: A Level-k Approach ") is an economic theorist who studies applications of game theory, risk and insurance, and public economics. His research interests include the government's role in regulating private insurance markets, the optimal design of income tax systems, the evolution of cooperation and conflict, and terrorism risk. His articles have appeared in a variety of outlets, including the Journal of Public Economics, the Journal of Economic Theory, the Journal of Financial Economics, the Journal of Risk and Insurance, the Journal of Pension Economics and Finance, and the Journal of Theoretical Biology. He received his Ph.D. in economics from the Massachusetts Institute of Technology in 2006, and has since taught at Middlebury College, MIT, Columbia, and Wellesley College. Address: Department of Economics, PNE 414, Wellesley College, 106 Central Street, Wellesley, MA 02481; email: crothsch@wellesley.edu . Nils Rudi (" Dynamic Purchase Decisions Under Regret: Price and Availability ") is an associate professor of technology and operations management at INSEAD. His research is in operations management with overlap to information systems, marketing, psychology, and finance. He has been focusing on supply chain management and how one can use different strategies (e.g., variety postponement, real options, flexibility, financial hedging, and incentive structures) to better handle demand uncertainty. After high school, Nils worked for three years as a computer programmer of ERP (Enterprise Resource Planning) systems at Movex. He then formed Minard, specializing in decision support systems for forecasting and inventory management. Minard did an initial public offering and went public on the Oslo Stock Exchange (Norway) in 1996. Before joining INSEAD, Nils worked at the University of Rochester for six years. He holds a Ph.D. in operations management from the University of Pennsylvania. Address: INSEAD, 1 Ayer Rajah Avenue, 138676 Singapore; email: nils.rudi@insead.edu . Prakash P. Shenoy (" A Framework for Solving Hybrid Influence Diagrams Containing Deterministic Conditional Distributions ") is the Ronald G. Harper Distinguished Professor of Artificial Intelligence in the School of Business, University of Kansas at Lawrence. His research interests are in the areas of uncertain reasoning and decision analysis. He is the inventor of "valuation-based systems," an abstract framework for knowledge representation and inference that includes Bayesian probabilities, Dempster–Shafer belief functions, Spohn's kappa calculus, Zadeh's possibility theory, propositional logic, optimization using dynamic programming, Bayesian decision making, solving systems of equations, database retrieval, and other domains. He is also a coauthor (with Glenn Shafer) of the "Shenoy–Shafer architecture" for computing marginals of joint distributions using local computation. He received a B.Tech. in mechanical engineering from the Indian Institute of Technology, Bombay, India, in 1973, and an M.S. and a Ph.D. in operations research from Cornell University, Ithaca, New York, in 1975 and 1977, respectively. Address: School of Business, Summerfield Hall, University of Kansas, 1300 Sunnyside Avenue, Lawrence, KS 66045-7601; email: pshenoy@ku.edu . Wenjie Tang (" Dynamic Purchase Decisions Under Regret: Price and Availability ") is assistant professor of quantitative methods at IE Business School and holds a Ph.D. from INSEAD. Her main research interests are individual decision making and supply chain management, both theoretically and experimentally. Professor Tang joined IE Business School in 2011, and has been teaching quantitative methods for the International M.B.A. program. Address: IE Business School, Calle de Maria de Molina, 13, 28002 Madrid, Spain; email: wenjie.tang@ie.edu .

This research aims to know the potential effect of Intellectual Capital Performance (ICP) to the intensity of Intellectual Capital Disclosure (ICD). The independent variables used in this research are the components of ICP that consists of Value Added Human Capital (VAHU), Value Added Capital Employed (VACA), and Structural Capital Value Added (SCVA) that is measured by using the Value Added Intellectual Coefficient (VAIC™). While, the dependent variable used in this research is ICD that measured by a disclosure index and relevant scoring system. Company size and leverage are also used in the regression model as moderating variables. One year annual reports (2017) of banking sector companies registered on the Indonesia Stock Exchange (IDX) are analyzed in quantitative research type. The samples that listed on the IDX in 2017 are selected by using purposive sampling method with certain criteria and 33 banking sector companies are obtained. The analysis is made by multiple regression analysis and the data testing is conducted by using SPSS 22 and Eviews 9 which previously has been carried out the classic assumption test first. Results of this study indicate that: (1) Simultaneously, ICP component significantly affect ICD. However, each component of VAHU and SCVA does not significantly affect the ICD, only VACA significantly affects the ICD; (2) Simultaneously, with the moderation of company size, ICP does not significantly affect the ICD. Similarly, each component of VAHU, VACA and SCVA does not significantly affect ICD; and (3) Simultaneously, with the moderation of company leverage, ICP significantly affects ICD. However, each component of VAHU and SCVA does not significantly affect the ICD, only VACA significantly affects the ICD.Keywords: Intellectual Capital Performance (ICP), Intellectual Capital Disclosure (ICD), Value Added Human Capital (VAHU), Value Added Capital Employed (VACA), Structural Capital Value Added (SCVA).Abeysekera, I. (2010). The Influence of Board Size on Intellectual Capital Disclosure by Kenyan Listed Firms. Journal of Intellectual Capital, 11 (4), pp. 504-518.Abeysekera, I., & Guthrie, J. (2004). Human Capital Reporting in a Developing Nation. British Accounting Review, 36 (3), pp. 251-268.Aditya Reza, R. (2010). Pengaruh Gaya Kepemimpinan, Motivasi, dan Disiplin Kerja terhadap Kinerja Karyawan PT. Sinar Santosa Perkasa Banjarnegara. Semarang: Universitas Diponegoro.Agnes, U. (2008). Sebuah Tinjauan Akuntansi Atas Pengukuran dan Pelaporan Knowledge. The 2nd National Conference UKWMS. Surabaya.Al-Ali, N. (2003). Comprehensive Intellectual Capital Management. New Jersey, Hoboken: Wiley.Alfaih, M. (2016). The Effectiveness of Board of Directors' Characteristics in Mandatory Disclosure Compliance. Journal of Financial Regulation and Compliance, 24 (2), pp. 154-176.Alfraih, M. (2018). Intellectual Capital Reporting and Its Relation to Market and Financial Performance. International Journal of Ethics and Systems, 34 (3), pp. 266-281.Alwert, K., Bornemann, M., & Kivikas, M. (2004). Intellectual Capital Statement - Made in Germany. Berlin: Federal Ministry for Economics and Technology.Andriessen, D. (2004). Making Sense of Intellectual Capital: Designing a Method for the Valuation of Intangibles. Oxford: Elsevier Butterworth.Andriyanto, R., & Metalia, M. (2011). Perbandingan Tingkat Kelengkapan Mandatory Disclosure dan Voluntary Disclosure Informasi Akuntansi. Jurnal Akuntansi dan Investasi, 12 (1), pp. 15-35.Arjuwati, B. (2016). 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PRIZE NUMBER. ' APRIL, 1906 ¥OL. XI¥. HO. 2 GETTYSBURG COLLEGE GETTYSBURG, PA. M*Uft«0ftNMtf \m**nmm***mh*m*m EBTT«aBVRaMKEW8» PRIHT, , r HELP THOSE WHO HELP US. The Intercollejlate Bureau or Academic Costume. Cotrell & Leonard, ALBANY, N. Y. Makers of Caps, Gowns and Hoods to the American Colleges and Universities from the A tlan-- tie to the Pacific- Class contracts a specialty, Rlcia. G-owxis fcr tlxe ZF-u.lpit a-zid.Beaaels.- Seniors Going into Business or Technical Work should write us to-day for full information concerning desirable posi-tions in all parts of the country. We already gave 1,2:51 definite places for College, University and Technical School graduates to be-gin work in July or September and the list is growing daily. A choice of the beat opportunity is yours if you write us at once, stating age, course taken, practical experience if any. and line of work preferred. ^5e3a.n.s37-l-va.ziia. B'ld.g-., I»ls.ila,«a.elp3a.ia" ^a,.- Offices in Twelve Other Cities. Come and Have a Good Shave, or HAIR-CUT at Harry B. Seta's BARBER SHOP 35 Baltimore St. BARBERS' SUPPLIES A SPECIALTY. Also, choice line of fine Cigars. R. A. WONDERS Corner Cigar Parlors. A full line of Cigars, Tobacco, Pipes, etc. Scott's Corner, opp. Eagle Hotel GETTYSBURG, PA. Pool Parlors in Connection. IF YOU CALL ON C. A. Bloehe*, deuueler, Centre Square, He can serve you in anything you may want in REPAIRING)- or JEWELRY. i WE RECOMMEND THESE FIRMS. Established 1867 by Allen Walton SJfc Allen K. Walton, Pres. and Treas. Kobt. J. Walton, Superintendent. Hummelstown Brown Stone Company and Manufacturers of BUILDING STONE, SAWED FLAGGING, and TILE, WALTONVILLE, Iade in his image thou must nobly dare The thorny crown of sovereignty to share. Think not too meanly of thy low estate ; Thou hast a choice ; to choose is to create." THE MERCURY. 43 SONG OF THE WAITERS. BY ROE EMMBRT, '06. OH, we belong to the boarding-house, The boarding-house caf£, Oh, we don't bother with etiquette, For manners are in the way ; If you've got the " mon " you steps right in, And every man has his say ; You pays yer cash, And you gets yer hash, At the boarding-house cafe\ We brings yer in and we sets yer down, At the boarding-house cafd ; You bows yer face and you says yer grace,. If it happens to be yer way ; When you ask for bread look out for yer head',. And keep it out of the way, For we slings 'em down, And don't pass 'em around, At the boarding-house caf£. And we ain't a first class restaurant, At the boarding-house cafe ; We've just a common eatin-hou.se And there's no champagne-frappe Yer soup comes hot, right out of the pot, But it ain't no consomme ; But it goes to the spot, And yer gets a lot, At the boarding-house cafe. Oh, we feeds ten dozen students, At the boarding-house cafe ; Oh, we piles it in their faces, Just three times every day ; We starts 'em in for breakfast With some shredded, flaked, baled hay ; For dinner its mash, For supper its hash, At the boarding-house caf£. 44 THE MERCURV. O'1) things look mean and they ain't too clean, At the boarding-house cafe ; When the outfit ain't too dirty, Why you bet we lets 'em lay, For we feeds the college students And they don't care anyway ; They pays their cash, And they gets their hash. At the boarding-house cafe. A MODEL Y. M. C. A. BUILDING. G. E. WOLFE, '09. By the death of Sir George Williams, which occured some weeks ago, the world was newly reminded of the great organi-zation, the Young Men's Christian Association, which he es-tablished sixty-one years ago. In these years the Association has undergone such a great transformation that today it is a mighty factor for good every-where, devoting itself to a broad and diversified development of young men and boys and engaging in many enterprises for general social advancement. The most characteristic monu-ment to the memory of this noble man will be found not in St. Paul's Cathedral, where his body will lie, but in the Association buildings which have been erected all over the world for the carrying on of its great work. It is the purpose of this paper to sketch what the writer, and others who have seen it, consider a model Association building. No one walking down one of the principal streets, in the not far distant city of Lancaster, could fail to observe this model Young Men's Christian Association building, for it occupies one of the most imposing corners in the city, and is of consider-able size; the main building being four stories in height, 180 feet long by 63 feet wide, and extending, together with the an-nexed gymnasium, practically the length of a half-square. The external appearance of the building is also such as to at-tract notice, distinguished as it is for its beauty of architecture THE MERCURY. 45 and material. One's first impressions, then, on entering the building, are very pleasing, and, as one continues to make an inspection of it throughout, these first impressions invariably continue with the spectator. A marked- feature of the internal appearance of the building is its cheerfulness—it has a homelike air. The fact that care and taste has been exercised in the arrangement of every part is clearly in evidence. ' The walls throughout the building are hung with some of the most beautiful pictures that are to be had—fine reproductions of famous paintings, most of them, framed in neat, substantial frames ; all of them the gift of one of the city's most generous educators. These are not only pleas-ing to behold, but also make interesting and inspiring subjects for study. The attractive paper on the walls also adds greatly to the cheerfulness of the interior of the building—the designs in some of the rooms being quite rich—as do also the furnish-ings, which are elegant and serviceable. In fact, the internal appearance of the building,is all that one could desire. But the purpose to which every part of this splendid Asso-ciation building is dedicated is the thing that will interest one most, when making a tour of it. The basement is the first de-partment- visited,-and ihe first objects there to claim one's at-tention are the Twin Regulation Howling Alleys, the Manual Training Room, which is well equipped for practical work, and the Locker Rooms. The Swimming Pool, 40 feet long by 18 feet wide and 3 1-2 to 6 1-2 feet deep, the seven beautiful marble and nickeled Shower-Baths, constituting a most elegant bath equipment; the Boiler Rooms, Workshop and Store Cel-lars are also located on this floor. On the first floor are seven Store Rooms, the rentals of which contribute materially to the financial needs of the Asso-ciation, and the splendid Gymnasium with 2806 feet of floor space, equipped with the best appliances for health and devel-opment. The second floor is the working floor of the Association and contains the Reading Room, which is open to all the men of the city; the Library with its 8000 volumes; Member's and 46 THE MERCURY. Ladies' Parlors; the main floor of the Auditorium, which has a seating capacity of 835 ; and the Reception Halls and General Offices. On the third floor are located the Banquet Halls; a suite of rooms given over entirely to boys' work; the Bible Study Room; Committee Room; Auditorium Gallery; Magazine Closets and Kitchen. The fourth and top floor contains the Dormitories, the com-fortable rooms of which are furnished and maintained by the Ladies' Auxiliary; Educational Class Rooms, where young men can and do increase their store of learning in various branches.; Camera Dark Room, where the developing, toning, printing and mounting of pictures can be done most conven-iently ; and Boys' Printing Office. The value of this beautiful building is over $200,000, but the fact that it stands for all that is best in the physical, mental, social, and moral development of manhood, is what gives it its true worth. It provides an ideal place for the boy, as well as the young man, who is seeking to improve his spare moments, and who recognizes the value of association with his fellows in a healthful atmosphere. Though it is not by any means a mere place of amusement, it does furnish that which is most beneficial in this direction ; indeed the Association puts forth definite effort along this liner- to offset, if at all possible, the tendency of so many young men to gratify this element of their character in unclean places, the number of which in a city es-pecially is far too great. As an example of what is being done: in addition to the approved games constantly available, and the Star Course of entertainments, the Auditorium every Saturday evening during the winter season throws open its doors to the crowds, and furnishes most excellent entertainment in some form or another. The Physical Department in Association work today receives special attention, and this building providing as.it does the best gymnasium and apparatus obtainable, together with a most competent instructor, is there to offer men who need it the best possible means for scientific body building and health producing THE MERCURY. 47 work and there are many such, who from long hours in the office, behind the counter or in the study are forced to cry out for some sort of vigorous recreation. The Swimming Pool not only provides a luxury, which one must have enjoyed to ap-preciate, but is also an ideal place to acquire the fine art of swimming at any season of the year. However, all the various phases of Association life in an As-sociation building, interesting as they are, cannot be touched upon here, but it does seem in.place to express finally the hope that, especially in view of the fact that the Young Men's Chris-tian Association of Gettysburg College is striving to have a building of its own and thus increase its sphere of usefulness, this little description of a model Association building may arouse a deeper earnestness on the part of our students and friends to the extent that the time for the erection of the build-ing which will meet our needs here may be hastened. The necessity tor such a building is obvious, and it is to be hoped that all are interested. AMERICAN HUMORISTS. THOMAS E. SHEARER, '07. AMERICAN literature from its very beginning has had a delicate and exquisite humor. Who that has read the works of Washington Irving, the Father of American Litera-ture, has not been charmed with his humor? The same ques-tion might be asked concerning the works of J. Fenimore Cooper, the Founder of American Romance, and also of the earlier writings of Lowell, such as the " Biglow Papers," or his " Fable for Critics." Dr. O. W. Holmes acquired fame as a humorist from his Breakfast Table series, and even Hawthorne, with his " undercurrent ot melancholy and serious thoughtful-ness," has given glimpses of the higher and brighter side of life. Yet in this earlier period it would hardly have been predicted that there would ever be a class of writers who would make it a business to excite the laughter of the public. But the pro-fessional humorist made his appearence in the early '5o's, in 48 THE MERCURY. the persons of Benj. P. Shillaber and Frances M. Whitcher, of " Widow Bedott" fame. The former known to the public as " Mrs. Partington," was a very popular humorist. He was born in Portsmouth, N. H., in 1S14. For some years he was connected with various periodicals, and afterwards (1852) pub-lished " Rhymes With Reason and Without." This was fol-lowed by " Liie and Sayings of Mrs. Partington," " Partington-ian Patchwork " and " Ike Partington and His Friends." The droll sayings and blunders of " Mrs. Partington," drew smiles to the gravest of faces and made her a conspicuous character. Scarcely less prominent and slightly preceding her in time, was " Widow Bedott." Her quaint humor and playful descriptions of country life and society brought the writer immediate fame. " Widow Spriggins," added to the " Widow Bedott Papers," increased her fame. This authoress was born in Whitesboro, N. Y. in 1811 and died in 1852. Closely following these was a great number of humorists, among whom Samuel L. Clemens, Chas. Farrar Browne, Henry W. Shaw, Marietta Holly and E. William Nye are the most noted. Samuel L. Clemens, or-Mark Twain, as he is better known to the public, was one of the most successful of professional humorists. He was born in Florida, Mo., in 1835. He early learned the printing trade, was pilot on a river steamboat from 1855-*6i, when he became private secretary to his brother who then held a government position. He afterwards lived in Cali-fornia and in Hawaii, and later in Hartford, Conn., where he attained fame as a humorous lecturer. In the field of author-ship his broad humor soon gained for him a wide circle of readers. His most successful work was " The Innocents Abroad" published in 1869. Other well known works are " Adventures of Tom Sawyer," " Huckleberry Finn," etc. A good example of his humor is his story of playing jokes on a guide. The party was traveling in Italy, and after they had noticed the satisfaction the guide took in exciting their emotions, they never took any interest in anything. The doc-tor asked the questions, as he could keep his countenance, and ' MHBMMHHHHHMHHH1 THE MERCURY. 49 I looked more like an inspired idiot than any of the others. " It comes natural to him," said Mark. When the guide showed them relics of Columbus, none of them had ever heard of him, and so it was of everything else. " The guide was bewildered, nonplussed," he continues. " He walked his legs off, nearly, hunting up extraordinary things, and exhausted all his inge-nuity on us, but it was a failure; we never showed any interest in anything. He had reserved what he considered was his greatest wonder till the last—a royal Egyptian mummy. He took us there. He felt so sure, this time, that some of his old enthusiasm came back to him." " See, gentelmen !—Mummy ! Mummy !" The eyeglass came up as calmly, as deliberately as ever- « Ah what did I understand you to say the gentleman's name was ?" " Name ? he got no name ! Mummy !—'Gyptian mummy!" " Yes, yes, born here ?" " No, 'Gyptian mummy." " Ah just so. Frenchman, I presume ?" ■• No !—not Frenchman, not Roman !—born in Egypta !" " Born in Egypta. Never heard ot Egypta before. Foreign locality, likely. Mummy—mummy. How calm he is—how self possessed ! Is—ah—is he dead ?" " Oh, sacte bleu ! been dead three thousan' year!" The doctor turned on him savagely: " Here now, what do you mean by such conduct as this ? Playing us for Chinamen because we are strangers and trying to learn ! Trying to im-pose your vile second-hand carcasses on us ! Thunder and lightning! I've got a notion to—to—if you've got a nice fresh corpse, fetch him out!—or, by George, we'll brain you !" " Artemis Ward," as Chas. Farrar Browne is known, was a natural born humorist. Humor seems to have been his birth-right. It came from him as naturally as water flows from a spring. It sparkled in his conversation and gleams forth from all his writings. He was born in Maine, in 1834, and at an early age went West to make his fortune. After roving about for some time he entered newspaper work, contributing de- f I 5° THE MEKCURV. scriptions of an imaginary travelling menagerie, under the style of " Artemis Ward, Showman," while on a lecturing tour he had an opportunity to study the Mormons, and soon after, his book " Artemis Ward Among the Mormons," appeared. He was fond of giving himself the character of a showman and mingling lessons of good common sense with his droll witti-cisms. As such a character he tells the following experience with a " Woman's Club." " I pitched my tent in a small town in Injianny, one day last season, and while I was standin' at the dore takin' money a deppytashun of ladies came up and sed they was members of the Bunkumville Female Reformin and Wimins' Rites Asso-ciashun, and they axed me if they cood go in without payin.'" " Not exactly," sez I, " but you can pay without goin' in." " Dew you know who we air?" said one of the wimin—a tall and feroshus lookin' critter, with a blew kotton umbreller under her arm—" do you know who we air, Sir? " " My impreshun is," sed I, " from a kersey view, that you are females." " We air, Sur," sed the feroshus woman, " we belong to a Society whitch beleeve wimin' has rites—whitch beleeves in razin' her to her proper speer-—whitch beleeves she is endowed with as much intelleck as man is—whitch beleeves she is trampled on and aboozed—and who will resist hence4th and forever the encroachments of proud and domineerin men." During her discourse, the exsentric female grabbed me by the coat koller and was swinging her umbreller wildly over my head. " I hope marm," sed I, starting back, " that your intentions is honorable ! I'm a lone man hear in a strange place. Be-sides, I've a wife to hum." " Yes," cried the female, " she's a slave! Doth she never think of throwin' off the yoke of tyrinny and thinking and votin' for herself!—Doth she never think of these here things?" "Not bein' a natural born fool," sed I, by this time a little riled, " I kin safely say that she dothunt." - i THE MERCURY. 5 l "Oh what, what," screamed the female, " 0, what is the price that woman pays for her experiunce ! " " I don't know " sed I; " the price of my show is 15 cents pur individooal." " & can't our society go in free?" asked the female. " Not, if I know it," sed I. " Crooil, crooil, man ! " she cried and burst into teers. . " Won't you let my darter in ? " sed another of the exsentric females, " O, please let my darter in—she's a sweet gushin' child of nature." " Let her gush ! " roared I, as mad as I could be at their tarnal nonsense, " let her gush " whereupon they all sprung back with the simultaneous observashun that I was a Beest. " My female friends," sed I, " be-4 you leeve, I've a few re-marks to remark ; way them well. The female woman is one of the greatest institutions of which this land can boste. It's on-possible to get along without her. She is good in sickness— good in wellness—good all the time. O woman, woman," I cried, my feelin's worked up to a high poetick pitch, " you air an angel when you behave yourself, but when you take off your proper apparail & (metyforicolly speakin') get into panyloons— when you desert your firesides, & with your heds full of wimin's rites notions go round like roaring lions, seeking whom you may devour somebody—in short, when you undertake to play the man, you play the devil and air an emfatic noosance. " My iriends," I continued, as they were indignantly departin,' " way well what A. Ward has sed." Marietta Holley was a writer who saw the humorous side of things wherever one was to be found, and she presents it to her readers in the most agreeable manner. Her humor is with-out any apparent effort or anything that is far-fetched. It flows along in a natural spontaneous way that is delightful. Miss Holley was born near Adams, N. Y. In her early years she began to write sketches, poems and essays, some of which were published in a local paper and gave indications of the future success of the writer. Her first real literary effort appeared in a Philadelphia magazine under the pen name \1 S'< THE MERCURY. " Jemyme." After this she used the name of "Josiah Allen's Wife," by which she is now best known. It is said that her first book was refused by the publishing house, but that one member of the firm assumed the responsi-bility of bringing it out, and did so with eminent success.* Af-terwards, she published " My Opinions and Betsy Bobbet's" which was so successful that since then her books have been in constant demand. " Samantha at the Centennial" and " Sweet Cicely, or Josiah Allen's Wife as a Politician," both had large sales, but her most successful book was " Samantha at Saratoga" for which she received $ 10,000 before it was pub-lished. Nearly, one quarter of a million copies of this book have been sold. Owing to their length no example of her writings can be given here. Her biographer, however, says, " Her humor is of the wholesome type, imbued with common sense and she never provokes laughter at anything which is good. Ratherr in the most playful and laughter provoking manner, does she hit off the follies and foibles of society. She can see some-thing humorous in almost every person, every snatch of con-versation and every style of dress." Edward William Nye was a writer of humorous sketches. He is known to the public as " Bill Nye," the signature under which his articles were published. He was born in Shirley, Maine, in 1850. While he was yet a child the family moved to the West, and he received his education at Falls River, Wis, Later he went to Wyoming where he studied law and was ad-mitted to the bar in 1876. At an early age he began to con-tribute humorous sketches to the papers. For some years he was connected with various western journals and it was while he was editor of the Laramie "Boomerang" that his fame spread beyond the confines of the West. He finally settled in New York, where he contributed to the " World " and to some other prominent papers. He made a lecturing tour through Europe, and on his return lived at Ashe-ville, N. C, where he died in 1896. His writings have been — HBHMMM BHMHP If THE MERCURY. 53 published in book form under the titles—" Bill Nye and Boom-erang," " The Forty Liars," " Baled Hay," and " Remarks." He says the discovery of New York occurred in this man-ner : " About this time a solitary horseman might have been seen at West Two Hundred and Ninth street, clothed in a lit-tle brief authority, and looking out to the West as he petu-lantly spoke in Tammany dialect. As he stands there aboard of his horse one sees that he is a chief in every respect, and in life's great drama would naturally occupy the middle of the stage. It was at this moment that Hudson slipped down the river from Albany, past Fort Lee, and, dropping a knickle into the slot at One Hundred and Twenty fifth street, weighed his anchor at that place. As soon as he had landed and discovered the city, he was approached by the chief, who said :." We gates. I am on the the committe to show you our little town. I suppose you have a power of attorney, of course, for dis-covering us?" " Yes," said Hudson. " Very good," said the chief, as they jogged down town on a Sixth Avenue elevated train towards the wigwams on Four-teenth street. " We do not care especially who discovers us so long as we hold control of the city organization. How about that, Hank ?" " That will be satisfactory," said Mr. Hudson, taking a pack-age of imported cheese and eating it, so they could have the car to themselves. Thus was New York discovered via Albany and Fort Lee, and five minutes after the two touched glasses, the brim of the Schoppin and the Manhattan cocktail tinkled together, and New York was inaugurated." There yet remains space, to say but a few words about " Josh Billings " and to give his " Letter to Farmers." Henry W. Shaw, or " Josh Billings," was the son of a Massachusetts Congressman and was born April 21,1818, He entered Hamil-ton College but soon tired of college life and ran away to the West. There he led a roving life, at one time he was a coal-dealer ; again, he was a farmer, and then he became a steam- 54 THE MERCURY. boat captain. He finally settled in Poughkeepsie, N. Y., as a real estate agent and auctioneer. The quaint spelling he adopted has had much to do with the popularity of his productions. He wrote an " Essay on the Mule" which received no notice; then adopting dialectic spel-ling his " Essa on the Muel, by Josh Billings," was reproduced in halt the papers of the country. His homely humor, plain common sense and droll manner, made him popular as a lectuier. Among his publications are— " Josh Billings on Ice ; " " Every Boddy's Friend ;" " Trump Kards ; " and " Josh Billings Allminax," which continued for ten years with a circulation of over one hundred thousand copies a year. He died in Monterey, Cal, in 1883. LETTER TO FARMERS. Beloved Farmers : Agrikultur iz the mother ov farm pro-duce ; she is also the step.mother of garden sass. Rize at half-past 2 o'clock in the morning, bild up a big fire in the kitchen, burn out two pounds ov kandles, and greeze yure boots. Wait pashuntly for dabrak. When day duz brake, then commence tew stir up the geese and worry the hogs. The happiest man in the world iz the farmer; he rizes at 2 o'clock in the morning, he watches for dalite tew brake, and when she duz brake, he goes out and stirs up the geese and worries the hogs. What iz a lawyer ?—what is a merchant ?—what is a dok. tor?—what is a.minister?—I answer, nothing. A farmer is the nobless work ov God ; he rizes at 2 o'clock in the morning, and burns out a half a pound of wood and two kords ov kandles, and then goes out tew worry the geese and stir up the hogs. Beloved farmers, adevv, JOSH BILLINGS. S THE MERCURY. 55 THE USE OF ROUTINE. E. VICTOR ROLAND, '07. THERE has never been an age when activity so pervaded every phase and condition of life, as in our present age. Whether we take a view of the industrial world, with its varied enterprises, or survey the broad field of intellectual pursuits, we behold every successful and renowned man actively engaged in his particular work. This must needs be true of every in-dividual, whether he be farmer or manufacturer, lawyer, preacher, or what not. We live in an age of great things, and consequently great things are expected of us, and in order that we may not be a disappointment to ourselves and others we must follow out some system or. routine of work. It shall not be our purpose to speak of the use of routine in the many pursuits of life, where it must necessarily be followed, if suc-cess is sought, but to consider it in relation to education and its importance in student life. A splendid example of routine is found in almost all of our schools and colleges. Take for instance the system followed out in every well regulated public school. The child takes up the study of certain branches, and continues these from day to day and from term to term, until he is able to take up other studies, ior the development of his higher faculties, and thus he continues until he has prepared to enter college, where the course is continued on the same plan. Just what routine should be adopted by the student when he enters college is hard to map out, but it is most essential that every college man adopt some routine to be followed out in his daily life. Now in order that one may not err in the mapping out of this daily plan of action there are three things that he must realize. First, that he has come to college above everything else to be a Christian man. Secondly, that he has come to college to acquire the training, that comes from the pursuit of such.studies as the curriculum offers. Thirdly, that there are various outside activities of the col-lege life that he must help maintain. r; I 56 THE MERCURY. Now as to the first. How is the student to maintain his Christian life, and raise it to a higher standard ? There seems to be only one reasonable way to do this, and that is to set apart a portion of every day, for the study of God's Word, and the cultivation of the secret prayer life. The college man has peculiar temptations, and it is only by following out the above plan, that he can hope to combat successfully with them. 'Twill not be necessary to say to the one who follows out the above plan, that he should attend as many of the religious services associated with the institution, as are possible. So then we will consider this as the first step toward a successful routine. It would hardly seem necessary to say that every student who enters college, should pursue energetically the studies composing the regular course. It is only through this plan that he can ever expect to become a learned man. Taking for granted, that every student realizes this, there might be added a word in regard to how these studies should enter into the day's work. Every lesson should have a certain portion of the day in which to be gotten out, and if possible nothing else should be allowed to interfere. It might be added here, that a portion of every, day could be well used, if it were allotted to the study or reading of good literature. It is fitting also to say that some portion of the day, should be allotted for glancing over the daily newspapers. And now we come to the consideration of the outside work of college life, such as the literary societies, the college publi-cations, the musical clubs, and the various athletic sports. How much time a student can devbte to such matters, will de-pend largely on his ability to get out his required work. The ordinarily intelligent student will have some time to put on such work, and so he should help in whatever field he is fitted for. Every student should engage in some form of athletics, if it is possible lor him to do so, as all decent sports, will aid in giving him a strong body, which is the best condition for a free and healthy mind. It is a sad thing that many students do not realize the importance of the exercise of their physical organism, and thus quite a few leave college physical wrecks. ■■■■■Hi THE IVfERCURY Entered at the Postoffice at Gettysburg: as second-class Matter VOL. XIV GETTYSBURG, PA., APRIL, 1906 No. 2 Assoi tale Editors GEO. W. KESSLER, '08 J. K. ROBB, '08 EDMUND L. MANGES, '08 Advisory Board PROF. J. A. HIMES, LITT.D. PROF. G. D. STAHLEY, M.D. PROF. J. W. RICHARD, D.D. Editor-in-chief WARD B. S. RICE, '07 Exchange Editor THOS. E. SHEARER, '07 Business Manager THOMAS A. FAUST, '07 Ass't Bus. Managers. HENRY M. BOWER, '08 H. WATSON DAVISON,- '08 Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance; single copies 15 cent3. Notice to discontinue sending the MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Busi-ness Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. WE consider it no little pleas-ure to send to our readers, this month, a double prize number, consisting of the inter-collegiate oratorical prize oration, and the Senior Graeff prize essay. By these we are enabled to judge our position among the institu-tions of our rank, and to become acquainted with the merits and qualities of orations and essays which are worthy of reward and applause. 58 THE MERCURY. MUCH interest has been shown of late by the members of the literary societies. Some of the students are just beginning to realize the invaluable, practical benefits that are derived from this line of work. We note, with pleasure, a great im-provement in the work of the members and particularly of those who have been most active. It is this unceasing toil, this ever readiness to act, that has raised the plain of the achieve-ments of the societies so much nearer that of their ideal. The one great object of the societies is to create a desire in the hearts of their members for better and higher achievements in the literary field. We study our text books so that we may develop our minds, cultivate our intellects, and broaden our sphere of thought, but how are we to impart our knowledge to others, unless we learn to give expression to our.thoughts. If we should study our text books from now until eternity, what would we get ? Theory, that's all, simply theory. It is very good as far as it goes, but it doesn't go very far unless we are able to put it into practice. Be practical, are the key-words to success. By continued application we develop our intellect, but what will this development avail us unless we rightly direct it. The literary societies are the practical agents whereby an ease of speech and clearness of expression is at-tained. If you don't believe it, try it. Thousands of others have done so, and are now at the top of the ladder above the wrangling of the rabble. We congratulate the societies upon the rapid strides they have made toward excellence in every branch of their work, and, in the literary field, among the students, we hope soon to see even greater activity. * * * 1 GETTYSBURG has again triumphed. It was not on the ath-letic field ; it was not a victory over brute muscle and brawn ; but we are gratified to say that it was in the intellectual arena that she has shown her strength. One of Gettysburg's sons has brought honor to his Alma Mater from a field from which heretofore she has retreated in defeat, though honor-able, and each time with a firmer determination to finally con-quer. Her earnestness has now been compensated, and the THE MEKC'JRV. 59 victorious ivy of the 1906 inter-collegiate contest waves over her head. This victory, which several times has been on the point of being ours, but is now a reality, should be a stimulus to every loyal Gettysburg student. It should be our purpose to hold that which has been placed in our hands; it should be an at-tainment to which all should turn with that firm determination which is characteristic of final success. Then let us all realize the situation and prepare ourselves to contend with the future. Our chance will be small, if we put too much confidence in letting tomorrow care for itself; or if we attempt, in the very latest hour, to make a dash, for there is much truth in a bor-rowing from Hare : " Nothing bursts forth at once, the light-ning may dart out of a cloud ; but the day sends forth his bright heralds before him to prepare the world for his coming." We hope, fellow students, that you will not regard this lightly; for we know that these things are not mere chance, but the re-sults of careful and steady preparation. Nor do we believe that we are hoping for impossibilities, for we are confident that there are those in our midst who can again lead the Orange and Blue to victory. EXCHANGES. We acknowledge the receipt of the following exchanges: The Amulet, The Haverfordian, The Scio Collegian, The Sus-quehamia, Juniata Echo, The Forum, The Manitou Messenger, The Red and Blue, Augustana Observer, The State Collegian, The Dickinsonian, The College Student, The Drury Mirror, The Monthly Bulletin, Temple Echos, The Lesbian Herald, The Philomatliean Monthly, The Mountaineer, The Augsburg S. S. Teacher, The Star and Sentinel, The Gettysburg Compiler, and the Western Maryland College Monthly. The College Student contains a very readable essay on " Chas. Lamb—His Personal Qualities, His Dictaion and Rank as a Critic." The writer treats his subject systematically and the result is a unity which is very pleasing. 60 THE MERCURY. " American Students in Christian Mission " in The Philo-mathean Monthly contains some concise statements concerning the great Student Missionary Conventions. There have been five such conventions in America. The first was held in Cleve-land, Ohio, in 1891, and was attended by 680 delegates ; the second, at Detroit, Mich., enrolled 1325 delegates; the third was at Cleveland again, with 2221 delegates ; at the fourth, at Toronto, Canada, there were 2957 delegates and at the fifth, at Nashville, Tenn., their number was almost 5,000. The Augustana Observer this month is below par. Neither of its two articles are up to the standard, although one is writ-ten by an alumnus. Just the reverse is The Manitou Messen-ger. Its neat appearance is pleasing and the contents are in keeping with the appearance. The review of " Tito Melema " and the article on " Joan of Arc " are both good. We find The Red and Blue especially attractive this month. " The Sketch Book " is a novel feature, but highly entertaining. The article " The Lure of Bohemia " was read with profit and enjoyment. Prize Contest Essays are usually very profitable reading, but there is one in The Sitsquehanna entitled " Conrad Weiser— The Patron of two Races " that makes us wonder if the prize is not a booby affair. From all appearances the essay seems to be a compilation of heterogenous sentences, nearly every one of which is placed in a separate paragraph regardless of content. We trust there are other competitors, for we should not like to see a prize of any value and honor won by such an essav. PATRONIZE OUR ADVERTISER'S • i FURNITURE Mattresses, Bed Springs, Iron Beds, Picture Frames. Repair Work done promptly. Under-taking a specialty. * Telephone No. 97. £9C. E- Bender 37 Baltimore St., Gettysburg, Pa. The Windsor Hotel 1217=2 Filbert St., Philadelphia. Headquarters for Students. Thoroughly Renovated, Refurnished and Remodeled FRANK M. SCHEIBLEY, Manager. Graduate of Lafayette College 1898. A. G. Spalding & Bros. 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Issue 51.2 of the Review for Religious, March/April 1992. ; Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University, by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-535-3048. Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Correspondence about the "Canonical Counsel" department: Elizabeth McDonough OP ¯ 5001 Eastern Avenue ¯ P.O. Box 29260 ~,¥ashington, D.C. 20017. I}OSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Second-class postage paid at St. Louis, Missouri, and additional offices. SUBSCRIPTION RATES Single copy $5.00 includes surface mailing costs. One-year subscription $15.00 plus mailing costs. Two-year subscription $28.00 plus mailing costs. See inside back cover for subscription information and mailing costs. ©1992 Review for Religious for religious Editor Associate Editors Canonical Counsel Editor Assistant Editors Advisory Board David L. Fleming SJ Philip C. Fischer SJ Michael G. Harter sJ Elizabeth McDonough OP Jean Read Mary Ann Foppe David J. Hassel SJ Mary Margaret Johanning SSND Iris Ann Ledden SSND Se;in Sammon FMS Wendy Wright PhD Suzanne Zuercher OSB Christian Heritages and Contemporary Living MARCH / APRIL1992 ¯ VOLUMES1 ¯ NUMBER2 contents 166 182 191 2O6 217 229 236 ministry and ministries The Spiritual Exercises as a Foundation for Educational Ministry Walter J. Burghardt SJ reflects on the vision and values given to educational ministry when it is permeated by the spirituality of Ignatius Loyola's Spiritual Exercises. Going the Distance, Sustaining the Gift Melannie Svoboda SND suggests some concrete ways that people can joyfully exercise their ministry over the long haul. Newman's Living the Oratory Charism Halbert G. Weidner CO explains the Oratory foundation of Philip Neri in order to highlight values significant to John Henry Newman's life. theology and spirituality The Resurrection Kernel Dennis Billy CSSR outlines the basic principle of the doctrine of the resurrection in order to show its influence in our way of living. The Fragile Connection between Prayer and Suffering Matthias Neuman OSB speaks from his own experience of how human suffering affects our prayer. To Choose Jesus for My Heaven Donald Macdonald SMM finds Julian of Norwich's insights into the maternal love of Jesus expressed in the Blessed Sacrament. religious life and renewal Seeing in the Dark Janet Ruffing RSM finds light in John of the Cross's description of the Dark Night for understanding the current turmoil in reli-gious life. 162 Review for Religious 249 260 267 Memories of the Future Thomas McKenna CM shows how eschatology as a style of thinking provides understanding for the renewal efforts in reli-gious life. Integrating Postmodernity and Tradition Reid Perkins OP encourages the greater use of narratives in reli-gious life to connect us to the tradition and at the same time to help us overcome the obliviousness of postmodern life. Religious-Life Issues in a Time of Transition John A. Grindel CM and Sean Peters CSJ summarize the results of various studies of U.S. religious life funded by the Lilly Endowment and point to issues still to be dealt with. living religiously 276 Cultivating Uselessness Rose Hoover RC proposes that in the very experience of useless-ness and foolishness lies the gift of religious life to a pragmatic society. 282 Therapy for Religious: The Troublesome Triangle Joyce Harris OSC offers some suggestions for a collaborative rela-tionship among therapist, the individual religious, and the com-munity and its representative. 289 294 Prenovitiate: Theory and Practice Anthony Steel SSG believes a prenovitiate program can help meet the challenges of contemporary cultural attitudes toward religious life and outlines the plan for his community. report U.S. Hispanic Catholics: Trends and Works 1991 Kenneth Davis OFM Conv reviews the various events and writ-ings in the Catholic Hispanic experience. departments 164 Prisms 303 Canonical Counseh Hermits and Virgins 309 Book Reviews March-April 1992 163 prisms Teilhard de Chardin in The Divine Milieu observes that the larger half of our lives is made up of what happens to us. His observation comes home to us each year as we celebrate the great high holy days of Christianity-- Holy Thursday, Good Friday, Holy Saturday, and Easter Sunday. Paradoxically Jesus accomplishes the work of redemption, his life's purpose, in what happens to him in his suffering, death, and resurrection. We enter into this paradox by our celebration of these days. We cannot change history, we cannot undo what has happened. Our celebration allows us in our own time to enter into what happened to Jesus and to be with him, to stand alongside, to feel com-passion- as helplessly as we listen to someone tell of being tortured by a totalitarian regime or as we sit at the bedside of a dying loved one. No activity of ours changes the event; compassionate presence is the difficult but precious gift we can give. Of course it is also our privilege to share in some-one's joy and happiness, as we do when we celebrate the res-urrection victory of Jesus. Despite the fact that so many of us are spectator-sports people, whether in the stadium or in front of the TV set, we are not comfortable being spectators of an evil we can-not eliminate and sometimes even of a happiness which lit-tle touches our lives. We may find other people's parties empty of fun for ourselves, and we may dread visiting a neighbor in the hospital.We would rather not drive through derelict inner-city neighborhoods, we would brush past the homeless person sleeping over heating grates in our down-towns, or we would switch TV channels if the images of starving Sudanese children with distended stomachs are too graphic. The problems seem too large for our efforts to make a difference. Our activity and our emotions seem 164 Review for Religious frozen. Even though we are members of the Body of Christ, we often choose not to see and not to hear. When hostages return exuberantly to waiting families, when a comatose girl revives to the joy of her parents, when government agencies extend unemployment benefits for those hurting in a reces-sion economy, how often do we feel a thrill and utter a prayer of thanks to God? Too often we keep ourselves emotionally distant even from the joys of others around us, probably because they just "happen" and leave us personally unaffected. St. Paul could state, by analogy with our human bodies, that if one member suffers all the members suffer with it; if one member is honored, all the members share its joy. The Easter events challenge us always in what we do and in what happens to us. If God is truly the God of our life, then we find the opportunity of meeting God both in what we set out to do and in what happens to us. Jesus' crucifixion confronts the activist in each of us to question our judgment about our most valued "work." All of our dyings become not the entropy of exhaustive waste, but graced moments of freedom to embrace another givenness of life from our God of life. When St. Paul challenged death--"Where is your sting?"--he did not close his eyes to the evils and losses which all the forms of dying represent. He trumpeted the Easter message that the Christ-redemption event changes not only our attitude but also our ability to value the whole of our life--its successes and accomplishments, its apparent waste matter of sin and failure. As Gospel models, Mary Magdalene (who may have confused sex and love) and Peter (who has grabbed for success and lied for survival) are the first among the evangelizers of this new creation event. Pope John Paul's appeal for a new evangelization takes form in us by our renewed attempt to integrate the active and passive aspects of our daily life. By living faith-lives as "other Christs" we make a dif-ference in what we do and in what we suffer. The call to a new evan-gelization invites us to explore further the struggles of justice and poverty and human living both at our doorstep and in our larger world. Making a difference often seems like planting seeds and hav-ing to wait for things to happen. Easter faith stirs us up in hope, moves us out in action, and integrates us in a compassionate patience. This Easter may the risen Lord embrace us anew with the grace of his passion for life. David L. Fleming sJ March-April 1992 165 WALTER J. BURGHARDT The Spiritual Exercises as a Foundation for Educational Ministry ministry and ministries To speak of basing an educational ministry on the Spiritual Exercises is something of a paradox, an apparent contra-diction. Two things simply do not seem to fit. Are not the Spiritual Exercises of St. Ignatius Loyola an experience of the spirit, a thirty-day or eight-day retreat centered on the movement of the Christian soul to heaven, conducted in solitude, far from hustle and bustle, and preferably in silence? And is not a university or college a citadel of the intellect, where the stress is on knowledge, on books, where minds meet in constant conflict, where ideas clash, where noise is in the air, where silence is reserved for a corner of the library? I am not saying that the Spiritual Exercises and the groves of academe are interchangeable terms, that a col-lege or university is a retreat experience, that the class-room is a chapel, that learning is worship. My thesis is that the Spiritual Exercises can be, indeed should be, an exciting foundation for education Jesuit-style. More specif-ically, I see the Spiritual Exercises as a process of conver-sion which in an educational institution aims at altering in students, faculty, and staff (1) their world of learning, the Walter J. Burghardt SJ is director of the Woodstock Theo-logical Center Project Preaching the ffust Word. This article retains the flavor of its original oral presentation made at Creighton University in Omaha, Nebraska, in April 1991. Father Burghardt's address is Manresa-on-Severn; P.O. Box 9; Annapolis, Maryland 21404. 166 Review for Religious life of the mind; (2) their world of loving, their human and reli-gious imagination and affection; (3) their world of living, the life of social realities. Let me explain what I mean in each of these three cases. First, the Spiritual Exercises should alter your world of learn-ing, that is, the life of your mind. You see, basic to the life of the mind, at the root of a university's existence, is a momentous mono-syllable: Why? Why study art and the arts, physical science or political science, law or business or medicine? Now Ignatius does not ask that question in those terms. But "spiritual exercises" he defines as "every way of preparing and disposing" ourselves to remove "all disordered attachments and, after their removal, of seeking and finding God's will in the way we direct our lives.''1 And there definitely are disordered approaches to the life of the mind, strange reasons why some go to college or university or professional school. I am not thinking of the more superficial reasons--college as a four-year Hammer dance2 interrupted by class. I am thinking of an approach to business education guided by a powerful principle: what makes the world go round is economics, and what makes the economy work is greed, the almighty dollar. I am thinking of gifted music and drama students whose aim is fame, the lust for applause, even the TV laugh machine. I am thinking of political-science students whose primary purpose is political power, the thrill in manipulating other men and women. A heart-rending example in this area is Lee Atwater, the manager of George Bush's 1988 presidential campaign who almost single-handedly turned the tide against Dukakis. Not long before his death at forty from a brain tumor on 29 March, this gifted man~ with an incredible instinct for the jugular made this poignant confession: The '80s were about acquiring--acquiring wealth, power, prestige. I know, I acquired more wealth, power and pres-tige than most. But you can acquire all you want and still feel empty. It took a deadly illness to put me eye to eye with that truth, but it is a truth that the country, caught up in its ruthless ambitions and moral decay, can learn on my dime.3 Not that money, fame, power are immoral in themselves; they are not. Without money a university would have little to offer to anyone. Fame makes it easier for the deprived to know you, to beg for the crumbs that fall from your table. Political power makes March-April 1992 167 Burghardt ¯ The Exercises for Educational Ministry possible not only a Persian Gulf war but legislated housing for the poor. Ignatius forces on the retreatant that insistent mono-syllable: Why? Even more radically, the Spiritual Exercises can keep you from segregating learning into a pigeonhole of its own, divorced from the thrust of the spirit towards God. I do not mean that all of learning becomes a religious enterprise. Vatican II made that quite clear. With Vatican I, it distinguished "'two orders of knowl-edge' which are distinct," declared that "the Church does not indeed forbid that 'when the human arts and sciences are practiced they use their own principles and their proper method, each in its own domain.'" In consequence, the council "affirms the legiti-mate autonomy of human culture and especially of the sciences.''4 My point is, the life of the mind is perilously impoverished if knowledge does not lead to wonder. Not sheer questioning: I wonder if Israel should continue populating the West Bank. In the grasp of wonder I marvel: I am surprised, amazed, delighted, enraptured. It is MaW pregnant by God's Spirit: "My spirit finds delight in God my Savior" (Lk 1:47). It is Magdalen about to touch her risen Jesus: "Master!" (Jn 20:16). It is doubting Thomas discovering his God in the wounds of Jesus. It is Michelangelo striking his sculptured Moses: "Speak!" It is Alexander Fleming fascinated by the very first antibiotic, America thrilling to the first footsteps on the moon. It is Mother Teresa cradling a naked retarded child in the rubble of West Beirut, a crippled old man in the excrement of Calcutta. It is the wonder of a first kiss. Such, sooner or later, should be your reaction to the life of learning, such the wonder that should permeate the life of your mind. Not a new methodology for biology or psychology; simply awe in the presence of a fascinating four-letter reality: life. The multifaceted, myriad miracle of life. Amazement at what breadths and depths there are to being alive--from the architectural artistry of the ant and the grace of a loping panther, through the blind-ing speed of a white marlin and the majestic flight of the bald eagle, to the beating heart of a unique fetus, the inspired imagery of Shakespeare, the fantastic forty-eight measures of Tchaikovsky's "Nutcracker," the transforming insight of Einstein. With such wonder you may hope to touch the pinnacle of knowledge. For, as philosopher Jacques Maritain discovered, the height of human knowing is not conceptual; it is experiential. Man or woman feels God. Yes, feels" God. 168 Review for Religious Am I ignoring Ignatius? Have I been distracted from his Spiritual Exercises? Quite the contrary. The Spiritual Exercises are an adventure in experience, in wonder. With all the power of your mental faculties, you enter the kingdom of contemplation--what contemplative William McNamara called % long loving look at the real." The real: all there is--the things of God, the people of God, God's very self. And the high purpose of all this? To be struck, surprised, stunned by the wonder of it all--from the ecstasy of Eden unspoiled, through sin's rape of the earth and earth's dwellers, to the unique love of God-in-our-flesh pinned to a cross, and our rebirth in his rising from the rock. The net effect? Ignatius's final contemplation, the acme of the Exercises: Learning to Love Like God. Here you touch the heart of Ignatius, his awareness of the ceaseless presence of Christ to our earth--now. "Consider," he counsels, "how [Christ] labors for me in all creatures.''s Not a vague, ultrapious generality. Christ behaves like a worker, a laborer, in each and every creature of his creation. How is it that the Rockies still rise in breathtaking splendor, Venus shines brighter than any star, and oil gushes from the fields of Nebraska? Because a risen Christ gives them being. Not once for all; continuously, day after day. How is it that forsythia can herald the approach of spring, corn turn into hot buttered popcorn for your theater, giant red-woods stalk the California sky? Because an imaginative Christ gives them life. How is it that your Irish setter can smell the game beyond your ken, gulls scavenge your ocean, the shad ascend the waters? Because a sensitive Christ gives them senses. How is it that you, this wondrous wedding of molecules and spirit, can shape an idea or send a skyscraper soaring, unveil mystery in a microscope or telescope, join with another--man or woman or God--in deathless oneness? Because Christ labors in you to give you intelligence and love--intelligence that mimics the mind of God, love that stems from a cross on the outskirts of Jerusalem. A thing of beauty and a joy for ever, this life of the mind. But only if the arts and sciences, if professions like law and medicine and business, that legitimately engross you open you to the still richer reality that surrounds you, invades you, transcends you, gives fresh life to the mind you treasure so rightly, the mind you The life of the mind is perilously impoverished if knowledge does not lead to wonder. March-April 1992 169 Burghardt ¯ The Exercises for Educational Ministry accept so lightly. Ignatius's Spiritual Exercises are not the only "way to go." But for openers in two senses--a beginning and an opening--as a basis, a foundation, for the life of the mind, the Spiritual Exercises are an experience difficult to exceed. Second, the Spiritual Exercises should alter your world of loving, that is, your human and religious imagination and affec-tion. Basic to this affirmation is a realization: The life of the human spirit is not circumscribed by reason, by your ability to grasp ideas, to draw conclusions from facts and premises. If your intellectual existence is simply a model of Cartesian clarity, you are limping along on one leg. What is the lamentable lacuna? Imagination. What is this strange creature we call imagination?6 To begin with, what is imagination not? It is not the same thing as fantasy. Fantasy has come to mean the grotesque, the bizarre. That is fan-tastic which is unreal, irrational, wild, unrestrained. We speak of "pure fantasy": It has no connection with reality. It is imagination run wild, on the loose, unbridled, uncontained.7 What is it, then? Imagination is the capacity we have "to make the material an image of the immaterial or spiritual.''8 It is a cre-ative power. You find it in Rembrandt's self-portraits, in Beethoven's Fifth Symphony, in the odor of a new rose or the flavor of an old wine. You find it in dramatists like Aeschylus and Shakespeare, in poets from Sappho to Gerard Manley Hopkins, in storytellers like C.S. Lewis and Stephen King. Now, when I say "capacity," I do not mean a "faculty" like intellect or will. I mean rather a posture of my whole person towards my experience.9 It is a way of seeing. It is, as with Castaneda, looking for the holes in the world or listening to the space between sounds. It is a breaking through the obvious, the surface, the superficial, to the reality beneath and beyond. It is the world of wonder and intuition, of amazement and delight, of fes-tivity and play. How does imagination come to expression? Let me focus on specifically religious imagination. I sketch five ways. 1. A vision. I mean "the emergence either in dreams, trance, or ecstasy, of a pattern of images, words, or dreamlike dramas which are experienced then, and upon later reflection, as having revelatory significance." 10 Examples? Isaiah's vision of the Lord in the temple (Is 6); Moses and Elijah appearing to Jesus and the disciples on the Mount of Transfiguration (Mt 17:1-9); Joan of Arc's "voices"; St. Margaret Mary's vision of the Sacred Heart. 170 Review for Religious 2. Ritual. The form of ritual is action--public, dramatic, pat-terned. A group enacts the presence of the sacred and partici-pates in that presence, usually through some combination of dance, chant, sacrifice, or sacrament.11 3. Story. I mean a narrative, a constellation of images, that recounts incidents or events. As Sallie TeSelle put it, "We all love a good story because of the basic nar-rative quality of human experience: in a sense any story is about ourselves, and a good story is good precisely because somehow it rings true to human life . We recognize our pilgrimage from here to there in a good story.''12 For the religious imagina-tion, three types of stories are particularly impor-tant: parable, allegory, and myth; the parables of Jesus, Lewis's "Chronicles of Narnia," and the Creation myth.13 4. The fine arts. I mean painting and poetry, sculpture and architecture, music, dancing, and dra-matic art. I mean da Vinci and John Donne, the "PietY" and Chartres, Beethoven's "Missa Solemnis," David whirling and skipping before the Ark of the Covenant, the mystery dramas of the Middle Ages. I mean films. 5. Symbol. What symbol means is not easy to say, for even within theology it does not have a univocal sense. Let me define it, with Avery Dulles, as "an externally perceived sign that works mysteriously on the human consciousness so as to suggest more than it can clearly describe or define." 14 Not every sign is a sym-bol. A mere indicator ("This way to the art museum") is not a symbol. "The symbol is a sign pregnant with a depth of meaning which is evoked rather than explicitly stated.''is It might be an artifact, a person, an event, words, a story--parable, allegory, myth. The importance of symbols, of imagination, in a university? I make three points. First, imagination is not at odds with knowl-edge; imagination is a form of cognition. In Whitehead's words, "Imagination is not to be divorced from the facts; it is a way of illuminating the facts.''16 True, it is not a process of reasoning; it is not abstract thought, conceptual analysis, rational demonstra-tion, syllogistic proof. Notre Dame of Paris is not a thesis in the-ology; Lewis's famous trilogy does not demonstrate the origin of evil; Hopkins is not analyzing God's image in us when he sings Imagination is not at odds with knowledge; imagination is a form of cognition. Marcb-April 1992 171 Burghardt ¯ The Exercises for Educational Ministry that "Christ plays in ten thousand places, / Lovely in limbs, and lovely in eyes not his / To the Father through the features of men's faces.''17 And still, imaging and imagining is a work of our intellectual nature; through it our spirit reaches the true, the beautiful, and the good. Second, imagination does not so much teach as evoke; it calls something forth from you. And so it is often ambiguous; the image can be understood in different ways. Do you remember the reporters who asked Martha Graham, "Miss Graham, what does your dance mean?" She replied: "Darlings, if I could tell you, I would not have danced it!" Something is lost when we move from imagining to thinking, from art to conceptual clarity. Not that imagination is arbitrary, that "Swan Lake" or the Infancy Narrative or "Hamlet" or the Transfiguration is whatever anyone wants to make of it, my gut feeling. Hostile to a valid imagina-tion is "the cult of imagination for itself alone; vision, phantasy, ecstasy for their own sakes; creativity, spontaneity on their own, without roots, without tradition, without discipline.''1~ Amos Wilder was right: "Inebriation is no substitute for paideia.''19 And still it is true, the image is more open-ended than the con-cept, less confining, less imprisoning. The image evokes our own imagining. Third, religion itself is a system of symbols. As sociologist Andrew Greeley saw, "religion was symbol and story long before it became theology and philosophy and., the poetry of religion was not inferior to its prose but rather anterior to it and, in terms of the whole human person, in some ways superior to it.''2° Biblical revelation is highly symbolic. Skim the Hebrew Scriptures: a burning bush, the miracles of the Exodus, the theo-phanies of Sinai, the "still small voice" heard by Elijah, the visions of the prophets and seers. Scan the New Testament: the circum-stances surrounding Jesus' conception and birth, the descent of the Spirit in the form of a dove, the transfiguration, Calvary, the res-urrection. Take key themes like the kingdom of God, its expres-sion in Jesus' proverbial sayings, in the Lord's Prayer, in the Gospel parables. The kingdom is not a clear concept with a uni-vocal significance. It is a symbol that "can represent or evoke a whole range or series of conceptions or ideas.''21 Turn from Scripture to the Catholic-Protestant problematic. Greeley's research persuades him that "the fundamental differ-ences between Catholicism and Protestantism are not doctrinal or 172 Review for Religious ethical" but "differing sets of symbols.''22 Take the central symbol: God.23 The classical literature of the Catholic tradition assumes a God who is present in the world, disclosing Himself in and through creation. The world and all its events, objects, and people tend to be somewhat like God. The Protestant classics, on the other hand, assume a God who is radically absent from the world and who discloses Herself only on rare occasions (especially in Jesus Christ and Him cruci-fied). The world and all its events, objects, and people tend to be radically different from God.24 Even more concretely, Greeley insists, their different images of God account for different religious behavior between Catholics and Protestants. In the Protestant imagination God is perceived as distant (father, judge, king, master); in the Catholic imagination God is perceived as present (mother, lover, friend, spouse).2s Another crucial example: two approaches to human society shaped by different imaginative pictures. The Catholic tends to see society as a "sacrament" of God, a set of ordered relationships, governed by both justice and love, that reveal, however imperfectly, the presence of God. Society is "natural" and "good," therefore, for humans and their natural response to God is social. The Protestant, on the other hand, tends to see human society as "God-for-saken" and therefore unnatural and oppressive. The indi-vidual stands over against society and not integrated into it. The human becomes fully human only when he is able to break away from social oppression and relate to the absent God as a completely free individual.26 A final example from Greeley's sociological research: The image that most sharply distinguishes the Catholic tradition from other Christian traditions is Mary the mother of Jesus. No one else has Madonna statues in church. MaW is essen-tial to Catholicism, not perhaps on the level of doctrine but surely on the level of imagination, because she more than any other image blatantly confirms the sacramental instinct: the whole of creation and all its processes, especially its lifegiving and life-nurturing processes, reveal the lurking and passionate love of God.27 Once again, have I been distracted from Ignatius and his Spiritual Exercises? Not really. The Exercises, for all their appeal to the Christian intelligence, are not a head trip. They are first and foremost an experience. An experience of Catholic symbols: Adam and Eve and Eden, angels and Satan, hellfire, a virgin and a crib, March-April 1992 173 Burghardt ¯ The Exercises for Educational Ministry The events of Jesus" earthly existence must be seen as a 'today." Egypt and Jerusalem, the transfiguration, bread and wine, blood and water from the side of Christ, nail marks in risen hands, an ascension into heaven. But the experience is not cold reason. Take the experience of sin's devastating impact on angels and humans, sin's ravishing of God's good earth. When you go through the Spiritual Exercises, you do not simply define sin, recall a traditional definition: any thought, word, or action against God's law. Your senses get into the act: you smell sin's stench. Even more importantly, you see sin's cost, image it, weep over it; for sin's cost is a cross, the pierced hands of a God-man. The God-man. The Exercises are a constant contemplation--contemplation of Christ. Never abstract theology, though theology informs it all. In Bethlehem's cave you are a servant; you not only listen to Mary and Joseph, you "smell the infinite flagrance and taste the infinite sweetness of the divinity.''28 You flee with that unique family into Egypt, feel what it means to be a refugee in the Middle East. In a decisive meditation you not only contrast "two standards," two scenarios for orienting your life. The standards take flesh in two persons: in a Satan who inspires "horror and terror," who makes you lust for riches, for honor, for pride; and in a living Christ who attracts you to poverty, insults, and humil-ity.: 9 It is not only Jesus who is tempted in the wilderness; you wrestle with your personal devils, sweat through the temptations that jolted Jesus: Use your powers, your gifts, your possessions just for your own fantastic self, for the sweet smell of success. Like the sinful woman, you wash our Lord's feet with your tears, feel your sins forgiven because you too have "loved much" (Lk 7:47). And so into Christ's passion, which you no longer study with scholarly detachment, comparing different traditions, reconcil-ing inconsistencies. Ignatius wants you to feel: grief and shame indeed, "because the Lord is going to his suffering for [your] sins,''3° but even, if possible, the kiss that betrayed him, the nails that held him fast. And finally, joy in the risen Christ. Not sim-ply a sense of relief; rather your whole being bursting with new life, his life, as you share his rising with his Mother, try to touch him with Magdalen, munch seafood with him and the Eleven. This is not simply your own picture show, on a level with 174 Review for Religious Kevin Costner "Dancing with !/Volves.''31 Ignatius playing with your capacity to imagine is attempting something terribly signif-icant psychologically and spiritually. This "application of the senses" goes back to a medieval tradition that reached Ignatius through a book he read while convalescing from cannon wounds back at Loyola.32 The unknown Franciscan author had written: If you wish to draw profit from these meditations., make everything that the Lord Jesus said and did present to your-self, just as though you were hearing it with your ears and seeing it with your eyes . And even when it is related in the past tense you should contemplate it all as though pres-ent today. VChy is this highly significant for an intelligent spirituality? Because you are no longer looking at the life of Christ sheerly as history, something that took place in the past. The events of Jesus' earthly existence must be seen as a "today," the historical hap-penings drawn into your own world here and now. That is how you achieve not abstract knowledge but what the medievals called "familiarity with Christ," an understanding that takes hold not only of discursive reasoning but of the whole person. Imagination leads to love--a direct experience of love. Ignatius films in living color what Aquinas phrased in attractive abstraction: There are two ways of desiring knowledge. One way is to desire it as a perfection of one's self; and that is the way philosophers desire it. The other way is to desire it not [merely] as a perfection of one's self but because through this knowledge the one we love becomes present to us; and that is the way saints desire it.34 Third, the Spiritual Exercises should alter your world of liv-ing, that is, the life of social realities. Here three facets call for clarification: social realities, the Exercises, and you. What do I mean by social realities? I mean the life of a soci-ety, the life that moves beyond the individual in isolation to com-munity, people interacting, impacting one on another, human persons depending on one another. How do the Spiritual Exercises touch social realities? After all, did not Ignatius himself describe the Exercises as "every way of preparing and disposing" ourselves to remove "all disordered attachments and, after their removal, of seeking and finding God's will in the way we direct our lives"?3s This sounds rather indi-vidualistic, does it not? Or, at best, quite vague. March-April 1992 175 Burghardt ¯ The Exercises for Educational Ministry I am aware that in 1975 the 32nd General Congregation of Jesuits declared, "The mission of the Society of Jesus today is the service of faith, of which the promotion of justice is an absolute requirement.''36 And it went on to assert a bit later: Every sector of our educational works should be subjected to constant review, so that they will not only continue to form young people and adults able and willing to build a more just social order, but do so ever more effectively. Especially should we help form our Christian students as "men [and women]-for-others" in a mature faith and in per-sonal attachment to Jesus Christ, persons whose lively faith impels them to seek and find Christ in the service of their fellow men [and women]. Thus we shall contribute to form-ing persons who will themselves multiply the work of world-wide education.-~7 But our specific question remains: Granted that our colleges should prepare women and men to construct a more just social order, how do the Spiritual Exercises lay a foundation for the social-justice component of Jesuit education? Almost a half century ago, a young Jesuit who had not yet taken his final vows in the Society was asked by his provincial to direct the annual eight-day retreat for the Jesuit theology stu-dents at Alma in California. In the course of the retreat, director Father George H. Dunne reflected on a number of social issues. Dealing with the Sermon on the Mount, for example, and the two great commandments, he "talked about poverty, peace, war, not in the abstract but in the concrete." He "talked about anti- Semitism, Hitler's holocaust, racial segregation, the rat-infested tenements in New York, the exploitation of migrant farm work-ers, the Spanish Civil War, the anguish of the world's poor . -38 Not long after, he received a letter from the representative of the Jesuit superior general for the American provinces during World War II. Father Zacheus J. Maher charged Father Dunne with substituting for the Spiritual Exercises a series of "brilliant talks on social subjects." "Such subjects," he declared, "have no place in the Spiritual Exercises.''> Let us make an admission: Our neighbor, the wider society, is not explicit in the text of the Exercises.4° Not surprising; for the Exercises "are addressed to individuals, and they seek to enable a person to have the interior freedom to serve God . -41 But if you delve more deeply, you discover how profoundly social, societal, the Exercises are. 176 Review for Religious You see, the Ignatian meditations point you ceaselessly to Christ, to the Christ of the Gospels, in that way to absorb the mind of Christ. And so you focus on the programmatic scene in Nazareth's synagogue, where Jesus makes his own the announce-ment in Isaiah: "The Spirit of the Lord is upon me, for he has anointed me. He has sent me to preach good news to the poor, to proclaim release for pris-oners and sight for the blind, to set at liberty those who are oppressed, and to proclaim the Lord's year of favor" (Lk 4:1 8-1 9).42 Through the Exercises that program ceases to be pecu-liarly Jesus'; it becomes your own. What Second Isaiah announced to the people of his day Jesus announces to the poor and impris-oned, the blind and deprived of his day. And this is what Christians in the mold of Ignatius announce to the downtrodden of their day. With Ignatius in the final Contemplation for Learning to Love Like God, you ponder profoundly how Christ "labors for [you] in all creatures on the face of the earth, that is, he behaves like one who labors. In the heav-ens, the elements, the plants, the fruits, the cattle, [man and woman], he gives being, conserves them in existence, confers life and sensation, and so on.''43 And you ask to labor with Christ as he ceaselessly creates, recreates, redeems a fallen world. Last Easter a Catholic professor of history ended his regular column in a diocesan newspaper with two puzzling sentences: "When Jesus rose from the dead, he did not go about lecturing on the social problems of his day. Instead he manifested himself in glory to his disciples in a manner that empowered them to go forth as his courageous emissaries.''44 But neither did the risen Jesus go about celebrating the Eucharist and fingering his rosary. And what did he empower them to go forth to do? To baptize indeed; to preach what he preached. But did he not preach loving your sisters and brothers as Jesus loved you? Does such loving have nothing to do with war on the womb or war in the Middle East? Nothing to do with inhuman poverty or child abuse? Nothing to do with racism or the rape of the earth? What you should experience through the Exercises is that by God's design and initiative human existence is fundamentally social, societal:4s we are "we" before we are "I" and "thou." This By God's design and initiative human existence is fundamentally social, societal. March-April 1992 177 Burghardt ¯ The Exercises for Educational Ministry is central in Christian revelation and of primary importance for our contemporary culture of individualism, where we think first of self and then how we can join with others in community--as though community did not precede the individual genetically, psychically, socially, and spiritually.46 Even Catholic social teach-ing frequently fails to position this fact front and center, because it lays down as primary in its social ethics the "dignity of the human person, who is made to the image of God." From there the teaching argues to the God-invested rights of the individual which other individuals and institutions must respect. This misses the point of the Genesis story (on which it is often based) that the "Adam" who is given such dignity is not an individual but "the hmnan," our whole race in personification.47 How does all this touch us? Very simply, a university or col-lege ought to be not only the seedbed of learning and imagination; it should be the boot camp of our societal existence. The Jesuit educational ideal is not the intellectual mole who lives almost entirely underground, surfaces occasionally for fresh air and a Big Mac, burrows back down to the earthworms before people can distract him. No. A college is where young men and women who may one day profoundly influence America's way of life touch, some for the first time, the ruptures that sever us from our earth, from our sisters and brothers, from our very selves. Not simply in an antiseptic classroom, for all its high importance for under-standing. Even more importantly, experience of rupture: experi-ence not only of ecology but of an earth irreparably ravaged, not only abstract poverty but the stomach-bloated poor, not only the words "child abuse" but the vacant stare of the child abused, not only a book on racism but the hopelessness or hatred in human hearts. To yearn for such experience, I know no better introduc-tion than experiencing the Christ of the Spiritual Exercises, the conversion consequent on seeing Christ more clearly, loving him more dearly. Can you get a 4.0, be learned, a scholar, without such a con-version? Undoubtedly. Can you make megabucks in business or law, in medicine or government without such a conversion? Undoubtedly. Can you marry well, raise two and a half children, treat them to an Ivy school education without such a conversion? Undoubtedly. Can you be deliriously happy without such a con-version? Undoubtedly. Can you live an integrated human and Christian existence without such a conversion? I doubt it. 178 Review for Religious Notes i Spiritual Exercises 1; translation partially mine. 2 Reference to a type of dancing currently in high favor with the young and involving amazing hyperactivity. 3 Thomas B. Edsall, "GOP Battler Lee Atwater Dies at 40," Washington Post, 30 March 1991, 1 and 7. 4 Second Vatican Council, Pastoral Constitution on the Church in the Modern World, no. 59. s Spiritual Exercises 236. For Christ as the "creator and Lord" of this contemplation, see Hugo Rahner SJ, Ignatius the Theologian (New York: Herder and Herder, 1968 / San Francisco: Ignatius Press, 1991), p. 134. 6 Here I am drawing largely, but not entirely, on material in nay book Preaching: The Art and the Craft (New York/Mahwah: Paulist, 1987), pp. 19-25. 7 I am aware that fantasy does not have to mean the bizarre; I am speaking of a com~non current usage. The development was concisely expressed in l/Vebster's New International Dictionary of the English Language (2nd ed. unabridged; Springfield, Mass.: Merriam, 1958), p. 918: "From the conception of fantasy as the faculty of mentally reproducing sensible objects, the meaning appears to have developed into: first, false or delu-sive mental creation; and second, any senselike representation in the mind, equivalent to the less strict use of imagination and fancy. Later fan-tasy acquired, also, a somewhat distinctive usage, taking over the sense of whimsical, grotesque, or bizarre image making. This latter sense, however, did not attach itself to the variant phantasy, which is used for visionary or phantasmic imagination." See also Urban T. Hohnes III, Ministry and Imagination (New York: Seabury, 1976), pp. 100-103. ~ Holmes, ibid, pp. 97-98. Here Holmes is a&nittedly borrowing from Owen Barfield, Saving the Appearances: A Study in Idolatry (New York: Harcourt, Brace & World, n.d.). 9 See Holmes, ibid, p. 88. 10 Theodore W. Jennings Jr., Introduction to Theology: An Invitation to Reflection upon the Christian Mythos (Philadelphia: Fortress, 1976), p. 49. 1~ See ibid, p. 52. 12 Sallie M. TeSelle, cited by Holmes, Ministry and Imagination, p. 166, from the Journal of the American Academy of Religion 42 (1974): 635. ~3 Lest the reader be unduly disturbed, myth is not opposed to fact or to fancy. Its raw material tnay he fact or it may be fancy; in either case it intends "to narrate the fundamental structure of human being in the world. By the concreteness of its imagery, the universality of its intention, its narrative or stoW form, the myth evokes the identification and par-ticipation of those for whom it functions as revelatory" (Jennings, Introduction to Theology, pp. 51-52). ~4 Avery Dulles SJ, "The Symbolic Structure of Revelation," March-April 1992 179 Burghardt ¯ The Exercises for Educational Ministry Theological Studies 41 (1980): 55-56. Dulles studies the five dominant approaches to revelation: the propositional, historical, mystical, dialecti-cal, and symbolic--with greatest stress on the symbolic. He asks how in each theory revelation is mediated and what kind of truth it has. He con-cludes that in Christ the five aspects coalesce in a kind of unity, but insists that the first four are reconciled and held in unity through the symbolic facet. ~s Ibid, p. 56. 16 A. N. Whitehead, The Aims of Education and Other Essays (New York: Macmillan, 1929), p. 139. 17 Gerard Manley Hopkins, "As kingfishers catch fire. ," Poem 57 in W. H. Gardner and N.H. Mackenzie, eds., The Poems of Gerard Manley Hopkins (London: Oxford University, 1970), p. 90. ~ Amos Niven Wilder, Theopoetic: Theology and the Religious Imagination (Philadelphia: Fortress, 1976), p. 57. ~') Ibid, p. 67. ~,0 Andrew M. Greeley, The Catholic Myth: The Behavior and Beliefs of American Catholics (New York: Scribner's, 1990), p. 37. 21 Norman Perrin, Jesus and the Language of the Kingdom (Philadelphia: Fortress, 1976), p. 33. ~2 Greeley, The Catholic ~Vlyth, p. 44. 23 Here Greeley (p. 45) admits his dependence on David Tracy's The Analogical Imagination (New York: Crossroad, 1981). 24 Greeley, The C)ttholic Myth, p. 45. ~5 See ibid, p. 55. 26 Ibid, p. 45. Hcre, too, Greeley is indebted to David Tracy. Note Greeley's warning to his readers that the word "tend" is "used advisedly. Zero-sum relationships do not exist in the world of the preconscious" (ibid). -,7 Ibid, p. 253. See p. 254: "I argue., that the obvious functional role of Mary the mother of Jesus in the Catholic tradition is to reflect the mother love of God." For detailed presentation of the origins and func-tion of the Mary symbol, see Greeley's The Mary Myth (New York: Seabury, 1977). 2~ Spiritual Exercises 124; text from Louis J. Puhl sJ, The Spiritual Exercises of St. Ignatius (Chicago: Loyola University, 195 I), p. 55. 29 Spiritual Exercises 140, 146 (Puhl, pp. 60, 62). 30 Spiritual Exercises 193 (Puhl, p. 81). 31 A current fihn that made off with a number of Academy awards. 3~ The book was Meditationes vitae Christi, long attributed to St. Bonaventure but actually composed by an unknown Franciscan of the fourteenth century; see Rahner, Ignatius the Theologian (n. 5 above), pp. 192-193. Quoted from Rahner, ibid, p. 193. 180 Review for Religious 34 1 have not been able as yet to document this text. 3s Spiritual Exercises 1 ; translation partially mine. 36 Documents of the Thirty-second General Congregatio,z of the Society of Jesus, 2 December 1974--7 March 1975 I, 4 (Washington, D.C.: Jesuit Conference, [1975]), p. 17. 37 Ibid, I, 4, pp. 35-36. 38 King's Pawn: The Memoirs of George H. Dunue, s.J. (Chicago: Loyola University, 1990), p. 70. 39 Ibid, pp. 69, 70. q0 See useful material in Dean Brackley SJ, "Downward Mobility: Social Implications of St. Ignatius's Two Standards," Studies in the Spirituality of Jesuits 20, no. 4 (January 1988): 53; also in Thomas E. Clark SJ, "Ignatian Spirituality and Societal Consciousness," ibid, 7, no. 4 (September 1975): 127-150. 4~ Brackley, "Downward Mobility," p. 12. 42 On this episode see Joseph A. Fitzmyer SJ, The Gospel according to Luke (I-IX) (Garden City, N.Y.: Doubleday, 1981), p. 529: "Luke had deliberately put this story [4:16-30] at the beginning of the public min-istry to encapsulate the entire ministry of Jesus and the reaction to it." 43 Spiritual Exercises 236; translation partially mine. 44james Hitchcock in St. Louis Review, 29 March 1991, p. 11. 4s See Clarke (n. 40 above), pp. 128-129, for the advantages of the adjective "societal" over "social" in reference to apostolate and ministry. "Social" efforts "seek immediately and personally to alleviate the misery of those individuals who are deprived." "Societal" activity "concerns itself immediately with the healing and transformation of those human struc-tures, institutions, processes, and environments which draw persons into misery or make it difficult for them to emerge from it." 46 See Matthew Lamb, "The Social and Political Dimensions of Lonergan's Theology," in Vernon Gregson, ed., The Desires of the Human Heart (New York/Mahwah: Paulist, 1988), p. 270. 471 owe this paragraph to notes of James L. Connor sJ, director of the Woodstock Theological Center, Washington, D.C., prepared for the inau-gural retreat of my project Preaching the Just Word, an effort to move the preaching of social-justice issues more effectively into the Catholic pul-pits of the United States. March-April 1992 181 MELANNIE SVOBODA Going the Distance, Sustaining the Gift an one of her newspaper columns, Ellen Goodman describes pheno~nenon called "compassion fatigue." This occurs when people who are normally sensitive and generous get "tired of caring." Most Americans, Goodman maintains, are very caring in emergencies. She writes: "We are great at performing the one-night stands for causes. Christmas dinner for the poor, collec-tions for victims of fire or flood or famine." But if the emergency situation becomes chronic, many of us find it difficult to sustain our initial level of concern. When compassion fatigue sets in, says Goodman, "A gift can begin to feel like an obligation, generosity can turn into resentment, and sympathy can turn hard." I think Goodman's article has definite implications for those of us involved in ministry in the church. Let us face it: most of us are in ministry not for a one-night stand. We are in it for years, maybe even for life. The problems we deal with every day--igno-rance, poverty, injustice, sickness, violence--will not go away overnight--or even in a matter of a few years. So the question we have to ask ourselves is: How do we keep our compassion alive over the long haul? How do we fan the flame of enthusiasm for a lifetime of service in the church? Before I suggest some ways of doing this, I would like to say a few words about why. For everything I say is based on the premise Melannie Svoboda SND, with whom our readers are well acquainted, resides at Notre Dame Academy; Route One, Box 197; Middleburg, Virginia 22117. 182 Review for Religious that coinpassion and enthusiasm are essential for ministry in the church. Without them, ministry is at best a mere show and at worst a perversion of the very Gospel we claim to proclaim. To illustrate this fact, I tried to come up with an image of ministry as compassionate, generous, and enthusiastic--and not something performed out of a sense of obligation and even with resentment. The image I came up with may appear an unlikely one: feeding chickens! But let me explain. Feeding Chickens I was born and raised on a small goose farm in Willoughby Hills, Ohio. That rural "initial formation" continues to influence my outlook on life. On our farm we had hundreds of white Emden geese. It was my father and brothers who had the job of feeding them. But we also had a couple dozen chickens, and the task of feeding them usually fell to my mother, my sister, or me. Now what is the connection between feeding chickens and ministering in today's church? Simple. The way I see it, there are three essential elements to proper chicken feeding (and, I might add, to proper church ministry). First, there is the feed itself--the corn, the mash, whatever. The feed is the gift we bring to the chickens. More than that, it is their source of nourishment, of life itself. Without too much of a stretch of the imagination, we can say that the chicken feed is the "good news" we bring each day to our chickens. The second element of chicken feeding involves calling the chickens. We have to get their attention, alert them to the feed we have for them. But a good chicken feeder goes beyond merely calling the chickens. He or she establishes a relationship with them. The feeder talks to the chickens, even thanking them for the fine eggs they have been laying. For a good chicken feeder (like a good church minister) is always aware of being a receiver as well as a giver. The third element of chicken feeding (and of ministry) is the actual broadcasting of the feed. How does an experienced chicken feeder broadcast the feed? Eagerly, generously, unsparingly. Now that is an image of ministry at its best, ministry with compassion and enthusiasm. Ministry at its worst would be the person who sets out to feed the chickens grumbling and mum-bling the whole way to the chicken coop. "I have got to feed those March-April 1992 183 Svoboda ¯ Going the Distance stupid chickens--again. I just fed them yesterday. They're never satisfied. All they do is eat, eat, eat. What good are they, any-way?" Such a feeder might not even call the chickens, thinking: "If I don't call them, maybe they won't come, and then I won't have to feed them." But, of course, the chickens do come, called or uncalled. And how does this kind of feeder broadcast the feed? Perhaps sparingly: "A kernel for you, a kernel for you . " Or angrily, throwing handfuls of feed down on the ground in dis-gust. Or hastily, dumping the whole pail of feed in one spot, just to get the job over with. That is an image of ministry when compassion fatigue has set in. I maintain that ministering in such a way is a contradiction of the Gospel. For we are called to proclaim the good news, not the "ho-hum" news, not the "halfway decent" news. We are called to love the people to whom we minister, not "put up with" them or view them as a nuisance. If we can no longer minister with gen-uine compassion or with vibrant enthusiasm, then maybe we should not be ministering. Years ago I had a Scripture teacher who made this point very clear. He said that on a given day we might wake up crabby, dis-couraged, depressed, mad at the whole world and every human being in it. On such a morning, maybe we should call the office, the school, or the parish and say in all honesty and humility, "I won't be in. I cannot in conscience represent the Gospel today." The suggestion, though perhaps a little extreme, does make a salient point: an anti-sign to the Gospel is probably worse than no sign at all. In other words, if our words, attitude, and whole bear-ing contradict the Good News we represent, then maybe we should not be representing it. Compassion and enthusiasm are requisites for effective min-istry. What, then, are some ways we can "go the distance" and "sustain our gift" of ministering? There are, no doubt, many ways. Here, I suggest four. Retaining the Big Picture The first way is to retain the big picture. Sometimes we lose enthusiasm for our ministry because our perspective becomes too narrow, our vision myopic. We lose sight of the big picture and get enmeshed in the near at hand, the petty, the nitty-gritty. In his book The Art of Choosing, Carlos ~Galles SJ reminds us how impor- 184 Review for Reli~4ous rant it is in life to have a sense of direction. He describes "a lovely little habit" that Ignatius had of stopping himself physically in the middle of a hall and asking himself, "Where am I going? And what for?" That habit was one way Ignatius had of connecting a seemingly insignificant action--going to the dining room to eat, heading for chapel to pray, or walking down the hall to a meet-ing-- with the bigger picture of ministering to God's people. The practice is a good one: regularly and consciously to make ourselves see our daily small actions as part of a greater whole. Recently I watched an artist painting a large mural of a sunrise. I noticed how frequently she stepped back from her work to gain a broader perspective. Then she would step forward, add a few more strokes with the paint roller, and step back again for another look. We must do the same thing in our ministry. Sometimes God seems to provide us with opportunities to do this: after a suc-cessful activity, after an apparent failure, at the time of a transfer or change in ministry, or during a serious illness. But we can also do this more regularly: during an annual retreat or a monthly day of recollection, in the morning before we begin our day, or in the evening before we crawl (or fall) into bed. The habit of ask-ing "Where am I going (or where have I been today) and what for?" will put us in touch with the real zvhat and v:hatfor of our ministry, thus enabling us to catch at least a glimpse of how our "daily chores" fit into the big picture of God's grand design. Seeing Babies A second way of retaining our compassion and enthusiasm I call: seeing babies and not diapers. A priest told me once that a young mother came to him very discouraged and worn out. "I'm sick and tired of changing diapers," she cried. The priest thought for a moment and then gently suggested, "Next time don't change the diaper. Change the baby." He was not being "celibately sar-castic." He was pointing out to her a lesson in perspective. We have to see the tasks we do in relation to the individual human beings for whom we do them. During a retreat another priest told this true stoW. A teenage boy was seriously injured in a car accident. When the parish priest was notified, he immediately went to the hospital to see the boy. When the priest walked in, the boy said, "Father, if you've come here for God's sake, then for God's sake, get out! But if you have March-April 1992 185 Svoboda ¯ Going the Distance come here because you think I am worth it, then please stay." The priest stayed. Maybe for too long we overemphasized "All for the greater honor and glory of God." That phrase certainly encapsulates a marvelous truth, but, like most truths, even that one needs another truth to balance it. In our ministry we do not bypass the human beings we serve. We do not overlook them. We do not use them to win God's favor. We must remember, we minister not to parishes, schools, hospitals, or dioceses. We minister to individ-ual human beings--to Vera, Frank, Carlos, Heather--and each of them is worth it. Getting Support A third way we sustain our gift of ministry is: We get sup-port. The venerable tradition of rugged individualism that helped found this great nation will not "cut it" in ministry. The truth is, we cannot "go it alone." Fortunately, our contemporary times, with its emphasis on support groups, reminds us of this truth. I came to appreciate the importance of support groups when I became a flee-lance writer. Before that I had been a full-time high school teacher for many years. As a teacher I had a built-in support group: the other teachers on the faculty. But when I seri-ously began to write as part of my ministry, I suddenly felt terri-bly isolated and alone. It became difficult for me to sit in front of my typewriter (and later tny computer) for two or three hours a day and write, for I would recall working for hours on a piece only to have it fizzle into nothingness. Or I would send out arti-cles and stories enthusiastically only to have them lost, mutilated, or rejected. Finally I knew I needed support in my ministry--and more than the occasional acceptance letter offers. So I attended some writers' conferences and hooked up with a few other people who write for publication. I rely on these friends for the under-standing and encouragement that only a fellow writer can give. In his book The Four Loves, C.S. Lewis writes beautifully about the origin of a friendship. He says a friendship originates when two people, often engaged in a common task, disclose some-thing of their inner selves to each other. They turn to each other in amazement and say, "You, too?" We in church ministry need to experience that "you-too?-ness" with others who are engaged in the same or similar ministry. 186 Review for Religious Being More than a Minister A fourth way we can go the distance in our ministry is to be more than a minister. We probably all agree that we are more than we do, and that we are far more valuable than what we pro-duce. But an effective minister does more than give intellectual assent to that truth. He or she makes decisions based on it. He or she takes time to be more than a minister, knowing how pathetic it is if a minister's identity is restricted to a particular job or title. There is always a danger of turning even church work into an end in itself. Workaholism is alive and well in most business organizations and (we have to admit with sadness) also in our church. The problem is, workaholism, though a real addiction, looks a lot like dedication. If a minister in the church is addicted to alcohol or gambling or food or sex, chances are someone (or someones) sooner or later will intervene to help that person. But if a minister is addicted to work~staying up all hours of the night, never taking time for a break or vacation, never socializing with people in a nonwork setting--we sometimes let him or her go on. Or even worse, we praise that person, thus encouraging the addiction. In this regard, we should recall that the primary biblical image of heaven is not an office, not a school, not a parish. It is a party, a banquet. If all we do our whole life is work, work, work, chances are we are going to feel extremely out of place in heaven. We will not know what to do, how to let go, how to have fun. No, we ministers should learn how to be party people while we are still here on earth--even as we minister. We work hard, yes, knowing full well that our ministry cannot always be restricted to certain office hours. But we also know how to get away, how to enjoy people and have fun. The Cross, the Cost So far we have looked at four ways to help prevent compas-sion fatigue in our ministry. But there is one more word I wish to say about compassion fatigue: sometimes it is the cross we bear, the cost we pay. Our fatigue is not always a sign that we are doing something wrong. Sometimes it is a sign that we are doing some-thing right. Our periodic fatigue and occasional discouragement put us in touch with our limits. And experiencing our limits is vital to effective ministry. Otherwise we run the risk of living in March-April 1992 187 Svoboda ¯ Going the Distance illusion, of beginning to think that we are responsible for the good we do or that we are the "good news" we proclaim--and not Jesus. Our ministry, in order to be authentic, must cost us some-thing-- in time, in energy, in love. I am reminded of that seem-ingly insignificant incident in the story of David at the end of the second book of Samuel. David, nearing the end of his life, goes to a man named Araunah and asks to buy his threshing place in order to build an altar there for the Lord. Araunah tells David, "Take it, Your Majesty." And he offers to give several oxen, too, all free of charge. But David refuses to accept Araunah's gifts. He insists on paying for everything, saying, "I will not offer the Lord my God sacrifices that have cost me nothing." At times we all get weary in our ministry. Our fatigue, loneliness, or discouragement are part of the cost of our love and service of others, part of the sacrifice we make regularly to God for the privilege of serving in the church. The Ministry of Jesus How does all of this relate to the person of Jesus? How did he remain loving and alive throughout his ministry? First of all, Jesus had the big picture. He possessed an amazingly expansive view of reality. He looked at a crude fisherman and saw a great leader. He observed the birds in the air and comprehended God's provident care. He beheld a sinful woman and recognized her as a woman who loved much. Jesus was always ready to adjust his perspective, to align it ever more closely with that of the Father. Nowhere is that more clearly seen than in Gethsemane. Jesus' initial reaction to his impending crucifixion was "Please let this pass!" But by let-ting go of his limited perspective, he could say, "Your will be done"; in other words, "I embrace your point of view." Jesus saw babies and not diapers. That is, he focused on indi-vidual people and not on the immense task he had to perform. The Gospels show Jesus speaking to large crowds, of course, but more often they show him relating to individuals: the twelve apos-tles, the man with a withered hand, a centurion, a demoniac, Simon's mother-in-law, a particular deaf man, a grieving widow, an epileptic, Jairus, Nicodemus, Mary and Martha, and so forth. The clear impression is that Jesus ministered to individuals. Even more important, individuals were his legacy. Jesus did not leave 188 Review for Relig4ous behind a spiral notebook on how to run a church. He did not write a curriculum nor even one encyclical. Instead, he left behind people--individuals--whose lives he touched and radically altered. Maybe we have to ask ourselves: How do we measure the effectiveness of our ministry? By the number of reports we fill out? By the neatness of our office? By the thick-ness of our files? Or by the individuals we have ministered to and with--and those we have allowed to minister to us? Jesus liked support groups. In fact, he even started one: the apostles. He also went outside that group for the kind of support that those dozen men could not give him. He seemed to need and appreciate the feminine encouragement of a Mary and a Martha, the unique devotion of a Mary Magdalene. The Gospels show Jesus enioying people. He was not always preaching or teaching or giving workshops. He was relaxing in the company of his friends and colleagues. Even in his darkest hour in Gethsemane, he did not "go it alone." He took part of his support group with him: Peter, James, and John. They disappointed him, yes, as people sometimes disappoint us, too. But Jesus understood their weakness and forgave them, knowing his ultimate support group was the Father and the Spirit. Lastly, Jesus was more than a minister, much more. Van Gogh supposedly said, "If you want to know God, love many things." One reason Jesus was so close to God was because he loved so many things, so many varied aspects of life. Jesus was perhaps a carpenter. What can we deduce from that simple fact? He had a "good eye," a highly developed aesthetic sense. He had a steady hand and knew and appreciated wood. Jesus was a storyteller, too, and a fine one. His "Good Samaritan" and "Prodigal Son" are masterpieces. 0nly a person in touch with the core of life could have spun such magnificent yarns. Jesus was well acquainted with other components of life: bread baking, barbecuing, wine making, and farming, to name but a few. He was keenly aware of the political situation of his times. He was in touch with the prejudices of his day as well as the hopes and dreams of his people. He was something of a naturalist, too, sen-sitive to the changing seasons and to the flora and fauna of his Our ministry, in order to be authentic, must cost us something.- in time, in energy, in love. March-April 1992 189 Svoboda ¯ Going the Distance immediate environment. Little wonder Jesus was so effective as a minister--for he was so much more than one. He was a person fascinated by life, and thus he became a source of fascination--and salvation--for others. Yes, Van Gogh said it: "If you want to know God, love many things." But Jesus lived it, leaving an example for all of us who would follow in his footsteps: "If you want to minister, love many things!" The Long-Distance Runner When I taught high school in Raleigh, North Carolina, in the late 70s, I had a senior girl who was a top-ranking long-dis-tance runner. Julie taught me that there is a world of difference between the sprinter and the long-distance runner. The training and techinques are vastly different. The sprinter's goal is near, often clearly visible. He or she relies on a quick burst of energy to reach that goal within a matter of seconds. Because the dis-tance is so short, the sprinter runs side by side, neck and neck, with other runners who provide an impetus for the sprinter to run hard and fast. Not so with the long-distance runner. This runner's goal is miles away, not even visible. He or she must take steps all along the way to conserve energy for the long haul. Pacing becoInes critical. Although the runners in a marathon start out together, toward the end of the race they often find themselves running alone and forced to rely on deep inner resources and not the near-ness of fellow runners to keep them going to the end. The image of the long-distance runner is an appropriate one for those of us engaged in ministry. For most of us are in ministry for the long haul. We do not want our loving service to deterio-rate into a stoic sense of duty, but to remain a joyful gift. We do not want resentment to contaminate our pool of selfless giving. Instead we want our generosity to be alive and well, our com-passion tender and strong. And we wish to carry our enthusiasm for the Good News all the way to the finish line. Thank God, we do not run alone: God, our God, goes with us--the whole distance. 190 Review for Religious HALBERT WEIDNER Newman's Living the Oratory Charism As the biographical approach to writers and thinkers pro-liferates, so does the controversy over its historical worth. I am taking a biographical approach to John Henry Newman with some trepidation because of the length of his life, his great contributions to thought, and the complexities of the issues. Still I am encouraged in the enterprise by Newman him-self, who insisted on the validity of personal influence in the pur-suit of truth) I intend in this essay first to introduce readers to the Oratory of St. Philip Neri, which Newman brought to England, and then to discuss the Oratory as important for understanding certain values in Newman's life. Newman arrived at these values and maintained them at some personal cost. That cost represents for this author, another Oratorian, the personal drama of grace and conversion of a founding father among English-speaking Oratories. The Nature of an Oratory of St. Philip Neri The first thing that should be said about an Oratory is what it is not. It is not a religious order. There are no vows, no oaths, no promises of any kind public or private. There is no Rule. You will see a Rule mentioned in the time of Newman, but actually what you have are constitutions representing the practice of the Roman house in the latter part of the sixteenth century.2 Philip Neri was a reluctant founder who refused to write a Rule or con-stitutions. Halbert Weidner CO sends these reflections from the Spiritual Life Center; 2717 Pamoa Road; Honolulu, Hawaii 96822. March-April 1992 191 This irregular founder lived from 1515 until 1595, coming to Rome as a young Florentine in 1533. He was not ordained until he was thirty-six years old. He had been a student, a hermit and mystic, and a member of a reforming confraternity which served sick pilgrims, that is, the poor who became ill while visit-ing Rome. He lived in a set of apartments with other priests as part of a complex named San Girolamo della Carit~. It was in a prayer room at this church that the crowd who could no longer fit into Philip's rooms began to gather daily at the siesta hour for prayer. It was this afternoon gathering of laity which was the first Oratory.3 Perhaps the best description of St. Philip's intent is given by Newman himself in The Idea of a University: He [Philip Neri] was raised up to do a work ahnost peculiar in the church--not to be a Jerome Savonarola, though Philip had a true devotion towards him and a tender mem-ory of his Florentine house; not to be a St. Charles, though in his beaming countenance Philip had recognized the aure-ole of a saint; not to be a St. Ignatius, wrestling with the foe, though Philip was termed the Society~ bell of call, so many subjects did he send to it; not to be a St. Francis Xavier, though Philip had longed to shed his blood for Christ in India with him; not to be a St. Caietan, or hunter of souls, for Philip preferred, as he expressed it, tranquilly to cast in his net to gain them; he preferred to yield to the stream, and direct the current, which he could not stop, of science, literature, art, and fashion, and to sweeten and to sanctify what God had made very good and man had spoilt.4 Those who gathered around Philip found a mystic, a reformer, and a humanist, but they did not find him in a cloister or in any religious order. They found him in his rooms with the doors wide open to the public and surrounded by laity. This is why the Oratory is first and foremost secular. It was this laity that formed the original gathering for prayer in a place of prayer (that is, an oratory) and these same laypersons who preached, led prayers, sang in the vernacular, and studied together each afternoon under Philip's guidance. The Congregation of the Oratory is a secondary group of secular priests and laity which gathered around Philip as the Oratory became less of a movement and more of an institu-tion. But before this, Philip carried on the ministry of prayer and reflection from 1551 until 1575, more or less activating the laity as the leaders. It was in 1575 that a secondary group of priests and brothers had gathered sufficiently to be formally organized 192 Review for Religious with papal approval. But this Congregation was without any con-stitutions and was still primarily organized for the initial group of laity,s Constitutions for the Congregation were not finished until 1612, seventeen years after Philip's death. Later the institution of the congregation became more clericalized as not only the pri-mary group of laity disappeared, but even the brothers were no longer accepted, leaving a congregation of secular priests who lived together in community. While the Oratory is unique within Roman Catholicism, its values represent a mind-set present among many reformers of the early sixteenth century. This reforming spirit is symbolized by the values St. Jerome came to represent within a church loaded down with religious orders heavy on structure and low in spirit. Erasmus had noted that, in the days of St. Jerome, "the profession of a monk consisted in no more than the practice of the original, free, purely Christian life.''6 The summary of Erasmus's thinking about the ideal religious given us in Eugene Rice's St. Jerome in the Renaissance could also be a description of the spirit animating the early Oratory of St. Philip: Monks then were men who wished only to live with willing friends in liberty of spirit close to the teachings of the Gospel. Their lives were sweetly leisured. No ceremonies or man-made regulations fettered them. No single dress was prescribed. No deference was paid to total abstinence. They studied, they fasted, and sang psalms as the spirit moved them. They took no vows.7 This being said, we can note some positive elements in the Congregation of the Oratory: A. It is a center of prayer by nature. The classical form that this prayer takes dates back to the more intimate group that gath-ered in the evening around Philip. This amounts to about a half hour of silent prayer or meditation concluded with vocal prayers. The two-hour prayer sessions led by and for the laity at the time of St. Philip have been the casualty of time. Likewise the primary group of laity called the Oratory has also passed away except for a remnant often called "the Little Oratory." This name is quite ironic since what has become "little" was in fact the biggest and the first of the founder's works, not to say the very reason behind it all. Except for a directive to somehow maintain the secular or "Little Oratory," the ministry of the Congregation is otherwise unspecified and unspecialized. Each house tends to the work at 21/larch-April992 193 The life of an Oratory is said to be built on a deep regard for "well-known faces.' hand, and assignments tend to reflect the talents of the members. Philip Neri was against centralization and so put on its own every house that wished to follow on his general pattern. He believed that duplication was impossible and that each situation called for its own approach. B. Face-to-face association is essential to the Oratory. In a phrase going back to the community's origins, the life of an Oratory is said to be built on a deep regard for "well-known faces.''8 There were no fears to be engendered in an Oratory over friendships, and such a pol-icy militated against large sizes and the anomaly of "communities" of religious who have to resort to books with mem-bers' pictures for help in identification. C. Relative permanence is an ideal even though there are no vows or any-thing else holding a person to an Oratory. Perseverance is a fundamental aspect of the house spirituality and is often prayed for aloud at community prayer. Note that members cannot be transferred from one house to another and that, if they leave a house to go voluntarily to another that has freely accepted them, they must usually transfer membership as well. This means that problems with and among members must be worked out within the house since, obviously, transference cannot be the solution. Dismissal from a house is a rare and difficult pro-cedure. D. Small numbers, then, are the consequence of Oratorian living. The Constitutions of the Congregation go so far as to say that the power of an Oratory resides in such a small membership. Large numbers would weaken a house, which is supposed to be built on interpersonal relationships. When Newman wrote The Present Position of Catholics in England, he was addressing the men of the secular or Little Oratory. Towards the end, he applies this Oratorian principle of strength despite small numbers when he tells them: Your strength lies in your God and your conscience; there-fore it lies not in your number. It lies not in your number any more than in intrigue, or combination, or worldly wisdom. God saves whether by many or by few; you are to aim at 194 Review for Religious showing forth His light, at diffusing "the sweet odor of His knowledge in every place": numbers would not secure this. On the contrary, the more you grew, the more you might be thrown back into yourselves, by the increased animosity and jealousy of your enemies. You are enabled in some mea-sure to mix with them while you are few; you might be thrown back upon yourselves, when you became many? The Oratory, then, exists to embody the ideal of koinonia, liv-ing together as a fruit of the Holy Spirit and a sign of God's rule. The Oratory is very conscious that only the Spirit can keep it together faithful to the charism and that a life of prayer and open-ness is the only way to persevere with any kind of fruitfulness. Community in this context is not a utility, but an end, the pres-ence of each person's final destiny in the communion of saints somehow present now. E. The Oratory is collegial to a unique degree. All major pol-icy decisions are made by the entire congregation of members who have finished six years. Personnel and financial decisions on a smaller scale are decided by a deputed congregation elected by the membership. The provost is the title of the "superior" who holds the office as first among equals. He is chiefly an adminis-trator and his authority rests in moral persuasion. His only clear power is that of proposal since neither the general congregation nor the smaller deputed congregation can discuss or vote on any-thing without this proposal. Since the provost serves only three years, any provost resisting the majority can only hold out for a certain time. E The Congregation of the Oratory is also juridically pon-tifical. Today each house is now part of a very loose confederation, but each is still a complete pontifical congregation. Each superior is a major superior. In Newman's time there was no confederation at all, and so each house was directly involved with the Roman Curia. This gives each small house a double relationship. They are rooted in their diocese and have a special relationship to the local church and the bishop on one hand, and yet on the other look to the Holy See for the preservation of the charism. We shall see how each of the elements of the Oratory Congregation played a role in the life of Newman. Newman and the Oratory I have chosen five aspects of Newman's life where I believe the March-April 1992 195 Oratorian charism was arrived at and purchased at some cost to him. These are: (1) the elasticity of the Oratory and Newman which was tested in his assumption of the rectorship of the Irish Catholic University, (2) the choice he had between a university apostolate and the Oratory during the Irish Catholic University founding, (3) the promotion of the laity in fields rightly theirs that had been co-opted by clericalism, (4) the resistance to foreign cultural aspects of Roman Catholicism in favor of an indigenous English religious life, (5) fidelity to community life in one place and one people. 1. The Elasticity of the Charism I have said that each Oratory has a great deal of elasticity to it as the congregation has no specific work to which its members are bound. This elasticity is from time to time tested within an individual Oratory, and Newman's assumption of the rectorship of a yet-to-be-founded university in Dublin was a very grave exper-iment in just how flexible an Oratory can be. But the flexibility had a true Oratorian origin. First, it was the result of consultation with both Birmingham and the not-yet-independent London house. Father Faber's letter indicates that the London community thought it good for the congregation that Newman assume the rectorship rather than anything less demand-ing, but less powerful.~° Secondly, it took a papal brief confirm-ing the arrangement before the attempt was made to do the impossible, that is, allow Newman to bilocate as provost in Birmingham and rector in Dublin.11 Thirdly, it was specifically for the purpose of starting a Dublin Oratory, and Newman's build-ing plans indicate he gave priority to the Oratory in that the uni-versity church built there was for the sake of a potential foundation.12 But Newman knew how precarious it was for an Oratorian to be away from his house. In a letter to Ambrose St. John he says, "I trust we shall have an Oratory in Dublin--which is the only thing I can bribe St. Philip with for coming here.''13 That it was a disaster emotionally for Newman and a serious drain on the Birmingham Oratory does not make it any less Oratorian for all that. Because of its lack of structure, it is typical of an Oratory to try to do too much rather than too little. It is easy enough to document other Oratories trying to stretch too thin. Thus we have the Oratory of Goa, India, sending Joseph Vaz to Sri Lanka at a time of persecution and in the clothing of a Hindu 196 Review for Religious holy man. There he labors with other Oratorians scattered around the countryside more like clerks regular than sons of St. Philip.14 My own Oratory in South Carolina had members scattered throughout the state during half of its history and only recently and with great difficulty has been able to return all of the mem-bers to a community life.Is During the time of St. Philip, the Oratory took on dependent missions for a while until St. Philip and the community abruptly called a halt to this development.Is So it is Oratorian to push the Oratory to the extreme and perhaps beyond. It is also Oratorian to eventually return to saner limits and the grace of a life closer to the original charism. 2. The Preference for Obscurity If Newman's acceptance of the rectorship pushed the Oratorian charism beyond limits, his fidelity to an Oratorian voca-tion is demonstrated by his resistance to a classic temptation against the life to which he believed God called him. The asceti-cism of the Oratory is a rigorous egalitarianism. Each member has one vote and all are equal and most aspects of the life are governed by the majority when not regulated by the constitu-tions. It was not uncommon among the best and brightest of St. Philip's followers to leave the Oratory, usually under papal "obe-dience," for higher positions in the church. That St. Philip him-self managed to escape or refuse such offers does not seem to be a grace extended to many of his followers. One of St. Philip's aphorisms was "love to be unknown,''17 but it is a hard saying. And it was a grace extended to Newman. Simply put, when presented with a full-time rectorship of the Irish university, Newman chose the small, obscure Oratory of Birmingham, England.I8 He was consistently resistant to any compromise on this point even though the choice seemed impenetrably obscure to both friends and foes. This disregard for the existence, rights, and potential of the Birmingham Oratory was one of Newman's great crosses. Newman complained, "Me they wish to use--me they wish to detach in every way from my own Fathers.''19 Separating an Oratorian from his community has not always been difficult, and there is evidence to indicate that some of these peo-ple thought they were doing Newman a favor by trying to detach him from the Oratory. Another fear of Newman's was the bad effect an absent provost would have on attracting new members to the Birmingham Oratory. This made the arrangement with the March-April 1992 197 university and Archbishop Cullen finally untenable.2° From inside the Oratory, the sacrifice of an outside position seems to be the heart of a vocation that embraces the asceticism of simply being one among many. 3. Maintaining the Preference for Laity The University episode also exemplifies another Oratorian principle, the importance of laicity to church and Oratory. As I have said, in the nineteenth century much of the lay character of the Oratory was atrophied. Only the little Oratory existed in some places and in some forms. Within some of the Congregations there were lay members or "brothers," for want of a better word, but as in most societies defined as congregations of priests, these brothers had no vote and seniority depended on holy orders first and seminary status second; only third came the brothers, who followed the youngest seminarians. But at a time when brothers in clerical communities of priests were treated as second-class members and even much like servants, Newman wrote to the act-ing superior of Birmingham the following directive: I am somewhat pained, my dear Edward, to hear you speak of us as 'Gentlemen--' We are not Gentlemen in con-tradistinction to the Brothers--they are Gentlemen too, by which 1 mean, not only a Catholic, but a polished refined Catholic. The Brothers are our equals . The Father is above the Brothers sacerdotally--but in the Oratory they are equal2~ This is indeed the spirit of St. Philip, whose esteem for the lay members of the congregation as well as of the religious orders was well known. But making this point about equality is still a struggle today within the congregations. In my opinion, if you ask many Oratorians what the Oratory is, they will simply say that it is a community of priests, without communicating at all the possibility of full lay membership and, since the Second Vatican Council, full voting rights. Newman's second contribution as an Oratorian to laicity was his emphasis on the secular Oratory or the Oratory as a lay move-ment. The revival of the secular or Little Oratory was "more important than anything else," at least in his own eyes. He real-ized that this was not a burning isst.e among the other Oratories, but he himself believed that, if the secular Oratory was not estab-lished, then the Congregation of the Oratory should be consid- 198 Review for Religious ered a faih~re.22 It was, as I said, for the secular Oratory that Newman wrote the lectures now called The Present Position of Catholics, and it is this volume I would call Newman's literary con-tribution to laicity. Perhaps Newman would agree with me, as he believed it in his old age to be his "best written book.''23 It is at any rate, in the opinion of Ian Ker, a popular, even Dickens-like piece of wit and rhetoric introducing the grander themes later developed in his explorations of the nature of a university.24 And, finally, it must be noted that for Newman laity meant men and women. Women had not been his-torically part of the secular Oratory, and so he petitioned Rome for a secular Oratory for women. Even though it did not develop, the rescript obtained estab-lished a new precedent.2s It was this regard for laity as essential to the religious enterprise of the Oratory that informs Newman's Idea of a University, where laicity is central to the educational enterprise. In my reckoning, this is his third contribution to laicity, but probably the best-known outside the Oratory. Newman believed that it was his struggle to appoint a lay vice-rector, to define the university as the province of the laity, and to develop self-moti-vated students with a minimum of authority which led to the ruin of the project.26 It was such "dreadful jealousy of the laity," Newman also believed, which led to the rejection of another planned Oratory at another university, this time no less than Oxford itself.27 Secularity and laicity, principles at the heart of the Oratory of St. Philip Neri, made it impossible for Newman to spread the congregation when both such principles were feared and rejected by church officials who felt the church to be under siege. That the ability to act and to be respectful of church author-ity were compatible seems to be exemplified in the life of the very independent personality Philip Neri. But, when Newman wished to prove the principle by anecdote, he very cleverly chose the most authoritarian of religious societies, the Jesuits, to make his point: "Nothing great or living can be done except when men are self governed and independent: this is quite consistent with a full maintenance of ecclesiastical supremacy. St. Francis Xavier wrote Regard for the laity as essential to the religious enterprise of the Oratory informs Newman's Idea of a University. March-April 1992 199 to St. Ignatius on his knees; but who will say that St. Francis was not a real center of action?''-'s 4. Preference for the Local Culture Around an Oratory Besides preserving laicity, Newman desired also to preserve English culture within the Roman Catholic Church. St. Philip Neri's emphasis on autonomous houses or congregations was rooted in his belief that each locale had its own culture and that the needs of the place had to be met through this culture. There could be nothing more contrary to the spirit of the Oratory than for any of the congregations to see themselves as the importers of foreign customs. The Italian devotionalism of such an Oratorian figure as the famous Father Frederick Faber of London was really a misguided attempt to re-create not only another culture but also another time. Ironically, the culture and time chosen by Faber was the Baroque era--when the Oratory was spreading through Europe, but a century later than Philip's own time and work. The extravagances of Faber and some other members of the London Oratory would not have been as effective as they were without the backing of the Dublin Review (seen to be the voice of London's Archbishop Manning)29 and W.G. Ward. When Newman had a chance to defend Roman Catholicism against some charges of his old Anglican friend E.B. Pusey, there was also the possibility of distancing that same Catholicism from the foreign enthusiasm of converts like Manning, Ward, and Faber. Newman could declare: "I prefer English habits of belief and devotion to foreign, from the same causes, and by the same right, which jus-tifies foreigners in preferring their own. In following those of my people, I show less singularity, and create less disturbance than if I made a flourish with what is novel and exotic.''3° "What is novel and exotic" to many English Catholics was for the London Oratory the true renewal of Catholicism and of the Congregation of the Oratory at the same time. Father Bernard Dalgairns left the Birmingham Oratory for the London house with a condemnation of Newman and his fellow members who had adopted a position paper which has been called an "Apologia pro vita sua--Oratoriana." 3~ Newman had insisted earlier that an Oratory is "the representative of no distant or foreign interest, but lives a~nong and is contented with its own people.''~-~ The con-troversy with Dalgairns assisted the Birmingham house in defin-ing itself against the London clai~n to be normative)3 200 Review for Religious Birmingham did not issue a counterclaim as the true measure of Oratorian life, but it did insist that its own very English adap-tation to education and culture in its own time and place was cer-tainly an authentic version of Oratorian life. The Idea of a University, with its marvelous panegyric of St. Philip Neri, is the public version of these private Oratory position papers which were worked on at the same time. In short, the Birmingham com-munity saw the idea of the Oratory and the idea of the university as complementary and consistent with each other. That authority within another Oratory, authority in the English Catholic hier-archy, and authority in Rome saw this as dangerous eventually prevented Newman from a university ministry and the founding of two Oratories, the one in Dublin, the other in Oxford. If he had not been thwarted--we can ask not only what effect this would have had on the Catholic Church's presence in higher education, but also what kind of model the Oratory would have become for that presence. ~. Fidelity to One Place and Community If Newman's devotion to the Oratory as a humanistic Christian community making the best of its own time and place cost him considerable loss of influence, it also explains why Newman was always hoisted between the limitations of the local hierarchy and Roman authority. As small as an Oratory usually is, it is nevertheless a community of pontifical right. But, because the members never move out of this small community, it is inti-mately involved in the local church and becomes specially related to the bishop. This arrangement was meant to allow the Oratory to serve both worlds best, but it also means that the Oratory is vulnerable to the worst of both. And it was the worst that Newman often had to suffer. Suffering at the hands of both local officials and Curial bureaucrats was the fate of the Oratory's founder, St. Philip Neri, but it took Newman some time to realize that such was his own unavoidable fate.34 In 1856 he could be sanguine about Roman love of an English house of St. Philip ("Be sure," he wrote, "that, if we are really doing work, Rome will never be hard on us, even if we are informal, imprudent, or arbitrary").35 By the 1860s he had suffered enough to be afraid of Rome calling him to the Curia for trial of his opinions and judgments. He was so afraid that he considered such a prospect as the threat of death.36 The March-April 1992 201 bishop of Birmingham was of no help in the face of Roman threats. Newinan wrote privately in 1867 that Ullathorne "wishes to be kind to me, but to stand well with people at Rome super-sedes in his mind every other wish. So he is a coward.''37 We can be considerably grateful that the insight into the abuses of church power led him to write in 1877 the great preface to the ¼"a Media in which he developed a theology of abuses in the church. He asks us to contemplate the implications of Matthew 13 and to choose the complexities and shortcomings of a world church rather than the narrow confines and perfection of a sect. That is, for the sake of Catholicity, we must realize that sanctity will not always be an equally prominent mark of the church.3s Conclusion The burden of this short paper has been to indicate some areas where Newman cannot be completely understood without a direct reference to the Oratory of St. Philip Neri. I would say several areas have been directly touched on. First, there is the mystery Why Birmingham? Why would such a talented person remain faithful to this city when he had been born in London and had adopted Oxford and its university? If living in Birmingham is of any consequence in understanding the mystery of Newman, then only the Oratory suffices for an explanation. Newman consciously rejected the London option because his absence from Birmingham would have been the death of a community wishing to live around him.39 And it is within the mystery of a providence that settled the Oratory in Birmingham that we have the mystery of Newman's fidelity to St. Philip, a fidelity which certainly shaped the field of Newman's activities which we have now inherited. Secondly, knowing the Oratory helps us understand how Newman was able to function as pastor and theologian. He had no official standing in a seminary or a university, and his membership in the Oratory cut him off from preferments in the diocese. Yet, despite the fragility of the Oratory and Newman's vulnerability to his enemies with real power bases, he was able to accomplish much. As a pastor he was perpetually available to a local people, and as a teacher he could, in the Congregation, exercise his tal-ents and find reinforcement of his values. Thirdly, the prophetic stands which he brought to the Roman 202 Review for Religious Catholic Church found a congenial place within the tradition of Philip Neri and the Oratory. Laicity, education, and culture were not feared in the Oratory, but promoted. Certainly the Oratory could accommodate the interests of such a person as Newman, and this I think says a lot for the Oratory. Finally, the Oratory provided an emotional complementarity for Newman. Newman had written that he had "never liked a large Oratory. Twelve working priests has been the limit of my ambition. One cannot love many at one time; one cannot really have many friends.''4° The rather intimate expression of this is found in the well-known conclusion to the Apologia, but I would beg an indulgence to cite a lesser-known example found in Meriol Trevor's Life. Late in life some parishioners brought Newman a portrait of himself as a gift to the Birmingham Oratory. Newman replied to them in these words: You ask for my blessing and I bless you with all my heart, as I desire to be blessed myself. Each one of us has his own individuality, his separate history, his antecedents and his future, his duties, his responsibilities, his solemn trial, and his eternity. May God's grace, His love, His peace rest on all of you, united as you are in the Oratory of St. Philip, on old and young, on confessors and penitents, on teachers and taught, on living and dead. Apart from that grace, that love, that peace, nothing is stable, all things have an end; but the earth will last its time, and while the earth lasts, Holy Church will last, and while the Church lasts, may the Oratory of Birmingham last also, amid the fortunes of many generations one and the same, faithful to St Philip, strong in the protection of our Lady and all Saints, not losing as time goes on its sympathy with its first fathers, whatever may be the burden and interests of its own day, as we in turn now stretch forth our hands with love and awe towards those, our unborn successors, whom on earth we shall never kFIow.41 From the Oratory of Birmingham, England, Newman gives a blessing because he believed his life as an Oratorian was itself a blessing. For this reason the Oratory might merit a considera-tion when we think of Newman and what it cost him to be a Catholic and what it was like for him to rejoice as an old man after a long time not only in the Catholic Church but in the Oratory of St. Philip Neri. March-April 1992 203 Notes ~ NewInan's classical exposition of this is found in University Sermons, vol. 5, pp. 75-98, and elucidated very well by Stephen Dessain in The Spirituality offfobn Henry Newman (Minneapolis, 1977), pp. 31-55. But see this theme repeated in an Oratorian context in Newman's Oratory Paper No. 6 in Placid Murray, Newman the Oratorian (Leominster, England, 1968), pp. 215-216. -' For the documentation of the constitutional development of the Congregation, see Antonius Cistellini CO, Collectanea Vetustorum ac Fundamentalium Documentorum Congregationis Oratorii Sancti Philippi Nerii (Brescia, 1982). ~ The more detailed history of this development can be found in Louis Ponnelle and Louis Border, St. Philip Neri and the Roman Society of His Times (London, 1932), pp. 166-173. 4 Idea, Discourse 9, no. 9. ~ Ponnelle and Bordet, pp. 287-381. 6 Erasmus, Ep. 164, in Opus epistolarum Des. Erasmii Roterodami, ed. P. S. Allen, H.M. Allen, and H.W. Garrod (Oxford, 1906-08), quoted in Eugene Rice Jr., Saint Jerome in the Renaissance (Baltimore, 1985), p. 133. 7 Rice, p. 133. 8 The 1969 Constitutions of the Congregation read in no. 15: "The Congregation follows the primitive Christian community that its char-acteristic power consists not in the multitude of its members, but rather in mutual knowledge--so that there may be a regard for the well-known faces--and in the true bond of love, by which those of the same family may be bound together through the practice of daily customs." See Newman the Oratorian, p. 329, for Newman's familiarity with the con-cept of well-known faces or countenances. ~ Prepos., p. 388. ~o Autobiographical Vt~ritings (AI/V), p. 281. 11AW, p. 286. ~2 Ian Ker, John Henry Newman (Oxford, 1988), p. 433. 13 Letters and Diaries (LD), vol. 14, p. 377. ~4 See S.G. Perera SJ, Life of the Venerable Father Joseph Uaz, Apostle of Ceylon (Galle, 1953). Newman indicates a long-standing knowledge of this special case in a letter written in 1867. ~s There is no history written of this first of the Oratories in the United States, and the archives of the house are very sketchy. There is no written rationale of the house for the scattering of the members, but some effort was made to rotate them back to Rock Hill if they were some distance away. There is an article describing the Rock Hill house written by Edward YVahl, one of the earlier members, in Oratorium, Ann. III, S.I-N. 1, Ian-Iun. 1972, pp. 23-32. ~' Ponnelle and Bordet, pp. 471-474. 204 Review for Religious 17 E A. Agnelli, The Excellencies of the Congregation of the Oratory of St. Philip Neri (Venice, 1825), translated and abridged by F.A. Antrobus, London 1881, chapter 1, section V. is LD, vol. 18, pp. 478,483. 19 LD, vol. 17, p. 447. '-OLD, vol. 18, pp. 114-115. z1 LD, vol. 16, p. 267. 22 LD, vol. 14, p. 274. ,~3 LD, vol. 26, p. 115. 24 Ker, pp. 365-372. 25 LD, vol. 17, p. 137. See Newman the Oratorian, p. 311, for his appre-ciation of the Oratory and women. 26 A~17~ p. 327. 27 LD, vol. 21, p. 327. 28LD, vol. 21, p. 331. ~'9 Ker, p. 579. 3o DiffT, ii, pp. 20-21. 31 Placid Murphy calls these papers another apologia (Newman the Oratoria~l, p. 299). -~'~ Newman the Oratorian, p. 196. 33 Newman the Oratorian, p. 358. 34 The 1848 paper in Newman the Oratorian lists the persecutions Philip suffered (see p. 163). In 1862 he can compare his troubles to the founder's (see AW, pp. 256-257). 35 LD, vol. 17, p. 151. 36 LD, vol. 20, pp. 445-448. ~7 LD, vol. 23, p. 296. 38 See R. Bergeron, LesAbus de L'~glise d'apr& Newman (Paris, 1971), and the annotated edition of Newman's ~a Media (Oxford, 1990), ed. H.D. Weidner. 39 LD, vol. 13, pp. 51-52. 40 Newman the Oratorian. p. 387. 4~ Meriol Trevor, Newman, Light in I:Vinter (New York, 1962), p. 582. March-April 1992 205 DENNIS J. BILLY The Resurrection Kernel theology and spirituality Is there a fundamental principle of the resurrection? The answer to this question depends on the way in which one understands the relationship of history to the reality of the risen Christ. This relationship, in turn, depends on the stance one takes towards the possibility of a transhistorical event and the type of impact it would have on the continuities and discontinuities of historical change. However understood, the impact itself would have vast ramifications for the whole of theology. Resurrection: Distinguishing Idea from Reality At the outset, it may be helpful to distinguish between resurrection (1) as a particular item in the history of ideas and (2) as the reality experienced among the earliest fol-lowers of Christ. The former may be separated from the viewpoint of faith, compared with other ideas about the nature of the afterlife, and evaluated on a rational basis for its various strengths and weaknesses as a viable expla-nation of the nature of life after death. As a transhistori-cal event with historical consequences, the latter is intricately bound to the faith of the primitive Christian community and cannot be studied in such a detached, ana- Dennis J. Billy CSSR continues his reflections on various cen-tral tenets of our faith and their relationship to the vowed life of religious. His address is Accademia Alfonsiana; Via Merulana, 31; C.P. 2458; 00100 Rome, Italy. 206 Review for Religious lyrical manner. Any effort to formulate a fundamental principle of the resurrection must be careful to take both sides of this dis-tinction into account. The Idea of Resurrection. A well-grounded discussion of an idea should begin with an attempt to identify its most distinctive char-acteristics. With respect to its general mean-ing, one could accurately describe the term "resurrection" as a belief common among Christians that, at some point after death, an individual is transformed by the power of the Divinity on every level of his or her anthro-pological makeup--the corporeal, the psy-chological, the spiritual, and the social--and thus raised to a higher level of human exis-tence in a way that always remains in funda-mental continuity with his or her historical, earthly life. The most distinctive marks in this short yet exact account of the idea of resurrection include: (1) personal life after death, (2) in a The idea of resurrection alone safeguards the inviolate dignity of each human being on every level of existence. transformed state, (3) embracing all the anthropological factors of human existence, and (4) in a way continuous with an individual's concrete, earthly life. Each of these elements is essential to the idea of resurrection as it is used in this essay and as it exists in the major Christian traditions. These characteristics also set the idea of resurrection apart from the related idea of bodily resuscitation (for example, the raising of Lazarus, Jn 11:44), as well as from the other major philosophical and religious explanations of the nature of life in the hereafter (for example, the immortality of the soul, reincar-nation, nirvana). When these are compared, the idea of resur-rection distinguishes itselfi (1) from bodily resuscitation, in its emphasis on a transformed existence in life after death; (2) from the immortality of the soul, in its inclusion of all of humanity's anthropological factors in the nature of that existence; (3) from reincarnation, in its rupture of the cycle of time and its insistence on the fundamental continuity of life in the hereafter with a per-son's earthly existence; and (4) from nirvana, in its avowal that final beatitude does not involve the extinction of individual con-sciousness. The greatest strength of the idea of resurrection is March-April 1992 207 that, of all of the ideas about the nature of life after death, it alone safeguards the inviolate dignity of each human being on every level of his or her existence. That is to say that it alone keeps human nature eternally intact while, at the same time, saving the individual from ultimate personal extinction. Its greatest weak-ness is that, in representing the fulfillment of one of the deepest and most profound hopes of the human heart, it seems almost too good to be true, an attractive but highly unlikely possibility. For this reason, of all the ideas of life in the hereafter, resurrec-tion is the one most difficult to accept on the simple basis of faith. The Reality of the Resurrection. Rooted in the hopes of Jewish apoc-alypticism during the centuries just prior to the appearance of Christ, and promulgated during Jesus' own lifetime by the reli-gious elite known as the Pharisees, the idea of resurrection devel-oped to its present form as a result of theological reflection on the nature of the Christ event, most especially in the primitive Christian community's interpretation of the meaning of the apos-tolic experience of the risen Lord. This reflection is intimately tied to the trust that community placed in the validity of the apos-tolic witness and to the experience of faith upon which it rested. It is also the context within which one may speak of the resur-rection not as an idea, but as a reality and a hope. \Vhat precisely happened on the first Easter morning remains shrouded by the subjective awareness of the earliest followers of Jesus. That awareness probably ran the gamut of several emo-tional states--from depression and fear, to suspicion and isola-tion, to incipient faith and the lingering yearning for the retrieval of lost expectations--and most likely varied in each of the persons involved. That is not to say that the event had no basis outside the experience of Jesus' followers, but only that there is no way to determine what it is with any accuracy. It is for this reason that, down through the centuries, the Easter event remains primarily an experience of faith in the lives of Jesus' followers. A distinction must still be made, however, between the faith of those who witnessed the Easter event personally and those whose faith relies on the testimony of the apostles. The procla-mation of the church rests upon the eyewitness accounts of the apostles, that is, on those who made the startling claim to have experienced for themselves the reality of the risen Lord. Their experience of faith remains qualitatively different from that of 208 Review for Religious the believer in the pew, for they claim to have experienced a real-ity outside of themselves, rooted in the objective order, distinct from their own subjectivity, and identified with the person of their Master, Jesus of Nazareth. Without the unprecedented bold-ness and resiliency of these claims, the Christian project would have nothing distinctive in its message and probably would never have gotten off the ground. These apostolic claims emerge from one of two possibilities: the experience of the risen Christ was with or without a basis in the person of Jesus in the external order. That is to say that the experience of the apostles corresponds to a reality outside of themselves or remains entirely subjective in all respects. If the former is true, then the further question must be asked regarding the nature of this basis in the external order. If the latter be true, then the only conclusion to be drawn is that the apostles suffered from self-delusion, that their testimony is false, as is the religion to which it gave rise. The fact that neither of these possibilities can be proven highlights the underlying quality of faith inherent in the conclusions of both the believer and non-believer alike. Still more can be said about the position of the believer. If the apostolic experience of the risen Christ does have an external basis in the person of Jesus, then this affirmation, when combined with the idea of resurrection developed earlier in this essay, nec-essarily points to an event of singular historical significance. Indeed, this event could be measured by the instruments of his-torical observation only by its effects (for example, a missing body) and, for this reason, must be placed in a category unique to itself and understood as a transhistorical event with historical conse-quences. This is so precisely because the risen Christ, existing in a transformed state but in a way continuous with his earthly life, does not lead "a historical existence" in the way in which the phrase is commonly used. That is to say that space and time no longer set the limits for his physical existence. In his resurrected state, Christ is the Alpha and the Omega, a singular dimension unique unto himself, who recapitulates, both now and forever, all The Easter event remains primarily an experience of faith in the lives of lesus" followers. March-April 1992 209 of creation within himself, into the love of the Father and the joy of their Spirit. The Resurrection Kernel From all that has been said, a sound formulation of the fun-damental principle of the resurrection (the resurrection kernel) would consist in the affirmation of faith that the idea of resur-rection has become a reality in the risen Christ. This reality is rooted in the transhistorical nature of the Christ event, whose historical consequences linger even to this day in the ongoing proclamation of the church. Based on the testimony of its apos-tolic forebears, the church has, in its ministry down through the centuries, kept alive for humanity the fervent hope that the deep-est yearnings of the human heart will one day be fully realized. That is to say that the transformation wrought by God in Christ promises to extend itself to all who are incorporated into his body, the church. In this respect, a sharing in the life of the risen Lord may be looked upon as the ultimate destiny of all of humankind and will be impeded only by a stubborn individual or corporate persistence in the life of sin. Given the above formulation, a number of important obser-vations arise: (1) To affirm that an idea has become a reality is to utilize the well-known philosophical distinction between the internal (that is, subjective) and external (that is, objective) orders. The limitations of this distinction are well known, and care must be taken not to stretch the analogy beyond its avowed usefulness. Indeed, special care must be taken not to project the concerns of the so-called critical problem back to a time before its signifi-cance was entirely known. (2) God the Father is the primary agent in bringing about this realization in Christ. Since idea and reality are intimately connected in the Divinity's vision of itself, the resurrection of Christ may be viewed as a providential movement on the part of the Father to bring the plan of redemption in accord with the working of the Divine Mind, that is, the Logos. In this respect, Christ's resurrection is that event which, touching upon history but transcending time, initiates the ultimate return of all created things back to God. (3) This view of Christ's resurrection also sheds light upon 210 Review for Religious the development in the early church of the doctrine of the incar-nation. If it is true that, in Christ's resurrection, flesh has been divinized and lifted up into the reality of the Word, it follows that, at some point prior to this momentous occasion, the Word itself had descended into the reality of human flesh and had become a human person. Putting aside for the moment the vari-ous intricacies involved in discussing the Christological contro-versies in the early centuries of the church, it seems quite appropriate to say that the doctrines of Christ's incarnation and resurrection form two aspects of a single salvific event which, if one were to borrow the Neoplatonic exitus/reditus structure adopted by Aquinas, represents the recreatio,z of all things going out of (exitus) and going back (reditus) to God. It is in this sense that all things are recapitulated in Christ, the New Adam. (4) As described above, the resurrection is not merely the state of Christ's postmortem existence, but an intricate part of the whole process of redemption. If Christ's exitu} from the Father reaches its furthest extension in his passion and death on the cross (described in the Creed as his descent into hell), his reditus is ush-ered in by the events of Easter morning, and his Spirit is the prin-ciple by which all things continue to be gathered into his body and thus into the presence of the Father. (5) As a transhistorical event with historical consequences, the resurrection of Christ exists outside of but in relation to the realm of historical inquiry. In this regard, it lies beyond the realm of scientific investigation and can be affirmed only through faith in the testimony of those claiming to have actually experienced Jesus after his death. That is not to say that the apostles did not experience outside of themselves in the exter-nal order, but only that the basis for their experience cannot be verified. (6) Indeed, probably the only historical consequence of mea-surable scientific value would have been the disappearance of Jesus' body at the actual moment of his resurrection. Since the precise whereabouts of the body was a point of contention even in the initial aftermath of the Easter proclamation (Mt 28:13), one must conclude that, although its disappearance could have been verified, if not scientifically, then at least through pagan eyewitness accounts, it obviously was not. (7) On all other points, the detached observer would not be able to separate the subjective experience of the apostles from March-April 1992 211 the reality of the risen Christ. There would, in other words, have been no way of determining whether or not they were actually experiencing anything beyond their own intensified inner aware-ness. The singularity of this experience would be expected if a transhistorical event were to occur and be experienced in its his-torical consequences. (8) To the extent that it is not based on direct experience but on the testimony of others, the faith of the church is qualitatively different from the faith of the apostles. Not only does it point to the conviction of those who claimed to have experienced the risen Lord, but, in one respect, it is even a purer experience of faith: "Happy are those who have not seen and yet believe" (Jn 20:29). (9) Belief in the risen Christ keeps alive in people the hope that, after death, their lives will not end, but merely change. Because of Christ's resurrection, they look forward to a trans-formed existence in the hereafter, one in continuity with their own lives on earth. Sustained by a believer's prayerful response to the contetnporary challenges of Christian discipleship, this hope forms the basis upon which life in the resurrection is anticipated even in the present. (10) Through their participation in the ministry and life of the church, people receive a foretaste of this transformed exis-tence, especially when they partake of the sacraments around the table of the Lord. It was at the Eucharist where Jesus' disciples recognized him in the breaking of the bread (Lk 24:30). It is there where Christians, even to this day, gather to do the same. This is especially true for those who dedicate their lives to Christ through the following of the evangelical counsels. Religious and the Resurrection In their vows of poverty, chastity, and obedience, religious strive to center their lives upon the reality of the risen Christ. They seek to do so by virtue of their firtn conviction that they are called to share in the life of the resurrection by making the idea of the vows a lived reality in their day-to-day existence. Christ, who exhibited both before and after his resurrection a life dedicated to the Father through the eschatological signs of the evangelical counsels, asks religious to do the same. The strength to do so comes from Christ and is mediated by his Spirit through his church and its ministry of the sacraments. While such dedi- 212 Review for Religious cation is never fully realized in the present, religious are called to imitate Christ throughout their entire lives. It is for this reason that, at the end of their earthly lives, they hope to share in the full-ness of his transformed existence. In their vowed life in common, religious pledge to give them-selves over entirely to the life of the risen Lord. In their vow of poverty, they seek both physical and spiritual detachment from material goods, doing so not out of a suspicion about the fundamental good-ness of creation, but from the convic-tion that it too will undergo a transformation in the fullness of Christ's kingdom. In their vow of chastity, they promise to forgo the goods of marriage, children, and sexual pleasure, thereby accepting Christ's Gospel declaration that there will be neither husband nor wife in the life to come (Lk 20:35) and that, even in the realm of relationships, all who abide in him will live a trans-formed existence. In their vow of obe-dience, they promise to accept the will of their superiors as a manifestation of God's plan for their lives, thus hoping to estab-lish within themselves a continual movement of accord between their own wills and that of the their risen Lord. Finally, in their communal existence, they hold each other accountable for the way of life they have chosen and seek to reflect in their mutual relations that dignity and care appropriate to those who are called to be members of Christ's body. By means of their individual and communal dedication to the evangelical counsels, it is clear that religious seek, even in this present life, a deeper share in the life of the resurrection. Through their vowed life in community, religious thus provide a faithful witness for themselves, the rest of the church, and the entire world that the idea of resurrection has not only been made a reality in Christ but that it is striving, at this very moment, to be realized in the lives of those who believe. In this respect, their witness affirms the movement of Christ's Spirit in the life of the church and provides a foretaste of the life to come. That is not to say that religious embody this charismatic dimension of the church better or more faithfully than any of the other vocations within the Belief in the risen Christ keeps alive in people the hope that, after death, their lives will not end, but merely change. March-April 1992 213 church (for example: single, married, priestly states), but only that their way of life is especially suited to it. Of its very nature, the religious life forIns a part of the charismatic dimension of the church. Indeed, to the extent that religious communities do not manifest to both others and themselves the gentle yet challenging presence of the Spirit, they fall short of the explicit nature of their call to center their lives entirely around the reality of the risen Christ. He it was who first imparted the Holy Spirit to his body, the church. He it is who continues to do so even to the present day. Through their faithfulness to the vows, lived in community and in the Spirit, religious seek mainly to nourish their relation-ship with the risen Christ. This personal relationship to the Lord motivates all of their activity for the establishment of God's king-dom; it is also what draws others to follow their particular way of life. Indeed, the care with which they tend this relationship is itself a sign that the reality of Christ's resurrection is meant for all to share and experience in all its fullness. In this respect, reli-gious must be ever conscious that their vowed life in common has little meaning if it is separated from life in the Spirit of the risen Christ and seen as an end in itself. To be sure, there is noth-ing sadder in the life of the church than to see individual reli-gious and, at times, entire communities lose sight of the meaning of their vocation. When people of such great promise and poten-tial compromise themselves and begin to believe that the Spirit is no longer active in their lives and that things will never change for the better, when men and women, who are called to be signs of hope, begin to believe in the voices of hopelessness, then the time is ripe for a prophet to arise within their midst to challenge them to come back to the Lord and to live the life to which they have been called. At the same time, there is nothing more joyful in the life of the church than to see men and women who, out of love for their Lord, renounce the very things for which they most actually strive during their sojourn on earth. To live in poverty, without children or spouse, and without full personal liberty provides oth-ers with the constantly needed reminder that the fullness of riches, family life, and freedom is ultimately found only in one's rela-tionship to him whom the apostles acclaimed to be truly risen. 214 Review for Religious Conclusion This essay has sought to outline the basic, underlying principle of the Christian doctrine of the resurrection. It has done so, on the one hand, by describing in as precise detail as possible the mean-ing of the idea of resurrection as under-stood in the church's teaching and, on the other hand, by looking into some of the fundamental presuppositions regarding the resurrection of Christ as experienced by his earliest followers. Bringing these two currents of inquiry together, the funda-mental principle of the resurrection (the resurrection kernel) was described as the affirmation of faith that the idea of resur-rection has become a reality in the risen Christ. Seen as a transhistorical event with historical consequences, the acclaimed res-urrection of Jesus of Nazareth lies, for all practical purposes, beyond the scope of scientific verification and remains inti- Through their faithfulness to the vows, lived in community and in the Spirit, religious seek mainly to nourish their relationship with the risen Christ. mately tied to the internal, subjective event of faith to which it gave life. That is not to say that Jesus' resurrection has no ground in the external order, but only that it ultimately lies beyond the scope of controlled observation. In this respect, the faith experi-ence of those who experienced the risen Lord is qualitatively dif-ferent from that of those whose faith rests upon their testimony. Blessed precisely because they believe without seeing, today's believers share in the hope of their own transformed existence which, through their experience of the Spirit in the church com-munity of the faithful, may be experienced even now in the quiet anticipation of the fullness of a reality yet to come. They bring their hearts' deepest yearning for the fullest presence of the risen Christ to the table of the Lord, where they are blessed with a glimpse of

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THE ECONOMIC ASPECTS OF THE LINCOLN ROAD.22 G. L. KIEFFER, '09. THE "INDIAN STEPS." 23 E. C. STOUFFER, '11. THE INVESTIGATION OF THE FARMER; WHAT IS IT LIKELY TO BE WORTH? 25 MISS HELEN H. BRENNEMAN, '08. EDITORIALS 27 BOOK REVIEWS 29 EXCHANGES 30 THE MERCURY A CHRISTMAS POEM. E. J. BOWMAN, '11. .Behold the earth in solemn stillness lies! Again, his course traversed, the king of day Has sunk beneath the distant mountain tops. No longer glows in radiance the sky, But silent night enshrouds the wearied earth. No sound of man or beast comes forth to break The charm that over all has cast its spell. And far above from out the folds of heaven's Aetherial dome, the stars innumerable and Sublime are smiling on the earth below. All nature bows her head in reverence, thus- The God of Peace to laud and magnify. 'Twas such a night when from far Eastern lands, O'er mountains high, through valleys deep, Wise Men? Their way were tracing, guided by a star Outshining all the innumerable host That spangled all the heaven's majestic dome- When lo o'er Judah's city, Bethlehem, It stopped, and there, within a lowly hut, Behold, asleep within a manger lay The Holy One, the Buler of the Wise, By seers announced and prophets long before- 'Twas such a night when on the rolling hills O'erlooking David's City, Bethlehem, The humble shepherds, holy and devout, Their flocks were guarding from the hostile foe That roamed o'er hill and plain in quest of prey- When lo, the glory of the living God Around them shown, and, standing in their midst They saw the form of One divine in robe Of heavenly light, and in a tender voice The Messenger addressed the shepherds thus: "Fear not, I bring you tidings of great joy, THE MERCURY. To you, I bring them and to all mankind: In yonder Bethlehem is born this day A child, who is your Saviour and your Lord." Then while the shepherds filled with awe, o'er this Mysterious scene were meditating deep, Their gaze beheld a heavenly host in robes Of shining white around the Messenger Of love. Then forth upon the hallowed night The mellow strains of heavenly music broke, And there alone by God's own chosen few "Was heard the anthem of the Christmas-tide: "To God on high be glory evermore And upon earth goodwill and peace to men." JUSTIFICATION OF THE BOYCOTT. E. E. SNYDER, '09. JHE justification of the boycott is by no means an easy task. Its practice and its underlying principle have always been questioned and in view of the advanced and radical ground taken by both its advocates and its opponents, a careful study of the boycott, its history, its develop-ment, its modern forms, and its ultimate object, is necessary to enable us to pass judgment upon it, either favorable or unfavor-able. The term originated in 1880 when Captain Boycott, an Eng-lishman, who was the agent of Lord Barne in the Connemara district of Ireland, became so obnoxious because of his harsh treatment of the tenants, that they retaliated by inducing the people for miles around to have nothing whatever to do with him. They would neither speak to him, work for him; buy from him, sell to him, or in any way connect themselves with him. More than this they resorted to violence and even blood-shed, to prevent others from doing so. But this was not the ori-gin of the practice although it gave rise to the term. The prac- 4 THE MERCURY. tice extends almost as far back as history itself. In 1327 the citizens of Canterbury, England, boycotted the monks of Christ's Church. They refused to inhabit the houses of the prior, and passed an ordinance that no one should buy, sell, or exchange drink or victuals with the monastery. A severe punishment was provided against the disobedience of the order. The first use of the boycott in America was during the period just preceding the Eevolution, when the colonists boycotted several articles of British make. This culminated in the Boston Tea Part}', which was advocated and supported by our best and most patriotic citizens. Thus the advocates of the boycott claim that it was born in the cradle of American liberty. It was a great weapon, used by the Abolutionists against slavery, and it has often been used by ministers and others prominent in the social world against intemperance, immorality and other social evils. It has been used by the Manufacturer's Association against the work-ingmen, but here it is known as the "black list," and in this form it has ruined thousands of poor laborers. It has also been used by the laborers, in retaliation against the capitalists and it is this use which represents what we today recognize as the boy-cott. Thus from its history we might define boycott in its original usage, as meaning a combination of many to cause loss to one person by refusing to have any relations with him and by influ-encing and coercing others to treat him in like manner. In re-taliation for some wrong either real or imaginary, they withdraw from the victim all beneficial intercourse and even resort to force, in order to persuade others to do likewise. Today the term boy-cott means a combination of many usually organized working-men against an individual or a combination, through which they seek by withdrawing their support and services to secure redress for some infringement upon their rights. It,is this use that we would attempt to justify. The boycott, as has been mentioned, is but another name for the "black list," although it is usually practiced with a nobler end in view. The boycott usually seeks redress for wrongs, while the "black list" disregards the justice of its object and seeks only additional advantages by this coercive means. Yet the capital-ists raise a great cry of injustice when the boycott appears,, and shall be defined by the college that submits the question. THE MERCURY. lose no time in making their appeal to the courts for injunction and protection, although they are daily and yearly practicing the same principle against the laborer who can seek justice through no other means. But in this case it is the poor man's ox, that is gored instead of the rich man's, and if he would resist or seek redress, he is pointed out as dangerously affected by socialistic principles, and often suffers for trying to maintain a right guar-anteed to all by our Constitution. In practice, also, the boycott has changed, and few of the ob-noxious and injurious characteristics of the ancient boycott re-main. The boycott, as practiced at present, as has been stated, is simply the ostracism of an individual or organization, by an organization in order to secure, what they believe to be their rights. It may result in great pecuniary loss to the victim and because of this fact has often been restrained by injunction, but ■no violence attaches to it; no personal harm or injury, and in many cases individual bitterness has been eliminated. No force or coercion is used outside the obligations of membership in the contending organization, although, this fact is often changed, .and it is true that many organizations do take up the fight in sympathy. It is, when rightly used, but an effective weapon in the hands of the laborer by the use of which he is able to secure consideration and justice, when other means have failed, and as such its use is justifiable. From the laborer's standpoint its use possesses considerable economic importance, for it is only by its use, through the me-dium of his organization that he can battle, with any degree of success against the oftimes higher intelligence and more perfect organization of his employers, the capitalists. In this age, the tendency of each class, seems to be to gain wealth regardless of the loss, they may occasion. To the laborers, the boycott, is one of the few barriers that stand between him and a lower standard of living, which would be the inevitable result, were these barriers removed. Our eco-nomic welfare depends upon progress in every class. If the laborer is to share this progress he must advance and not recede. He must raise his standard of living, his culture and his edu- •cation instead of lowering them. To do this he must be in con-tinual conflict with the capitalist, who is his superior in educa- THE MERCURY. tion, and had an additional advantage because of his capital. The boycott has proved to be one of the few things which the •capitalists have not been able to overcome, and as its use enables the laborers to maintain his ground in the conflict for advance-ment, it is certainly justifiable. The boycott can also be regarded, as simply the practice of the right guaranteed to each citizen by our government, to say, write, or publish, anything he wishes, on his own responsibility. This is what the laborer claims for the boycott. He certainly has the right to govern his own words and dealings and to use his influence with others so long as he advocates a just cause and uses no coercive measures to secure adherents. This represents the workingman's idea of the boycott, and while it must be ad-mitted that it is here pictured in its most favorable form, and •that it is seldom practiced within the prescribed limits, yet the argument is founded upon a basis of justice and many decisions of higher courts have recognized this fact. As a last claim, we would advance the boycott, as the only ef-fective weapon against the "black list." No man has a right to work permanent ruin to another because of individual difference of opinion nor has an organization a similar right, and since the employer often uses this means against the employee, the laborer has a right to defend himself by the boycott. It is a hard and bitter solution to the problem. It is the Old Testament dispen-sation, "An eye for an eye." but when we consider that the con- 'ditions, from an ethical standpoint are far from normal, we must be satisfied if they do require abnormal means. Thus would we justify the boycott, from an economical view-point, but when we turn on our question the light of an ethical culture, we find it again questionable and we are compelled to ask ourselves the question, "Is there in the business activity of today, as represented by the masses on both sides, a point where ;an individual can retain pure ethical ideals and secure true eco-nomic good?" Perhaps in the masses there is not, but it is pleasing to note that here and there in the great business hustle of our age, we see sturdy advocates of a higher principle emerg-ing from the ranks of both contestants and when these shall have gained a majority the justification of the boycott will be impos-sible, but not until then. THE MERCURY. 7 CONSTITUTION OF THE KEYSTONE DEBATING LEAGUE. ARTICLE I. NAME AND MEMBERSHIP. This organization shall be known as the Keystone Inter-Colle-giate Debating League and shall have the following members: Bueknell, Lafayette and Gettysburg Colleges. ARTICLE II. PURPOSE. The purpose of this organization shall be to increase interest in debating in each of the colleges represented and to encourage inter-collegiate debating. ARTICLE III. ORGANIZATION. The executive committee shall consist of one undergraduate from each college represented and shall meet annually at the time and place of the final debate to transact all business of the League. ARTICLE IV. CONTESTANTS. Each college shall send to the contest in which it participates three representatives. Contestants shall be regularly enrolled students in the collegiate department taking at least ten hours of recitation or lecture work per week. The names of the de-baters and alternate shall be submitted to the opposing team at least ten days before the debate. No college shall protest the-eligibility of a debater later than five days before the debate. ARTICLE V. SELECTION OF QUESTION. The question for debate shall be submitted not later than six weeks and returned not later than five weeks before the debate is to be held. The college that receives the question shall select sides. No college shall submit the question to the other college twice in succession. Terms in the question, if not understood. THE MERCURY. ARTICLE VI. JUDGES. The college at which the debate is held shall submit to the visiting team at least four weeks before the debate the names of prospective judges. The visiting team may strike from the list any of "the names and shall return the remainder within one week designating the order of preference. No personal friend of any contestant and no one having had student of official relations with either of the colleges involved, shall be eligible for appoint-ment as judges. At the close of the contest, without conference-with his associates, each of the three judges, deciding for him-self, shall give his vote duly signed and sealed to the presiding officer who shall announce the decision. The judges shall base their decision on argument and composition and delivery; argu-ment to count sixty per cent., composition and delivery forty per cent. ARTICLE VII. CONTEST. The college at which the debate is held shall select the presid-ing officer. Each debater shall have fifteen minutes; ten min-utes for his opening speech and five minutes for rebuttal. The first speech in rebuttal shall be made by the negative, and the-affirmative shall close the debate. The order of speakers in re-buttal shall be left to the discretion of the respective teams. No> new material shall be introduced in rebuttal speeches. ARTICLE VIII. EXPENSES. At the annual meeting of the Executive Committee, each col-lege shall present an itemized statement of its expenses necessary for the year. This expense shall be born equally by the colleges-of the League. TIIE MERCURY. IS THE GOVERNMENT COSTING US TOO MUCH. F. S. DEX3LER, '09. F wo except the most active period of the Civil War, the total drafts upon the Treasury of the U. S. during the past Congresshavebeengreater than at any period in our history. The total appropriations made by Congress dur-ing the Civil War were $1,309,000,000 of which $1,030,000,000 was spent upon the army. The appropriations for the fiscal year 1909 reached a total of $1,007,000,000. In these days, when private fortunes sometimes run up to a hundred million dollars we are liable not to realize how large a sum a billion dol-lars really is. It would take an expert counter, working eight hours a day, over one hundred years to count a billion silver ■dollars. A billion dollars in twenty dollar bills would make a pile 13,750 feet high. What is all this money used for? The expenditures may be classed under three general heads: Postal Service, $225,000,000. Military Service, $500,000,000. Other Government Service, $225,000,000. The largest appropriation for a single department was that for the post office. The postal service is one of the greatest utilities which the government gives to the people and one which the peo-ple can appreciate every day. The post offices scattered all over the land turn into the postal department a large revenue each year but it is not sufficient to run the service. The quarter of a billion dollars is disbursed through many channels. The sal-aries of postmasters, clerks, carriers and messengers total in the millions. The railroads come in for a large amount for carrying the mail. The rural delivery was established in recent years at a cost of about $25,000,000. A bill was proposed at the last Congress to establish a rural parcels post, but it was not passed. The most significant feature of the appropriations during the year is the great amount of attention that has been given to the building up of the military branch of the government. The ex-penditures for the army and navy, if we leave out of account the years when the country was engaged in war, have been the larg-est in the history of the country. The army was granted $95,- 10 THE MERCURY. 000,000; the navy, $123,000,000; the amount $163,000,000 for pensions should be included. The remainder of the half billion dollars is spent for fortifications, military and naval academies, soldiers' homes, arsenals, armories,'navy yards and numerous other things of a similar nature. The total expenditures for military purposes, direct or indirect, is truly a colossal sum when we bear in mind that our standing army today is not over 70,000. The sending of our fleet around the world is an event in history—an event which cannot fail to have a good influence. While we may be a peaceful nation, it will show that we have strength enough to protect ourselves in time of trouble. Some people think that our navy is too large. They say that our ships have nothing to do and then they get into trouble as in the cap-turing of the Philippine Islands. The remaining quarter of a billion dollars goes for a great number of things. The Agricultural Department, the Diplo-matic and Consular service, the Indian Bill, the different bu-reaus and public works are all included. We have seen where the money goes. Now, where does it come from? The revenues of the government amount to about $800,000,000 and this will leave a deficit of about $200,000,000. The treasury has a surplus of $250,000,000 to meet this. If this is not sufficient bonds can be sold. The Speaker of the House and the House itself keep restrain-ing hands on the extravagant tendencies of the varioifs commit-tees. The tendency of Congress to spend money is increasing at an appalling rate. The money appropriated by last Congress would have run the government during the decade ending 1896. These periods are both far enough removed from the Spanish War not to be materially affected by it. The world has advanced and moved forward since 1896, but not to such an extent as to warrant the rate of increase of running the government. There seems to be a leakage somewhere. Congress should remember that even a million dollars does not flow into the treasury of its own accord but it is pushed in and that as a result of the sweat of many brows. This does not mean that a narrow-minded policy should be adopted. The American people are willing to pay well to keep their country in the front ranks of the army of THE MEKCUEY. 11 progress. The last Congress has made a record in appropriating, public money and it is up to Congress to make a record in the-spending of it. OUR LITERARY SOCIETIES II—PHRENA. N the account of Philo which was published last month we find much that is very similar to the history of" Phrena The Phrenakosmian Literary Society was founded Feb. 4th, 1831, in Linwood Hall. At the second regular meet-ing a constitution and by-laws were presented and adopted. We are fortunate in having the original copy in an excellent state of preservation. Although frequently modified and amended, this historic document retains its original and noble spirit. The whole aim of its authors and zealous defenders is admirably ex-pressed by this, the motto of the Society: Kocr/m T/iv peva. There also exists the minutes of all the meetings that have been held since the Society was organized. These also have been well cared for and may be found among the treasures of the li-brary. As for Phrena's library, it can be said that it contains 5,845 volumes, which are the results of the energetic exertions of our members. Various catalogues of these books have been made for the use of our members, but most of them are not suitable for reference work. The Society is now indebted to George Heintz. '09 for a complete card index of the library. This not only en-hances the value of the present, collection of books but insures to us the proper recognition, care, and usefulness of any works we may add. Other property of value has accrued to the Society. In 1837r when Phrena was given a large and convenient room in the new college building (Old Dorm.), efforts were immediately made to secure suitable furniture. Here again the characteristic as-siduity of Phrena's members was triumphant. Improvements have been made from year to year, and the present beautiful ap-pearance of our hall furnishes sufficient evidence of the energy 12 THE MERCURY. as well as the taste of those by whom it was accomplished. The-present apartment in Eecitation Hall is elegantly furnished. Busts of Franklin, Webster, Cicero and Demosthenes have appro-priate places on the walls. The walls are also decorated with portraits of those Phrenakosmians who have done honor to their Alma Mater by becoming capable to hold professorships in our college. The Society has helped men individually, and has contributed much to the health of college spirit. A literary contest in which much spirit is shown, is held each year, with our sister society, Philo. Formerly it was the custom of the two societies to join at commencement time and be addressed by an honorary mem-ber of each society, alternately. In earlier years, of those be-longing to Phrena, and Eev. E. J. Breckenridge, D.D. officiated in 1842, Eev. T. H. Stockton, D.D. in 1844, and Eev. George B. Cheener, D.D. Much time and labor could be spent in arranging the inter-esting events of Phrena's history, but the space on these pages-does not permit the presentation in detail of very much con-tained in the Society's records. Suffice it to say, the work of those who have gone before should be gratifying to us as presag-ing that like privileges and honors are in store for their succes-sors. With the same noble aspirations and unalterable determi-nation let us be true to our literary societies as were those who have gained so much by supporting them. At present, Phrena is wide awake, doing excellent work and living true to the spirit of her fathers. THE MEECUEY. 13 WHY IS GETTYSBURG NOT WEALTHY ? N. G. PHILLIPY, '09. N" treating this question we will consider the people as a whole, taking as broad a view as possible under the cir-cumstances. According to Webster, wealth means large possessions, opulence, riches. Of course we could not compare Gettysburg with a large city and expect the same amount of wealth, but should more properly compare it with smaller towns of its own size. One of the foremost reasons why Gettysburg is not wealthy is the lack of industries conducted on a large scale. We find no shops or anything of a like nature whereby the owners or entre-preneur can amass a fortune. The ordinary workman cannot collect a fortune as nearly all his wages are used to support his: family. As a rule where there are no large enterprises located we find little wealth. It is true the location of the town geo-graphically may be accountable for the lack of industries, but this does not demand consideration under the present question. The lack of employment for men accounts for the slow in-crease in population. An increase in the value of land and property depends largely upon an increase in population and as the values of each remain nearly the same from year to year, speculation and investments in this line are unprofitable and unremunerative in Gettysburg. The country surrounding the town is not so very fertile and agriculture is not as productive as we find in many other locali-ties. Very few agricultural products are put on the market by the farmers near the town in any great quantity. We do not find minerals profitable for mining in the neighboring localities so very little shipping is carried on. 'Eailroads depend on freight for their profits and when there is little transportation railroad facilities are usually poor. Being located inland the people have not the opportunity to carry on markets or any other pursuit which water affords. The people themselves, have a great influence on any town. If we make a careful study of the people and their pursuits we have partly, at least, the solution of our problem. In our study 14 THE MERCURY. we must take into account their likes and dislikes, their desires,, their ambitions and their doings. The people as a whole are of a retiring nature. There seems: to be little greed for money and little ambition to amass a great, fortune. Each individual is actuated by a desire to live com-, fortably and save enough to keep himself and family during old age. Judging from appearances everybody is contented and happy, a condition which is proof of the statement that the de-sire for riches is lacking. We find the population as a body, industrious, being em-ployed at different occupations. An unusual number are en-gaged in educational work who labor more for knowledge and the pleasure afforded thereby, than for the money received for their work. It is natural in a college town to have cultured people. Peo-ple of culture and refinement have their surroundings fashioned after their ideas and influence the whole community. This class has certainly added much to the community. The battlefield also attracts many well-to-do people who come here to. live a retired life and to enjoy the beautiful surroundings. In Gettysburg, if a man is not engaged in educational work, he is in sympathy with it and usually formulates his opinions accord-ingly. In conclusion, the people are interested in their personal welfare, mentally as well as physically, and do not have the de-. sire for great wealth as their sole ambition. THE JIEUCURY. 15 THE JUNIOR "PROM" SOCIALLY CONSIDERED. CLL consideration of the social significance of the Junior Prom naturally involves a taking into account the general social life of the college community. For it is obvious that the character and tone of this annual function must, to a large extent, be determined by the social life as it is developed throughout the year. And since the Junior Prom is just in its infancy,—in its formative period,—this pa-per shall be both critical and suggestive. The social life of our college seems to be the characteristic so-cial life of colleges in general. It is very different from the so-cial life that existed in earlier years of the college. New condi-tions in the social structure at large, together with the increased number of students, have all contributed to the existent social status in the college community. The present exclusive tenden-cies in modern family life, unknown to our forefathers, cannot fail to produce like tendencies among a body of students; the social product developed in our college is, in short, but an out-growth of the existing trend of home life. Though the number of students in any one college is really small, when compared with the number enrolled in a modern university, yet it has grown so that no longer can the authorities of even the small college boast that theirs is the privilege of easily acting in loco parentis, and of forming with the student body a well regulated family. Instead of one united family, thoroughly democratic in its workings and with a reasonably common purpose and as-piration, the student body has been organized by the fraternity into many little families, each with its distinctive membership making of paramount importance the promotion of its own inter-ests and those of its individual members. The college authori-ties have, in other words, failed to meet new conditions by their failure to provide a sane and invigorating college family atmos-phere for the student to grow in, and it should not be surprising, therefore, that the students have themselves provided their own substitute, inferior though it may be. The fraternity is not lacking in provsions for the diversion of 16 THE MERCURY. its members. Numerous social events are held during the year, and occasionally an inter-fraternity function is arranged. Be-tween the members of this organized portion of the student body, who are thus frequently brought together, there naturally is formed a rather strong attachment. But how about the unorga-nized portion, which is comprised, for any one of several reasons, of the men whom the fraternity has not attracted? The social opportunities of most of these men are not only more limited, they are also more individualistic. That there should be a cer-tain divergence, therefore, between the fraternity and non-fra-ternity element is not to be wondered at. The Junior Prom is a step in the direction of preventing this divergence. Every element in the student body is to be repre-sented as far as possible on a common basis. The possibilities of general good fellowship are on this occasion to be fully pre-sented and fostered. Men who are seldom to be found in com-pany of their fellows in a purely social way are to find in the Junior Prom an opportunity of seeing what such commingling means for a man and for the community. Men to whom this is not a new experience are to find pleasure in assisting the unini-tiated over the stony places. The realization of all this could not, of course, be expected in the two times in which the Junior Prom has been held. Indeed it may require several more years to accomplish the desired re-sults. It seems very apparent, however, that tendencies point in the right direction. Last year's Prom marked an improvement over the first, in that dancing was not the exclusive feature of the occasion. Provision was made, though not of a sufficiently definite and attractive character, for those who do not dance. This is not passing judgment upon dancing as a means of di-version; it does mean to imply, however, that to allow dancing or any other form of diversion to become the exclusive feature of a social event indicates a distortion that cannot fail to prove exceedingly narrowing. It implies, too, that it is altogether un-fair to expect those who do not dance to attend an affair which provides definitely only for those who do dance, and which gives dancing such predominant or exclusive place that real com-mingling is impossible. Dancing has become such a mighty factor in the social life of young people everywhere that it is not THE MERCUttY. 17 surprising that it has gained a considerable foothold in our col-leges, but to permit it to have the ascendency at an event, such as the Junior Prom, which contemplates the presence of a large number who do not dance, shows great inconsiderateness and means the blasting of the real significance of the Prom. The far-reaching influence of the Junior Prom, properly regu-lated, can hardly be appreciated at this early stage in its evolu-tion, but to behold its possibilities along the lines indicated should be sufficient to impel us to assist in its proper develop-ment. A. ± A BIOGRAPHY OF SCHILLER. MISS- MARY BAUSCH, '11. JOHANJST Christoph Frederick Schiller was born at Mar-bach, in Wurtemburg, Germany, Nov. 10, 1759. He was the only son of Johann Casper Schiller, an officer in the Wurtemburg army, who held an inferior position in the Duke of Wurtemburg's household. The elder Schiller is was a man of great strength of character. To him Schiller is indebted for his firm and positive traits. His mother, Elizabeth Dorothea Kodweis, the daughter of an innkeeper at Marbach, was just the opposite of her husband in temperament, of strong yet gentle demeanor, full of simple charm and wisdom. We can see deep traces of this mother's sweetness and gentleness in the life of the gifted poet. Schiller did not find it easy to choose a profession. He first attended school at the village of Loech, where influenced by Par-son Moser, his teacher, he prepared himself for the clerical pro-fession. These plans were thwarted by the Duke of Wurtem-burg. He next entered the public school at Ludwigsburg. At the age of fourteen, he became a student at the military academy near Solitude Park, Ludwigsburg, the Duke wishing to have his services for the state. There he pursued the study of law, which was very repugnant to him. After two years had passed he 18 THE MERC PET. gave this up, and began the study of medicine, and was subse-quently appointed regimental surgeon. During this time, however, he was engaged in. the study of lit- 'erature. He was especially fond of the classics and became very proficient in Greek. His knowledge of Greek philosophy is ap-parent in his writings. His first work of note, "The Eobbers," he completed before he was twenty-two years old. Schiller pro-tested in this work against the restraints which he felt the Duke had unjustly forced upon him. Fearing the Duke whose wrath he had thus kindled, he fled to Mannheim. There he passed through many hardships, one reverse of fortune followed an-other. But still he continued to write. Schiller's first play in verse was "Don Carlos,'"' which was pre-sented at Hamburg in August, 1787. The Duke of Weimar, whose interest had been aroused in the young poet, made him one of the counsellors of his court. Upon his arrival at Weimar, Schiller was introduced to Goethe. This acquaintance subse-quently ripened into a close friendship. Early in December, 1788, Schiller's "History of the Eevolt of the Netherlands" was published. This work brought the best results, financially, which he had yet received. It not only had a rapid sale but it aroused the attention of the intellectual world. Through the influence of Goethe, he was offered a professorship in history at the University of Jena which after some hesitation he accepted. On Feb. 22, 1790, he was married to Charlotte von Lengefeld, a most admirable woman who aided him greatly in his life work. A very busy life opened to Schiller while at Jena. It was not unusual for him to spend fourteen hours daily in lecturing and writing. But the strain of such heavy work was too great for a man so delicately constituted as Schiller. A dangerous pulmonary dis-ease overtook him so that he was forced to give up his position as instructor in the university. Then through a generous gift he was enabled to revisit Wurtemburg, where he remained almost a year. In May 1794, he returned to Jena much improved in health although never again entirely well. The period between 1796 and 1800 was especially rich in lyrical productions, of which "Der Taucher," and "Das Leid von THE MERCURY. 1$ der Glocke " aTe prominent. The latter has been considered the best known of Schiller's poems. It deals with the most dra-matic events in the life of man. His great works, "Wallenstein" and "Maria Stuart" followed in close succession. Next came "Die Jungfrau von Orleans" in 1801, "Die Brant von Messina" in 1803, and "Wilhelm Tell," the last and perhaps greatest of his works, in 1801:. In this last great tragedy, Schil-ler portrays with wonderful power the Swiss resistance to tyr-anny. He causes the leader, Wilhelm Tell to stand elevated as a national hero. In all his writings, Schiller's love of liberty and hatred of despotism is manifest, but in none so much as in Wilhelm Tell. Schiller had now reached the zenith of his glory. His man-ners and appearance had improved. The timidity and conscious-ness of youth was replaced by the dignity and ease of more ma-ture years. He was overwhelmed with public honors and enthu-siastically received everywhere he went. But alas, when prosperity and fame seemed permanently se-cured to him, the dread disease which had undermined his health again overtook him. He endured this last trouble with great fortitude; though he had to pass through many trials yet his spirit seemed as it were to soar above them all. He continued to work until at last, his weakened powers being overcome, he passed away on May 9,, 1805, at the age of forty-five. The news, of his death brought universal grief to Germany. 20 TKE MEKCURY. CULTURE'S DISTRESSING FOE. G. E. WOLFE, '09. UST as men err in making happiness a distinct end, so do they err by putting culture in a similar position. And just as they deceive themselves by trying to pro-cure happiness as they would some commodity, so they deceive themselves by like attempts to gain culture. Life would indeed be a barren thing, if it were not enriched by our capacity for happiness and culture, but it is worse than barren where there is a false conception of these enrichments. That culture should be perverted to such an extent that men would make it a fad, seems almost inconceivable, yet that is what the intellectually curious and the socially idle made it some twenty years ago. What abhorrence must have been aroused in all who possessed true cultural instincts! For a fad is always a sham—a gross perversion—and a sham in the world of art ox-literature begets a peculiar offensiveness and hatred. The short-cut, superficial methods employed in pursuing this culture fad must have been entirely detestable to all serious-minded and sin-cere people. Could it be otherwise, with genuine culture possess-ing the rich qualities of ripeness and maturity in taste, intellect and culture ? How crude and defective the sham in the presence of the real! But this perversion, while more pronounced at certain periods, lias not been confined to one or two decades. Haste and arti-ficiality have always been employed by men, in their eagerness to possess the charming ripeness and greatness of soul which mark the truly cultured man. Recent years, however, have de-veloped a new condition, the recognition of which requires no unusual insight. There has developed a foe to culture which is distressing, not simply because it is aiming at culture by per-verse methods, but because it is entirely at variance with true cul-ture and lias so widely disseminated its influence that one may rightly inquire whether the true cultural instinct will not even-tually be quenched on account of it. "Smartness" is not a modern product by any means, but never has it captivated a people as it has the present generation; never THE MERCURY 21 has it held such predominant sway. Strictly speaking this spirit belongs to the world of mediocrity, but so important has it be-come that it claims recognition as the "real thing" from alL We have our so-called "smart sets," but the spirit of smartness in these days finds fruitful soil among all classes—as well among the wealthy as among the not-rich, as well among the intelligent as among the unlettered. And it is this, we believe, that today constitutes culture's distressing foe: it is this that makes impera-tive the loud calls, "Let Us Go Back"—in the direction of "The Simple Life." Not that there are no more who possess true culture, or who are eager to possess it. There are such indeed, but so effectually has the "sporty" microbe been doing its work in the rising gen-eration, that quiet people have well-nigh been driven to despera-tion, those with undeveloped cultural instincts have been tainted or entirely diverted and others never get a desire for cultural pursuit at all. One does not have to be a pessimist to be conscious of the fact that it is the fashion for everybody to be gay; that we are all called upon to persevere in a gala atmosphere. From the ex-treme solemnity of bearing that characterized our forefathers we have swung clear to the opposite extreme. It is impossible not to come in contact constantly with the cheap jargon that is everywhere afloat; with the lightness, cyni-cism and insinuation of immoral sentiment which marks the con-versation of popular young people. Fashionable clothes and jaunty manners never played as prominent a role as today. Plain, unassuming people, to whom this pertness and super-, ciliousness is extremely repulsive, are wondering when there will \ be a reaction toward the sane and rational. Surely the reaction-must come, and parents and educators have no more important duty before them than to seek to obliterate this spirit of sm^rt-. ness. THE MEECUEY. THE ECONOMIC ASPECTS OF THE LINCOLN ROAD. G. L. KIEFFEK, '09. JJST order to consider this subject properly, we must first inquire into the nature of the proposed "road." There-fore, briefly, "The Lincoln Eoad" is a proposed na-tional memorial to Abraham Lincoln. The "road" is to be a grand boulevard joining Washington, D. C, with Gettysburg, Pa. Its two hundred feet of width are to be occupied by green-sward plots, hedges, and trees, a speedway for automobiles, a driveway for carriages and wagons, two double-tracked electric railways, the one for express trains and the other for local trains. The very nature of the proposed "road" declares that it shall be equally open to both the rich and the poor. This being true it will be the means of bringing to Gettysburg, for at least a day, many of the hundreds of thousands of tourists that annually visit Washington. Hence with all this traffic, the very "road" itself might become an economic asset to the United States gov-ernment. To accommodate these people appropriate hotels would have to be maintained in Gettysburg. The present hotels and restau-rants would have to be renovated and enlarged. New ones also would have to be erected. A higher standard would be the order of the day for all Gettysburg hotels when official Washing-ton would be in the habit of paying them a visit at almost any hour. To meet this increase of business occasioned by the influx of people, Gettysburg herself would have to grow and increase the number of and enlarge all her business places in whatever line they might be. Naturally all property in Gettysburg would increase in value as would also all the property along the "road" from Washington to Gettysburg. To compete with the travelling facilities which would be af-forded by the proposed "road," the facilities of the present rail-roads would have to be bettered and new roads would be built— both electric and steam. All eyes would naturally be turned towards Gettysburg, which THE MERCURY. 23 with its historic surroundings, beautiful scenery, and medicinal springs, would naturally be expected to become the greatest sum-mer resort in the United States. The character and number of tourists would necessitate gov-ernment control of all guides. Thereby would undoubtedly be obliterated the blot of blots found upon the world. With gov-ernment control of all guides the tourists would be guaranteed just and equal treatment. For the guides themselves, better days would result. To Gettysburg's educational institutions would come greater publicity and a better appreciation of these institutions' rare sur-roundings. The result would naturally be manifested by an in-crease in the student bodies and an enlargement of the institu-tions themselves. All this resulting from the proposed "Lincoln Way?" Yes, more. With it connected to Gov. Stuart's proposed highway from Philadelphia to Pittsburg, "The Lincoln Way" naturally would become the backbone of a national highway system extend-ing all over the country. Then would all roads lead to Gettys-burg, which would be, in fact, the shrine of American patriotism, the Mecca for all Americans. THE "INDIAN STEPS." E. C. STOUFFER, '11. HE immense dam of McCalPs Ferry Power Company is nearing completion. As a result the slowly rising waters of the Susquehanna river are gradually cover-ing up one of the oldest and most noted landmarks of south-eastern Pennsylvania. The old "Indian Steps" are artificial shelves, cut no doubt, by means of stone hatchets into the face of a large round-pointed rock, which juts out from the west bank of the Susquehanna river. They were cut by the North American Indians possibly centuries before the discovery of America. These steps were used by the dusky inhabitants as a place on which to stand and dip the shad as they crossed the rapids on their annual journey 24 THE MERCURY. to the spawning grounds in the upper Susquehanna. Since the settlement of the country the white man has for generations used them for the same purpose. So far-famed were these steps that the Indians from the North, South, East and West came here to fish. Only the strong, vigorous and daring could fish from this rock for only such were able to endure the chill damp night winds which frequent the lower Susquehanna. As each contestant ap-peared a chalk mark or number was placed on his hat to desig-nate his turn. When his name was called he took his place, tied himself to a ring in the rock and cast the net. Each one was ■compelled to take his catch and be content. If there were a goodly number of shad, all was well; but if it proved to be a small catch he had to go away heavy hearted and take his place in the waiting line again. Year after year from these rocks hundreds of these daintiest ■of all fishes have been caught, some to grace the humble board of ■a poor riverman, some to please the fastidious taste of a city epicurean. The land around the "Indian Steps" was originally occupied by the Conestoga Indians and was preserved for them by the first proprietors of the state. Even Maryland, which was attempting to push her lines farther and farther north, respected the rights of the natives and made no attempt to appropriate this section. 'The land was held for the Indians until August 26, 1786, when a deed was granted to Joseph Eeed on condition that the "Indian Steps" should be preserved for a fishing place for the poor of the community. This charge has been faithfully kept until now. A few months more and the old landmark will have passed away and forever this curious specimen of Indian art will be lost to Pennsylvania. THE MERCURY. 25 THE INVESTIGATION OF THE FARMER; WHAT IT IS LIKELY TO BE WORTH. MISS HELEN H. BRENNEMAN, '08. EVEEAL months ago when President Roosevelt ap-pointed a committee to investigate the condition of the farmers throughout the country, it provoked quite a little amusement on the part of some people, while on the part of others it aroused sarcasm and anger. Many people regarded the President as a "busy-body" and failed to recognize the real aim in his interest in the farmers' condition. Never before has there been a man at the head of the nation with such broad and liberal views and one who has put forth such strenuous efforts in behalf of all kinds and classes of peo-ple. And it was such a motive that prompted him to take this action. The scope of this committee's work is not to ascertain the technical methods of farming and to inquire into personal matters, but to find out what are the general sanitary, social, educational and economic conditions of country life, to find out what is needed, what improvements can be effected, and in what way the government can help them. The commission was confronted with a task not only wide in its scope but comprising a large territory, and many people were to be dealt with. The President suggested that the farmers be called together in convenient meeting places for discussions, and that the members of the commission try to get in the closest touch possible with them and find out their needs. The commission has sent out circulars to professional men, business men, farmers and many others. These circulars con-tain a list of twelve questions with respect to the public schools in the vicinity and their efficiency; whether the farmers get rea-sonable returns from the sale of their products; whether they have good railroads, highway, telephone and rural postal service-accommodations ; whether there is a sufficient supply of labor in the neighborhood. These questions show what the commission are seeking to find out. It is their desire not only to ascertain the conditions but to get opinions and suggestions as to what needs to be done. Now the question arises, "What is the investigation likely to 26 THE MERCURY. be worth ?" In the first place it is very evident that almost the entire success depends upon the attitude of the people. If they continue to take it as a joke or with a feeling of animosity, cer-tainly the progress of the commisison's work is going to be checked and its ultimate success doubtful. However Dr. Bailey of Cornell University, the chairman of the commission, says that the public interest is increasing as the people come to under-stand the commission and its work. These words are encourag-ing and indicative of a very likely success. If this investigation is going to amount to anything, there must be co-operation of the people, especially of the farmers for whose benefit these efforts are being exerted. In a recent mes-sage to the commission the President said, "It is esssential that the farmers, the men who live on the soil should feel a sense of the ownership in this commisison, should feel that you gentle-men in very truth represent them and are responsive to their de-sires, no less than to their needs." If this committee receives the support of the people, it should effect some good results. There is a larger percentage of per-sons engaged in agricultural pursuits than in any other occupa-tion and it is only just that more attention should be given to their needs. The demands for better highways, better railway and trolley service are being universally agitated, and surely the commis-sion will concentrate, its efforts towards their accomplishment thus increasing the facilities of the farmer for better profits. At the Farmers' Convention held in Madison last October scientific crop raising and the need of teaching agriculture in the schools were among the principal topics approved by that orga-nization. It is just as essential that agriculture be taught in the rural schools as manual training and trades in the city schools. Here again if such a desire could be met by the gov-ernment it would not only benefit the farmers economically but the nation also. It remains to be seen just what this investigation will amount to, but nevertheless we can surmise that the educational advant-ages in some districts will be improved, that there will be bet-ter facilities for the transaction of business and that the social, educational and economic conditions will be bettered. T H E HERCURV Entered at the Postoffice at Gettysburg as second-class Matter. VOL. XVI GETTYSBURG, PA., DECEMBER, 1908 No. 7 Editor-in-Chief Assistant Editor P. F. BLOOMHARDT, '09 CHARLES F. V. HESSE, '09 Exchange Editor Associate Editors H. REY WOLF, '09 SAMUEL FAUSOLD, '10 Business Manager EDWARD N. FRYE, '10 CHABLES L. KOPP, '09 Advisory Board Ass't Bus. Managers PROF. C. F. SANDERS, A. M. G. U. KNIPPLE, '10 PROF. P. M. BIKLE, PH.D. PAUL S. MILLER, '10 PROF. C. J. GRIMM, PH. D. Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance ; single copies 15 cents. Notice to discontinue sending THE MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contri-bute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. such is often the case. EDITORIALS. THE question has often been asked how a small college, with a limited number of students and a corresponding limitation of tal-ent can successfully conduct nearly as many student enter-prises as the larger univeristies— and conduct them, too, in such a way that they frequently rival similar organizations in their larger sister institutions. But Our own college may be taken as suffici- "28 THE MERCURY. ent proof. Our five varieties of athletic teams, our three publi-cations, two literary societies, debating and oratorical teams, musical clubs, and dramatic society, etc., have often been re-spected rivals to similar teams of other and larger schools. But the mere fact of the numbers of these enterprises does not neces-sarily have to affect the quality of the results accomplished. We are inclined to think that men with just as great ability and as large capacity for work are to be found in the smaller college as in the larger ones,—not as many, to be sure, but the ratio is about the same. Furthermore, the smaller college offers oppor-tunities to every one of such calibre, while in the larger schools, •only a comparatively few can take part. LAST year Gettysburg was disappointed in not being enter-tained by her dramatic society, the Mask and Wig. Presumably this was due to the lack of time for rehearsals. Nevertheless the loss was felt. This year it has been decided that no musical club trip will be taken. It has been suggested that the time, talent, and energ}', usually devoted to this organization be turned into another channel; that is, into the perfecting of a good play or minstrel show which might be allowed to take a trip, similar to the Triangle Club of Princeton. IN a few days the first term of the present collegiate year will be closed. After an arduous week's work in examinations, the Christmas vacation will be the more appreciated and enjoyed. Its rest and pleasure has been anticipated by all, but especially has it been longed for by the Freshmen. Christmas has been written about so often, and from so many different viewpoints, that little that is new is left to say. To the college student it is a joyous season to be looked forward to, but in its actual enjoy-ment, he no longer thinks of college and its surroundings for it is a vacation season at home. So, with its last issue for 1908, the MERCURY wishes all its readers a Merry Christmas and a Happy New Year. THE MERCURY-. 29 BOOK REVIEWS. INDER the Crust, by Thomas Nelson Page, Phrena. This volume is composed of original stories. Each story has a philosophical side. They were evidently written to stimulate thought and the author has succeeded admirably. One of the stories, "A Brother of Diagones" is especially commenda-ble. In this story, great wealth is pointed out as a stumbling block rather than an aid to happiness. The simple life, too, is contrasted to the hustle and bustle of the metropolis. Other stories of the volume effectively contrast altruism and egoism. The Biography of Thomas Jefferson, by John T. Morse, Phrena. This biography is very impartially written. The au-thor gives us the facts indulging in neither unmerited praise nor criticism. He seems to have an insight into the man's very nature and thus vividly portrays the actions of the statesman both at home and in the blaze of public life. The biography not only enumerates the achievements of Mr. Jefferson with their causes and effects but also those of contemporary statesmen. The biographer shows Mr. Jefferson as a visionary, shrewd politician and a far-sighted statesman. The book is very readable and valuable. Tides of Bamegat, by P. Hopkinson Smith, [Philo 11:6.] This is a book which one can scarcely afford not to read. It presents a very impressive picture of life. It is an account of how one member of a noble and respectable family brought shame and disgrace to the family name There is seen the secret sufferings of the sister through false modesty. Her life would have been made happy indeed, if she had only opened her heart to her lover. It shows how one sister may give advantages and culture to another and instead of receiving gratitude, have her head bowed in shame while the other, seemingly soulless, is not af-fected. There is also brought out the yearning and love of a father for his son whom he has driven from home in a fit of anger for the evil he has done when he refuses to do right. The story is somewhat overdrawn, but otherwise one can find no fault. It is nevertheless very instructive. Although somewhat tedious at times it is generally interesting. The language is clear and wholesome. The Brass Bowl, by Louis Joseph Vance, [Philo, 11:8.] The so THE MEECURY. title of the book is somewhat fanciful as the bowl has practically the least connection with the story. Anyone wishing to read a book for entertainment and recreation will find this romance suited to his purpose as it is very interesting, simple and full of action. The thread of the story seldom breaks and the climax is near the end. The reader will be pleased with the happy ter-mination. No characters are used except those which are neces-sary to the plot. The principal parts are played by persons of high social rank, and they seem to be somewhat magnified. There is no place in the book that is tedious. The narration is clear, animated and well balanced. The language is simple and vigorous. The author has handled 'the plot very well. He shows broadmindedness, independence, the possession of a vivid imagination and a pleasant sense of humor. He has an ac-quaintance with high social life. The reader will be very much pleased with "Mad Maitland's" spirit as he makes his wild flights and also with Miss Sylvia Graeme who comes into Mait-land's life in a very peculiar way. EXCHANGES. JE are glad to have with us again most of our old ex-changes. There are a few that have not arrived yet. We trust that all will soon respond. It seems necessary again to call attention to the con-tent of the MERCURY. The MERCURY, we are trying to make a literary journal, and not a paper combining literary, athletic and the other departments of college activities. The "Gettysbur-gian," our weekly publication, contains the news of the various departments of college life. Among the good things in the "College Student" we would call attention to "Lowell's 'Biglow Papers'" and "Eelation of Diction to Character." The former is a critical essay which brings to notice many interesting facts concerning this import-ant contribution to American literature. The latter shows how the ideals and characteristics of the individual are reflected in hie writings. THE MERCURY. 31 We are glad to welcome "The Thielensian" to our exchanges. In the article entitled "Greek and Eoman Influences" the writer reminds us of some of the beauties of Athens and Borne. The beginning of philosophy was in Greece. Then from the Eomans we can learn the lesson of patriotism. Their motto was, "Dulce et decorum est pro patria mori." The Eomans understood mili-tary matters, and we can also learn much from their sculpture and architecture. "Luther in the Eeformation" is also worthy of perusal. The character sketches of Taft and Bryan in the "Otterbein Aegis" are brief but very interesting. We all admire the teachings and doctrines of Socrates, the great Greek philosopher. He busied himself by trying to teach men the truth, and even though he greatly emphasized truth, he was especially eager that men should become happy and useful citizens. To be a good citizen he regarded the "summum bonum" of the individual's life. Indeed in our present age of political corruption, we can not over-emphasize high ideals of citizenship. "Making an American Citizen" in the'Thiloma-thean Monthly" presents this subject in a forceful manner. The writer gives some qualifications of the ideal American citizen. First, he must exercise the right of franchise. It is not only his right, but his duty, to vote. Secondly, he must vote intelligently and not allow himself to be bribed by a paltry farthing. Again, he must be a doer, and not depend upon party leaders. And lastly he must have strong moral convictions. As to the prob-lem of attaining this ideal, the author says, "If I were to offer a solution of this vital problem, it would be: the continual, untir-ing moral and civic training in home and school." All scholars have more or less knowledge of epic poetry. They all know something of Homer's Iliad and Odyssey, Virgil's Aeneid and Milton's Paradise Lost, but often the epics of less renown are neglected. "The Sketch Book" contains an article entitled "Sita," which tells us of India's epics. The Eamayana and the Mahabharata are India's chief epics. "Sita" is the im-portant character in the Eamayana. She is to the Eamayana what Helen of Troy is to Homer's Ilaid. The article gives a brief summary of the epic and closes with a few ethical com-ments on the character of "Sita." 32 THE MEKCUKT. We wish to comment on two articles in the "Albright Bulle-tin." "The Character of Satan in 'Paradise Lost,'" and "Work; Man's Opportunity." The writer regards Satan as the princi-pal character of the epic, and speaks of him from that stand-point. In the latter essay, we have a very practical exposition on work and its blessings to the individual. Lovers of German literature will find pleasure in reading "Two Representatives of German Epic and Lyric Poetry" in the "Lesbian Herald." Of our High School exchanges, the "Eed and Black" (Read-ing High School) deserves special mention. The departments are well represented and as a whole the paper makes a pleasing appearance. We gratefully acknowledge the usual exchanges. "PXYK iKT2« r>rv. M3VSUT13ER5. There's no pen that gives such all-round satisfaction i Conklin's Self-Filling Fountain Pen. It's the best pen for College Men. When an ordinary fountain pen runs dry in the middle of a word, it means you've got to stop right there, hunt up a rubber squirt gun, fill your pen to overflowing, clean both pen and dropper, wash your hands, and then endeavor as best you can to collect your lost Crescent f'f train of thought. It's different with Filler Jr-l 9 FILLING "THE PEN WITH THE CRESCENT-FILLER" To fill, iust dip it in any ink, press the Crescent-Filler, and the Conklin is filled and ready to write instantly. You can't over-fill it. Hence no inky fingers, no loss of time, no ruffled temper. The feed of the Conklin is No waiting for ink to come—no jerking—no slips, blots. ng dealers handle the Conklin. IE yours does not, order direct. Look tor the Crescent-Filler and refuse substitutes. Prices, $3.00 and up. Send at once (or handsome new catalog. T3E OOHZLIH PEH CO., 31 Itiahattsn Bnildiag, Toledo, Ohio. PATRONIZE OUR ADVERTISERS. FUfOTTUfjE Mattresses, Bed Springs, Iron Beds, Picture Frames; Repair Work done promptly. Under-taking a specialty. - Telephone No. 97. 3=3L ZB_ 23eri-d.ex, 37 Baltimore Si., *-tttt/xhurg;, FA EDGAR C. TAWNEY BAKER West Middle Street. J. B. WINEMAN, DEALER IN CHOICE FAMILY GROCERIES, PROVISIONS AND FRUITS, BOARDING CLUBS A SPECIALTY. SUNDAY SCHOOL LESSON HELPS AND SUPPLIES, P. ANSTADT & SONS, Publishers, Book and Job Printing of all Kinds ttrtte for Prices. YORK, PA. ■> PATRONIZE OUR ADVERTISERS. EMIL ZOTHE ^MEMS ENGRAVER, DESIGNER, AND MANUFACTURING JEWELER 722 Chestnut St., Phila. SPECIALTIES : MASONIC MARKS, SOCIETY BADGES, COLLEGE BUTTONS, PINS, SCARP PINS, STICK PINS AND ATHLETIC PRIZES. All Goods ordered through G. F. Kieffer, CHARLES S. MUMPER, MtKALER MJV TTTTTS "KFTTTTT? 15! PICTURE FRAMES OF ALL SORTS * W *■*" * * *» *fc*Hf REpA|R WORK DONE PROMPTLY I WILL ALSO BUY OR EXCHANGE ANY SECOND-HAND FURNITURE NO. 4 CHAMBERSBURG STREET, GETTYSBURG, PA D. J. SWARTZ DEALER IN COUNTRY PRODUCE, GROCERIES, CIGARS AND TOBACCO. GETTYSBURG. SHOES KEPA1UHI> —BY— 115 Baltimore St., near Court House. GOOD WORK GUARANTEED. -IS-Your Photographer ? If not, why not? 41 BALTIMORE ST., GETTYSBURG, PA. 8EFT0N I FLEMMING'S LIVERY, Baltimore Street, First Square, Gettysburg, -Pa. Competent Guides for all parts of the Battlefield. Arm »» Filbert St. A convenient and homelike place to stay while in the city shopping. An excellent restaurant where good service combines with low prices. ROOMS §1.00 PER DAY AND UP. The only moderate priced hotel of reputation and eonsequenee in > 3Pla.ila.cLe2pla.ISL • » J 1 i SQ *. • • » ,atindry . . OF YORK . . Offers tfte COLLEGE STUDENTS first-dass work; at Special Low Prices. E. C. STOUFEER, Local Agt. C. D. SMITH, Prop. MEANS TASTY WOEK SAEEFULLY DONE. MfcNU CARDS. LETTER HEADS, WINDOW POSTERS ENVELOPES, DANCE CARDS TICKETS, Programs of all kinds. Everything the College Man wants in Paper and Ink. Specially designed work. Latest Effects in Paper, clone in Colors along lines of College Men's Associations. Catalog and Book work. The Gettysburg Compiler will keep old and new students in touch with town and college life. HELP THOSE WHO HELP US. The Intercollegiate Bureau of Academic Costume. Cotrell & Leonard, ALBANY, N. Y. ™2li2^! CAPS AND GOWNS To Utttyi-buri? College Lafayette. Lehigh. Dickinson. State College, Univ of Penn sylviinin, Hnrviird, Yale. Princeton. Wellesley, Bryn Mnwrnnd the others. Class Contracts a Specialty. Correct Hoods i. Degrees. Mr. College Man We are already lining up our clients for nextSpring. With our National Organization of 12 offices we will need over 2000 college men for technical, office, sales aud teaching positions throughout the United States. We can also use at any time college men who are in the market for a position. Let us explain to you NOW. Write for the "College Man's Opportunity." It tells how Hapgoods, a great organization built up by college men has placed many thousand youngmen, has raised the standard of college meu as a business factor throughout the world. State age, education, location desired. THE JV\iTIOJVJIZ, OBGjrjVTZJlTjrOJV OF BIlJlIJV BHOHKBS. Commonwealth Trust Building, Philadelphia, Pa. HOTEL GETTYSBURG, Headquarters for BANQUETS. Electric Lights, Steam Heat, All Conveniences. Free Bus to and from station. Convenient for Commencement Visitors. RATES $2.00 PER DAY. -livery CLi'ta.c'ked. Jot]i] P. JV^tH Proprietor. BECKER & CO., DEALERS IN All kinds of Fresh and Smoked Meats Chambersburg St., Gettysburg, Pa. WE RECOMMEND THESE FIRMS. Established 1867 by Allen Walton. ALLEN K. WALTON, Pres. and Treas. ROBT. J. WALTON, Supt. flummelstown Brown Stone Company, QUARRYMEN and Manufacturers of BUILDING STONE, SAWED FLAGGING and TILE. Wa/l/fcoTwille, ]£)a.-u,pT-vlr\, ^o. Pa. CONTRACTORS FOR ALL KINDS OF CUT STONE WORK. Telegrapn and Express Address, Brownstone, Pa. Parties visit-ing quarries will leave cars at Brownstone Station on the P. & R-R. R. For Artistic Photographs Go To T{PTON The Leader in PHOTO FASHIONS Frames and Passapartouts Made to Order. PATRONISE OUR ADY$RTI$$RS Come and Have a Good Shave or Hair Cut -AT-Harry B. Sefton's BARBER SHOP. 35 Baltimore St. Barber's Supplies a Specialty. Also choice line of Cigars. SHOES REPAIRED —BY— Charles Hartdagen, Middle St., Opp. Court House, GUARANTEE ALL WORK. GETTYSBURG DEPARTMENT STORE, Successors to the L. M. Alleman Hardware Co., Manufacturer's Agent and Jobber of HARDWARE, OILS, PAINTS AND QUEENSWARE, GETTYSBURG, PA. Tb.p only Jobbing House in Adams County. PATRONIZE OUR ADVERTISERS. s * * » ** *»« * ft * «« « «»* ** « « * »* « * * « **«* ***« aa »« « ***** a »*« »* * *** Seligrqciq Are Gettysburg's Most Reliable TAILORS «* And show their appreciation of your patronage by giving- you full value for your money, and closest attention to the wants of every customer. ■ T' ■,f T &.WirX'z?&/&teM$&^.'^*fc?ttvte*&^ Students' Headquarters —FOR— HATS, SHOES, AVD GENT'S FURNISHING. Sole Agent for WALK-OVER SHOE EGBERT'S STORE. Prices Always Right T|e Lutheran PubliGOlioii Society No 1424 Arch Street, PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Colleges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and develop one of the church in-stitutions with pecuniary ad-vantage to yourself. Address HENRY 8. BONER, Supt