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This F LY REC . Vol. 66 No. 3 MARCH 1961 Sixpence

Editorial

Notes by Custos

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

Jane Addams kichard Clements 41';' ,}

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

Book Reviews Corregpondence

South Place News Society's Other Activities

Published by SOUTH PLACE ETHCAL SOCRETY Conway Hall, Red Lion Square, London WCi Chancery 8032 SOUTH PLACE ETHICAL SOCIETY

SUNDAY MORNING MEETINGS AT ELEVEN O'CLOCK

March 5—E. ROYSTON PEKE, J.P. The Mind of Eden Phillpott - Flute Solos by OLIVIA LEWIS Hymn: No. 136 March 11—RICHARD CLEMENTS, 32., 0.B.E. The Bible: Why a New Translation? Bass Solos by G. C. DOWMAN Though I Speak with the Tongues of Men Brahms Onc Thing Befalleth. Brahms Hymn: No. 226 March 19—Dr. W. E. SWINTON, F.R.G.S. (Palaeontologist) Livingstone's Africa Piano Solos by JOYCE LANGLEY Hymn : No. 45

March 26-0. IL MaeGREGOR, B.Sc. Sexual Morality Soprano Solos byVALERIE KITCHEN Hymn: No. 120

SOUTH PLACE SUNDAY CONCERTS,10th Sehimn Concerts 6.30 p.m. (Doom open 6 p.m.) Admission 26. March 5—MACGIBBON STRING QUARTET. JEAN STEWART Quartets. Haydn in D minor, Op. 9, No. 4; Schoenberg No. 4, Op. 37; String Dvorak in E flat, Op. 97; String Quintet. •.. • - March 124.0NDoN STRING QUARTET Haydn in C, Op. 20, No. 2; Shostakovitch No. 5; Beethoven in F minor, Op. 95. March 19--WANG STRING QUARTET Haydn in F, Op. 77, No. 2; Brahms in B flat, Op. 67; Beethoven in F, Op 135. '

March 26—AM1CI STRING QUARTET Haydn in E. Op. 54, No. 3; Schoenberg No. 3, Op. 30; Beethoven in E flat, Op. 74. April 2—NO CONCERT

The Monthly Record is posted free to members and Associates. The Annual charge to subscribers is 8s. Matter for publication in the April issue should reach the Editor, G. C. Dowman, Conway Hall, Red Lion Square, W.C.1, by March 6. The MONTHLY RECORD

Vol. 66, No. 3 MARCH 1961 Sixpence

CONTENTS EDITORIAL .. NOTES OF THE MONTH,Cnstos 4

IS THERE A SCIENTIFIC ETHIC? D. W. Swinton

JANE ADDAMS, Richard Clements .. 11

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

BOOK REVIEWS 15

CORRESPONDENCE 16

SOUTH PLACE NEWS 19

SOCIETY'S OMER ACTIVITIES 19

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

EDITORIAL

DR. HELEN ROSENAU has provided us with a very pleasing piece of news. She has recently been appointed senior lecturer to the History of Art Department of the University of Manchester. We offer our hearty congratulations to one who is always greatly appreciated when she lectures at Conway Hall.

The Retiring Archbishop Dr. Geoffrey Fisher will retire in May full of honour. He has been Archbishop of Canterbury since 1945 and prior to then was Bishop of Chester and Bishop of London; for twenty-one years he was a schoolmaster, being the youngest headmaster that Repton had ever had. His genial good humour made him popular, yet his love of exhibitionism caused him to make indiscreet remarks from time to time, which embarrassed his friends. Whether his recent visit to Rome as the first Archbishop of Canterbury to do so for nearly 600 years was another example of this unfortunate trait we may never know, or whether it 3 was to confer with the head of the Roman Church on the menace of communism and perhaps even of rationalism. The rapid growth of the latter must have caused them grave concern. Dr. Fisher succeeded one of England's greatest archbishops, Dr. William Temple, and the question may arise in the minds of many churchmen as to whether he will rank as another great archbishop. We may safely leave that to history.

The New Archbishop Dr. Arthur Michael Ramsey, the new Archbishop of Canterbury, as one grown up in the High Church tradition, may well cause a few flutters in ecclesiastical circles. In fact, he has already said: "The Church must live its own life and it must have some authority over the ordering of its own affairs, particularly over its worship, and we shall presently be asking the state for a greater degree of autonomy to manage our own affairs. I have no doubt we shall get that and will use it wisely." But many churchmen have been brought up in a different tradition and would, perhaps, not agree as to what is the Church's own life. Dr. Ramsey is essentially a scholar and was greatly respected when he was Regius Professor of Divinity at Cambridge. Dr. F. W. Coggan will succeed Dr. Ramsey as Archbishop of York. Both archbishops have been noted for speaking their minds and there is little doubt that much strength has been added to the Church of England. Very interesting developments may be expected.

Notes by Custos Therapeutic A bortion THERAPEUTIC ABORTION iS Scarcely a pleasant subject, yet it is one which should concern all progressive persons. As the law of England stands, it is a criminal offence to interfere with any pregnancy from the moment of conception, save within carefully defined medical limits affecting the life or sanity of the expectant mother. Yet the law is frequently broken and, from time to time, both qualified medical practitioners as well as unqualified persons receive severe sentences in the criminal courts. Many have grown dissatisfied with this situation and have come to feel that the existing law is based solely upon a supernatural view of the entry of the soul into the conceived foetus, an objection irrelevant to all save those who accept a traditional Christian theology. Until the third month of pregnancy, the operation is not dangerous and can be performed with safety under proper conditions. An unwanted pregnancy may well prove an utter disaster to the expectant mother. It may cause economic stresses or difficulties of employment which the woman is unable to face. Within the conventional moral environment, illegitimacy is a social disgrace pressing down upon mother and child alike. For some reason or another, contraceptive tech- nique may have broken down and the family be thrown into economic difficulty by threatened enlargement. A woman may be harassed by over-much child- bearing and face another pregnancy with threat of psychological breakdown. Each of these reasons, or all of them taken together, afford sufficient debating points for enquiring whether or not the law as it stands is realistic in its approach. Nobody looks upon abortion with equanimity. It is analogous to an amputation and nobody regards an amputation as something to be desired in itself. From the practical angle, many women either turn to the unqualified back-street practitioner or seek to operate upon themselves. Again and again, there are disastrous results ending in a coroner's inquest or serious and permanent ill health. Clearly, the threat of a trial and a penalty will not prevent a desperate woman from seeking a remedy outside the law. Morally, it is certainly a question to consider whether or not a woman should have control over her own body and be free to decide for herself whether or not the pregnancy should go to its full term. Objections concerning the birth of a soul are a mere superstition to those who do not hold the particular theology making Lambeth Conference comments upon "the sin of abortion" into the veriest nonsense in the eyes of all save a small minority. In Law for the Rich (Gollancz, I5s.), Mrs. Alice Jenkins tells the story of the Abortion Law Reform Association and makes the point that, if one is wealthy enough, relief is already to hand. But she also tells many haunting stories of social tragedy which should be weighed by all progressive people. One of the great lessons of Ibsen was the manner in which he underlined the point that moral advance frequently comes by an attack upon the convention. Mrs. Alice Jenkins has pointed out that abortion is a subject where legal advance may well come by an attack upon the existing law. Inci- dentally, it is difficult for anybody but a lawyer to explain why a woman pleading pregnancy as a reason against execution on a capital charge has to prove a three months' term whilst an abortion is a crime from the moment of conception. The illogicality seems to be as remote from reality as is that of the theologian who attempts to treat the earlier phases of the foetus as analogous in moral standing to a separate human being.

Thoughts on Chastity In 1958, there was considerable discussion concerning a British Medical Association brochure, Getting Married, because an article by Dr. Eustace Chesser treated pre-marital relationships as an open question and accepted the by no means uncommon fact of a bride already pregnant. The final result was that the brochure was withdrawn after a Christian-sponsored outcry, but Dr. Chesser has now expanded and published his article in book form. Is Chastity Outmoded? (Heinemann, 10s. 6d.) should certainly be thought over and considered by the humanist. Besides impartial chapters which argue the case both on social and psychological grounds for and against pre-marital relationships, Dr. Chesser gives a very useful short account of changing views through the centuries concerning sex. Whilst he does not add anything new to the historical picture, he provides an excellent introduction for the general reader and one which all humanists should ponder. There is no universal ethic in any area of the question whilst, even within the Christian centuries, custom has changed again and again. For example, presumably no. modern Archbishop of Canterbury would wish to be known as "a notorious wencher-, the description which Pepys applied to Archbishop Sheldon after the Restoration! Clearly, the matter is one which is bedevilled by the introduction of supernatural legacies derived from past ages and former superstitions. In questions of sexual behaviour, a scientific approach based upon methods of comparison and experiment seems to be the only sure approach, for history as well as clinical investigation makes the well-meant efforts of the Churches in these fields to appear merely silly.

AHi emadon Humanists will be sympathetic to the efforts of Mr. Arthur Lewis, M.P., to promote legislation extending the right of affirmation in courts of law. Up till now, anybody claiming the right to affirm has been permitted to do so. There are also a range of special oaths which are particular to certain religions of the Commonwealth. It was thought that, when the particular oath could not be administered after reasonable efforts had been made to procure the requisite book, the court might fall back upon affirmation. The Court of Appeal has decided that this practice is not legal and, as a result, was compelled to quash an obvious conviction for perjury. Mr. Lewis is seeking to legalise this 5 practice and make affirmation an acceptable method for everybody if it is not reasonably convenient to administer a particular form of oath demanded by the witness. It is an obvious step and a further continuation of a process started by the Evidence Amendment Act of 1868, which permitted affirmation to un- believers, and the wider Affirmation Act of 1888. Humanists will recall that both of these pieces of legislation were made possible by Secularist pressure and that they will always be associated with the name of Charles Bradlaugh. We hope that, in the course of Mr. Lewis's activity, it can be stressed that any person otherwise qualified has the unquestioned right to demand to be affirmed. It is wholly out of order for Judge or Recorder, Magistrate or Coroner, to question his motive or to pass comment upon his demand. A recent case concerning the Recorder of Carlisle stresses this need although it must have surprised some to find an Anglican clergyman, the Master of the Temple, affirming before giving evidence in the Lady Chatterley's Lover case. The whole subject was a living issue at the time of Bradlaugh's parliamentary struggle but is not often mentioned today. Yet its implications arc abiding and should not be forgotten.

The "Take-Over" As we write, we do not know what will be the outcome of the "take-over" proposals between Odhams Press and the Daily Mirror group, proposals which seem to place in jeopardy once again the future of the Daily Herald. We were much disappointed that the Prime Minister appeared to feel that little could be done about the crisis in the press with the steady disappearance of individual newspapers or about the threat of commercial broadcasting. The position is most serious for all concerned for the freedom of opinion. Big press empires, are extending their powers and the number of papers is becoming fewer. The local press is suffering and the local paper as a forum of localised opinion is gradually disappearing or becoming absorbed into minor rings. Rising costs are dealing heavily with the small independent magazines. The minority dissenting opinion is finding it more and more difficult to get any sort of hearing. Humanists should be especially concerned, for freedom of debate and criticism is at the very heart of the rationality and liberality which they seek in these spheres. It is difficult to know what can be done by the small group. Yet there is a possibility by the supporting of every organ of opinion, however small, open to them. The printed page may circulate anywhere and is always of importance. At South Place, the Monthly Record is of primary importance. Not only does it link up a scattered membership but it provides an apt forum for the cut and thrust of debate. Once again, there is a press crisis. South Place can make its own reply by seeking to create in the Monthly Record as great an effectiveness as possible and by maintaining it at a level where it is not of the order of parish magazines but a journal with interests lying far beyond the exact confines of membership. Outspoken and dealing with living issues in religion, politics, sociology and ethics, it has a wide door open to it. The Two ,Arehbishops The humanist or free-thinker is not normally concerned with the resignation of one member of the episcopate and the appointment of another. These are domestic matters which do not concern him. Yet, where there is an established Church, the Archbishop becomes a person of general interest through his social and political position together with the wider influence which he is bound to exert. Thus, it was a matter of public interest when Dr. Fisher resigned the arch- bishopric of Canterbury recently. His going was heralded in some sections of the press with a polite relief and in the Daily Mirror with a strong frontal attack. It was agreed very generally that Dr. Fisher's powers had been exerted as an administrator who had a predominant concern for ecclesiastical finance. 6 In these fields, he seems to have done well for the body with which he was concerned. Much was said of his years of work for Christian unity although very few practical results seem to have followed his efforts. His public utterances •were sometimes rather less than fortunate. Many were annoyed by his attitude of apparent indifference to the H-bomb whilst at one time he seems to have spoken equivocally about the problem of apartheid. He leaves the Church with a declining membership and ever lessening influence in the social and moral fields though a body acting as a vast and vested interest supporting the status quo and now closely allied to the deeper ramifications of big business. Dr. Fisher seems to be a conservative to his backbone, the typically conventional yet able headmaster of a minor public school. The picture is singularly unattractive for it seems remote from the New Testament and detached from the more progressive thought of the twentieth century. He is to be followed by Dr. Ramsey, the Archbishop of York. Change appears to be in the air, for Dr. Ramsey seems to bc far more interested in the spiritualities of religion than was apparent in Dr. Fisher. He is scholarly and has written several books, one of them being a study of the liberal theologian, F. D. Maurice. Perhaps he will be interested as Archbishop in some other subject than ecclesiastical administration. But there the matter seems to stop. If press comments are to be trusted, the new Archbishop, like the old, seems to be of the sociological "right". It may well be this fact which will drive the largest wedge bctween himself and the more progressive thought of the day. A new era is dawning in social studies which demands a sociology based, upon the use of scientific methods rather than upon supernaturalistic beliefs. Rapid changes in American attitudes may well mark the Kennedy administration and may open new avenues of exchange with the Soviet Union and the new China. Vast economic problems are over- taking this country and, whatever government may be in power, the old land- marks may well disappear with a few years. All of these problems call for an ethical valuation based upon anthropocentric experience, in other words the valuations of a constructive humanism. Treating the archiepiscopal appoint- ments as symbolic of Church opinion, we cannot hope to see much assistance from these quarters. Yet ecclesiastical establishment gives to these very quarters a strong influence which may well be used for reaction. Humanists have much constructive work to do in many fields, social and political. Their work will be all the easier if they can help to sweep away the ecclesiastical legacies with their vested interests in the past related as they are to the mammon of the present, even though this feature be covered up with the polite name of administ ration !

The Bishop and Virgin -Birth We noticed in the Daily Telegraph for January 30 that steps are to be taken in the American Episcopal Church to prosecute Bishop Pikc of California for denying the virgin-birth of Jesus. This story has been regarded in the sister Church, the Church of England, as an integral part of the Christian faith even in modern times when the matter has been raised, although perhaps no story in the New Testament is more open to historical criticism. We shall await with some interests such reports of the trial of Bishop Pike for heresy as may reach this country.

Laymen and the Bible It was not a matter of surprise to read that the Archbishop of Canterbufy should acknowledge that the ordinary layman is woefully deficient in any knowledge of the Old Testament save for those parts which he hears read in Church. But we were somewhat taken aback by Dr. Fisher's remedy, that 7 somebody should engage "in producing an Old Testament which an intelli- gent person can read for his own spiritual nourishment" (The Guardian, March 9, 1960). We are at a loss to understand what such a compilation would include. The Old Testament is a collection of pre-Christian Hebrew literature. It is parallel to the sagas and ancient literature of many other races. As a literature, it contains many features, poetry and history, folklore and legend, law and preaching. The authors were clearly men of their time and had the outlook of their time. But it is difficult to understand why educated people should turn back to the outlook of the ancient Hebrews for spiritual nourishment today. It is not very edifying to praise those who could dash the children of the Babylonians against a stone, who could see spiritual significance in the hewing of Agag to pieces before the Lord, or who could rejoice in the blood-thirsty wars of Joshua! Nor is it likely that a satisfactory spiritual nourishment could be found in some of the gross obscenities, such as the tales of rape and incest, which mark the sacred page! We can only imagine that Dr. Fisher wants somebody to compile a carefully edited selection from these writings although why ancient Hebrew literature treated in isolation should be more satisfactory for the inculcation of "spiritual nourishment", if one must have ancient literature for this purpose. is difficult to understand. Although a similar use might be made of the Norse sagas. the Arabian Nights or the legends of Greece and Rome, a selection from Plato or Lucretius would be far more satisfactory in provoking creative thought than much of the Old Testament. But, if this selective method be his intention, we wonder whether the Archbishop recalled the treatment meted out in past years to Bishop Colenso and others who wished to bowdlerise the ecclesiastical use of the Old Testament writings! Perhaps, even at this late hour, it is not too late to call Dr. Fisher's attention to the Sacred Anthology which was compiled for South Place Chapel by Dr. Moncure Conway almost ninety years ago and which is suggestive of a far more satisfactory and ethical approach, if ancient writings are to be used to this end, than is an attempt to put over the Old Testament whilst over- looking not a little of its actual contents.

Is there a Scientific Ethic? BY D. W. SWINTON, Ph.D., F.R.S.E. I CAN WELL REMEMBER the wet Saturday night in Glasgow, nearly forty years ago, when under the dim street lamps 1 came upon a box of sixpenny texts and selected The Riddle of the Universe by Ernst Hacckel. It may well be that so vast a theme for so modest a price appealed to me. I had never heard of Haeckel before and I had not so far been very worried about the universe. Yet I can well believe that the appeal of that book still exists and that copies of it still sell. And for a simple reason. One may study biology as a whole or botany and zoology separately. Geology may pose its gigan- tic changes and rhythms on one; one realised the wonders that mathematics and physics could do as instruments in the hands of able men. Haeckel took a great deal of all these and presented for the first time to me the rounded picture; the jig-saw that is life in a scientific world. This is a picture that must constantly be told and much of our general Public confusion and lack of appreciation of the scientists' labours spring from this today. Science is becoming ever more complex and awesome, scientists have difficulty in speaking to one another unless they work in the same field; how much more difficult is it, therefore, for the layman to understand what science is all about, and sensational developments, all to often given a ready press, lead one to think of the scientist as a modern wicked fairy whom we should all be much better off without. In a sense, then, we begin this little discussion with the full turn of the wheel. Science is become of disrepute in many quarters. Greek science and the discoveries of the ancient Chinese are known to have covered much of the way that modern science has re-travelled. With the coming of Christianity, it has been claimed, men turned their attention to better things and the so-called dark ages were not in fact dark because, in monastery and nunnery, men and women were studying the glory of God as revealed in the inspired books and were preparing themselves for the new heaven and earth. rt was a quest in which there was much honesty and self-sacrifice. At the same time, for better or for worse, there was fanaticism and those who sought no place in the heaven for themselves were tortured for their souls' sake. Men were converted willy-nilly and the wars of the crusaders showed how spiritual ends were often sought by very earthly means. Paradoxically it was the war between Christian Spain and the infidels of Africa, with the invasions of the Moors, that brought science back to Europe again. The Moors have stamped their architecture on the southern lands and they brought back the Greek and •Arabian sciences that had been at least preserved in Africa during the so-called Christianisation of Europe. Yet the effects of the Churches' concern with education and with research has never since been lost. It set the pattern for the humanities which were so much the vogue even in late Victorian times, and when science came into its own again, inevitably, as the result of the Industrial Revolution. its practitioners were the technicians, the clod-hoppers of a lesser breed. who had to be managed and controlled, certainly nationally, only by those who had learned the wider cultures of the medieval mind. Despite the work of Hutton in geology, of. Cuvicr in comparative ana- tomy, the biological scene was still looked at with creationist views. The rise of Darwinism certainly established new views and gave a freedom to man's investigations and his planning for the future but it had to be fought for by T. H. Huxley,.and his opponents were as often scientists as clerics. The celebrated controversy at Oxford between the Bishop and T. H. Hux- ley in 1860 is frequently quoted as the defeat of the Church in this struggle. But it is often forgotten that the Bishop's scientific adviser was none other than Richard Owen, Superintendent of the Natural History Departments of the British Museum, who was an uncompromising creationist. When the shouting had died down, and when many churchmen as well as laymen saw the truth emerging from the controversy and the of t- reprinted works of Darwin, there was another current of opinion soon at work. Those who saw the chinks in religion's armour felt they must dis- credit the whole of religion; and those who saw in the wisps of scientific truth they could understand a science that must be the be-all and end-all. Thus there grew up in the later nineteenth century an idea that science was the replacement of the old religions and that from it, of necessity, must stem a new hope for all mankind. Now there is a great deal to be said for this point of view. There is absolutely no reason why the whole life of men and women should not be transformed. Science can do it; science can make work light, can feed the populations of the world, can ward off diseases, can bring in an age where leisure will be abundant and the age-long struggles and miseries of mankind will be ended. Why does it not do so? The answer is certainly not the fault of science. Politics and economics decree that barns may be full while people starve. And the introduction of science to the less well- 9 developed nations of the world is not easy. We have grown up with an Industrial Revolution, but in many parts of the world the new science has to be introduced almost overnight to peoples who have no conception of its use and whose apprenticeship must still be long. The.dangers of the contemporaneity of science and the witch doctor are to be seen in many places. Nor can we expect much betterment in the situation while it is still an international practice (or so it would seem) that the professional politician should still ,be proud to be ignorant of science. This does not mean that to live in a scientific age all the citizens and all the politicians must be scientists. Far from it; but just as the best motorists are those who have some idea as to what goes on under the bonnet, so it should follow that the administrators should have a clear idea of what science is capable of doing and the people must have the choice of determin- ing that science shall be used mainly for the benefit of humanity. At the moment they cannot do this, for, as I have said, their knowledge of the width of science is based upon the spasmodic, sensational, and lop-sided reports of science. All science is hot sending rockets to the moon, though no one will belittle the knowledge that enables such feats to be made and recorded. That science has advanced, no one can deny, but what does this imply from the philosophical point of view? Merely that the old processes are capable of being explained in new ways. The first thing to realise is that science is not necessarily another name for truth. It is the concensus of informed opiniOn at the time, attained by persons of good faith. Galileo was serious and scientific, though none would be Galilean today. Newton- ian physics changed the picture but Newton had his Einstein and an entirely new conception of the physical world appeared. Darwin performed for natural science what• Newton did for his field; no doubt Darwin will have his Einstein, if in fact he does not have him already in Darlington. Every age has regarded itself as advanced and nearing the ultimate, but the next generation finds both new answers and new probleths. It is clear, therefore, that science as such gives no ground for a religion. Scientists themselves are ordinary men in every discipline but their own. History has not shown them to be more moral or licentious than their fellows of similar educational standing. Their successes'are often attained by chance and the good or evil that results from them is due to the exploiter rather than the scientist. There is no easy solution to this problem and it is idle to call for the scientist to desist if he sees that evil can come from his discovery or invention. If that path should be followed there would be no razors and no motor cars. The evils of the nuclear weapon are partly offset by the good by-products of the fission of the nucleus, though these get much less prominence and I have never seen a procession praising them. The evil behind the bomb is the man-made evil that was present when the bow was invented. In other words, science that can make man powerful and relieve his living anxieties does not make him more moral; the morality must pro- ceed the inventions, it does not arise out of them. Haeckel said: -The uneducated member of a civilised community is sur- rounded with countless enigmas at every step; just as truly as the savage. Their number, however, decreases with every stride of civilisation and science." I would not wholeheartedly agree with this, hence my belief in the need for a much greater general outline of scientific knowledge. Hacckel went on to quote Alfred Russel Wallace: "Compared with our astounding progress in physical science and its practical application, our system of government, of administrative justice, and of national education. and our entire social and moral organisation, remain in a state of barbar- ism." I cannot agree entirely with this either, but even a cursory glance at 10 any newspaper these days will emphasise the points that Wallace was making. 'Men are no more moral today than they ever were and it is their morality—or lack of it—that affects science and not science that makes men more or less considerate a their fellows. in conclusion, therefore, I see dangers in making evolution or any other fact of science or science itself as a religion. In it one finds no ethic any more than the anthropologist, viewing the origins of man, sees a fundamental right or wrong. (Summary of a lecture delivered on December 4) Jane Addams Y RICHARD CLEMENTS This ARTICLE is based upon a talk given at Conway Hall in October 1960. It was prepared as a tribute to the life and work of Jane Addams at the time when, in the United States and elsewhere, the centenary of her birth was being commemorated. When this brief summary appears in print the new President of the United States, John Fitzgerald Kennedy, will have been installed in office. His coming to power marks, let us hope, the beginning of a new and constructive effort to end the cold war, relax international tension, reduce armaments and prepare the way for the peaceful coexistence of all nations. It would seem, then, that this is an appropi fate moment to recall to mind the example and teachings of an American pioneer who in her day combated social injustice, poverty and war. The life of this distinguished woman—sociologist, reformer, author and peace advocate, has a deep significance for all of us, mainly on account of the social and cultural tasks she essayed. First, we remember that, in the autumn of 1899, she founded the famous Social Settlement, Hull House, in an old mansion on Halstead Street, Chicago. Secondly, there were the peace efforts she inspired and directed in the twenty years during which she served the Women's International League for Peace and Freedom. Thirdly, there was the fact that—to quote the apt words of Miss Helen Hall, Director of the Henry Street Settlement, New York— "Jane Addams' character and achievement are a very proud part of the history of social work. The reach of her mind and the breadth of her courage brought new dimensions to the profession." However, even these great achievements tell only part of the story of her many-sided personality, powers of thought, initiative and leadership. Some account of her family, childhood, and early education has been, in part, given in her own autobiographical writings, particularly in the two books descriptive of her life and work at Hull House. The reader must turn to them, as well as to other of her writings, to complete his acquaintance with her remarkable writings. Then, too, it should be remembered that Mr. James Webber Linn, in an admirable biography of his aunt, has traccd a charming literary portrait of her. He grips the reader's attention at the outset by saying that she had inter- preted herself in a brief sentence written in 1929. She wrote: "The modern world is developing an almost mystic sense of the continuity and interdependence of mankind—how can we make this consciousness the unique contribution of our time to the small handful of incentives which motivate human conduct?'2 See Jane Addams: A Centennial Reader, p. 2. The Macmillan Company, New York, 1960. $6.00. This book brings together a broad and useful cross-section of Jane Addams' splendid writings. It is a most timely publication. 2 Jane Addams: A Biography, by James Webber Linn. D. Appleton-Century Com- pany, New York and London, 1935. II This is indeed a challenging sentence. Mr. Linn's biography deserves to be more widely known in Britain, where its subject has had in recent years a circle of warm admirers. Jane Addams was born at Cedarville, Illinois, on September 6, 1860, the eighth child in the family of a prosperous mid-Western miller. John Addams, her father, was a remarkable figure—an able business man, an active citizen, who, at the age of thirty-two was elected a members of the State Senate: and thereafter was re-electcd seven successive times. He was broadminded and tolerant in his religious beliefs. A Quaker by conviction, he was extremely reticent about religious matters, and he seemed to avoid making any profession of orthodox Christianity. He early impressed upon the mind of his daughter Jane, by both precept and example, the social utility of moderation and tolerance in matters of opinion, and begged her above all other things to preserve her "mental integrity" in whatever important decisions she made in life. When the girl was three her mother died. This meant that her father played the major role in her early upbringing and subsequent education. Jane was a sensitive, precocious and rather dreamy child. She adored her father and took the utmost interest in all that concerned his life and affairs. Then, at the age of seventeen, she became a student at Rochford Seminary, and received a classical education. The purpose she had in mind was to prepare herself for admission in due course to the Women's Medical College. But this plan was ruined by the shock of her father's death and a trying spell of illness which shortly after- wards befell her. Instead, in the Fall of 1883, it was decided she should spend two years in Europe; an experience which proved of absorbing interest and widened her knowledge of modern languages, European literature and art. She returned to Europe again in 1887-8, and in the course of her trip visited Toynbee Hall; and what she saw and learned there strengthened her resolve to devote her energies to social work and to establish in Chicago a centre where educated young women might live and work amongst the masses. The practical implementation of this enterprise tasked her energies for many years. But, as time went on, and land, money and staff became available, the activities of Hull House were strengthened and extended to include a Day Nursery, a Working Girls' Home, a Boys' Club, a Little Theatre and a Labour Museum. The cultivation of the arts had an important role to play in Hull House, for Jane Addams and her friends saw in the arts—painting, sculpture, music, drama, dance, and crafts--ways to release creative impulse and to bridge the gaps that marred the wholeness of human life in modern society. Jane Addams, working in close association with her friend, Ellen Gate Starr, showed herself to be indefatigable in social invention, initiative and leadership. The truly remarkable thing about her was this ability to combine day-to-day work in the Settlement—involving as it did delicate personal relationships with families and individuals—with a burning zeal for social reform, e.g., legislative action to improve working and living conditions in the work places and homes of the workers. For she and her colleagues attacked the many social evils they saw around them, fearlessly condemned the political corruption that then existed in Chicago and other American cities, and spoke on public platforms and wrote in newspapers and periodicals in an untiring effort to educate public opinion on social policy and practice. It was her experience in the field of civic reform and cultural enrichment, especially in the active and persistent struggle against public apathy, that led her to found in the United States the National Federation of Settlements and to continue to serve as a member of its Board until her death in 1935. The social workers of America marked the unique quality of her contribution to their profession by electing her as the first woman president of the National Conference of Social Work. The genius of Jane Addams had its roots in a subtle feminine insight into the realities of life, warmhearted humanity and a magnetic power of self-expression 12 in speech and writing. At the age of twenty, and when she was still a student at Rochford Seminary, she wrote that the women of the nineteenth century, while asserting independence and claiming their rightful privileges, would retain the old ideal of womanhood to be "bread givers" and "their faith that in labour alone was happiness to be found". She matched her words with deeds: and, as her influence over the minds of her contemporaries developed, she became a power in her own city, then in the nation and ultimately in the community of nations. She saw, too, with characteristic shrewdness, the connections existing amongst things, movements, beliefs and the shifting currents of thought and feeling. This caused her to be reflective and analytical about every aspect of her public and social work. Thus, in 1930, summing up a lifetime of experience in the struggle against poverty and war, shc used words that are as pertinent today as when they were written. "In my long advocacy of peace," she wrote, "I had consistently uscd one line of appeal, contending that peace is no longer an abstract dogma; that a dynamic peace is found in that new internationalism promoted by the men of all nations who are determined upon the abolition of degrading poverty, disease and ignorance, with theft resulting inefficiency and tragedy. I believed that peace was not merely absence of war but the nurture of human life, and that in time this nurture would do away with war as a natural process." As a writer, Miss Addams constantly reminds a discerning reader that she is intellectually and spiritually a kinswoman of Emerson and Thoreau. Her literary style, reflecting an "inherited memory and a relined imagination", had the qualities of clarity, vigour and a rare power to fuse fact, thought and feeling into clarion calls to action. The best known of her books are perhaps Democracy and Social Ethics (1902): The Spirit of Youth and the City Streets (1902); and, most widely read of all her works, Twenty Years at HulfHouse (1910), together with its sequel published some two decades later, The Second Twenty Years ar Hull House. The last book she wrote, My Friend Julia Lathrop, was published in 1935. There were also, of course, her books and other writings on questions of war and peace, and from their pages the reader catches glimpses of the people she met and talked with and learns about what she saw and heard on her mission- ary visits to the Heads of States, both during and after thc First World War. These writings reveal many of the qualities of mind and heart we all need to cultivate as the world in which we live moves towards World Government. Jane Addams' life came to a peaceful close on May 21, 1935. The public and social causes she served go marching on.

Ethics of Endowment—I

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

QUESTIONS CONCERNING the ethics of endowment have tended to create less public controversy during the last few years:At one period, they were very much to the fore owing to their ecclesiastical ramifications. Here, the situation was somewhat relieved by various reforming measures, such as the Irish Church Act of 1869, the Welsh Church Act of 1917, the abolition of church rates in 1868 and the commutation of tithe in 1936. Burning disputes concerning ecclesiastical endownment, prompting an essay such as that by J. S. Mill, reprinted in his Early Essays, or a dissenting manifesto such as Edward Miall's Title-Deeds of the Church of England, have become largely 13 out of date so far as public interest is concerned. Indeed, the Liberation Society, for over a century the main nonconformist platform for the urging of ecclesiastical disestablishment and disendowment in England, wound up its career in 1959 owing to lack of public support. It might well appear that there is no especial contemporary ground demanding ethical exploration and that the whole question is a legal issue coloured by past episodes in the economic history of the country. Actually, such a view is largely mistaken. The issues concerning endowment constantly raise moral and ethical questions calling for contemporary application. Two examples occur immediately to mind. A body, such as the Ethical Union, possesses certain specific modern endowments left to it at a time when the Union was coloured by a particular viewpoint and activity. Evolution in thought has in part brought about a fresh orientation of view- points so that a majority of the membership wish to change the name whilst retaining the endowments. A situation of this kind has arisen in many organisations from time to time and it raises at once an ethical challenge concerning the wishes of those who endowed it originally. Again, a body such as the Church Commissioners of England have inherited a very large endowment from the mediaeval past and apply it to the present-day needs of the Church of England as a whole. Questions of the desirability of such a course in the light of social ethics generally raise far-reaching historical points which would not occur in the case of a modern endowment. It is these points which suggest that practical reform may well be desirable in order that law may be brought into conformity with the morality of social justice, an end always to be sought in the broader light of public policy. In England, endowment is, of course, feudal in origin. It had its roots in land-usage. All land belonged in the last resort to the Crown and the oath of allegiance had to be made at every step in the feudal hierarchy. Certain services to the Crown, such as the provision of knights, had to be rendered in return for land-holding. A breach with the Crown could lead to the for- feiture of lands. Although this position became widely modified by the gradual decline of feudalism after 1381, traditional theories of economic power were still shaped in terms of land-possession. Land-grants from the period of the Reformation forwarded a process which was completed by the Enclosure Acts with the assistance of large private estates. In strict law, all land still belonged to the Crown and its enjoyment might be forfeited for such an offence as treason but, in practice, from the period of feudal reactiOn which accompanied the restoration of Charles II until a famous legal decision, Corporation of Bradford v. Pickles, took effect in 1897, the occupier enjoyed absolute rights of development. Modern attitudes have considerably affected the situation. Death-duties, a policy originating in its present form with the 1910 budget, have done much to split up large estates whilst the town and country planning legislation of this century has cut into any assumption of absolute right of usage and has done much to emphasise a communal interest in the development of land. From an ethical viewpoint, there may be much to be said for further changes in the conditions of land tenure or in the control of land-Values but the legal theory is already present and only awaits fresh application. The contemporary issues arising, whilst pressing hard on the well-being of individuals, are not finally questions of theory but of the manner in which an ownership centring in the Crown, whose power is now in commission to the houses of Parliament, shall be applied in practice. Church lands, however, have rather different history. The Church became merely a part of the Norman feudal system and, as J. H. Round showed more than half a century ago, was thoroughly feudalised. An ecclesiastic was granted land under oaths of allegiance in order that he might enjoy the 14 usufructs and fees simple. In other words, he enjoyed the permitted use of something which in fact remained national property centring in the Crown. Tithe, originating in the eighth century with Offa of Mercia, was a tax upon produce and not upon the land itself. Wastelands were granted within the feudal order for such purposes as "pannage", or grazing, and the inhabitants enjoyed rights of security of tenure and use of land under their feudal over- lord. As feudalism broke up, the same attitude passed over into the payment of tithe but it was intermixed with commoners' rights and similar feudal inheritances. This process came to an end with the Enclosure Acts which reached their high water mark in the reign of George III. Not only were the fields enclosed but also the wastes and the commons. Among the en- closers were many of the highly-placed ecclesiastics who added the land in the form of absolute personal estate to the endowment to their see or bene- fice. The gross scandal of inequitable endowments led to reforming movements and the establishment in 1836 of the Ecclesiastical Commissioners who took over and redistributed the surplus endowments of the Church of England. Within recent years, this body has been allied with Queen Anne's Bounty to form the Church Commissioners. It enjoys an income of some 15 million a year which, with additions from other sources, brings the income of the Church of England up to over f134- million annually. A good proportion of the original £15 million is mediaeval in origin, coming from feudal land grants and the commutation of tithe endowments. After 1836, not a little of the land inherited by the Ecclesiastical Commis- sion became urbanised and building leases were granted. Thus, the Church Commissioners became in turn the heirs of a considerable quantity of real estate. It has now been decided that a more substantial income can be gained by selling out on the real estate and reinvesting the monies obtained in Equities. As a result, large sales of Church estates are now taking place. In some cases, land has been sold for development without covenants which would relate its future to the amenities of the district. In other cases, leases have been sold without reference to the, sitting leaseholder and he may find his domestic future considerably imperilled if his site is marked for redevel- opment at the expiration of the existing lease. Certainly, the whole policy seems to be regarded in the light of an opportunism brought into being by existing commercial circumstances concerning the local land-values. The excuse commonly given is that money must be obtained for the increase of clerical stipends and that the obtaining of the greatest margin of profit is therefore necessary. Policies would seem to be shaped and carried out by business advisers and the Commissioners can have no claim to be regarded as other than a commercial corporation. But it must not be overlooked that the Archbishops of Canterbury and York are ex-officio Commissioners together with the Bishop of London and that these gentlemen are therefore morally involved in the Commissioners' business policy as a whole, a point which would seem to be underlined by the Cohen Report of 1948 concerning many company directorships. Book Reviews Max Weber, The City, translated and edited by Don Martindale and Gertrud Neuwirth. (London, Heinemann, 21s). First published in the United States in 1958. This welcome publication helps to acquaint the English-speaking reader with the thought of Max Weber, the great German sociologist, who died in 1920, but whose teaching is relevant and appears novel, even at the present time. The Editors' task was not an easy one: Weber is difficult to understand even in his native language, since he used technical terms, as defined by himself, and 15 the theoretical background of his Oeuvre, which has to be considered as a whole, impinged frequently on the purely historical narrative. In the circumstances, the Editors have done surprisingly well, not only in presenting the work, which was originally a long article, but by annotations of an explanatory and biblio- graphical nature. What Weber set out to d6 was to clarify the sociological principles which mark the contrast between Antiquity and the Middle Ages. For example, the small size of the mediaeval city is based on its concept of civic unity, whereas the city of Antiquity is characterised by the influence of money and slave owners, which led to expanding, "imperialist" developments, and the growth of large regional capitals, almost in a modern sense. The art historian will regret that Weber does not deal with the visual evolution of layouts and architecture, but will be thankful that the underlying "base" of social attitudes is considered, a base frequently neglected or romanticised in later works on town planning. To give only one example: the mediaeval city is characterised by its walls, which sometimes include the township as well as the castle. How and why the citizens took over is not only sociologically significant, but has had a profound influence on the expanding town with its "faubourgs", and "new towns", the latter clearly demonstrated, for example, in Carcassonne, ill the south of France. The title of the study is somewhat misleading: Weber does not cover the later evolution. The Industrial Revolution, on which Weber had so much to say in other contexts, is not dealt with, although some hints with regard to city development under the rule of French absolutism arc given. Here the fragmentary character of an article, however brilliant, transformed into a book is clearly apparent. It should make the reader go further afield, especially to the original treatise, Wirtschaft und Gesellschaft, of which the present study forms a part. It is to be regretted that the proof-reading was not done more thoroughly. The text is also somewhat marred by a few quite unintelligible references, such as to the "Age of Ludovika", evidently that of Louis XIV and his followers. But when the importance and the difficulty of the task in hand are considered, the Editors can only be congratulated on their achievement.

Correspondence To the Editor, the Monthly Record

Our Social Outlook Dear Mr. Editor, It is difficult to know what mr. Adcock is really after. No one is likely to object to a Conservative opposition group which has some useful constructive criticism to offer, and his talk about "a monopolistic system" in relation to South Place is rebutted by the appearance of his long letter in its journal. The fundamental purposes of the Society would, however, be better served than by the present exchange of personalities if we concentrated our attention on the specific social problems that confront us and endeavoured to see what guidance in solving them can be derived from our ethical and humanist principles. Yours sincerely, J. HENRY LLOYD. Humanist Posters? Dear Sir, Although Mr. Kellett has given me the chance to have a chuckle at my own expense, I must point out that humanists have not put up posters of arrows nor has the Church adopted the illustration which he uses in his parody of myself.

16 Again, I would suggest that my "inadequacy" disappears if the whole of what I wrote be read and not a fragment. Is it really "pernicious" to attack the Church? Mr. Kellett seems to think so and doubtless most supernaturalists would agree with him. But, whilst we have a vast ecclesiastical establishment working in society generally to reactionary ends, I would suggest that there is something wrong with the type of semi-humanist who does not attack. The more that the Churches are allowed to get away with their pretensions, the more is humanism weakened. It is for this reason that I am bound to feel that the type of humanist who fears any sort of outspoken reply to the ecclesiastics is actually helping to form a fifth column within the humanist movement. Yours faithfully, CUSTOS. Esperanto Dear Sir, In reply to Howard Hunter, who, perhaps smiled while he wrote his bit about Esperanto, I am not sure what he means by "all the international languages". If hc is thinking of things like Interlingua(e), Cosmoglotta, etc., these ore projects only. There is only one international language: Esperanto. It is used fully like other languages. That "many internationally-minded people- have not accepted Esperanto is no proof that they are dissatisfied with it, -as a medium of expression". Probably there are as many individual reasons for not learning Esperanto as there are for learning it!. The objection to the accusative ending and the agreement of adjectives with nouns is almost peculiar to Mr. Hunter. Can we take it that he equally objects to "they—whom", "we—us", "who—whom", etc., in English? Actually, Esperanto is easicr to use than English etc., because it is logically constructed. I have Esperanto friends of other nationalities, who speak excellent English (that would put many Englishmen to shame), who prefer to talk to me in Esperanto because "it becomes more natural". So much for Hunter's red herrings. What real study has he made of thc international language, anyway? Yours sincerely, J. W. LESLIE. South Place Policy Dear Sir, I do not think that, when read in its context, the long quotation which Mr. Hutton Hynd givesirom Dr. Conway's Farewell Addresses does confute my argument that South Place has never sought to initiate an ethical religion or Church. In fact, it parted from Dr. Coit on this very ground. Dr. Conway speaks of his hope for "a live and humanitarian Church" and he related his ideal to the state establishment of religion. In fact, the ideal was an extension of thought towards what would now be called humanism. The old Unitarian chapel had already passed through a number of phases each more liberal and rationalistic than the last. Conway himself had moved away from the pure theism which was his original standpoint at South Place and sought to shift the religious fellowship of which he was minister on to a humanitarian basis. He lived during an age when the social pressure led citizens to belong to some church or chapel and he sought to provide a niche for the non-Christian. But this was a temporary stage in the history of social thought and of conventional behaviour-patterns. It is dated by the references to the Church of England, made as they were at a time when many liberal thinkers seriously believed that it would grow into 17 an institution as inclusive as the state at large. Of course, during the intervening years, the Church of England has become more limited and sectarian whilst the landslide from the Churches has deprived the idea of the rationalistic Church of meaning within the social sphere. One must be careful to give the exact contemporary meaning to many of the phrases of the period. "Religious Society" was in point of fact a broadening term in that it implied that the old chapel had ceased to be Christian in the earlier sense of W. J. Fox. In the same way, "Free Christ- ian Church", as it was used by some advanced Unitarians of the period, was an assertion that the group was broader in conception than traditional Unitarianism. Circumstances in the mid-nineteenth century gave rise to positions relevant to the prevailing context which are no longer relevant when they are extracted and applied today in isolation from their original background. Actually, South Place is the story of a growing evolution from a Christ- ian Unitarianism into a rationalistic deism and from a rationalistic deism into an inclusive freethinking society. It never sought to establish an ethical religion and Church in the manner later adopted at Kensington by Dr. Coit. I feel that it is unfortunate to resurrect Dr. Conway's name in this connection. lie would have been the first to agree that the story is one of an orderly evolution and that his positions were merely milestones marking out a path to a far wider goal. 1884 is as removed from 1960.as is 1824, the year in which the chapel was built. The onward march of science has carried man far from the moorings supplied by religion even in its more attenuated forms. A rationalistic religion which was Dr. Conr way's earlier attitude, gave way to agnosticism and rationalism. This outlook, in its turn, is re-shaping itself into the more positive form of humanism. I see nothing in this process other than a natural mutation of species in which a semi-Church idea has expanded into something wider and more inclusive. Incidentally, I see no rational motive for fear of the word, "secular" and what it betokens. It merely means non-supernatural and bounded by this world of nature and of experience. If it also has some anti-ecclesiastical associations, so much the better. The secularists certainly cannot say anything more pungent about the traditional forms of ecclesiasticism than did W. J. Fox whilst their contribution is highly necessary at a time when a state-established form of religion is exerting a vast social pressure on the reactionary side. Yours faithfully, F. H. AMPHLETT MICKLEWRIGHT.

Esperanto Dear Sir, Thank you for The Monthly Record. I am pleased to note that members of the Brita Esperanto-Humanistaro are active. For some time there have been efforts to form a group of Humanist Esperantists in London and it is thanks to the help we have received from S.P.ES. that we may•see some results. You will note from my address that I am somewhat remote from the scene, but I am actively interested, as secretary, keeping in touch by letters or bulletins with members in London and elsewhere. Thank you to S.P.E.S. for its help and. to London members for their con- tinued efforts. Obstine antquen! G. L. DICKINSON, Secretary, Brita Esperanto-lIumanistaro 18 . South Place News Ethical Union Annual Congress Members are invited to attend the Annual Congress of the Ethical Union in the Library, Conway Hall, on Saturday, March 25, at 2.30 p.m. The business side of the meeting will be followed by a talk by Richard Hauser on "The Humanist Approach to Social Work." See full details in "News and Notes.- N.S.S Dinner The 55th. Annual Dinner of the National Secular is being held in honour of Mr. H. Cutner's 80th birthday and will take place at the Paviours Arms, Page Street, Westminster on Saturday, March 4th at 6 for 6.30 p.m. and followed by dancing. Tickets 21s. from the Sec., 103 Borough High Street, S.E1. Society's Other Activities Young Humanists In the Library at 7.15 p.m. March 6—Richard Clements: "New Frontiers in Social Work". „ 13—"The Achievement of Progress." Dr. Ernest Seeley (Secretary of Progressive League) discusses the general factors involved. „ 20—S.P.E.S.: Its History and Future. „ 27 — John Mawson on "Living in a Community". Conway Discussions. Tuesdays at 7.15 p.m. March 7—"White Britons and Coloured Immigrants": Mn. Judith Hendersbn. March 14—"Religion in the Secular State": Donald MacRae, M.A. March 21—"Ethical Religion and the Arts": Charles Kennedy Scott (Trinity College of Music). March 28—"In Search of Purpose," by Arthur E. Morgan : J. W. Leslie, F.B.E.A. Sunday Social . March 19, in the Library at 3 p.m. Mr. Richard Clements: "The Genius of D. H. Lawrence." Tea will be served at 3.45 p.m. Members and friends welcome. Thursday Evening Social March 9, in the Library at 7 p.m. Whist Drive. Light refreshments and social intercourse. The Library, Conway Hall The Librarian will be in attendance on Sunday morning and Thursday evenings. Addition to Library: "Harriet Martineau—A radical Victorian," by Professor R. K. Webb. Country Dance Party March 18, from 3 p.m. to 6 p.m., jointly with the Progressive League and Eda Collins. All over fourteen years of age are welcome and instruction will be given. Soft shoes to be worn, please. A charge of 2s. will be made. Young Humanists and C.N.D. A group of young humanists intends to march in support of the Campaign for Nuclear Disarmament under a "Humanist" banner. They will assemble at 9.30 a.m. on Easter Monday, April 3, at Stratford, for the last day of the eastern prong of the march, arriving at Trafalgar Square at about 2.30 p.m. All humanists will be welcome. 19 SOUTH PLACE

THE South Place Ethical Society is a progressive movement dating from 1793 which today advocates an ethical humanism, the study and dissemination of ethical principles and the cultivation of a rational religious sentiment, and believes that the moral Iife may stand independently in its own right. We invite to membership all those who have abandoned supernatural creeds and find themselves in sympathy with our views. , At Conway Hall there are opportunities for participation in many kinds of cultural activities, including Discussions, Lectures, Concerts, Dances, Rambles and Socials. A Library is available and all members receive the SoEiety'sjournal, The Monthly Record, free. The Sunday Evening Chamber Music Concerts founded in 1887 have achieved international renown. The minimum subscriptions aie: Members, 12s. 6d. p.a.; Associate Members (ineligible to vote or hold office), 7s. 6d. p.a.; Life Members, 13 2s. 6d. ' Services available to Members and Associates include: The Naming Ceremony of Welcome to Children, the Solemnisation of Marriage, Memorial and Funeral Servicei. The Story of South Place, by S. K. Ratcliffe (5s. from Conway Hall)is a history of the Society and its interesting development within' liberal thought. . Griquas: - Secretary: 3. Hutton Hynd , Hon. Regisireir!- Mrs: T. C. Lindsay - . Hon. Treasurer: A. Fenton Hon. Asst. Registrar: Miss W. L. George Eyecutiye Secretary: miss F.Palmer Editor,"The Monthly Recorcr: G. C DowMan Address: Conway Hall, Red Lion Sguare,•London, W.C.I. (Tel.: CHAfiaery 8032) : .. •

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