We are people of this generation, bred in at least modest comfort, housed now in universities, looking uncomfortably to the world we inherit.
When we were kids the United States was the wealthiest and strongest country in the world: the only one with the atom bomb, the least scarred by modern war, an initiator of the United Nations that we thought would distribute Western influence throughout the world. Freedom and equality for each individual, government of, by, and for the people—these American values we found good, principles by which we could live as men. Many of us began maturing in complacency.
As we grew, however, our comfort was penetrated by events too troubling to dismiss. First, the permeating and victimizing fact of human degradation, symbolized by the Southern struggle against racial bigotry, compelled most of us from silence to activism. Second, the enclosing fact of the Cold War, symbolized by the presence of the Bomb, brought awareness that we ourselves, and our friends, and millions of abstract “others” we knew more directly because of our common peril, might die at any time. We might deliberately ignore, or avoid, or fail to feel all other human problems, but not these two, for these were too immediate and crushing in their impact, too challenging in the demand that we as individuals take the responsibility for encounter and resolution.
While these and other problems either directly oppressed us or rankled our consciences and became our own subjective concerns, we began to see complicated and disturbing paradoxes in our surrounding America. The declaration “all men are created equal…” rang hollow before the facts of Negro life in the South and the big cities of the North. The proclaimed peaceful intentions of the United States contradicted its economic and military investments in the Cold War status quo.…
Our work is guided by the sense that we may be the last generation in the experiment with living. But we are a minority—the vast majority of our people regard the temporary equilibriums of our society and world as eternally-functional parts. In this is perhaps the outstanding paradox: we ourselves are imbued with urgency, yet the message of our society is that there is no viable alternative to the present. Beneath the reassuring tones of the politicians, beneath the common opinion that America will “muddle through”, beneath the stagnation of those who have closed their minds to the future, is the pervading feeling that there simply are no alternatives, that our times have witnessed the exhaustion not only of Utopias, but of any new departures as well. Feeling the press of complexity upon the emptiness of life, people are fearful of the thought that at any moment things might thrust out of control. They fear change itself, since change might smash whatever invisible framework seems to hold back chaos for them now. For most Americans, all crusades are suspect, threatening. The fact that each individual sees apathy in his fellows perpetuates the common reluctance to organize for change. The dominant institutions are complex enough to blunt the minds of their potential critics, and entrenched enough to swiftly dissipate or entirely repel the energies of protest and reform, thus limiting human expectancies. Then, too, we are a materially improved society, and by our own improvements we seem to have weakened the case for further change.
Some would have us believe that Americans feel contentment amidst prosperity—but might it not better be called a glaze above deeply felt anxieties about their role in the new world? And if these anxieties produce a developed indifference to human affairs, do they not as well produce a yearning to believe there is an alternative to the present, that something can be done to change circumstances in the school, the workplaces, the bureaucracies, the government? It is to this latter yearning, at once the spark and engine of change, that we direct our present appeal. The search for truly democratic alternatives to the present, and a commitment to social experimentation with them, is a worthy and fulfilling human enterprise, one which moves us and, we hope, others today. On such a basis do we offer this document of our convictions and analysis: as an effort in understanding and changing the conditions of humanity in the late twentieth century, an effort rooted in the ancient, still unfulfilled conception of man attaining determining influence over his circumstances of life.…
In suggesting social goals and values, therefore, we are aware of entering a sphere of some disrepute. Perhaps matured by the past, we have no sure formulas, no closed theories—but that does not mean values are beyond discussion and tentative determination. A first task of any social movement is to convenience people that the search for orienting theories and the creation of human values is complex but worthwhile. We are aware that to avoid platitudes we must analyze the concrete conditions of social order. But to direct such an analysis we must use the guideposts of basic principles. Our own social values involve conceptions of human beings, human relationships, and social systems.
We regard men as infinitely precious and possessed of unfulfilled capacities for reason, freedom, and love. In affirming these principles we are aware of countering perhaps the dominant conceptions of man in the twentieth century: that he is a thing to be manipulated, and that he is inherently incapable of directing his own affairs. We oppose the depersonalization that reduces human beings to the status of things—if anything, the brutalities of the twentieth century teach that means and ends are intimately related, that vague appeals to “posterity” cannot justify the mutilations of the present. We oppose, too, the doctrine of human incompetence because it rests essentially on the modern fact that men have been “competently” manipulated into incompetence—we see little reason why men cannot meet with increasing skill the complexities and responsibilities of their situation, if society is organized not for minority, but for majority, participation in decision-making.
Men have unrealized potential for self-cultivation, self-direction, self-understanding, and creativity. It is this potential that we regard as crucial and to which we appeal, not to the human potentiality for violence, unreason, and submission to authority. The goal of man and society should be human independence: a concern not with image of popularity but with finding a meaning in life that is personally authentic: a quality of mind not compulsively driven by a sense of powerlessness, nor one which unthinkingly adopts status values, nor one which represses all threats to its habits, but one which has full, spontaneous access to present and past experiences, one which easily unites the fragmented parts of personal history, one which openly faces problems which are troubling and unresolved: one with an intuitive awareness of possibilities, an active sense of curiosity, an ability and willingness to learn.
This kind of independence does not mean egoistic individualism—the object is not to have one’s way so much as it is to have a way that is one’s own. Nor do we deify man—we merely have faith in his potential.
Human relationships should involve fraternity and honesty. Human interdependence is contemporary fact; human brotherhood must be willed however, as a condition of future survival and as the most appropriate form of social relations. Personal links between man and man are needed, especially to go beyond the partial and fragmentary bonds of function that bind men only as worker to worker, employer to employee, teacher to student, American to Russian.
Loneliness, estrangement, isolation describe the vast distance between man and man today. These dominant tendencies cannot be overcome by better personnel management, nor by improved gadgets, but only when a love of man overcomes the idolatrous worship of things by man.
As the individualism we affirm is not egoism, the selflessness we affirm is not self-elimination. On the contrary, we believe in generosity of a kind that imprints one’s unique individual qualities in the relation to other men, and to all human activity. Further, to dislike isolation is not to favor the abolition of privacy; the latter differs from isolation in that it occurs or is abolished according to individual will. Finally, we would replace power and personal uniqueness rooted in possession, privilege, or circumstance by power and uniqueness rooted in love, reflectiveness, reason, and creativity.
As a social system we seek the establishment of a democracy of individual participation, governed by two central aims: that the individual share in those social decisions determining the quality and direction of his life; that society be organized to encourage independence in men and provide the media for their common participation.
In a participatory democracy, the political life would be based in several root principles:
The economic sphere would have as its basis the principles:
Like the political and economic ones, major social institutions—cultural, education, rehabilitative, and others—should be generally organized with the well-being and dignity of man as the essential measure of success.
In social change or interchange, we find violence to be abhorrent because it requires generally the transformation of the target, be it a human being or a community of people, into a depersonalized object of hate. It is imperative that the means of violence be abolished and the institutions—local, national, international—that encourage nonviolence as a condition of conflict be developed.
These are our central values, in skeletal form. It remains vital to understand their denial or attainment in the context of the modern world.…
A program against poverty must be just as sweeping as the nature of poverty itself. It must not be just palliative, but directed to the abolition of the structural circumstances of poverty. At a bare minimum it should include a housing act far larger than the one supported by the Kennedy Administration, but one that is geared more to low-and middle income needs than to the windfall aspirations of small and large private entrepreneurs, one that is more sympathetic to the quality of communal life than to the efficiency of city-split highways. Second, medical care must become recognized as a lifetime human right just as vital as food, shelter and clothing—the Federal government should guarantee health insurance as a basic social service turning medical treatment into a social habit, not just an occasion of crisis, fighting sickness among the aged, not just by making medical care financially feasible but by reducing sickness among children and younger people. Third, existing institutions should be expanded so the Welfare State cares for everyone’s welfare according to read. Social security payments should be extended to everyone and should be proportionately greater for the poorest. A minimum wage of at least $1.50 should be extended to all workers (including the 16 million currently not covered at all). Equal educational opportunity is an important part of the battle against poverty.…
We must meet the growing complex of “city” problems; over 90% of Americans will live in urban areas in the next two decades. Juvenile delinquency, untended mental illness, crime increase, slums, urban tenantry and uncontrolled housing, the isolation of the individual in the city—all are problems of the city and are major symptoms of the present system of economic priorities and lack of public planning. Private property control (the real estate lobby and a few selfish landowners and businesses) is as devastating in the cities as corporations are on the national level. But there is no comprehensive way to deal with these problems now midst competing units of government, dwindling tax resources, suburban escapism (saprophitic to the sick central cities), high infrastructure costs and on one to pay them. The only solutions are national and regional. “Federalism” has thus far failed here because states are rural-dominated; the Federal government has had to operate by bootlegging and trickle-down measures dominated by private interests, and the cities themselves have not been able to catch up with their appendages through annexation or federation. A new external challenge is needed, not just a Department of Urban Affairs but a thorough national program to help the cities. The model city must be projected—more community decision-making and participation, true integration of classes, races, vocations—provision for beauty, access to nature and the benefits of the central city as well, privacy without privatism, decentralized “units” spread horizontally with central, regional, democratic control—provision for the basic facility-needs, for everyone, with units of planned regions and thus public, democratic control over the growth of the civic community and the allocation of resources.…
Education is too vital a public problem to be completely entrusted to the province of the various states and local units. In fact, there is no good reason why America should not progress now toward internationalizing rather than localizing, its educational system—children and young adults studying everywhere in the world, through a United Nations program, would go far to create mutual understanding. In the meantime, the need for teachers and classrooms in America is fantastic. This is an area where “minimal” requirements hardly should be considered as a goal—there always are improvements to be made in the educational system, e.g., smaller classes and many more teachers for them, programs to subsidize the education of the poor but bright, etc.…
As students, for a democratic society, we are committed to stimulating this kind of social movement, this kind of vision and program is campus and community across the country. If we appear to seek the unattainable, it has been said, then let it be known that we do so to avoid the unimaginable.