be summarily rejected.

The question of supreme interest to us, therefore, is whether the social
order implied in the British program is mainly in the nature of a
development of, or a break with, the Anglo-Saxon democratic tradition.
The program is derived from an English source. It is based on what is
known as modern social science, which has as its ultimate sanction the
nature of the human mind as revealed by psychology. A consideration of
the principles underlying this proposed social order may prove that it is
essentially--if perhaps paradoxically--individualistic, a logical
evolution of institutions which had their origin in the Magna Charta.
Our Declaration of Independence proclaimed that every citizen had the
right to "life, liberty, and the pursuit of happiness," which means the
opportunity to achieve the greatest self-development and self-realization.
The theory is that each citizen shall find his place, according to his
gifts and abilities, and be satisfied therewith. We may discover that
this is precisely what social science, in an industrial age, and by
spiritualizing human effort, aims to achieve. We may find that the
appearance of such a program as that of the British Labour Party,
supported as it is by an imposing proportion of the population of the
United Kingdom, marks a further step, not only in the advance of social
science and democracy, but also of Christianity.

I mention Christianity, not for controversial or apologetic reasons, but
because it has been the leaven of our western civilization ever since the
fall of the Roman Empire. Its constant influence has been to soften and
spiritualize individual and national relationships. The bitter
controversies, wars, and persecutions which have raged in its name are
utterly alien to its being. And that the present war is now being fought
by the Allies in the hope of putting an end to war, and is thus in the