[1:] I have kept you too long. It is time I brought this address to a close. This would have been a convenient point for me to have stopped. But this would probably be my last address to a Hindu audience, on a subject vitally concerning the Hindus. I would therefore like, before I close, to place before the Hindus, if they will allow me, some questions which I regard as vital, and invite them seriously to consider the same.
[2:] In the first place, the Hindus must consider whether it is sufficient to take the placid view of the anthropologist that there is nothing to be said about the beliefs, habits, morals, and outlooks on life which obtain among the different peoples of the world, except that they often differ; or whether it is not necessary to make an attempt to find out what kind of morality, beliefs, habits, and outlook have worked best and have enabled those who possessed them to flourish, to grow strong, to people the earth and to have dominion over it. As is observed by Prof. Carver,
“Morality and religion, as the organised expression of moral approval and disapproval, must be regarded as factors in the struggle for existence as truly as are weapons for offence and defence, teeth and
claws, horns and hoofs, furs and feathers. The social group, community, tribe, or nation, which develops an unworkable scheme of morality or within which those social acts which weaken it and unfit it for
survival, habitually create the sentiment of approval, while those which would strengthen and enable it to be expanded habitually create the sentiment of disapproval, will eventually be eliminated. It is its
habits of approval or disapproval (these are the results of religion and morality) that handicap it, as really as the possession of two wings on one side with none on the other will handicap the colony of flies. It
would be as futile in the one case as in the other to argue, that one system is just as good as another.”
[3:] Morality and religion, therefore, are not mere matters of likes and dislikes. You may dislike exceedingly a scheme of morality which, if universally practised within a nation, would make that nation the strongest nation on the face of the earth. Yet in spite of your dislike, such a nation will become strong. You may like exceedingly a scheme of morality and an ideal of justice which, if universally practised within a nation, would make it unable to hold its own in the struggle with other nations. Yet in spite of your admiration, this nation will eventually disappear. The Hindus must, therefore, examine their religion and their morality in terms of their survival value.
[4:] Secondly, the Hindus must consider whether they should conserve the whole of their social heritage, or select what is helpful and transmit to future generations only that much and no more. Prof. John Dewey, who was my teacher and to whom I owe so much, has said: “Every society gets encumbered with what is trivial, with dead wood from the past, and with what is positively perverse….As a society becomes more enlightened, it realizes that it is responsible not to conserve and transmit the whole of its existing achievements, but only such as make for a better future society.” Even Burke, in spite of the vehemence with which he opposed the principle of change embodied in the French Revolution, was compelled
to admit that “a State without the means of some change is without the means of its conservation. Without such means it might even risk the loss of that part of the constitution which it wished the most religiously to preserve.” What Burke said of a State applies equally to a society.
[5:] Thirdly, the Hindus must consider whether they must not cease to worship the past as supplying their ideals. The baneful effects of this worship of the past are best summed up by Prof. Dewey when he says:
“An individual can live only in the present. The present is not just something which comes after the past; much less something produced by it. It is what life is in leaving the past behind it. The study of past
products will not help us to understand the present. A knowledge of the past and its heritage is of great significance when it enters into the present, but not otherwise. And the mistake of making the records and remains of the past the main material of education is that it tends to make the past a rival of the present and the present a more or less futile imitation of the past.”
[6:] The principle which makes little of the present act of living and growing, naturally looks upon the present as empty and upon the future as remote. Such a principle is inimical to progress, and is a hindrance to a strong and a steady current of life.
[7:] Fourthly, the Hindus must consider whether the time has not come for them to recognize that there is nothing fixed, nothing eternal, nothing sanatan; that everything is changing, that change is the law of life for individuals as well as for society. In a changing society, there must be a constant revolution of old values; and the Hindus must realize that if there must be standards to measure the acts of men, there must also be a readiness to revise those standards.
