Let Us Never Speak of the High Six Again

Nobel Lecture*, December xi, 1964

The quest for peace and justice

Information technology is impossible to brainstorm this lecture without again expressing my deep appreciation to the Nobel Committee of the Norwegian Parliament for bestowing upon me and the ceremonious rights movement in the United States such a great award. Occasionally in life there are those moments of unutterable fulfillment which cannot exist completely explained by those symbols chosen words. Their meaning can only be articulated by the inaudible language of the middle. Such is the moment I am shortly experiencing. I feel this high and joyous moment not for myself lone but for those devotees of nonviolence who have moved so courageously against the ramparts of racial injustice and who in the procedure accept caused a new gauge of their ain human being worth. Many of them are young and cultured. Others are center aged and middle course. The bulk are poor and untutored. But they are all united in the quiet conviction that information technology is better to suffer in dignity than to take segregation in humiliation. These are the real heroes of the freedom struggle: they are the noble people for whom I accept the Nobel Peace Prize.

This evening I would similar to use this lofty and historic platform to discuss what appears to me to exist the about pressing problem against mankind today. Modernistic man has brought this whole earth to an awe-inspiring threshold of the futurity. He has reached new and amazing peaks of scientific success. He has produced machines that think and instruments that peer into the unfathomable ranges of interstellar infinite. He has built gigantic bridges to span the seas and gargantuan buildings to kiss the skies. His airplanes and spaceships accept dwarfed distance, placed fourth dimension in bondage, and carved highways through the stratosphere. This is a dazzling picture of modernistic man'due south scientific and technological progress.

Yet, in spite of these spectacular strides in scientific discipline and applied science, and still unlimited ones to come up, something basic is missing. In that location is a sort of poverty of the spirit which stands in glaring contrast to our scientific and technological abundance. The richer nosotros accept become materially, the poorer we have become morally and spiritually. Nosotros have learned to wing the air like birds and swim the sea like fish, but nosotros accept non learned the simple art of living together every bit brothers.

Every human lives in ii realms, the internal and the external. The internal is that realm of spiritual ends expressed in art, literature, morals, and organized religion. The external is that circuitous of devices, techniques, mechanisms, and instrumentalities by ways of which nosotros live. Our problem today is that we have allowed the internal to become lost in the external. We have allowed the ways by which nosotros live to outdistance the ends for which we live. So much of modern life can be summarized in that absorbing dictum of the poet Thoreauⁱ: "Improved means to an unimproved cease". This is the serious predicament, the deep and haunting problem confronting mod man. If we are to survive today, our moral and spiritual "lag" must be eliminated. Enlarged material powers spell enlarged peril if at that place is not proportionate growth of the soul. When the "without" of man'south nature subjugates the "within", nighttime storm clouds begin to form in the world.

This problem of spiritual and moral lag, which constitutes mod human being's chief dilemma, expresses itself in 3 larger problems which grow out of human'southward ethical infantilism. Each of these problems, while actualization to be dissever and isolated, is inextricably bound to the other. I refer to racial injustice, poverty, and war.

The first problem that I would similar to mention is racial injustice. The struggle to eliminate the evil of racial injustice constitutes i of the major struggles of our time. The nowadays upsurge of the Negro people of the United States grows out of a deep and passionate determination to make freedom and equality a reality "here" and "at present". In one sense the ceremonious rights movement in the Usa is a special American phenomenon which must be understood in the lite of American history and dealt with in terms of the American situation. But on some other and more important level, what is happening in the United States today is a relatively pocket-sized office of a world development.

We live in a mean solar day, says the philosopher Alfred N Whiteheadⁱⁱ,"when civilization is shifting its basic outlook: a major turning point in history where the presuppositions on which society is structured are being analyzed, sharply challenged, and profoundly changed." What we are seeing at present is a freedom explosion, the realization of "an idea whose time has come up", to employ Victor Hugo'southward phrase^three. The deep rumbling of discontent that we hear today is the thunder of disinherited masses, ascension from dungeons of oppression to the bright hills of freedom, in 1 majestic chorus the ascension masses singing, in the words of our liberty vocal, "Ain't gonna permit nobody turn us effectually."⁴ All over the globe, like a fever, the freedom motility is spreading in the widest liberation in history. The great masses of people are determined to cease the exploitation of their races and land. They are awake and moving toward their goal like a tidal wave. You tin can hear them rumbling in every village street, on the docks, in the houses, among the students, in the churches, and at political meetings. Historic movement was for several centuries that of the nations and societies of Western Europe out into the rest of the world in "conquest" of various sorts. That period, the era of colonialism, is at an end. East is coming together West. The earth is being redistributed. Yeah, nosotros are "shifting our basic outlooks".

These developments should not surprise whatever student of history. Oppressed people cannot remain oppressed forever. The yearning for freedom eventually manifests itself. The Bible tells the thrilling story of how Moses stood in Pharaoh's court centuries agone and cried, "Let my people go."⁵ This is a kind of opening chapter in a standing story. The present struggle in the United States is a later on chapter in the same unfolding story. Something within has reminded the Negro of his birthright of freedom, and something without has reminded him that it can be gained. Consciously or unconsciously, he has been defenseless up past the Zeitgeist, and with his blackness brothers of Africa and his brown and xanthous brothers in Asia, South America, and the Caribbean, the United States Negro is moving with a sense of great urgency toward the promised land of racial justice.

Fortunately, some pregnant strides accept been fabricated in the struggle to end the long night of racial injustice. We accept seen the magnificent drama of independence unfold in Asia and Africa. Just xxx years ago at that place were but three independent nations in the whole of Africa. Simply today thirty-five African nations take risen from colonial chains. In the The states we have witnessed the gradual demise of the system of racial segregation. The Supreme Courtroom'due south determination of 1954 outlawing segregation in the public schools gave a legal and constitutional deathblow to the whole doctrine of dissever but equal⁶. The Court decreed that dissever facilities are inherently unequal and that to segregate a kid on the basis of race is to deny that child equal protection of the law. This determination came as a buoy light of hope to millions of disinherited people. And then came that glowing twenty-four hour period a few months ago when a strong Civil Rights Bill became the law of our land^vii. This bill, which was start recommended and promoted past President Kennedy, was passed because of the overwhelming support and perseverance of millions of Americans, Negro and white. Information technology came as a bright interlude in the long and sometimes turbulent struggle for civil rights: the commencement of a second emancipation proclamation providing a comprehensive legal basis for equality of opportunity. Since the passage of this nib nosotros have seen some encouraging and surprising signs of compliance. I am happy to written report that, more often than not, communities all over the southern part of the United States are obeying the Civil Rights Law and showing remarkable skilful sense in the procedure.

Another indication that progress is being fabricated was found in the recent presidential election in the United States. The American people revealed great maturity by overwhelmingly rejecting a presidential candidate who had become identified with extremism, racism, and retrogression⁸. The voters of our nation rendered a telling blow to the radical right⁹. They defeated those elements in our social club which seek to pit white confronting Negro and lead the nation downward a dangerous Fascist path.

Let me not exit y'all with a false impression. The problem is far from solved. We still have a long, long way to get before the dream of liberty is a reality for the Negro in the U.s.a.. To put it figuratively in biblical language, nosotros have left the dusty soils of Egypt and crossed a Red Bounding main whose waters had for years been hardened by a long and piercing winter of massive resistance. But before we reach the majestic shores of the Promised Land, there is a frustrating and bewildering wilderness ahead. We must yet face biggy hilltops of opposition and gigantic mountains of resistance. But with patient and firm decision we will printing on until every valley of despair is exalted to new peaks of hope, until every mount of pride and irrationality is made low past the leveling process of humility and compassion; until the rough places of injustice are transformed into a smooth plane of equality of opportunity; and until the crooked places of prejudice are transformed past the straightening process of bright-eyed wisdom.

What the main sections of the ceremonious rights movement in the United States are maxim is that the need for nobility, equality, jobs, and citizenship will non exist abased or diluted or postponed. If that means resistance and conflict we shall not blanch. Nosotros shall not be cowed. We are no longer afraid.

The discussion that symbolizes the spirit and the outward form of our encounter is nonviolence, and it is doubtless that factor which made information technology seem appropriate to honor a peace prize to one identified with struggle. Broadly speaking, nonviolence in the civil rights struggle has meant not relying on artillery and weapons of struggle. Information technology has meant noncooperation with customs and laws which are institutional aspects of a regime of discrimination and enslavement. It has meant directly participation of masses in protest, rather than reliance on indirect methods which often practice non involve masses in activeness at all.

Nonviolence has likewise meant that my people in the agonizing struggles of recent years have taken suffering upon themselves instead of inflicting it on others. It has meant, as I said, that we are no longer afraid and cowed. Simply in some substantial caste it has meant that we do non desire to instill fear in others or into the guild of which we are a role. The move does not seek to liberate Negroes at the expense of the humiliation and enslavement of whites. It seeks no victory over anyone. It seeks to liberate American society and to share in the cocky-liberation of all the people.

Violence as a way of achieving racial justice is both impractical and immoral. I am not unmindful of the fact that violence oftentimes brings well-nigh momentary results. Nations take frequently won their independence in battle. Only in spite of temporary victories, violence never brings permanent peace. Information technology solves no social problem: it merely creates new and more than complicated ones. Violence is impractical because it is a descending spiral ending in destruction for all. It is immoral because it seeks to humiliate the opponent rather than win his understanding: it seeks to annihilate rather than convert. Violence is immoral because it thrives on hatred rather than love. It destroys community and makes brotherhood impossible. It leaves club in monologue rather than dialogue. Violence ends up defeating itself. It creates bitterness in the survivors and brutality in the destroyers.

In a real sense nonviolence seeks to redeem the spiritual and moral lag that I spoke of before as the chief dilemma of mod man. It seeks to secure moral ends through moral means. Nonviolence is a powerful and simply weapon. Indeed, information technology is a weapon unique in history, which cuts without wounding and ennobles the homo who wields it.

I believe in this method considering I recollect it is the just manner to reestablish a broken community. Information technology is the method which seeks to implement the just law by appealing to the conscience of the great decent bulk who through incomprehension, fear, pride, and irrationality accept allowed their consciences to sleep.

The irenic resisters can summarize their message in the following simple terms: we will take directly activeness against injustice despite the failure of governmental and other official agencies to act first. We will not obey unjust laws or submit to unjust practices. We will practise this peacefully, openly, cheerfully considering our aim is to persuade. We prefer the means of nonviolence considering our end is a community at peace with itself. We will try to persuade with our words, but if our words neglect, nosotros will try to persuade with our acts. We will always be willing to talk and seek off-white compromise, merely we are ready to endure when necessary and even risk our lives to get witnesses to truth as we meet it.

This approach to the trouble of racial injustice is non at all without successful precedent. Information technology was used in a magnificent way past Mohandas K. Gandhi to claiming the might of the British Empire and costless his people from the political domination and economical exploitation inflicted upon them for centuries. He struggled only with the weapons of truth, soul strength, non-injury, and courage^x.

In the past ten years unarmed gallant men and women of the United States accept given living testimony to the moral ability and efficacy of nonviolence. By the thousands, faceless, anonymous, relentless immature people, black and white, have temporarily left the ivory towers of learning for the barricades of bias. Their mettlesome and disciplined activities accept come as a refreshing oasis in a desert sweltering with the estrus of injustice. They accept taken our whole nation dorsum to those cracking wells of democracy which were dug deep by the founding fathers in the formulation of the Constitution and the Proclamation of Independence. One day all of America will exist proud of their achievements¹¹.

I am merely too well aware of the human weaknesses and failures which exist, the doubts most the efficacy of nonviolence, and the open up advocacy of violence by some. Only I am withal convinced that nonviolence is both the about practically sound and morally excellent manner to grapple with the age-old problem of racial injustice.

A 2d evil which plagues the mod earth is that of poverty. Like a monstrous octopus, it projects its nagging, prehensile tentacles in lands and villages all over the world. Near two-thirds of the peoples of the world go to bed hungry at night. They are undernourished, ill-housed, and shabbily clad. Many of them accept no houses or beds to slumber in. Their but beds are the sidewalks of the cities and the dusty roads of the villages. Most of these poverty-stricken children of God have never seen a physician or a dentist. This problem of poverty is not only seen in the class sectionalisation between the highly adult industrial nations and the and then-called underdeveloped nations; it is seen in the nifty economical gaps within the rich nations themselves. Take my ain country for example. Nosotros have developed the greatest organisation of product that history has ever known. We accept get the richest nation in the globe. Our national gross product this year will reach the astounding figure of almost 650 billion dollars. All the same, at least ane-fifth of our fellow citizens – some ten million families, comprising about forty one thousand thousand individuals – are jump to a miserable culture of poverty. In a sense the poverty of the poor in America is more than frustrating than the poverty of Africa and Asia. The misery of the poor in Africa and Asia is shared misery, a fact of life for the vast majority; they are all poor together every bit a result of years of exploitation and underdevelopment. In lamentable dissimilarity, the poor in America know that they alive in the richest nation in the world, and that even though they are perishing on a lone isle of poverty they are surrounded by a vast ocean of material prosperity. Glistening towers of glass and steel hands seen from their slum dwellings spring upwardly almost overnight. Jet liners speed over their ghettoes at 600 miles an hour; satellites streak through outer space and reveal details of the moon. President Johnson, in his State of the Union Message¹², emphasized this contradiction when he heralded the United States' "highest standard of living in the world", and deplored that it was accompanied by "dislocation; loss of jobs, and the specter of poverty in the midst of enough".

And so it is obvious that if human being is to redeem his spiritual and moral "lag", he must go all out to bridge the social and economic gulf between the "haves" and the "accept nots" of the world. Poverty is i of the nigh urgent items on the calendar of modernistic life.

In that location is nothing new about poverty. What is new, however, is that we have the resources to get rid of information technology. More than a century and a half ago people began to be disturbed about the twin problems of population and product. A thoughtful Englishman named Malthus wrote a book^xiii that set forth some rather frightening conclusions. He predicted that the homo family was gradually moving toward global starvation considering the world was producing people faster than information technology was producing nutrient and fabric to back up them. Later scientists, withal, disproved the determination of Malthus, and revealed that he had vastly underestimated the resources of the earth and the resourcefulness of man.

Not too many years ago, Dr. Kirtley Mather, a Harvard geologist, wrote a volume entitled Enough and to Spare ¹⁴. He set along the bones theme that famine is wholly unnecessary in the modern globe. Today, therefore, the question on the agenda must read: Why should there exist hunger and privation in any land, in any urban center, at any table when man has the resource and the scientific know-how to provide all mankind with the basic necessities of life? Even deserts tin exist irrigated and top soil can be replaced. We cannot complain of a lack of land, for there are twenty-five one thousand thousand square miles of tillable state, of which we are using less than vii million. We have amazing knowledge of vitamins, nutrition, the chemistry of food, and the versatility of atoms. There is no deficit in human resource; the deficit is in human volition. The well-off and the secure take too often go indifferent and oblivious to the poverty and impecuniousness in their midst. The poor in our countries have been shut out of our minds, and driven from the mainstream of our societies, because nosotros take allowed them to become invisible. Only equally nonviolence exposed the ugliness of racial injustice, so must the infection and sickness of poverty exist exposed and healed – non only its symptoms simply its basic causes. This, too, will be a vehement struggle, merely we must not be agape to pursue the remedy no thing how formidable the task.

The time has come for an all-out globe war against poverty. The rich nations must use their vast resource of wealth to develop the underdeveloped, schoolhouse the unschooled, and feed the unfed. Ultimately a great nation is a compassionate nation. No individual or nation can be great if it does not have a concern for "the least of these". Securely etched in the fiber of our religious tradition is the conviction that men are made in the image of God and that they are souls of space metaphysical value, the heirs of a legacy of dignity and worth. If we feel this as a profound moral fact, we cannot be content to see men hungry, to see men victimized with starvation and ill health when we accept the ways to aid them. The wealthy nations must become all out to span the gulf betwixt the rich minority and the poor majority.

In the final analysis, the rich must not ignore the poor considering both rich and poor are tied in a unmarried garment of destiny. All life is interrelated, and all men are interdependent. The agony of the poor diminishes the rich, and the salvation of the poor enlarges the rich. We are inevitably our brothers' keeper because of the interrelated structure of reality. John Donne interpreted this truth in graphic terms when he affirmed^fifteen:

No man is an Iland, intire of its selfe: every
human being is a peece of the Continent, a part of the
maine: if a Clod bee washed away past the Sea,
Europe is the lesse, equally well as if a Promontorie
were, besides as if a Mannor of thy friends
or of thine owne were: any mans expiry
diminishes me, because I am involved in
Mankinde: and therefore never send to know
for whom the bell tolls: it tolls for thee.

A third not bad evil against our globe is that of war. Recent events accept vividly reminded us that nations are not reducing but rather increasing their arsenals of weapons of mass destruction. The best brains in the highly adult nations of the world are devoted to military machine applied science. The proliferation of nuclear weapons has not been halted, in spite of the Limited Test Ban Treaty¹⁶. On the contrary, the detonation of an atomic device by the first nonwhite, non- Western, then-called underdeveloped power, namely the Chinese People's Republic¹⁷, opens new vistas of exposure of vast multitudes, the whole of humanity, to insidious terrorization past the e'er-nowadays threat of annihilation. The fact that most of the fourth dimension human being beings put the truth most the nature and risks of the nuclear war out of their minds because it is besides painful and therefore non "acceptable", does not change the nature and risks of such state of war. The device of "rejection" may temporarily cover up anxiety, only it does not bestow peace of mind and emotional security.

Then man's proneness to engage in state of war is still a fact. But wisdom built-in of experience should tell us that state of war is obsolete. There may have been a fourth dimension when war served every bit a negative expert by preventing the spread and growth of an evil force, but the subversive ability of mod weapons eliminated even the possibility that war may serve equally a negative proficient. If we assume that life is worth living and that human has a right to survive, and then we must detect an alternative to state of war. In a day when vehicles hurtle through outer space and guided ballistic missiles cleave highways of decease through the stratosphere, no nation can claim victory in state of war. A and then-called express war volition leave little more than a calamitous legacy of human suffering, political turmoil, and spiritual disillusionment. A world war – God forbid! – will leave only smoldering ashes as a mute testimony of a homo race whose folly led inexorably to ultimate death. So if modern man continues to flirt unhesitatingly with state of war, he volition transform his earthly habitat into an inferno such as even the heed of Dante could not imagine.

Therefore, I venture to suggest to all of you and all who hear and may eventually read these words, that the philosophy and strategy of nonviolence become immediately a subject for study and for serious experimentation in every field of human conflict, by no ways excluding the relations betwixt nations. It is, later all, nation-states which make war, which have produced the weapons which threaten the survival of mankind, and which are both genocidal and suicidal in grapheme.

Hither besides we accept ancient habits to deal with, vast structures of power, indescribably complicated problems to solve. But unless we abdicate our humanity altogether and succumb to fearfulness and impotence in the presence of the weapons we have ourselves created, information technology is every bit imperative and urgent to put an stop to war and violence between nations as it is to put an end to racial injustice. Equality with whites will inappreciably solve the issues of either whites or Negroes if it means equality in a society under the spell of terror and a world doomed to extinction.

I do not wish to minimize the complication of the problems that demand to be faced in achieving disarmament and peace. Only I think information technology is a fact that we shall not have the will, the courage, and the insight to bargain with such matters unless in this field we are prepared to undergo a mental and spiritual reevaluation – a change of focus which will enable us to see that the things which seem most real and powerful are indeed now unreal and take come up nether the sentence of expiry. We need to brand a supreme endeavor to generate the readiness, indeed the eagerness, to enter into the new world which is now possible, "the city which hath foundations, whose builder and maker is God"^xviii.

We volition non build a peaceful world past following a negative path. It is not plenty to say "We must not wage war." It is necessary to love peace and cede for it. We must concentrate non merely on the negative expulsion of state of war, only on the positive affidavit of peace. There is a fascinating little story that is preserved for us in Greek literature nearly Ulysses and the Sirens. The Sirens had the ability to sing so sweetly that sailors could non resist steering toward their island. Many ships were lured upon the rocks, and men forgot home, duty, and award as they flung themselves into the ocean to be embraced by arms that drew them down to decease. Ulysses, determined not to be lured by the Sirens, offset decided to necktie himself tightly to the mast of his gunkhole, and his coiffure stuffed their ears with wax. Just finally he and his crew learned a better way to salve themselves: they took on board the beautiful singer Orpheus whose melodies were sweeter than the music of the Sirens. When Orpheus sang, who bothered to listen to the Sirens?

So we must gear up our vision not simply on the negative expulsion of war, but upon the positive affirmation of peace. We must meet that peace represents a sweeter music, a catholic melody that is far superior to the discords of state of war. Somehow we must transform the dynamics of the world power struggle from the negative nuclear artillery race which no one can win to a positive contest to harness man'due south creative genius for the purpose of making peace and prosperity a reality for all of the nations of the earth. In brusk, we must shift the artillery race into a "peace race". If we have the will and decision to mount such a peace offensive, we volition unlock hitherto tightly sealed doors of hope and transform our imminent cosmic elegy into a psalm of creative fulfillment.

All that I have said boils downward to the point of affirming that mankind's survival is dependent upon man's power to solve the issues of racial injustice, poverty, and state of war; the solution of these problems is in plough dependent upon man squaring his moral progress with his scientific progress, and learning the practical fine art of living in harmony. Some years ago a famous novelist died. Among his papers was found a listing of suggested story plots for time to come stories, the almost prominently underscored being this one: "A widely separated family inherits a firm in which they take to alive together." This is the great new problem of flesh. We take inherited a large house, a great "world firm" in which we have to live together – black and white, Easterners and Westerners, Gentiles and Jews, Catholics and Protestants, Moslem and Hindu, a family unduly separated in ideas, culture, and interests who, because we tin can never once again live without each other, must learn, somehow, in this one big world, to live with each other.

This ways that more and more our loyalties must become ecumenical rather than sectional. We must now give an overriding loyalty to mankind as a whole in order to preserve the best in our individual societies.

This call for a worldwide fellowship that lifts neighborly business organization beyond one's tribe, race, class, and nation is in reality a telephone call for an all-embracing and unconditional love for all men. This oftentimes misunderstood and misinterpreted concept then readily dismissed past the Nietzsches of the world as a weak and cowardly strength, has at present go an accented necessity for the survival of homo. When I speak of honey I am not speaking of some sentimental and weak response which is little more than than emotional bosh. I am speaking of that force which all of the great religions accept seen as the supreme unifying principle of life. Love is somehow the key that unlocks the door which leads to ultimate reality. This Hindu-Moslem-Christian-Jewish-Buddhist belief about ultimate reality is beautifully summed upward in the First Epistle of Saint John^nineteen:

Let us love one some other: for love is of God; and everyone
that loveth is built-in of God, and knoweth God.
He that loveth non knoweth not God; for God is love.
If nosotros love one another, God dwelleth in us, and His
love is perfected in us.

Let united states of america hope that this spirit will become the lodge of the day. Every bit Arnold Toynbee^twenty says: "Love is the ultimate force that makes for the saving option of life and good confronting the damning choice of death and evil. Therefore the first hope in our inventory must exist the hope that love is going to have the last word." We can no longer beget to worship the God of hate or bow before the altar of retaliation. The oceans of history are made turbulent by the ever-ascent tides of hate. History is cluttered with the wreckage of nations and individuals that pursued this cocky-defeating path of hate. Beloved is the fundamental to the solution of the issues of the world.

Let me close past saying that I have the personal religion that mankind will somehow rise upwards to the occasion and requite new directions to an age globe-trotting rapidly to its doom. In spite of the tensions and uncertainties of this period something profoundly meaningful is taking identify. Old systems of exploitation and oppression are passing abroad, and out of the womb of a delicate world new systems of justice and equality are beingness born. Doors of opportunity are gradually being opened to those at the bottom of society. The shirtless and barefoot people of the land are developing a new sense of "some-bodiness" and etching a tunnel of hope through the dark mountain of despair. "The people who sabbatum in darkness have seen a great calorie-free."²¹ Here and at that place an private or group dares to love, and rises to the majestic heights of moral maturity. Then in a real sense this is a great fourth dimension to be alive. Therefore, I am not yet discouraged about the future. Granted that the easygoing optimism of yesterday is impossible. Granted that those who pioneer in the struggle for peace and liberty will withal face uncomfortable jail terms, painful threats of death; they will notwithstanding be battered by the storms of persecution, leading them to the nagging feeling that they can no longer carry such a heavy burden, and the temptation of wanting to retreat to a more than quiet and serene life. Granted that we face a earth crisis which leaves us standing so frequently amid the surging murmur of life's restless sea. Just every crisis has both its dangers and its opportunities. It can spell either salvation or doom. In a dark dislocated world the kingdom of God may all the same reign in the hearts of men.

* Dr. King delivered this lecture in the Auditorium of the University of Oslo. This text is taken from Les Prix Nobel en 1964. The text in the New York Times is excerpted. His oral communication of credence delivered the twenty-four hours before in the same identify is reported fully both in Les Prix Nobel en 1964 and the New York Times.

1. Henry David Thoreau (1817-1862), American poet and essayist.

2. Alfred North Whitehead (1861-1947). British philosopher and mathematician, professor at the University of London and Harvard Academy.

3. "There is one thing stronger than all the armies in the earth and that is an idea whose time has come up." Translations differ; probable origin is Victor Hugo, Histoire d'un criminal offence, "Conclusion-La Chute", chap. 10.

four. "Ain't Gonna Allow Nobody Turn Me Around" is the title of an quondam Baptist spiritual.

5. Exodus 5:ane; viii:1; 9:1; 10:iii.

6. "Brown vs. Board of Education of Topeka", 347 U.S. 483, contains the decision of May 17, 1954, requiring desegregation of the public schools by us. "Bolling vs. Sharpe", 347 U.Due south. 497, contains the decision of same date requiring desegregation of public schools by the federal government; i.e. in Washington, D.C. "Brown vs. Board of Pedagogy of Topeka", Nos. 1-5. 349 U.S. 249, contains the opinion of May 31, 1955, on appeals from the decisions in the two cases cited above, ordering admission to "public schools on a racially nondiscriminatory footing with all deliberate speed".

7. Public Police 88-352, signed by President Johnson on July 2, 1964.

8. Both Les Prix Nobel and the New York Times read "retrogress".

9. Lyndon B. Johnson defeated Barry Goldwater by a popular vote of 43, 128, 956 to 27,177,873.

10. For a note on Gandhi, seep. 329, fn. 1.

11. For accounts of the civil rights activities by both whites and blacks in the decade from 1954 to 1964, come across Alan F. Westin, Freedom Now: The Civil Rights Struggle in America (New York: Bones Books, 1964), especially Part 4, "The Techniques of the Civil Rights Struggle"; Howard Zinn, SNCC: The New Abolitionists (Boston: Buoy Press, 1964); Eugene Five. Rostow, "The Freedom Riders and the Future", The Reporter (June 22, 1961); James Peck, Cracking the Color Line: Irenic Direct Action Methods of Eliminating Racial Bigotry (New York: CORE, 1960).

12. January 8, 1964.

13. Thomas Robert Malthus (1766-1834), An Essay on the Principle of Population (1798).

14. Kirtley F. Mather, Enough and to Spare: Female parent World Can Nourish Every Man in Freedom (New York: Harper, 1944).

fifteen. John Donne (1572?-1631), English poet, in the last lines of "Devotions" (1624).

sixteen. Officially chosen "Treaty Banning Nuclear Weapons Tests in Atmosphere, in Outer Space, and Underwater", and signed by Russia, England, and The states on July 25, 1963.

17. On October sixteen, 1964.

xviii. Hebrews Two: x.

19. I John 4:7-8, 12.

20. Arnold Joseph Toynbee (1889- ), British historian whose monumental work is the 10-volume A Study of Story (1934-1954).

21. This quotation may be based on a phrase from Luke 1:79, "To give light to them that sit in darkness and in the shadow of death"; or one from Psalms 107:10, "Such equally sit in darkness and in the shadow of decease"; or one from Marking Twain's To the Person Sitting in Darkness (1901), "The people who sit in darkness have noticed it …".

Original programme for Martin Luther Male monarch Jr.'s visit to Oslo (pdf 55 kB)
Kindly provided by the Norwegian Nobel Institute

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