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might it not be just a function of our lens rather than
reality itself? Of course we pay more attention to his Kant's
ethical theories, in which he relies heavily on the motive
of acts and on the morality of acts themselves. His opinion
is the opposite of that of the academic who succeeds him in
our course; John Stewart Mill, who says the motive in immaterial
it's the results that count. And Mill was the prototype
of the 19th Century English liberal, who became famous for
the forwarding of such ideas aas the inalienable natural
rights of man and of unfettered individualism. But w/i confines of Reason. The political
manifestation of this 19th Century English liberalism was
self-determination and internationalism. The balance of power,
and the economic manifestation through the industrial revolu-
tion was laissez-faire economics. The great celebration of
the gay '90's centered on this optimism. But certain novelists,
particularly Dostoyevsky, had already suggested that all of
this was about to collapse in a spiritual vacuum. That the
stability of the church, in ^of the Guild ^guild of the village, of the
home, had given way to the relative instability, and certainly
more impersonal, factory, barracks (conscription was in
effect in many European countries, ^{The public schools,} (and city life). The
balance of power dream burst at Sarajevo in 1914 and the
economic dream of laissez-faire met its Waterloo in the
depression of 1929. Now I've given unusual concentration
to the 19th Century for the simple reason that I want to
introduce Vladimir Ilich Lenin, who made today's story,
Darkness At Noon possible.

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