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The Spike or Victoria University College Review 1932

I

I.

It is the first virtue of a critical mind that it will accept no fundamental proposition merely because it comes from tradition or convention or authority. Moreover, if we wish to ascertain the effect and assess the value of social institutions we must recognise that what appears most obvious, even in our strongest convictions, may often prove pure illusion. It is for this reason that Dr. Henning's maxim—casually mentioned in the course of an address the other day—is imperative and invaluable. As soon as one allows one's sympathies to obscure an issue, to confirm articles of faith of which one will allow no questioning, then the bright hope of independent thought has surely flickered and gone.

Communism is every whit as much in danger of this evil as any other social or political creed, and it seems that its advocates may well become as dangerous and false in argument as the most bigoted of religious zealots if they persist in their present tendency.

Discussion has revealed a large body of opinion which could be more aptly described as socialistic than communistic if only for the reason that it has declined to accept the dogmatic insistence of the communist theorem and its persistent tendency to re-duce to a matter of religious faith the convictions of impartial criticism and a passion for justice. The critical attitude that demands some fundamental measure of social reform loses its most eminent virtue when it is replaced by this religious frame of mind that will brook no doubt or wavering, no tolerance of dissent or discussion, no room for a change or development in point of view.

To make this accusation against the most passionate of Communists is in many cases unfair and ill-considered; and it is rather too readily levelled at anyone who sees the chaos of our present system with the intensity of violent revolt against needless inhumanity. It is all too convenient a shaft for every passing critic; and those who have thought of economics only in terms of laissez-faire are naturally prone to feel that disinterested action can proceed only from religious urge. But for all that, and granting the exigencies of the necessity for action, the advocates of basic social reform are themselves all too little aware of some of the dangers in their path, as their methods of propaganda seem to prove beyond question, They are apt to assume the attitude of muscular tension which dispels all doubt and hesitation, and leads them in pledge themselves to a great cause without that open-minded, ever-vigilent scepticism which is essential in any new adventure.