have their origin in the interior drama in which the spirit is thrust, as a result of the split within itself, and in the invisible forces which are born in the heart and mind of man. This suffering and this hope arise also from material problems, economic, political, technological. History itself is not a mere mechanical unfolding of events in the center of which man finds himself as a stranger in a foreign land. The specific modern emphasis on history as progressive, the specific prophetic emphasis on God as acting through history, and the specific Christian emphasis on the historical nature of revelation must now surrender to the new history embracing the new cosmology—a profound event which is in the process of birth in the womb of that invisible universe which is the mind and heart of man. For our World Age is indeed the most dire and apocalyptic mankind has ever faced in all history, and the endeavor of World Perspectives is to point to that ultimate moral power at work in the universe, that very power upon which all human effort must at last depend.
　　This is the crisis in consciousness made articulate through the crisis in science. This is the new awakening after a long history which had its genesis in Descartes’ denial that theology could exist as a science, on the one hand, and on the other, in Kant’s denial that metaphysics could exist as a science. Some fossilized forms of such positivistic thinking still remain, manifesting themselves in a quasi-sociological mythology which, in the guise of scientific concepts, has generated a new animism resulting in a more primitive religion than the traditional faiths which it endeavors to replace. However, it is now conceded, out of the influences of Whitehead, Bergson and some phenomenologist that in addition to natural science with its tendency to isolate quantitative values there exists another category of knowledge wherein philosophy, utilizing its own instruments, is able to grasp the essence and innermost nature of the Absolute, of reality. The mysterious universe is now revealing to philosophy and to science as well an enlarged meaning of nature and of man which extends beyond mathematical and experimental analysis of sensory phenomena. This meaning rejects the mechanistic conception of the world and that positivistic attitude toward the world which considers philosophy as a kind of mythology adequate only for the satisfaction of emotional needs. In other words, the fundamental problems of philosophy, those problems which are central to life, are again confronting science and philosophy itself. Our problem, is to discover a principle of differentiation and yet relationship lucid enough to justify and to purify both scientific and philosophical knowledge by accepting their mutual interdependence.
　　Justice itself which has been “in a state of pilgrimage and crucifixion” and now is slowly being liberated from the grip of social and political demonologies in the East as well as in the West, begins to question its own premises. Those modern revolutionary movements which have challenged the sacred institutions of society by protecting social injustice in the name of social justice are also being examined and reevaluated in World Perspectives.
　　When we turn our gaze retrospectively to the early cosmic condition of man in the third millennium, we observe that the concept of justice as something to which man has an inalienable right began slowly to take form and, at the time of Hammurabi in the second millennium, justice as inherently a part of man’s nature and not as a beneficent gift to be bestowed, became part of the consciousness of society. This concept of human rights consisted in the demand for justice in the universe, a demand which exists also in the twentieth century through a curious analogy. In accordance with the ancient view, man could himself become a god, could assume the identity of the great cosmic forces in the universe which surrounded him. He could infl‖‖文‖檔‖共‖享‖與‖在‖線‖閱‖讀‖