Page:President of the Czecho-Slovak Republic, Thomas G. Masaryk.pdf/14

 Introduction to the Theory of Induction. Prague, 1883. (German translation in Vienna, 1884.) 4. Blaise Pascal, His Life and Philosophy. Prague, 1883. 5. The Theory of History According to the Principles of T. H. Buckle. Prague, 1884. 6. On the Study of Poetical Works. Prague, 1884. 7. The Principles of Concrete Logic. The Classification and System of Sciences. Prague, 1885. (German translation by H. G. Schauer in Vienna, 1886.) 8. On the Study of Poetical Works. Second series. Contributions to the Esthetic Analysis of the Manuscripts of Králové Dvůr and Zelená Hora. (Supposedly old Czech manuscripts proved by Masaryk to be false.) Prague, 1886. 9. Slavic Studies. The Slavophilism of Ivan Vasil Kirejevski. Prague, 1889. 10. The Czech Question and Our Present Crisis. Prague, 1895. 11. Karel Havlíček. Prague, 1896. 12. The Social Question. Prague, 1898. 13. Polygamy and Monogamy, Prague, 1899. 14. John Hus, Our Renaissance and Our Reformation. Prague, 1899. (A smaller work: Hus to the Czech Students. Prague, 1899.) 15. The Necessity of Revising the Process of Polná. Prague, 1899. 16. Eight Hours of Work. Prague, 1900.

Among these books are a number intended rather for the university students and the educated portion of the nation, especially "Pascal", "Buckle", " [sic]Concrete Logic", "Kirejevski", but "The Czech Question", "Havlíček", "Hus", and "The Social Question" are books written for the entire nation; "The Czech Question" and "Havlíček" are, in fact, books written in a popular vein and we can consider them hand-books of our national program.

These two books are a catechism for every Czech who desires to be an enlightened member of his nation. They are books of gold. In these books is contained, first of all, Masaryk's religious faith, even though no credo in the orthodox sense. The foundation of Masaryk's whole life is religious. His motto had already been uttered in "Suicide": "Who redeemed mankind? Neither a politician, nor an economist, nor a socialist, nor a demagogue. It is really sublime how in the political and social unrest of his time Christ keeps aloof from all politics; how easy it would have been for him to win over through political and socialistic agitation. He, however, demands the perfection of character, requires the deepening of feeling; he wishes people to become good 6