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Rh judgment with its special philanthropic allowances and then the sturdier desire for objective and scientific appraisal; and finally the rise from social disillusionment to race pride, from the sense of social debt to the responsibilities of social contribution, and offsetting the necessary working and commonsense acceptance of restricted conditions, the belief in ultimate esteem and recognition. Therefore the Negro to-day wishes to be known for what he is, even in his faults and shortcomings, and scorns a craven and precarious survival at the price of seeming to be what he is not. He resents being spoken of as a social ward or minor, even by his own, and to being regarded a chronic patient for the sociological clinic, the sick man of American Democracy. For the same reasons, he himself is through with those social nostrums and panaceas, the so-called "solutions" of his "problem," with which he and the country have been so liberally dosed in the past. Religion, freedom, education, money—in turn, he has ardently hoped for and peculiarly trusted these things; he still believes in them, but not in blind trust that they alone will solve his life-problem.

Each generation, however, will have its creed, and that of the present is the belief in the efficacy of collective effort, in race co-operation. This deep feeling of race is at present the mainspring of Negro life. It seems to be the outcome of the reaction to proscription and prejudice; an attempt, fairly successful on the whole, to convert a defensive into an offensive position, a handicap into an incentive. It is radical in tone, but not in purpose and only the most stupid forms of opposition, misunderstanding or persecution could make it otherwise. Of course, the thinking Negro has shifted a little toward the left with the world-trend, and there is an increasing group who affiliate with radical and liberal movements. But fundamentally for the present the Negro is radical on race matters, conservative on others, in other words, a "forced radical," a social protestant rather than a genuine radical. Yet under further pressure and injustice iconoclastic thought and motives will inevitably increase. Harlem's quixotic radicalisms call for their ounce of democracy to-day lest to-morrow they be beyond cure.

The Negro mind reaches out as yet to nothing but American