The workings of many factors have wrought political change the world over. Among these, the impact of scientific-technological development upon society has been the most powerful agent of political transformation. Obvious as this has been for a long time, the progress of science and technology continues to outpace political creativity by a broad margin. Increasingly, political institutions are being left to accommodate themselves to the accomplished fact of scientific-technological progress— or to lose their functional significance. The logic of the political which alone can devise and master the social order, has become subservient to the logic of the apolitical. It is as if our society insists upon giving to Karl Marx's crude hypothesis what our economic experience withheld; we are about to validate Marxist determinism by the failure of our political imagination rather than the failure of our economic system. It seems as if the contrivances of science and technology now tell us not only what we should do with them but also how to order our lives. If this appearance is not deceptive — and it is proposed here to show that it is not — political change will befall our society like a natural event beyond man's control. To foreclose a disastrous deterioration of the political order and hence the human condition, it will be necessary to develop an appropriate philosophy of political change and, in the light of such a philosophy, policies which govern the integration of scientific and technological progress — the making of our “tools” — into political development. Part of what follow will be devoted to showing why the political needs to remain primary in order to insure that political change will be beneficial change. At the threshold of political change must stand political will.

Aristotle'S attitude and procedure in dealing with moral standards suggest that he assumed the following points: a) That he was speaking of something real and given; b) to be discovered and formulated and, if possible, applied; c) that in fact, standards satisfactory for human life — at least satisfactory and perhaps unsurpassable — had already been embodied in Grecian life and art and thought; and if this is the case, then in regard to moral standards, as in regard to many problems, Aristotle is a preserver and savior rather than an innovator and is like “prudence” as he delineates it; d) that if there is a divine source of these Grecian known and lived standards, these are just and true; if there is not, or if we do not know whether there is, they remain just and true; in any case, at least some of them are “by nature.”

There are seventy states in the world that are not formally aligned with either of the great power alliance systems, Western or Soviet. With varying degrees of precision, each state defines its foreign policy in terms of its nonalignment. Some of these states additionally refer to their foreign policy in terms of neutralism, which they may often qualify in terms of such adjectives as “positive” or “dynamic” to indicate that they are not passive role players in world politics. Some ventures of neutralists into self-definition have resulted in considerable confusion. As an example may be cited V. K. Krishna Menon's description of India＇s policy:

One of the many subjects that await careful research at the hands of students of political thought is a critical evaluation of recent socialist thought in India. In this paper only a few of the significant aspects of the subject can be touched on; it is hoped that this will stimulate detailed work on it.

Kwame Nkrumah of Ghana, who fell from power two years ago, was surely one of the more spectacular leaders of the newly emerging nations, at least in the romantic and dramatic days of their early emergence. Nkrumah had a number of advantages which he exploited to the hilt: his successful drive for independence led the parade in Black Africa; Ghana itself had a head start in development and sophistication fostered by a generous British colonial policy; and the rest of the world was anxious that Ghana and others to follow it succeed in the business of attaining genuine nationhood.