Narendranath Bhattacharya, later known as M. N. Roy, was in his youth a devoted revolutionary and lieutenant to a famous Bengali revolutionary leader, Jatin Mukherjee. A description of the revolutionary career of Roy is useful and appropriate for several reasons. First, Roy is one of the few revolutionary Bengalis about whom interesting data is available. Second, Roy followed a pattern oft-repeated among Bengali political workers during the twentieth century: from terrorist and insurrectionary activity to Communism and then open Congress work. Third, both the data collected about Roy and some of his own writings give graphic pictures of two important features of Bengali revolutionary politics: the dal or faction and the dādā or leader of such a group.

One aspect of the intellectual upheaval which accompanied the Meiji Restoration of 1868 was the phenomenon of bummei kaika, “civilization and enlightenment.” Although it may be useful to think of the early Meiji years as a Japanese siècle de lumières, it is significant that the country's most progressive scholars derived their main inspiration from such contemporaneous Western social philosophies as positivism and utilitarianism, not the European enlightenment of the eighteenth century. It is natural that the proponents of bummei kaika turned for guidance to John Stuart Mill and Auguste Comte rather than Diderot or Rousseau, because their goal was to expose Japan to those urbane modes of thought from abroad which would bring her to the “civilized” stage of development envisaged by European social philosophy. The means to be employed consisted of empiricism, not abstract reasoning: “what we should call the truly enlightened world,” wrote Tsuda Mamichi in 1874, “is when practical studies become popular in our country and each person attains an understanding of truth.” Similarly, Fukuzawa Yukichi took nineteenth century England, not eighteenth century France, as the model for Japan's efforts to achieve “enlightenment.”

One of the historical generalizations one can make about politics in the past several hundred years is that an increasing proportion of the adult population is participating politically everywhere. A group which has gained the right to vote in recent times is women. Political scientists have paid relatively little attention to this largest minority in the world of politics. Women constitute more than one half of the total population in many parts of the world today, yet the differences in sex is treated along with other demographic variables and receives little specific attention by political scientists.

Chinese geomancy (feng shui) holds that if a man is buried in a properly sited grave, his descendants will prosper; and that the siting of houses, cities, and whole regions similarly works good or ill for their inhabitants. Although taken seriously by many eminent thinkers of traditional China (the philosopher Chu Hsi, for example), it is likely to impress us today on first encounter as a baffling and silly mishmash of things better sorted out as physical science, religion, esthetics, psychology, philosophy, and sociology. Understanding is easier if we can look on it as first, a kind of integral experience, and second, certain meanings given to such experience.

The theme of this paper, a theme close to the heart of the geographer, was in a slightly varied form the title of an international symposium organized by the Wenner-Gren Foundation for Anthropological Research in 1955. This symposium on “Man's Role in Changing the Face of the Earth” provided ample opportunity for fruitful dialogues between scholars representing the full range of disciplines from the natural sciences through the humanities to the social sciences. In this truly interdisciplinary symposium of some seventy-five scholars, no less than thirty percent represented the discipline of geography.

Hinduism permeates A Passage To India. While recognizing this fact, none of the critics have so far displayed an understanding of Hinduism which is adequate for the analysis of this novel. The type of Hinduism which has been popularized in the West, that of Vedantic philosophy, has been stressed in their studies.1 Further pursuit of this critical task will show unmistakably that Hinduism of an entirely different kind pervades the novel.

Millenarian movements provide a dramatic expression of discontent with the present order and an anticipation of its imminent and radical transformation. When they arise within a context of cultural confrontation, in which the limits of an indigenous culture are seen for the first time against the perspective of an advanced—and advancing—civilization, they may at times incorporate within their vision of the millenial condition some of the desirable aspects of that civilization. Indeed, under suitable circumstances movements that begin with chiliastic expectations may end by passing to major involvement with larger societies and the modern world. It is not a common condition, to be sure, and has recently been discounted. “Millenialism,” observes Bellah, “… could contribute only under very special conditions to social innovation, for it was usually a symptom of severe social pathology. Its consequences were often destructive, or the energies it released were quickly rechanneled into traditional forms….”

Throughout the nation the cause of the humanities is suddenly being championed; indeed, at times, almost with a vengeance. Centers or institutes for the study and advancement of the humanities have come into being. The Eighty-ninth Congress, in an exuberant mood that surprised many, passed legislation in 1965 establishing a public foundation for the arts and humanities. Accompanying this burst of new interest in the humanities and coming to fruition at the same time is the growth and development of computer-oriented humanistic study. We are witnessing the appearance of a number of university centers or institutes for computer research in the humanities and social sciences and hear monthly of the establishment of newsletters or journals that promise to tell us what is going on and to keep us informed.

While in London about the year 1770, William Bolts required some types for printing in Bengali. Such types were non-existent, and the type foundry of Mr. Joseph Jackson was engaged to prepare a font. In 1773 or 1774 he suddenly left for India, and the types remained behind. Some years later the font, still incomplete, found its way to the establishment of William Caslon III. They were museum pieces.