„We must rapidly begin the shift from a thing-oriented society to a person-oriented society. […] machines and computers, profit motives and property rights are considered more important than people […].
A true revolution of values will soon cause us to question the fairness and justice of many of our past and present policies. […] True compassion is more than flinging a coin to a beggar. It comes to see that an edifice which produces beggars needs restructuring.
A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth. With righteous indignation, it will look across the seas and see individual capitalists […] investing huge sums of money […], only to take the profits out with no concern for the social betterment of the countries, and say: „This is not just.” […] The Western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just.
[…]
This kind of positive revolution of values is our best defense against communism. […] These are days which demand wise restraint and calm reasonableness. We must not engage in a negative anti-communism, but rather in a positive thrust for democracy, realizing that our greatest defense against communism is to take offensive action in behalf of justice. We must with positive action seek to remove those conditions of poverty, insecurity, and injustice which are the fertile soil in which the seed of communism grows and develops.
These are revolutionary times. All over the globe men are revolting against old systems of exploitation and oppression, and out of the wounds of a frail world new systems of justice and equality are being born. The shirtless and barefoot people of the land are rising up as never before. The people who sat in darkness have seen a great light.
[…]
It is a sad fact that because of comfort, complacency, a morbid fear of communism, and our proneness to adjust to injustice, the Western nations that initiated so much of the revolutionary spirit of the modern world have now become the arch anti-revolutionaries. This has driven many to feel that only Marxism has a revolutionary spirit. Therefore, communism is a judgement against our failure to make democracy real and follow through on the revolutions that we initiated. Our only hope today lies in our ability to recapture the revolutionary spirit and go out into a sometimes hostile world declaring eternal hostility to poverty, […]. With this powerful commitment we shall boldly challenge the status quo and unjust mores, and thereby speed the day when “every valley shall be exalted, and every mountain and hill shall be made low; the crooked shall be made straight, and the rough places plain.”
A genuine revolution of values means in the final analysis that our loyalties must become ecumenical rather than sectional. Every nation must now develop an overriding loyalty to mankind as a whole in order to preserve the best in their individual societies.
This call for a worldwide fellowship that lifts neighborly concern beyond one’s tribe, race, class and nation is in reality a call for an all-embracing and unconditional love for all mankind. This oft misunderstood, this oft misinterpreted concept, so readily dismissed by the Nietzsches of the world as a weak and cowardly force, has now become an absolute necessity for the survival of man. When I speak of love I am not speaking of some sentimental and weak response. I’m not speaking of that force which is just emotional bosh. I am speaking of that force which all of the great religions have seen as the supreme unifying principle of life. Love is somehow the key that unlocks the door which leads to ultimate reality. This Hindu-Moslem-Christian-Jewish- Buddhist belief about ultimate reality is beautifully summed up in the first epistle of Saint John: „Let us love one another, for love is God. And every one that loveth is born of God and knoweth God. He that loveth not knoweth not God, for God is love.” „If we love one another, God dwelleth in us and his love is perfected in us.” Let us hope that this spirit will become the order of the day.
We can no longer afford to worship the god of hate or bow before the altar of retaliation. The oceans of history are made turbulent by the ever-rising tides of hate. History is cluttered with the wreckage of nations and individuals that pursued this self-defeating path of hate. As Arnold Toynbee says: „Love is the ultimate force that makes for the saving choice of life and good against the damning choice of death and evil. Therefore the first hope in our inventory must be the hope that love is going to have the last word.”
We are now faced with the fact, my friends, that tomorrow is today. We are confronted with the fierce urgency of now. In this unfolding conundrum of life and history, there is such a thing as being too late. Procrastination is still the thief of time. Life often leaves us standing bare, naked, and dejected with a lost opportunity. The tide in the affairs of men does not remain at flood—it ebbs. We may cry out desperately for time to pause in her passage, but time is adamant to every plea and rushes on. Over the bleached bones and jumbled residues of numerous civilizations are written the pathetic words, „Too late.” There is an invisible book of life that faithfully records our vigilance or our neglect. Omar Khayyam is right: „The moving finger writes, and having writ moves on.”
We still have a choice today: nonviolent coexistence or violent co-annihilation. We must move past indecision to action. We must find new ways to speak for peace […] and justice throughout the developing world, a world that borders on our doors. If we do not act, we shall surely be dragged down the long, dark, and shameful corridors of time reserved for those who possess power without compassion, might without morality, and strength without sight.”
Source: https://www2.hawaii.edu/~freeman/courses/phil100/17.%20MLK%20Beyond%20Vietnam.pdf
Emanuel Ștefancu 