the world's social injustices, inequalities, and structural violence.
“During that critical year at Pendle Hill,” Brijen replied, “I came across Marx's Economic and Political Manuscripts of 1844, commonly known as the Paris Manuscripts—the notebooks of a very young Marx. This volume led me to Feuerbach's Essence of Christianity, and both these books firmed up my view that industrial societies create an alienated man, and unless human beings returned to what Borsodi called romantic agrarianism, Gandhi called rural socialism, or Buber envisaged in the Israeli kibbutz, humanity was doomed to a culture of internecine violence. This idea I would later refine under the influsence of Christopher Lasch, who taught me that family was a haven in a heartless world.
“Quakerism influenced me but did not fulfill. Even in my encounters with Muste and Day, I remained a liberal agnostic humanist at heart. The Labor Action crowd of Max Schachtman, Michael Harrington, Irving Howe, and Hal Draper firmly instilled in me the idea of social justice: that until utopia was achieved, I had the duty to do whatever I could to further human rights and social justice, but it was incumbent upon me to be a witness for nonviolence, if not pacifism. Milton Mayer's essay on Muste, ‘The Christer,’33 moved me. On several occasions, Milton and I appeared in Quaker-arranged institutes, and his opposition to the Second World War, even though he was a Jew, greatly touched my life.
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