The Zionist doctrine of Ahad Ha'am, as a counterbalance to official Zionism which was hall-marked by the "Basle Program," led to interminable discussions among the partisans of the movement. It did not succeed in creating a separate party or a special public agency for its realization; yet the elements of that doctrine have mingled in a larger or lesser degree with the views of the political Zionists in Russia, and manifested themselves in the protests of the cultural Zionists against the extreme political advocates of the movement at the Zionist Congresses. The Zionist Convention at Minsk, referred to previously, resulted in a partial triumph for the ideas championed by Ahad Ha'am, who submitted a report on the "Spiritual Regeneration of Judaism."[22] The Convention adopted a resolution calling for a larger measure of cultural work in the schedule of the party activities, but rejected at the same time the proposal of the referee to create a Jewish world organization for the revival of Jewish culture, on the ground that such an organization might destroy the political equilibrium of Zionism. 3. SPIRITUAL NATIONALISM, OR NATIONAL-CULTURAL AUTONOMISM Both political and spiritual Zionism have their roots in the same common ground, in "the negation of the _Golus_": in the conviction that outside of Palestine--in the lands of the Diaspora--the Jewish people has no possibility of continuing its existence as a normal national entity. Both political and spiritual Zionists have their eyes equally fixed upon Zion as the anchor of safety for Judaism, whether it be in its material or in its spiritual aspect. Neither doctrine had formulated a clear idea of the future destinies of the Jewish Diaspora, that is, of the destinies of the entire Jewry of the world, minus the section settled in Palestine. The political Zionists evaded the question as to the fate of the Jewish people in case their aspirations should not materialize, and, faithful to the motto proclaimed by Nordau, were ready, as it were, to sentence the entire Diaspora to death, or to a life worse than death, in the eventuality of the Palestine charter being refused. The cultural Zionists protested against this hypothetical Zionism, insisting that the Diaspora would preserve its national vitality by mere contact with a small cultural center in Palestine. But how the tremendous bulk of the Diaspora Jewry should be organized for a Jewish life on the spot, how it should be enabled to liberate itself from the political and cultural pressure of the environment--that question remained unanswered by both wings of Zionism. An answer to this question could not be found by considering merely the last stage of Jewish history, but by viewing the latter in all its phases, beginning with the ancient Greco-Roman and Eastern Diaspora. Such an answer, based upon the entire Jewish past, was attempted by the doctrine of "Spiritual Nationalism," or, more