Moreover, neighborhood organization gives us a definite objective for individual responsibility. We cannot understand our duty or perform our duty unless it is a duty to _something_. It is because of the erroneous notion that the individual is related to “society” rather than to a group or groups that we can trace much of our lack of responsibility. A man trusts vaguely that he is doing his duty to “society,” but such vagueness gets him nowhere. There is no “society,” and therefore he often does no duty. But let him once understand that his duty is to his group—to his neighborhood group, to his industrial group—and he will begin to see his duty as a specific, concrete thing taking definite shape for him. But my gospel is not for a moment of citizenship as a mere duty. We must bring to politics passion and joy. It is not through the cramping and stultification of desire that life is nobly lived, it is through seeing life in its fulness. We want to use the whole of man. You cannot put some of his energies on one side and some on the other and say some are good and some bad—all are good and should be put to good use. Men follow their passions and should do so, but they must purify their passions, educate them, discipline and direct them. We turn our impulses to wrong uses, but our impulses are not wrong. The forces of life should be used, not stifled. It is not corruption, dishonesty, we have to fight; it is ignorance, lack of insight, desires not transmuted. We want a state which will transmute the instincts of men into the energies of the nation. You cannot dam the stream entirely, you can only see that it flows so as to irrigate and fructify. It all comes down to our fear of men. If we could believe in men, if we could see that circle which unites human passion and divine achievement as a halo round the head of each human being, then social and political reorganization would no longer be a hope but a fact. The old individualism feared men; the corner-stone of the new individualism is faith in men. We need a constructive faith and a robust faith, faith in men, in this world, in this day, in the Here and the Now. From the belief of savages in the spirits who ruled their fate to the “power outside ourselves that makes for righteousness,” through the weak man’s reliance on luck and the strong man’s reliance on his isolated individuality, we have had innumerable forms of the misunderstanding of responsibility. But all this is now changing. The distinguishing mark of our age is that we are coming to a keen sense of personal responsibility, that we are taking upon ourselves the blame for all our evils, the charge for all our progress. We are beginning to realize that the redemptive power is within the social bond, that we have creative evolution only through individual responsibility.