Otto Klineberg, who cannot bring himself to write the words _race_ or _racial_ without putting them in quotation marks, says the same thing: “In all probability, inherent intellectual differences between Negroes and whites do not exist.” Other writers--Kenneth Clark and Ruth Benedict, for example--are impatient with such academic impedimenta as “probabilities.” More in anger than in sorrow, they denounce the bigoted Southerner, who dares to suggest that in terms of his capacity to adjust fully to Western values, the Negro may be innately inferior. The very idea! And any recourse by the Southerner to history, as Miss Benedict puts it, is mere “special pleading.” All good historians know of the greatness of Negro achievements. To doubt this truth is to substitute for historical processes “an unashamed racial megalomania.” This is a “travesty of fact.” In 1960, a group of distinguished anthropologists, psychologists, and social scientists, rebelling against the obstinate attitudes of the Benedict-Montagu school, launched a small publication in Edinburgh, _The Mankind Quarterly_. They ventured to suggest that some of these questions of “race” are not altogether closed; they commented that it was a pity to see responsible scientists so influenced by emotion and political bias that they had closed their minds to objective inquiry; and the editors proposed to publish occasional monographs exploring aspects of these issues that were banned from exploration elsewhere. _Mankind Quarterly_ scarcely had raised its mild voice before shrill cries from the Liberal left united in a ritual chorus of denunciation. Late in 1961, the chief editor, Dr. R. Gayre of Gayre, replied to his assailants in an editorial that sums up so much of the Southern view on these matters that I should like to quote from it at some length. He began by expressing regret that persons who do not slavishly subscribe to egalitarian dogmas should be denounced automatically as “racialists” and their teachings condemned as “racism.” He continued: The fear of being so abused has for the last one or two decades been sufficient to silence many, if not most, scholars and prevent them from writing what they believed and thought to be the facts in connection with anthropological subjects. They have, in the main, confined themselves to negative action, such as protesting when the notorious UNESCO pamphlet on race was produced, and being happy to gain, as a result, some modification of the more extreme and nonsensical assertions of the a-racist egalitarians.