Witnessing the drama of Negro progress elsewhere in the world, witnessing a level of conspicuous consumption at home exceeding anything in our history, it was natural that by 1963 Negroes would rise with resolution and demand a share of governing power, and living conditions measured by American standards rather than by the standards of colonial impoverishment.

Whenever this issue of compensatory or preferential treatment for the Negro is raised, some of our friends recoil in horror. The Negro should be granted equality, they agree; but he should ask nothing more. On the surface, this appears reasonable, but it is not realistic. For it is obvious that if a man is entered at the starting line in a race three hundred years after another man, the first would have to perform some impossible feat in order to catch up with his fellow runner.

Solutions to the complex plight of the Negro will not be easy. This does not signify that they are impossible. Recognizing these complexities as challenges rather than as obstacles, we will make progress if we freely admit that we have no magic.

If Western civilization does not now respond constructively to the challenge to banish racism, some future historian will have to say that a great civilization died because it lacked the soul and commitment to make justice a reality for all men.

We have waited for more than 340 years for our constitutional and God-given rights. The nations of Asia and Africa are moving with jet-like speed toward gaining political independence, but we still creep at horse-and-buggy pace toward gaining a cup of coffee at a lunch counter.

Among the many vital jobs to be done, the nation must not only radically readjust its attitude toward the Negro in the compelling present, but must incorporate in its planning some compensatory consideration for the handicaps he has inherited from the past.