Among the things he suggested in 1857, when the policy of racial exclusiveness was at the heart of this country's legal system, was

A.) He suggested, no corporation with slaveholders in politics, no fellowship with them in religion, no affiliation with them in society.

B.) No patronage to slaveholding merchants, no guestship in slavewaiting hotels, no fees to slaveholding lawyers, no employment of slaveholding physicians, no audience to slaveholding parsons.

C.) No recognition of pro-slavery men except as ruffians, outlaws, and criminals.

D.) Abrupt discontinuance of subscriptions to pro-slavery newspapers.

E.) No more hiring of slaves by non-slaveholders.

F.) Immediate death to slavery, or if not immediate, unqualified proscription of its advocates during its existence.

This man, it seems to me, was a racist of the worst kind. But his proscription to the end of an inhuman system, it seems to me, was as perfect as it was just. Helper wrote in 1857 that many years before. Suggestions were made about the relationship, the necessary correction, between the urge for happiness, which is the human urge, and its necessary correction, first by natural impulses, secondly by the social consequences of our acts. We believe that if we are moral men, and if our chief concern is about the happiness of other men, we must be concerned about what those acts mean to other men.

Thus, it seems to me, that when one talks about morality, when one talks about the subject of the relationship between morality, politics and economics, there are three important concerns which, it seems to me, must be understood, or at least given consideration:

1.) Morality is not an abstract category, and indeed it is contingent upon the fulfillment of one's material needs, and the enjoyment of absolute equality between peoples.

2.) That morality is deeply structured upon a material basis, and that it is developed within a well-defined historical context, and as such reflects the needs of a given society at a particular moment of its development.

3.) The urge towards happiness, which I posit as a fundamental principle of morality, is directly related to the natural and social consequences of our actions, and the satisfaction is directly proportional, ultimately, to the degree towards which we allow that particular fulfillment in others.

Harvard University has suggested that apartheid is immoral. What it has not told us, however, is, "Immoral for whom?" Certainly it is immoral for blacks in that it brings to black people all sorts of unspeakable evils, and that it prevents the majority of them from realizing their happiness as well. to whites, apartheid brings to them well-defined privileges, which means large cars, beautiful homes, etc., and certainly allows them to enjoy the happiness which is realized as a loss of the unhappiness others. But this system of apartheid, which brings forth such happiness and privileges for whites, does not exist in a vacuum. It exists on a material basis. It exists, and is able to deliver these advantages and privileges to whites. It exists because it is based on the most advanced techniques that science and technology can offer, and that these techniques are acquired by commerce with countries such as the U.S.A.

It exists because the multinational of the U.S.A., through their investments in South Africa, provide the necessary capital for the Union of South Africa to continue its policy of apartheid that we must be particularly concerned, particularly because Harvard, I would disagree with the past speaker, that Harvard is not directly involved. Harvard is directly involved, particularly because its capital, $300 million of that, is directly a part of the larger capital which allows for technology and science, which allows for the ultimate degradation of people, that we are not an onlooker, that we are an integral part of that system.

Therefore, by logical implication, Harvard University, by providing capital for the Union of South Africa, is implicated in the continued misery of Africans whose happiness is negated by the process of apartheid.