In the closing sections of the book, he gives us a plan for organizing institutions for the rebirth of Black civilization. If you ask most members of the community what they think the most important of all Black Consciousness books is, this is the one they would name.

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Starting in 1974, the Institute for Humane Studies (IHS), based at that time in Menlo Park, California, began an ambitious plan to resurrect the then near to dead Austrian school of thought in economics. The first three steps were conferences at South Royalton, Windsor County, Vermont in June 1974, run by Ed Dolan; Hartford, Connecticut in June 1975, run by Dominick T. Armentano; and Windsor Castle, UK in early September 1976, run by Arthur Shenfield and myself (but see below for University of Delaware, June 1976). The Windsor event was scheduled to follow immediately on the 1976 meeting of the Mont Pelerin Society (MPS) held at St Andrew’s University in Scotland to commemorate the bicentennial of Adam Smith’s The Wealth of Nations. It made sense as the Americans would fly over and do both but I recall being mildly annoyed that I was so busy preparing the latter that I could not attend the former! Indeed it delayed my attending MPS until Indianapolis in 1987.

I recently asked George H. Pearson (then working for Charles G. Koch in Wichita, Kansas but spending several days a month helping IHS), about the roots of the idea for South Royalton. He replied: Whose idea was South Royalton?

Charles Koch was very much interested in Austrian economics. He brought Mises to Wichita in the late ‘60s and Bob Love another prominent Wichita businessman brought Hans Sennholz every year. Charles saw Murray Rothbard as a “fertile mind” and was interested in getting Murray’s input at IHS after Baldy died in April 1973. Charles, Murray and I all wanted to push Austrian economics at IHS and Charles agreed to fund conferences and books. While we were searching for someone to run IHS (we pursued George Roche and Ben Rogge and finally landed Lou Spadaro) I was commuting and sharing the work load with Ken Templeton.

Ken concentrated on history and I concentrated on Austrian economics. Besides the Austrian conferences, IHS had a publishing contract with Sheed and Ward, later Sheed, Andrews and McMeel. Larry Moss helped with the series, which included the two books containing papers from the South Royalton and Windsor Castle conferences and books written by Lachmann, Kirzner and others. The Charles Koch Foundation’s first activities were conferences like the one you ran in London and the speaker program that David Theroux ran in Chicago.

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This was 1976. Attendance My records show the following attendance figures: South Royalton, Vermont: 50; Hartford, Connecticut: 64; and Windsor Castle, UK: 16. A total of 71 individuals attended, and of the original 50 at South Royalton, 45 returned to Hartford. Only nine people attended all three, namely the late Ludwig Lachmann and Larry Moss with the living in alphabetical order: Dominick T. Armentano, John Blundell, Roger Garrison, Israel Kirzner, Jerry O’Driscoll, George Pearson, and Mario Rizzo. Below is a schedule of all those I believe attended each event.

My lists are unlikely to be complete. The symbol (d) denotes deceased. These dates, locations and numbers come from correspondence of that era between Kirzner and Pearson. As I write, IHS is in the middle of relocating within GMU, meaning its staff is focused elsewhere and its files are locked down. However, Chisholm has provided evidence of another week-plus-long program run by IHS at the University of Delaware, June 6–19, 1976. Until the relevant file is available I hesitate to be remotely definitive on this as Chisholm’s notes are strewn with lines crossing out names; notes such as “he never came”; two names added in handwriting, namely, Gary Short and James Cowen; and six listed as “no show 6/7.” However, the program clearly went ahead and the following familiar names jump out at me: Burton Abrams Robert Bradley, Jr. Chisholm Susan Cole John B.

Egger Roger W. Garrison Jeffrey Rogers Hummel Israel Kirzner Ludwig M. Lachmann Laurence S. Moss Gerald P. O’Driscoll Jr George H.

Pearson Murray N. Rothbard Louis M. Spadaro Kenneth S. Templeton Jr. And Leland B.

Another twenty or so names were not as familiar, but until the IHS file is opened I hesitate to go further on this front. Let me conclude.

The IHS strategy clearly had four components:. Reach out worldwide through the four week-long seminars;. Add six booster mini events with attendance of very close to 100 on average;. Create a publishing program; and. Build a major presence at NYU. Looking at the now 50+ years of IHS history, this is in my view Phase II of its development.

Phase I was about saving the “remnant”—see Isaiah’s Job by A. IHS founder F. Harper was massively influenced by Nock—see his papers in the archive at Hoover donated by IHS in the summer of 1985 prior to the GMU relocation. While this notion of saving the “remnant” is also there with Hayek’s founding of the Mont Pelerin Society in 1947, his 1949 article The Intellectuals and Socialism is much more positive and forward looking, urging us to find and challenge bright young minds. At some point (possibly after Harper’s death in April 1973) IHS moved away from the remnant concept and began four programs to reach out on different fronts as follows:. Austrian economics (George H. Pearson and Charles G.

Koch);. History (Kenneth S. Templeton, Jr. And Leonard P. Liggio);. Law (Davis E.

Keeler); and. Education (George H. Resch and George H. Templeton, Keeler and Resch were full time employees at IHS in Menlo Park, California. Pearson worked in Wichita, Kansas for Charles G.

Koch, who served on the IHS Board. Liggio was a history professor in New York, but flew out every summer. Although Pearson was an employee of Koch Industries, Inc., my recollection is that he was in Menlo Park 10 days a month and that he and Koch were the clear prime movers on Austrian economics; Pearson was a thoroughgoing Austrian from his years at Grove City College with Hans Sennholz. Templeton was more the history man (as well as COO/acting CEO) and worked with Liggio. Keeler had a huge grant from the Moorman Foundation of Quincy, Ill.

For five years and did pioneering outreach to law faculty and students. Finally, Pearson worked with Resch on their shared interest in education. I believe all are still with us and healthy. So while the Austrian economics initiative was very important, and today the best known of the four, it was part of a wider portfolio. In case the reader is wondering, Phase II came to an end in 1982 when IHS ran out of money.

I will write elsewhere of Phases III, IV and today’s V. David Henderson recalls the presence of the Wall Street Journal writer Ida Walters. He states that was where she met Harry Watson; they married soon after and still are. He also recalls the presence of Francis Hazlitt.

David Henderson recalls some attendees swimming in the White River and going down some gentle rapids. David Henderson recalls it being early in the week as in “the first afternoon.” He also recalls Francis Hazlitt’s reaction to that quote as being “Does he think there’s such a thing as the Chicago School?”. David Henderson adds another memory: “It rained one night and a number of us were up late with Murray, hearing his great stories and his cackling.

We started drifting off to our various rooms and I still remember seeing dear old Bill Hutt, out in the hallway, with his pajamas and night cap, looking like a character out of a Dickens novel, complaining, but not whining, that the rain was falling through the ceiling onto his bed.”. Back then South Africa (RSA) was a very attractive spot for would be emigrants. Among Austrian economists one thinks of Hutt and Lachmann as well as Kirzner. In 2002 at MPS London which I organized I discovered that the Manne family, as in Henry Manne of Law and Economics fame, had moved UK to RSA to USA. Henry used that visit to go to London’s East End to research his grandfather, a local rabbi. Arnold Plant also spent most of the 1920s at the University of Cape Town. As by then a Director on the IHS staff, in the mid-1980s I raised the $30,000 needed to send Bartley around the world doing that series of interviews.

Bartley, who lived close to HIS, had reported that Hayek’s close friends and colleagues were passing on at, say, four or five a year. David Henderson recalls: “I remember this clearly and I have a much more negative impression, not just directed at others but also directed at myself. Murray started it and then we all piled on. She kind of did figure out that we were an unusual group but couldn’t figure out what we stood for. So after she became exasperated at our negative reaction to government projects, she justified one of them, reclaiming, if I remember correctly, the Mystic River from pollution. Who could object to that? Well, Murray did, and started chanting, ‘We want externalities.’ Many of us, including me, picked up on that chant.

I stopped on a dime when I looked at that old, gentle, sweet man, Emil Kauder. He was shocked and disgusted. I date some of my steps to becoming a responsible man to that one event.

Emil, by the way, knew Schumpeter, and when a few of us were asking him about Schumpeter, he started talking about Schumpeter’s beautiful daughter. He talked about her beauty like a connoisseur noticing the details of a beautiful painting.”. The Shenfields were also right then deeply involved in the founding of Britain’s only private university as in the University of Buckingham. Ronald Coase, a few years before passing on, donated a six figure sum for student scholarship places, and the best student at every graduation receives a gold medal named after the Shenfields. They were on quite a major European adventure, I believe. Average attendance equals 98.

On the 1 st January of every year, many countries around the world celebrate the beginning of a new year. But there is nothing new about New Year’s. In fact, festivals and celebrations marking the beginning of the calendar have been around for thousands of years. While some festivities were simply a chance to drink and be merry, many other New Year celebrations were linked to agricultural or astronomical events.

In Egypt, for instance, the year began with the annual flooding of the Nile, which coincided with the rising of the star Sirius. The Phoenicians and Persians began their new year with the spring equinox, and the Greeks celebrated it on the winter solstice. The first day of the Chinese New Year, meanwhile, occurred with the second new moon after the winter solstice. The Celebration of Akitu in Babylon The earliest recorded New Year’s festivity dates back some 4,000 years to ancient Babylon, and was deeply intertwined with religion and mythology.

For the Babylonians of ancient Mesopotamia, the first new moon following the vernal equinox—the day in late March with an equal amount of sunlight and darkness—heralded the start of a new year and represented the rebirth of the natural world. They marked the occasion with a massive religious festival called Akitu (derived from the Sumerian word for barley, which was cut in the spring) that involved a different ritual on each of its 11 days. During the Akitu, statues of the gods were paraded through the city streets, and rites were enacted to symbolize their victory over the forces of chaos. Through these rituals the Babylonians believed the world was symbolically cleansed and recreated by the gods in preparation for the new year and the return of spring. In addition to the new year, Atiku celebrated the mythical victory of the Babylonian sky god Marduk over the evil sea goddess Tiamat and served an important political purpose: it was during this time that a new king was crowned or that the current ruler’s divine mandate was renewed. One fascinating aspect of the Akitu involved a kind of ritual humiliation endured by the Babylonian king. This peculiar tradition saw the king brought before a statue of the god Marduk, stripped of his royal regalia, slapped and dragged by his ears in the hope of making him cry.

If royal tears were shed, it was seen as a sign that Marduk was satisfied and had symbolically extended the king’s rule. Ancient Roman Celebration of Janus The Roman New Year also originally corresponded with the vernal equinox.

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The early Roman calendar consisted of 10 months and 304 days, with each new year beginning at the vernal equinox. According to tradition, the calendar was created by Romulus, the founder of Rome, in the eighth century B.C.

However, over the centuries, the calendar fell out of sync with the sun, and in 46 B.C. The emperor Julius Caesar decided to solve the problem by consulting with the most prominent astronomers and mathematicians of his time. He introduced the Julian calendar, a solar-based calendar which closely resembles the more modern Gregorian calendar that most countries around the world use today. As part of his reform, Caesar instituted January 1 as the first day of the year, partly to honour the month’s namesake: Janus, the Roman god of change and beginnings, whose two faces allowed him to look back into the past and forward into the future. This idea became tied to the concept of transition from one year to the next.

Romans would celebrate January 1st by offering sacrifices to Janus in the hope of gaining good fortune for the New Year, decorating their homes with laurel branches and attending raucous parties. This day was seen as setting the stage for the next twelve months, and it was common for friends and neighbours to make a positive start to the year by exchanging well wishes and gifts of figs and honey with one another. Middle Ages: January 1st Abolished In medieval Europe, however, the celebrations accompanying the New Year were considered pagan and unchristian-like, and in 567 AD the Council of Tours abolished January 1st as the beginning of the year, replacing it with days carrying more religious significance, such as December 25th or March 25 th, the Feast of the Annunciation, also called “Lady Day”. The date of January 1 st was also given Christian significance and became known as the Feast of the Circumcision, considered to be the eighth day of Christ's life counting from December 25th and following the Jewish tradition of circumcision eight days after birth on which the child is formally given his or her name. However, the date of. Quote: 'As part of his reform, Caesar instituted January 1 as the first day of the year, partly to honour the month’s namesake: Janus, the Roman god of change and beginnings, whose two faces allowed him to look back into the past and forward into the future.

This idea became tied to the concept of transition from one year to the next'. The ritual of Janus is connected to some very important cosmological issue, namely the Story of Creation which is closely connected to the Milky Way and the creation of this. As our Solar System is an integrated part of the Milky Way rotation and formation, it is of course very important to know of the Milky Way central direction.

Many cultures have their celestial markings of this direction. When one locates the Sirius star and make a line over the celestial pole area and to the star Vega i Lyra, one gets the direction to the Milky Way center from where our Solar System is created.

This “ruler line” of course excist all the time, but is epecially connected to the month of January when the Earth is closest to the Sun and in July it is farthest away from the Sun. These orbital positions mirrors the direction to and away from the Milky Way center and thus it ritually and mythologically speaks of “the past from where we origin and to the future where we are going”. See this illustration – – This ritual is connected to the Star of Bethlehem (Sirius) and the 3 wise men (Orion Belt stars) and takes specifically place about 2-6 january, but it is also connected to the Midvinter Solstice in a longer feastive period. Best Wishes and a Happy New Year.