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The period 1905–1912 saw a number of nearly simultaneous revolutions or mass movements in Asian countries, which may be considered as the first wave of a revolutionary movement which continues to rock Asia. The Chinese overthrow of the Manchu dynasty, the Young Turk victory, and the Indian mass movement of 1905–1909 are probably the best-known in a series of events which also embraced smaller Asian countries and groups. The main reasons for their simultaneity were probably: the electric effect of the Russo-Japanese War, a startling Asian victory over a Western Power; the Russian Revolution of 1905, an inspiring anti-autocratic struggle which temporarily took Russia away as a bulwark for conservative governments in Asia; the intensification of imperialist pressures on Asia in the late nineteenth and early twentieth centuries, which brought Asian economic and political reactions; and, possibly, the beginnings of economic crisis, which were reflected in Asia. Among these the Russo-Japanese War perhaps deserves to be singled out as the immediate spark, igniting highly inflammatory material in Asia as it did in Russia itself. Not only was Asian pride, hitherto battered by a continuous stream of Western conquests, bolstered by this victory, but the fact that the only Asian constitutional power defeated the only major Western non-constitutional power strengthened the fight for constitutional government as the panacea for internal ills and the "secret" of Western strength.

Churches of racial and ethnic minorities have developed and exist to serve the religious and social needs of these groups. This function has been shaped and reinforced by practices of racial and ethnic discrimination in American society. The goals and programs of racial and ethnic churches are affected by such factors as the movement toward desegregation and integration, the aspiration to full participation in community life, mobility, urbanization, and changes in socio-economic status. Although ethnic churches for persons of European background have virtually disappeared in America, churches of other ethnic and racial minority groups—Negro, Puerto Rican, Spanish-speaking people of the Southwest, American Indian, Chinese American, and Japanese American— continue to exist as significant institutions. Both the Protestant and the Roman Catholic churches recognize that discrimination and segregation contradict their basic beliefs and teachings. There has been a movement toward desegregation and integration within the life of the churches themselves. Because the pattern of ethnic and racial segregation in the churches is related to the pattern of ethnic and racial segregation in society, the churches have had to concern themselves with the elimination of policies and practices of discrimination and segregation in all areas of community life.

Churches of racial & ethnic minorities have developed & exist to serve the religious & soc needs of these groups. This function has been shaped & reinforced by practices of racial & ethnic discrimination in the US. The goals & programs of racial & ethnic churches are affected by such factors as the movement toward desegregation & integration, the aspiration to full participation in community life, mobility, urbanization, & changes in SES. Though ethnic churches for persons of European background have virtually disappeared in the US, churches of other ethnic & racial minority groups-Negro, Puerto Rican, Spanish-speaking people of the Southwest, American Indian, Chinese American, & Japanese American-continue to exist as signif institutions. Both the Protestant & the Roman Catholic churches recognize that discrimination & segregation contrad ict their basic beliefs & teachings. There has been a movement toward desegregation & integration within the life of the churches themselves. Because the pattern of ethnic & racial segregation in the churches is related to the pattern of ethnic & racial segregation in society, the churches have had to concern themselves with the elimination of policies & practices of discrimination & segregation in all areas of community life. AA.

The encounter between the human mind and the outside world is the essence of speculation. The dramatic element in the encounter has been provided by man's assertion that mind is capable of comprehending and ordering the world about him. This same "epistemological presumptuousness," which we associate instinctively with the spectacular successes of the natural sciences, has also been implicit in the enterprise of political theory. Here, too, the claim is that the human intellect can understand all of the complex interrelationships of a political order. In some ways this claim is even more assertive than that of the natural scientist. The theorist seeks not only to analyze and explain certain phenomena, but to prescribe more satisfactory patterns.Given the complexity of the subject matter of politics and the finite character of the human mind, it is not surprising that the ideas of political theorists lend themselves to diverse interpretations at the hands of later commentators. Disagreement in interpretation, however, can take one of two forms: it may turn on a question concerning a particular idea, meaning, or emphasis; or it may find the interpreters taking diametrically opposed positions concerning the basic tendency of a given set of political ideas.