Transcendentalism is, we might say, an early form of anarchism. The Transcendentalists also did not call themselves anarchists, but there are anarchist ideas in their thinking and in their literature. They were all suspicious of authority. We might say that the Transcendentalism played a role in creating an atmosphere of skepticism towards authority, towards government.

I see this as the central issue of our time: how to find a substitute for war in human ingenuity, imagination, courage, sacrifice, patience... War is not inevitable, however persistent it is, however long a history it has in human affairs. It does not come out of some instinctive human need. It is manufactured by political leaders, who then must make a tremendous effort--by enticement, by propaganda, by coercion--to mobilize a normally reluctant population to go to war.

There was something horrifying in the realization that, in this twenty-first century of what we call 'civilization,' we have carved up what we claim is one world into 200 artificially created entities we call 'nations' and armed to apprehend or kill anyone who crosses a boundary.

The awful scenes of death and suffering we were witnessing on our television screens have been going on in other parts of the world for a long time, and only now can we begin to know what people have gone through, often as a result of our policies.

I did not know much history when I became a bombardier in the U.S. Air Force in World War II. Only after the War did I see that we, like the Nazis, had committed atrocities... Hiroshima, Nagasaki, Dresden, my own bombing missions. And when I studied history after the War, I learned from reading on my own, not from my university classes, about the history of U.S. expansion and imperialism.

Nations are not communities and never have been. The history of any country, presented as the history of a family, conceals the fierce conflicts of interest (sometimes exploding, often repressed) between conquerors and conquered, masters and slaves, capitalists and workers, dominators and dominated in race and sex. And in such as world of conflict, a world of victims and executioners, it is the job of thinking people, as Albert Camus suggested, not to be on the side of the executioners.

We've never had our injustices rectified from the top, from the president or Congress, or the Supreme Court, no matter what we learned in junior high school about how we have three branches of government, and we have checks and balances, and what a lovely system. No. The changes, important changes that we've had in history, have not come from those three branches of government. They have reacted to social movements.