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GLOBAL ISSUES IN
CONTEMPORARY
POLICING
International Police Executive Symposium Co-Publications
Dilip K. Das, Founding President-IPES

PUBLISHED
Global Issues in Contemporary Policing
John A. Eterno, Arvind Verma, Aiedeo Mintie Das, and Dilip K. Das, ISBN: 978-1-4822-4852-4
Examining Political Violence: Studies of Terrorism, Counterterrorism, and Internal Wars
By David Lowe, Austin Turk, and Dilip K. Das, ISBN: 978-1-4665-8820-2
The Evolution of Policing: Worldwide Innovations and Insights
By Melchor C. de Guzman, Aiedeo Mintie Das, and Dilip K. Das, ISBN: 978-1-4665-6715-3
Policing Global Movement: Tourism, Migration, Human Trafficking, and Terrorism
By S. Caroline Taylor, Daniel Joseph Torpy, and Dilip K. Das, ISBN: 978-1-4665-0726-5
Global Community Policing: Problems and Challenges
By Arvind Verma, Dilip K. Das, Manoj Abraham, ISBN 978-1-4398-8416-4
Global Environment of Policing
By Darren Palmer, Michael M. Berlin, and Dilip K. Das, ISBN: 978-1-4200-6590-9
Strategic Responses to Crime: Thinking Locally, Acting Globally
By Melchor de Guzman, Aiedeo Mintie Das, and Dilip K. Das, ISBN: 978-1-4200-7669-1
Police without Borders: The Fading Distinction between Local and Global
By Cliff Roberson, Dilip K. Das, and Jennie K. Singer, ISBN: 978-1-4398-0501-5
Effective Crime Reduction Strategies: International Perspectives
By James F. Albrecht and Dilip K. Das, ISBN: 978-1-4200-7838-1
Urbanization, Policing, and Security: Global Perspectives
By Gary Cordner, Ann Marie Cordner, and Dilip K. Das, ISBN: 978-1-4200-8557-0
Criminal Abuse of Women and Children: An International Perspective
By Obi N.I. Ebbe and Dilip K. Das, ISBN: 978-1-4200-8803-8
Contemporary Issues in Law Enforcement and Policing
By Andrew Millie and Dilip K. Das, ISBN: 978-1-4200-7215-0
Global Trafficking in Women and Children
By Obi N.I. Ebbe and Dilip K. Das, ISBN: 978-1-4200-5943-4
Policing Major Events: Perspectives from Around the World
by James F. Albrecht, Martha C. Dow, Darryl Plecas, and Dilip K. Das, ISBN: 978-1-4665-8805-9
Economic Development, Crime, and Policing: Global Perspectives
By Garth den Heyer and Dilip K. Das, ISBN: 978-1-4822-0456-8
Civilian Oversight of Police : Advancing Accountability in Law Enforcement
By Tim Prenzler and Garth den Heyer ISBN: 978-1-4822-3418-3
GLOBAL ISSUES IN
CONTEMPORARY
POLICING
Edited by
John A. Eterno
Arvind Verma
Aiedeo Mintie Das
Dilip K. Das

International Police Executive

Symposium Co-Publications

Boca Raton London New York

CRC Press is an imprint of the

Taylor & Francis Group, an informa business
CRC Press
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Version Date: 20161110

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Contents

Series Preface ix
Acknowledgments xiii
Editors xv
Contributors xvii
Introduction xix

Section I
LEADERSHIP AND ACCOUNTABILITY

1 Policing: Continuity and Change 3

PETER C. KRATCOSKI

2 Police Executive Leadership and Police Legitimacy 33

VIPUL KUMAR

3 On the Acceptability of Closer Public–Private

Policing Partnerships: Views from the Public Side 45
STEPHEN B. PERROTT AND KRYSTINA TRITES

4 Reactive and Proactive Measures of Police

Corruption Control: Comparative Study in
Three Countries 63
BRANISLAV SIMONOVIC, MAXIMILIAN EDELBACHER,​
AND BAKHIT NURGALIYEV

v
vi Contents

Section II
ANALYSIS

5 Using Complaints against the Police to Improve

Community–Police Relations 97
JANE GOODMAN-DELAHUNTY, MIRA TAITZ,
CHANTAL SOWEMIMO-COKER, AND IDA NGUYEN

6 Cybercrime, Cyberattacks, and Problems

of Implementing Organizational Cybersecurity 121
ANTHONY MINNAAR

7 Intelligence Analysis: A Key Tool for Modern

Police Management—The Romanian Perspective 139
SORINA-MARIA COFAN AND AUREL-MIHAIL BĂLOI

Section III
SATISFACTION AND
COMMUNITY CONNECTIONS

8 Paradigm Shift in Hong Kong Public Order

Policing 163
WING KWONG YUNG AND SANDY CHAU

9 Citizen Satisfaction with Police: The Effects

of Income Level and Prior Victimization
Experiences on Citizen Perceptions of Police 175
ROBERT D. HANSER, CREEL S. GALLAGHER,
AND ATTAPOL KUANLIANG

10 Transformations in Policing—Two Decades of

Experience in Community Policing in Slovenia 199
BRANKO LOBNIKAR, GORAZD MEŠKO,
AND MAJA MODIC
Contents vii

11 Policing by Consent: Exploring the Possibilities

of Functional Linkage between Local Police
Station and Panchayat 221
SONY KUNJAPPAN

The International Police Executive Symposium 239

Index 243
Series Preface

The International Police Executive Symposium (IPES) was founded in

1994 to address one major challenge, i.e., the two worlds of research and
practice remain disconnected even though cooperation between the two
is growing. A major reason is that the two groups speak in different lan-
guages. The research is published in hard-to-access journals and presented
in a manner that is difficult for some to comprehend. On the other hand,
police practitioners tend to not mix with researchers and remain secretive
about their work. Consequently, there is little dialogue between the two and
almost no attempt to learn from one another. The global dialogue among
police researchers and practitioners is limited. It is true that the literature on
the police is growing exponentially. But its impact upon day-to-day policing,
however, is negligible.
The aims and the objectives of the IPES are to provide a forum to fos-
ter closer relationships among police researchers and practitioners on a
global scale, to facilitate cross-cultural, international, and interdisciplinary
exchanges for the enrichment of the law enforcement profession, to encour-
age discussion, and to publish research on challenging and contemporary
problems facing the policing profession. One of the most important activities
of the IPES is the organization of an annual meeting under the auspices of
a police agency or an educational institution. The annual meeting, a five-
day initiative on specific issues relevant to the policing profession, brings
together ministers of interior and justice, police commissioners and chiefs,
members of academia representing world-renowned institutions, and many
more criminal justice elites from more than 60 countries. It facilitates inter-
action and exchange of ideas and opinions on all aspects of policing. The
agenda is structured to encourage dialogue in both formal and informal
settings.
Another important aspect of the meeting is the publication of the best
papers presented edited by well-known criminal justice scholars and police
professionals who attend the meetings. The best papers are selected, thor-
oughly revised, fully updated, meticulously edited, and published as books
based upon the theme of each meeting. This repository of knowledge under
the copublication imprint of IPES and CRC Press–Taylor & Francis Group

ix
x Series Preface

chronicles the important contributions of the IPES over the last two decades.
As a result, in 2011, the United Nations awarded IPES a special consultative
status for the Economic and Social Council honoring its importance in the
global security community.
In addition to this book series, the IPES also has a research journal,
Police Practices and Research: An International Journal (PPR). The PPR con-
tains research articles on police issues from practitioners and researchers.
It is an international journal in the true sense of the term and is distributed
worldwide. For more information on the PPR visit http://www.tandf.co.uk​
/journals/GPPR.
The IPES holds annual meetings of scholars and practitioners of polic-
ing who represent many countries. Additionally, the authors are experts in
their fields. A collection of chapters like this is rare and exciting. Readers are
treated to up-to-date materials by experts throughout the world.
This collection of chapters on international policing is unique and pow-
erful. The chapters are written by individuals with intimate knowledge of
the countries they write about. They include comparative studies of sev-
eral countries as well as in-depth case analyses. The chapters were initially
selected from presentations made at the IPES that were well attended and
had excellent reviews. Additionally, the chapters were read by reviewers who
suggested changes. The papers were then changed and reread to pass muster.
It was a long and arduous process.
IPES advocates, promotes, and propagates that policing is one of the most
basic and essential avenues for improving the quality of life in all nations,
rich and poor, modern and traditional, large and small, as well as peaceful
and strife ridden. IPES actively works to drive home to all its office bear-
ers, supporters, and admirers that in order to reach its full potential as an
instrument of service to humanity, policing must be fully and enthusiasti-
cally open to collaboration between research and practice, global exchange
of information between police practitioners and academics, universal dis-
seminations and sharing of best practices, generating thinking police leaders
and followers, as well as reflecting and writing on the issues challenging to
the profession.
Series Preface xi

Through its annual meetings, hosts, institutional supporters, and publi-

cations, IPES reaffirms that policing is a moral profession with unflinching
adherence to the rule of law and human rights as the embodiment of humane
values.

Dilip K. Das
Founding President,
International Police Executive Symposium

Book Series Editor, Advances in Police Theory and Practice,

CRC Press, Taylor & Francis Group

Book Series Editor, Interviews with Global Leaders in Criminal Justice,

CRC Press, Taylor & Francis Group

Book Series Editor,

IPES/CRC Press Co-Production Series

Founding Editor-in-Chief,
Police Practice and Research: An International Journal
Acknowledgments

No work of this magnitude can be done without the labor of many. We would
like to thank the authors of the chapters and many unnamed assistants for
their works. They have done an outstanding job. We also want to thank the
International Police Executive Symposium (IPES) for bringing us together.
The unique experiences and insights we gain at conferences are especially
useful. This book is, in part, a product of those meetings. There was a tremen-
dous amount of behind-the-scenes people in this project. We especially want
to thank two graduate students at Molloy College in New York, United States,
Gina Passaretti and Kevin Carman. Their edits, diligence, and dedication
made this work possible. The editors would also like to thank Scott Phillips
for his comments and insights and, of course, CRC Press where many par-
ticipants were very helpful and accommodating. We especially want to thank
Carolyn Spence and Jessica Vega. They worked tirelessly with us. There are
many who have reviewed, read, and commented on various drafts of the
manuscripts. While they will remain anonymous, we thank them all. These
are only a few of the more noteworthy individuals who assisted. If we missed
anyone, please forgive us.

xiii
Editors

John A. Eterno earned his PhD from the State University of New York at
Albany. He is a professor, associate dean, and director of Graduate Studies in
Criminal Justice at Molloy College and a retired captain from the New York
City Police Department. Molloy College has recognized his accomplishments
with specific awards in various areas including research/publication, teaching,
and service. He has penned numerous books, book chapters, articles, and edi-
torials on various topics in policing. Some examples of his most recent publi-
cations: an op-ed in the New York Times entitled “Policing by the Numbers”;
several a peer-reviewed articles in Justice Quarterly; and three recent books,
entitled The Crime Numbers Game: Management by Manipulation (with Eli B.
Silverman), The New York City Police Department: The Impact of Its Policies and
Practices, and The Detective’s Handbook with Cliff Roberson. He lives in a sub-
urb of New York City with his wife JoAnn and two children, Julia and Lauran.

Arvind Verma is a former officer of the Indian Police Service and currently
teaches at Indiana University, Bloomington. He has a large number of publi-
cations and is the author of several works. His most recent book (coauthored)
is Policing Muslim Communities: Comparative and International Context. His
research interests are in policing of India and computational criminology.

Aiedeo Mintie Das works as a digital media/content marketing specialist.

As the director of public relations of the International Police Executive
Symposium, she organizes international criminal justice symposia, coordi-
nating with ministries of interior/justice to bring together well-known aca-
demics and top police leaders in global venues. Currently, she is pursuing her
graduate studies in Helsinki, Finland.

Dilip K. Das is a professor of criminal justice, former police chief, found-

ing editor-in-chief of Police Practice and Research: An International Journal
(PPR), and a human rights consultant to the United Nations. After serving in
the Indian Police Service for 14 years, he moved to the United States, where
he later became the founding president of the International Police Executive
Symposium (IPES), http://www.ipes.info, which is in special consultative sta-
tus with the United Nations. He has authored, edited, and coedited more
than 30 books and numerous articles, received several faculty excellence
awards, and was a distinguished faculty lecturer.

xv
Contributors

Aurel-Mihail Băloi Attapol Kuanliang

Intergraph Computer Services SRL University of Louisiana at Monroe
Bucharest, Romania Monroe, Louisiana

Sandy Chau and

SPEED
Hong Kong Polytechnic University Midwestern State University
Hung Hom, Hong Kong Wichita Falls, Texas

Sorina-Maria Cofan Vipul Kumar

Institute for Studies on Public Order Sardar Vallabhbhai Patel National Police
Ministry of Internal Affairs Academy
Bucharest, Romania Hyderabad, India

Maximilian Edelbacher Sony Kunjappan

Austrian Criminal Investigators Centre for Studies in Social Management
Organization Central University of Gujarat
Vienna, Austria Gandhinagar, India

Creel S. Gallagher Branko Lobnikar

Garland Police Department Faculty of Criminal Justice and Security
Garland, Texas University of Maribor
Maribor, Slovenia
Jane Goodman-Delahunty
Charles Sturt University Gorazd Meško
New South Wales, Australia Faculty of Criminal Justice and Security
University of Maribor
Robert D. Hanser Maribor, Slovenia
University of Louisiana at Monroe
Monroe, Louisiana Anthony Minnaar
Department of Criminology and Security
Peter C. Kratcoski Science
Kent State University School of Criminal Justice
Kent, Ohio College of Law
University of South Africa
Pretoria, South Africa

xvii
xviii Contributors

Maja Modic Chantal Sowemimo-Coker

Faculty of Criminal Justice and Security SUNY College
University of Maribor Old Westbury, New York
Maribor, Slovenia
Mira Taitz
Ida Nguyen YouthLaw Aotearoa
Charles Sturt University Auckland, New Zealand
New South Wales, Australia
Krystina Trites
Bakhit Nurgaliyev Department of Psychology
Karaganda University Bolashak Mount St. Vincent University
Karagandy, Kazakhstan Halifax, Nova Scotia, Canada

Stephen B. Perrott Wing Kwong Yung

Department of Psychology SPEED
Mount St. Vincent University Hong Kong Polytechnic University
Halifax, Nova Scotia, Canada Hung Hom, Hong Kong

Branislav Simonovic
Faculty of Law
University of Kragujevac
Kragujevac, Serbia
Introduction

JOHN A. ETERNO AND ARVIND VERMA

When reading the following chapters, it is important to keep in mind various

issues in a democratic society. These issues are the focal points of democratic
policing in contemporary times. They are the themes and the subthemes that
nearly every scholarly piece in the field will touch upon. They are not only
issues of academic interest but of practical importance to all.
Policing in a contemporary democratic society is by its very nature diffi-
cult. Officers cannot do as they please with the populace. Fundamental rights
must be respected. This necessarily limits the powers of the police to combat
crime and terrorism. Are the police essentially controlling their behaviors to
work within the law or are they acting as if they are in a police state—acting
with impunity on citizens? By studying the police, one can determine the
health of a democratic society. One way to gauge this is by thinking about a
continuum ranging from the most abusive to the most respectful behavior
of police personnel.
It is clear that in times of trouble, the power of the police increases. This
is done to address the crisis. Even in such times, however, some semblance
of democracy must remain. Once the crisis is addressed and relative calm is
restored, the level of police power can be reassessed and reduced to a more
healthy level for everyday activity. In the United States, for example, the
basic writ of habeas corpus has been curtailed three times—all of which are
extreme crises. The first was under President Abraham Lincoln during the
American Civil War; the second under, President Franklin Roosevelt during
World War II; and the third, after 9/11 under President George W. Bush. In a
post-9/11 world that is filled with terrorist activity, striking a proper balance
between civil liberties and national security is a challenge. Countries such
as Israel, which remain democratic despite constant challenges, need to be
examined closely.
Under the rubric of human rights is a host of concerns that must be mon-
itored to ensure democratic policing. Among these, the first priority is mini-
mizing corruption. The police must clean up their own act before they can
begin the arduous task of protecting the rights of citizens as well as prevent-
ing crime and terrorism. Corruption will prevent a democracy from thriving
and, in fact, may kill it outright. Corruption prevents fundamental fairness.
The corrupt government and officials working for that government, game the
system making due process impossible. There is no equality before the law as

xix
xx Introduction

corruption prevents any semblance of fairness. Any government attempting

democracy must limit corrupt behavior by police and other officials.
Corruption takes many forms. It can be overt. For example, the Russian
Federation is well known for its corrupt officials (Gilinskiy, 2009). Officials
take bribes, do not enforce various laws, and openly conduct other illegal
behaviors. Of concern also is the more covert type of corruption such as the
gaming of crime numbers (Eterno and Silverman, 2010, 2012; Eterno, 2015;
Eterno, Verma, and Silverman, 2016). This can also have an effect on how vic-
tims are treated—less powerful classes’ complaints being ignored or down-
graded. In either case, the activity threatens the democratic process—directly
and/or indirectly. Inevitably, corruption leads to favoritism and, ultimately, if
not addressed, the lack of due process will have dire consequences.
Equal protection of the laws is an important aspect of human rights.
Importantly, police are public servants, not nobles. They do not lord their
individual desires onto an unwary public. They enforce the laws passed by
the government of the people, by the people, and for the people, and they are
representatives of the same. This must not be lost on law enforcement officers
and their leaders in a democratic society. They serve and must have an atti-
tude of humility. Service, not ego or exaggerating one’s importance especially
from police leaders, must drive the engine of police behavior. There must be
a willingness to listen and to serve the interests of the public. In turn, how-
ever, the public must obey the laws. This is the essence of the social contract
as envisioned by the founding fathers of the United States (see, for example,
the study by Eterno [2003]). In a democratic government, power ultimately
emanates from the people. There must be some level of consent. This has
been lost on many police especially police leaders who vocally proclaim their
successes yet fail to hear a wary public. A good example of this is the issue of
stop and frisk in New York City. There, the New York City Police Department
(NYPD) ran amok stopping millions of mostly minority young men in the
span of only a few short years. Between 2003 and 2011, the NYPD forcibly
stopped approximately 5 million people. This is about half a million per year.
They claimed that the practice was necessary to get guns off the streets and
to fight crime. In the years earlier, NYPD generally stopped around 100,000
per year. Additionally, crime was brought down over 60% with the relatively
small number of stops being done. A federal court found the actions by the
police in violation of basic rights. Not only were the stops unreasonable
but the court also found that they were racist. The people spoke in the next
mayoral election and a new mayor was elected on a platform to change the
police department. The NYPD clearly violated the social contract—failing
to heed numerous calls for change for city residents, watchdog groups, and
academicians. Indeed, no policy shift was made by the department as they
stubbornly held on to their policy even after the courts and the people had
spoken. A new police commissioner and a court monitor are in the process
Introduction xxi

of making substantive changes to the policy. The police in India enforcing

morality using an outdated law is another example of misuse of authority in
the name of law enforcement. Raiding a hotel and dragging out couples who
were consenting adults seeking privacy is blatant misuse of policy author-
ity. But the Mumbai police forced the women to prove that they were not
prostitutes and even had many of them call their parents as a token of good
behavior (Karat, 2015). Despite public outcry, the police in many regions of
the country have been questioning and harassing young couples who appear
unmarried. The police must work within the law to enforce in the spirit of a
democratic society.
One way to understand the difficulties faced by law enforcement is to
review Herbert Packer’s (1966) seminal article entitled “Two Models of the
Criminal Justice Process.” Packer divides the criminal justice system into
two models that are very instructive. The first he calls the crime control
model. He likens this to an assembly line. In an efficient and quick process,
the crime control model would have the police arrest, the courts convict, and
the correctional system jail in a cookie cutter-type system. That is, make the
arrest and get that person convicted and in jail with minimal interruption.
In my view, such a system has a presumption of guilt. The due process model
is the second way to view the criminal justice system. Packer likens this to
an obstacle course. Various obstacles are placed before those who work in the
system. These obstacles are meant to ensure that the rights of the suspects are
protected. One example of this is the Miranda rights being read to arrestees
being interrogated. In my view, this model has a presumption of innocence.
Either model can work in a democracy. However, in places like the
United States, there is a presumption of innocence, which leans toward the
due process model. Police leaders, at times, assume that their job is crime
control and will pay less attention to due process concerns.
So which is more important, crime control or due process? There really
is no answer to this but we do have some thoughts. Recent events suggest
that it changes over time. Further complicating matters is that controlling
crime is important but it may not be as important as many police leaders
make it out to be. Controlling corruption and respecting rights are, we argue,
more important toward democratic law enforcement. A quotation from the
Bible is instructive, “You hypocrite, first take the plank out of your own eye,
and then you will see clearly to remove the speck from your brother’s eye”
(Matthew 7:5*). Given the extreme focus on minor quality of life violations
such as drinking alcohol, urinating in public, smoking marijuana, and the
like by today’s law enforcement, one must ponder where corruption preven-
tion now stands. Quota-driven activity, crime report manipulation, civilian

* New International Version of the Bible. Retrieved from http://biblehub.com/matthew​

/7-5.htm, accessed September 9, 2015.
xxii Introduction

complaints of illegal stop and frisk, and the like seem to be rarely monitored
except for an occasional news story. Departments must focus inward before
turning to enforcing the laws on the public. The Floyd case in New York City
is a good example of this. The NYPD at the time made crime control their
priority and trampled on the basic rights of its minority citizens.
Another key issue for democratic policing is transparency. Many depart-
ments now have sophisticated public information officers. It is their job to
disseminate information to the public. However, some of these officers have
taken to protecting the department’s image rather than getting information
out. Police leaders will circle the wagons when faced with criticism. They
protect the department at all costs. This may even mean an aggressive pub-
lic relations campaign. In the case of crime report manipulation, the NYPD
waged a public relations blitz against anyone who questioned their accuracy
(see the study by Eterno and Silverman [2012]). Similar reactions occurred
in the nation’s two other largest police departments in Los Angeles and
Chicago. In a democracy, to the extent possible, police departments need to
get the truth to the public. This means giving out data and information col-
lected at the taxpayers’ expense. The NYPD was notorious for holding back
figures on lost property, misdemeanor crime, and stop and frisk reports
until they were sued in federal court. This is the antithesis of policing in a
democratic society.
In summary, we have identified at least three key issues in democratic
policing in contemporary society. The first is how limited the police are in
their behaviors. Are they properly checked and balanced by other branches
of the government? Under this, it should be understood that in times of cri-
sis, the power of the police expands, but it should never become unlimited
as in a police state. A second and related issue is ensuring the protection of
the basic rights of the citizens. Under this, we discuss three key subthemes:
corruption control, equal protection of the laws, and crime control/due pro-
cess dichotomy. At its most basic level, corruption must be minimized before
democratic policing can take place. Officers must be held accountable for
their actions. Laws must be enforced equally. Are minorities/immigrants
treated differently? If so, that needs to be explained. Also of critical impor-
tance to democracy is protecting basic rights—a key function of police that
is often left wanting. The last key issue we discussed is transparency. This
allows accountability to the people and study of departments. Without it,
precious little informed discourse can occur.
With these key issues in mind, we present this book, which is a com-
pilation of papers written by indigenous authors. They are practitioners
and scholars who have direct experiences in their respective countries. We
divide the papers into three basic sections: leadership and accountability,
analysis, and satisfaction and community. Each main section contains three
chapters.
Introduction xxiii

The first chapter in the leadership and accountability section is written

by Peter Kratcoski. This chapter focuses on the leadership position that the
International Police Executive Symposium (IPES) has taken. It traces the his-
tory of the organization and also gives a synopsis of a typical meeting. Some
of the papers are now in this volume as a chapter. Others have been published
in the official journal of IPES entitled Police Practice and Research. While the
papers highlighted in this chapter are important, the reader should pick up
on the leadership position of the organization. IPES brings together research-
ers and practitioners from all over the world who work together at the sym-
posiums. They do cultural events as well as academic exercises. The events
for us have been a source of networking, academic and cultural stimulation,
and lifelong friendships. Each of the papers Peter Kratcoski presents contains
important information, but the leadership role played by IPES is the key to
the chapter.
The second chapter is “Police Executive Leadership and Police
Legitimacy” by Vipul Kumar. Leadership, according to Kumar, is the
important key to maintaining democratic policing. The article talks about
how executives set the tone that officers follow. This is an intuitive argument
that is well supported by research and practitioner experiences. With police
management today adopting NYPD-style COMPSTAT management prin-
ciples, in which police managers are browbeaten at meetings, setting a tone
of civility and being an example to officers seems to be a prudent approach.
This means that police leaders should not bully their own to get results but
work as a team (Eterno and Silverman, 2012). The call to better leadership is
certainly an important contribution.
The third chapter in this section is by Perrott and Trites entitled “On
the Acceptability of Closer Public–Private Policing Partnerships: Views
from the Public Side.” A sample of 157 officers in Canada was sampled
on their feelings toward public–private partnerships among police. This
study is exceedingly important, as the role of private policing has expanded
immensely. About one-third of those surveyed were outright willing to
enter into such partnerships. Two other groups were identified by the
authors. This is an exceedingly important article since government officers
cannot possibly do the job on their own. They need partnerships with those
willing to help. Developing those partnerships may be more difficult than
one might think given this research. Leaders need to cultivate a more open
agency willing to work with the community including private police.
The last chapter in this section is by Branislav Simonovic, Maximilian
Edelbacher, and Bakhit Nurgaliyev. Their study is entitled “Reactive and
Proactive Measures of Police Corruption Control: Comparative Study in
Three Countries.” This study is important for several reasons. First, it is writ-
ten by authors who are experienced in various countries they study, namely,
Austria, Serbia, and Kazakhstan. Second, comparative studies in the field are
xxiv Introduction

relatively rare making this one exceptional. Third, the topic of corruption is
ripe for study. In essence, they use a survey to ask police officers in each of
the countries about the methods used to control corruption and how success-
ful those methods are. The officers surveyed are basically not satisfied with
the anticorruption efforts being made. The authors make specific suggestions
based on their data. Clearly, the international community needs to focus far
more attention on combating corruption. For example, as more information
is shared to fight terrorism, other countries need to be confident that the
information will not be compromised.
In the second section, “Analysis,” the first chapter is “Using Complaints
against the Police to Improve Community–Police Relations” by Goodman-
Delahunty, Taitz, Sowemimo-Coker, and Nguyen. This chapter is an analysis
of the complaints against the police in Australia. The authors give practical
feedback from the complaints made by the public. This is a great example
of how analysis and feedback to the department can work. Additionally, it
shows that the more data are available, the more an informed, intelligent
conversation about policing can take place. Transparency is critical to demo-
cratic policing.
The second chapter in this section is “Cybercrime, Cyberattacks, and
Problems of Implementing Organizational Cybersecurity.” While the author
Minnaar is in South Africa, this article is certainly written for a world audi-
ence. The vulnerabilities of the Internet are explored. Furthermore, how to
defend them is even more questionable. How to police the Internet is another
question. Minnaar talks about the many types of cybercrimes and outlines
the vulnerabilities.
The third chapter in this section is “Intelligence Analysis: A Key Tool for
Modern Police Management—The Romanian Perspective.” In this chapter,
Cofan and Băloi show the importance of new ways to gather and use infor-
mation. In today’s world, gathering and properly analyzing such information
is exceedingly important. This is true not only of crime analysis but also of
combating terrorism. Sharing information and closely working with police
can be more effective.
The last section is “Satisfaction and Community Connections.” How sat-
isfied are the citizens with the services of the police. Are the police meeting
the needs of the communities they police? In the first chapter “Paradigm
Shift in Hong Kong Public Order Policing,” Yung and Chau trace the history
of the Hong Kong police. The thesis is that the department has moved from a
control type of department to a service-oriented one. Given the difficulties of
a changing environment in Hong Kong—control has gone from the British
to the Chinese—the shift to this model would seem a paradox. Nevertheless,
with Hong Kong still operating under a mini constitution and a democratic
environment, this shift and what is happening in Hong Kong are not only
Introduction xxv

worthy of study but may also be instructive for democratic police throughout
the world. If the police are emblematic of the health of the democracy, Hong
Kong, it appears, is doing well. Given the unique situation of Hong Kong, this
chapter and the way they police operate are very important to understand.
Hanser, Gallagher, and Kuanliang’s chapter on “Citizen Satisfaction with
Police: The Effects of Income Level and Prior Victimization Experiences on
Citizen Perceptions of Police” helps unravel the key issues about satisfaction
with police services. Income and prior victimization were both found to be
important to the perceptions of police by the citizens. The authors therefore
recommend more focus by the police on those with prior victimizations as
well as those in lower socioeconomic groups.
In the next chapter entitled “Transformations in Policing—Two Decades
of Experience in Community Policing in Slovenia,” Lobnikar, Meško, and
Modic discuss and outline the changes of the Slovenian police after gain-
ing their independence. The key to their development is community policing
which became the organization philosophy. It is fascinating to see the devel-
opment of democratic policing and the progress they have made.
The final chapter of the book is “Policing by Consent: Exploring the
Possibilities of Functional Linkage between Local Police Station and
Panchayat” by Kunjappan. This is a case study that took place in India. It is
a unique way to join the communities being served by the police. The author
delineates what might be a viable way to have the Indian police be more
responsive to local community concerns.
These chapters offer hope in the future for democratic policing. The
authors offer their insights and research in the three key areas of leader-
ship and accountability, analysis, and satisfaction and community. Readers
should also bear in mind when reading the main themes that we discussed
earlier the extent to which police power is limited, ensuring protection of
basic rights, corruption control, equal protection of the laws, and crime
control/due process dichotomy.

References
Eterno, J. A. 2003. Policing within the Law: A Case Study of the New York City Police
Department. Westport, CT: Praeger.
Eterno, J. A. ed. 2015. The New York City Police Department: The Impact of Its Policies
and Practices. Boca Raton, FL: CRC Press–Taylor & Francis Group.
Eterno, J. A., and Silverman, E. B. 2010. NYPD’s Compstat: Compare Statistics or
Compose Statistics? International Journal of Police Science and Management.
12(3): 426–49.
Eterno, J. A., and Silverman, E. B. 2012. The Crime Numbers Game: Management by
Manipulation. Boca Raton, FL: CRC Press–Taylor & Francis Group.
xxvi Introduction

Eterno, J. A., Verma, A., and Silverman, E. B. 2016. Police performance management:
Do managerial pressures influence police manipulation of crime reports? Justice
Quarterly. 39(5): 811–33.
Gilinskiy, Y. 2009. Chapter Six Police Response in the Russian Federation. In Police
Practices in Global Perspective. 2010. Eterno, J. A., and Das, D. K., eds. Lanham,
MD: Rowman & Littlefield.
Karat, B. 2015, August 10. Mumbai police makes Khap Panchayats look good.
NDTV Opinion. Accessed October 6, 2015. Retrieved from http://www.ndtv​
.com​/opinion/mumbai-police-makes-khap-panchayats-look-good-1205706.
Packer, H. 1966. The Courts, the Police, and the Rest of Us. Journal of Criminal Law
and Criminology. 57: 238–40.
Leadership and
Accountability I
Another random document with
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right one. The poet sees the reality in the commonplace. Our
surroundings are filled with wonderful and varied beauty when we
open our eyes to the truth. Our friends and companions are splendid
men and women when we see them at their worth. For happiness as
well as success add poetry to heroism.

“The Inscrutable who set this orb awhirl

Gave power to strength that effort might attain;
Gave power to wit that knowledge might direct;
And so with penalties, incentives, gains,
Limits, and compensations intricate,
He dowered this earth, that man should never rest
Save as his Maker’s will be carried out.

There is no easy, unearned joy on earth

Save what God gives—the lustiness of youth,
And love’s dear pangs. All other joys we gain
By striving, and so qualified we are
That effort’s zest our need as much consoles
As effort’s gain. Both issues are our due.

Better when work is past

Back into dust dissolve and help a seed
Climb upward, than with strength still full
Deny to God His claim and thwart His wish.”
 THE PSYCHOLOGY OF FAITH.

Mark Twain quotes a schoolboy as saying: “Faith is believing what

you know ain’t so.” This definition is turned from humor into
seriousness by some modern thinkers when they charge immorality
against all whose beliefs are not scientifically established on
sufficient evidence. They look upon what they consider unwarranted
beliefs as a species of lying to one’s self, demoralizing to intellect
and character. If no element of faith may anywhere be tolerated,
these same thinkers should reëxamine their own foundations. The
only thorough agnostic in history or literature, agnostic even toward
his own agnosticism, is Charles Kingsley’s Raphael Aben-Ezra. Let
us listen to him. “Here am I, at last! fairly and safely landed at the
very bottom of the bottomless.... No man, angel or demon can this
day cast it in my teeth that I am weak enough to believe or disbelieve
any phenomenon or theory in or concerning heaven or earth; or even
that any such heaven, earth, phenomena or theories exist—or
otherwise.”
In a last analysis our very foundation principles rest on a ground of
faith, and a clear knowledge of this fact may make us more humble
in the presence of other claims on our belief. Whenever the
adventurous philosophic mind gazes over the dizzy edge at the
“bottomless,” it draws back and gains a firm footing on the reality of
conscious ideas. To abandon this is annihilation.
Years ago an old friend of mine, very worthy, but somewhat self-
opinioned and truculent, in a discussion on religious thought
exclaimed: “What! believe in anything I can’t see, touch, hear, smell,
taste? No, sir!” He represented the uneducated instinctive belief in
the reality of the outer world as revealed through the senses; and he
would have violently affirmed the reliability of the senses and the
existence of material things. But philosophy shows these also to be
of faith.
 Had he been asked whether he had a knowledge of space and
time and of certain indisputable facts concerning them, and whether
he could see or hear these entities and intuitive truths, he would
have paused to think. The axioms of mathematics would have been
a veritable Socratic poser to him, and he would have withdrawn from
his position—would have acknowledged some truths as more
certain, by the nature and need of the mind, than the existence of
matter.
The modern scientist for practical purposes postulates the
existence of conscious ideas, of the outer material world, of space
and time. He accepts axiomatic truths. He goes farther; he
postulates the uniformity of nature, and the validity of his reasoning
processes. He discovers natural laws, and propounds theories
concerning them. He investigates the physical correlates of mental
processes. He has his favorite hypotheses concerning phenomena
that defy his powers of analysis. He shows the process of the world
as a whole to be evolution.
So far we have no controversy and should have none, did not
some eminent investigators in the field of natural science claim to
have covered the entire realm of legitimate inquiry, and deny the
right to raise further questions or entertain beliefs, however strongly
they may be prompted by our very constitution, concerning the origin
and end of things, the meaning of the world, and man’s place in it. To
the well-rounded nature, faith is not necessarily limited to the
physical world, and the credulity implied in unwarranted denial is at
least as unscientific as positive faith.
Human nature rebels against conclusions wholly discordant with
its best instincts, and, in the light of the most recent data and
speculation, begins anew a discussion as old as philosophy. The
subject is all the more important, because the uneducated mind,
misled by superficial catch phrases of materialism, fails to know the
reverent spirit of true science.
Here is an illustration relating to the general theme. A prominent
biologist puts this statement before the reading public: “There is no
ego except that which arises from the coördination of the nerve
cells.” I might take the contrary of the proposition and reply: “There is
an ego not adequately described by your ‘colonial consciousness’
theory.” Regarding each position as dogmatic, perhaps mine is as
good as the biologist’s. As to evidence, he founds his belief on the
general fact of evolution and specifically upon the functions, partly
known, partly conjectured, of nerve cells in the brain. He has no
knowledge that a unit-being called the ego does not exist. His is the
faith of denial of something which from his standpoint he can neither
prove nor disprove. I also accept the facts of evolution and of the
mechanism of the brain. I base my belief in the ego on certain views
of other biologists, and on data of consciousness, morality, and
religion, and the insight of all subjective philosophy. My faith is one of
assent to something not admitting demonstrative proof. Have I
sufficient reason for my faith in passing beyond the inductions of
material science?

We present some latest views of eminent biologists. While

evolution must be accepted as a fact, there is great uncertainty as to
the factors that produce changes in the organic world. To-day there
is small evidence that variations are produced by direct influence of
environment. In the germ is the “whole machinery and the mystery of
heredity.” Since the microscope fails to reveal the causes, either of
normal development or of variations, some are forced to accept, as
the simplest and most rational hypothesis, the existence of a psychic
principle in the germ. The facts appear to support the doctrine of
purpose in evolution. So earnest and able a thinker as Professor
LeConte frankly affirms: “With the appearance of Man another factor
was introduced, namely, conscious coöperation in his own evolution,
striving to attain an ideal.”
Professor Muensterberg is of high authority in experimental
psychology and besides has a keen philosophic mind. His paper
entitled “Psychology and the Real Life” is instructive and significant.
He shows that it is the business of psychology to analyze the ideas
and emotions, the whole content of consciousness, into sensations,
to investigate the whole psychological mechanism, but that the
primary reality is not a possible object of psychology and natural
science. By his view it takes an act of free will to declare the will
unfree; there can be no science, thought, or doubt that is not the
child of duties; even skeptical denial demands to be regarded as
absolute truth; there is a truth, a beauty, a morality independent of
psychological conditions; psychology is the last word of a
materialistic century, it may become the introductory word of an
idealistic century. His views are maintained with force and power of
conviction.
But these references are only incidental to the purpose of this
discussion. They may serve to show (1) that science has no real
proof against the dictum, “Evolution is God’s way of doing things;” (2)
that on the contrary it may support the spiritual view of the world; (3)
that there are grounds of faith with which science properly has no
business.

Evolution is according to nature’s laws. Man is a product of

evolution. Man possesses poetry and sentiment, conceives the
beauty of holiness, and has speculative reason. None of these can
properly be explained by merely materialistic evolution; they are not
necessary to preservation of life. We have tried to wholly account for
the ideals, emotions, and aspirations of human nature by analyzing
them into primitive sensations and instincts. This is the fatal error of
materialistic philosophy. The process of evolution is not analysis; it is
synthesis, development, the appearance of new factors—a gradual
revelation. It is our business to analyze, but, also, to try to
understand the higher complex, the perfected product. The first
stand of spiritual philosophy is faith in the validity of our own evolved
being, and to this we have as much right as to faith in the reliability of
our five senses.
The geologist might say: To me the grandeur of the mountain
means nothing; I know how it was made. The cooling and
contraction of the earth, the crushing and uplifting of strata, the
action of air, wind, and water, the sculpturing of time, the planting of
vegetation by a chance breeze—and you have your mountain, a
thing of science. Yet Coleridge, standing in the vale of Chamounix
and gazing on Mont Blanc,

“Till the dilating Soul, enrapt, transfused,

Into the mighty Vision passing—there,
As in her natural form, swelled vast to Heaven,”

found it an emblem of sublimity, a voice from the throne of God. We

shall find it hard to believe that the poetry of science can be
explained on a merely physical basis. One may say: The religious
sentiment means nothing to me; I know its origin; it is the result of
bad dreams. A primitive ancestor, after a successful hunt, ate too
much raw meat and dreamed of his grandfather. Thus arose the
belief in disembodied spirits and a whole train of false conceptions.
Yet we shall hardly grant that the religious feeling of the martyrs,
which enabled the exalted spirit to lose the sense of unutterable
physical torture, is adequately explained by the dream hypothesis.
A Beethoven string orchestra, to the musical mind, discourses
most excellent music. It is a connected series of sublimated and
elusive metaphors, arousing the harmonies of the soul, touching its
chords of sweetness, purity, beauty, and nobility. Yet there are minds
that find in it nothing—pardon the quotation—but the friction of
horsehair on catgut. There are minds to which these grand
mountains, this deep sky, these groves of pine are nothing but rock
and vapor and wood. The elements make no sweet tones for them;
they can not hear the music of the spheres. To them honor, courage,
morality, beauty, religion, are but refined forms of crude animal
instincts, by aid of which the race has survived in its struggle for
existence. There are no soul harmonies—nothing but the beating of
the primitive tom-tom. They believe nothing which can not be verified
by the methods of physical science. They have no faith.
How many a man of science, on some slight hint pointing in a
given direction, with faith and courage has pursued his
investigations, adopting hypothesis after hypothesis, rejecting,
adjusting, the world meanwhile laughing at his folly and credulity,
until he has discovered and proclaimed a great truth. When in the
world of mind we find phenomena calling for explanation, needs that
can be met in only a certain way, higher impulses reaching out
toward objects whose existence they prove and whose nature they
define, shall we show less faith and courage because of some
dogmatic view that there is no reality beyond the world of material
existence? In this universe of mystery, anything may be supposed
possible for which there is evidence, and any theory is rational that
will best explain the facts. If we have not the sense to understand the
deepest conceptions of philosophy, let us at least have the sense to
stick to that common sense with which God has endowed us in order
that we may know by faith the supreme truths concerning man.
Somewhere and somehow in the nature of things is an ideal that
made us as we are—an ideal that is adequate to our nature, need,
and conception. God at the beginning and God at the end of the
natural world, and the world of consciousness seems a postulate
that is necessary and warranted. Professor James writes of an old
lady who believed that the world rests on a great rock, and that the
first rock rests on a rock; being urged further, she exclaimed that it
was rocky all up and down. Unless we postulate a spiritual
foundation of things that is self-active and rational, we are no better
off than the old lady. This appears to be a rational world, for it is a
world that makes science possible; we believe it has a rational
Creator.
We commonly account for our ideals as constructed in a simple,
mechanical way; but the explanation will fail to satisfy the mind of
artist or saint in his exalted moments when he has visions of
perfection. He must conceive of a Being who possesses the
attributes of perfect beauty and goodness. Belief in God consecrates
man’s endeavor to attain the highest standards. Without God the
world has not a home-seeming for man. As in the dream in Vergil,
always he seems to be left alone, always to be going on a long
journey in a desert land, unattended.
Philosophy has spent much time and energy to discover the origin
of evil; a saner quest would be the origin of good in the world. We
know that in accounting for evil there is always an unexplained
remainder—the righteous suffering, and the weak crushed under
burdens too heavy. It may be that Spencer’s age of perfection, seen
away down the vista of evolution, will, when realized, not be inviting.
Some one suggests that then men will be perfect, but perfectly
idiotic. It is the great moral paradox that perfection must be obtained
through struggle with imperfection. Laurels worn but not won are but
a fool’s cap. Freedom is possible only in a world of good and evil, a
world of choice, and with freedom the humblest creature is infinitely
above the most perfect mechanism made and controlled by a blind
necessity. Cease to prate of a life of perennial ease under June
skies; the divinity within us rises in majesty and will not have it so.
After all, those who are overcome in the struggle may have their
reward; at Thermopylæ the Persians won the laurels, the Spartans
the glory.
Does evolution transform the nature of duty into a mere calculation
of the sum of happiness? On the contrary, it adds to duty a practical
way of discovering duties. Evolution affirms the truth that knowledge
of right and wrong is a growth, and that new conditions bring new
problems. The laws of nature and the organization of society
promptly teach us applied ethics. True, we no longer search for
eternally fixed codes; but whatever conduces to happiness and
genuine welfare, whatever conduces to the beauty, dignity, and
goodness of self and others is, as ever, a stern duty. It is not in the
nature of man to bridge over the chasm between right, known as
right, and wrong, known as wrong. The moral imperative, Turn
toward the light, seek to see your duty and perform it, is “a presence
which is not to be put by, which neither listlessness nor mad
endeavor can utterly abolish or destroy.”
“Faith means belief in something concerning which doubt is still
theoretically possible,” says a modern scientific writer. He continues:
“Faith is the readiness to act in a cause the prosperous issue of
which is not certified to us in advance. It is in fact the same moral
quality which we call courage in practical affairs.” We admire
confidence and courage in the world of affairs, even when disaster
may possibly follow. Have we not in our hearts the “substance of
things hoped for, the evidence of things not seen,” which constitute
the faith of St. Paul? And shall we not use the courage of faith to
seek a supreme good, when, though we do not find it, there is a
reward even in the seeking? If I were to define faith I would call it the
X-ray of the soul.
There can be no absolute break between old thought and new.
The history of thought is a history of evolution. Modern science has
not destroyed the old grounds of faith; it enables us to correct the
beliefs built thereon. The next step of science will be a recognition
and examination of subjective problems as such. When discarding
old things, separate the treasure from the rubbish. If you have
ceased to pray selfishly for rain, you need not deny the efficacy of
prayer for change of heart, forgiveness of sins, and communion of
spirit. If you cannot accept certain views of the Trinity, you need not
reject the sublime Christian philosophy, or refuse to pay homage to
the perfection of Christ. If you have discarded some doctrine of
inspiration of the Bible, you need not deny or neglect the value of the
divine ethical teachings of the Hebrews, or their grand sacred poetry
—

“Those Hebrew songs that triumph, trust or grieve,—

Verses that smite the soul as with a sword,
And open all the abysses with a word.”

There is a faith which is a personal and conscious relation of man

to God. It is said that in its true nature faith can be justified by
nothing but itself. Here we enter the temple of the human heart and
approach the holy of holies. This we do with reverent mien, even
with fear and trembling. We quote from Prof. T. H. Green: “That God
is, Reason entitles us to say with the same certainty as that the
world is or that we ourselves are. What He is, it does not, indeed,
enable us to say in the same way in which we make propositions
about matters of fact, but it moves us to seek to become as He is, to
become like Him, to become consciously one with Him, to have the
fruition of his Godhead. In this sense it is that Reason issues in the
life of Faith.... It is our very familiarity with God’s expression of
Himself in the institutions of society, in the moral law, in the language
and inner life of Christians, in our own consciences, that helps to
blind us to its divinity.”
There is a poem, from an author not widely known, entitled “The
Hound of Heaven.” It will affect you according to the education,
experience, and beliefs of each; but appeal to you it will, for in all is
an insistent something that makes for righteousness.

“I fled Him, down the nights and down the days;

I fled Him, down the arches of the years;
I fled Him, down the labyrinthine ways
Of my own mind; and in the midst of tears
I hid from Him, and under running laughter.
Up vistaed hopes I sped;
And shot, precipitated
Adown Titanic glooms of chasmed fears,
From those strong Feet that followed, followed after.
But with unhurrying chase,
And unperturbed pace,
Deliberate speed, majestic instancy,
They beat—and a Voice beat
More instant than the Feet—
‘All things betray thee, who betrayest Me.’”

The poem recounts a life made tragic by many a human error, but
ever forced to listen to the following “Feet.” It closes thus:

“Halts by me that footfall:

Is my gloom, after all.
Shade of His hand, outstretched caressingly?
‘Ah, fondest, blindest, weakest,
I am He Whom thou seekest!
Thou dravest love from thee, who dravest Me.’”

To me it requires greater faith to call the Christian experience an

illusion than to accept its reality and validity.
 The true poet is the living embodiment of instinctive faith. His mind
and heart are keenly alive to God’s revelation of Himself in man and
nature. He is a seer. His themes are the truths that come to him in
visions from the realms of truth. He sees the principle of beauty in
things; and familiar scenes, commonplace experiences are clothed
in a spiritual glory. He accepts the world of facts and of science, but
gives them their real meaning. Poetic insight, a thing so much
contemned, because so little understood, is one of the best
illustrations and evidences of the nature of faith. Wordsworth calls
poetry “the breath and finer spirit of all knowledge.”
A few months ago I chanced to be looking from a railroad train
near Lake Erie in the very early dawn. I beheld, as I supposed, a
beautiful expanse of water, with islands and inlets, and, beyond, a
range of blue hills. I was lost in admiration of the view. As the light
increased, a suspicion, at last growing into certainty, arose that I was
the subject of an illusion, and that my beautiful landscape was but a
changing scene of cloud and open sky on the horizon. But the blue
hills still seemed real; soon they, too, were resolved into clouds, and
only a common wooded country remained to the vision. The analogy
to the dawn of civilization and the flight of superstition, and, finally, of
faith, forced itself upon me, and I was troubled, seeing no escape
from the application. Just then the sun arose, bringing the glory of
light to the eye, and with it came a thrilling mental flash. There was
the solution, the all-revealing light, the greater truth, without which
neither the appearance of the solid earth nor of its seeming aërial
counterpart would have been possible. Both evidenced the greater
existence. Are not our fancies and our facts, our errors in the search
of truth and our truths, our doubts and our faith, our life and activity
and being, proofs of a Universal Existence—the revealer of truth, the
source of truth, and the Truth?

This address has more than a formal purpose. Our beliefs in great
measure determine our practical life. Freedom, God, and Immortality
are conceptions that have ruled in the affairs of men and made the
best products of civilization; they must still rule in the individual, if he
would grow to his full stature. We are in a century of doubt, but I
firmly believe that in the ashes of the old faith the vital spark still
glows, and that from them, phœnix-like, will rise again the spiritual
life in new strength and beauty.
Show your faith by your works; faith without works is dead. A mere
philosophic belief in abstract ideals, not lived in some measure, may
be worse than useless. A mere intellectual faith that does not touch
the heart and brighten life and make work a blessing lacks the vital
element. Follow your ideals closely with effort. Give life breadth as
well as length; the totality will be the sum of your thought, feeling,
and action. When the active conflict is over and the heroes recount
their battles, may you be able to say: “I, too, was there.”
There is still a practical side. Many young men have powers of
growth and possibilities of success beyond their present belief; faith
creates results. Every one has rare insights and rare impulses,
showing his powers and urging him to action; it is fatal to ignore
them. Faith is needed in business; confidence begets confidence. It
is needed in social life; friendship demands to be met on equal
terms. It is a ground of happiness; suspicion creates gloom and
pessimism. It is needed for practical coöperation; suspicion is
isolated. It is needed by the educator; faith and love make zeal in the
calling. It is due even the criminal; in most men there is more of good
than bad. Charity for the sins and misfortunes of humanity, hope for
the best, faith in our endeavor must attend successful effort to aid
men.
After all it is the essential spirit that one cultivates within him that
will determine his manifold deeds. We can invoke no greater
blessing than a character that in all ways will assert the highest
dignity that belongs to a human soul. Be brave in your faith. When
materialism, indifference, doubt, ease, and unseemly pleasure claim
you for theirs (the Devil’s own), let your answer be what is expressed
in Carlyle’s “Everlasting Yea”: “And then was it that my whole Me
stood up, in native God-created majesty, and with emphasis
recorded its Protest: I am not thine, but Free!”
 When I see some grand old man, full of faith, courage, optimism,
and cheerfulness, whose life has conformed to the moral law, who
has wielded the right arm of his freedom boldly for every good
cause, come to the end of life with love for man and trust in God,
seeing the way brighten before him, turning his sunset into morning,
I must believe that he represents the survival of the fittest, that his
ideals are not the mere fictions of a blind nature, serving for the
preservation of his physical being, but that the order of his life has
been in accord with realities.
 EVOLUTION OF A PERSONAL IDEAL.

A famous artist once painted a portrait on a unique plan. He

secured a copy of every photograph of the subject from his
babyhood. When the painting was finished, there appeared in it the
pictures of seven people of different ages, skilfully grouped and
variously employed, but all portraits of the same person, each
representing a stage of growth. We shall not attempt the work of the
artist, but will endeavor to furnish the brush and colors, leaving you
to fill in the sketches, now and at future times, at your leisure.
A tale is told of a man who awoke one night thinking of his past
and groaning in evident mental distress. To the solicitous inquiry of
his guardian angel, he replied: “I am thinking about the people I used
to be.” The angel, smiling, said: “I am thinking seriously about the
people you are going to be”—thinking of

“The soul that has learned to break its chains,

The heart grown tenderer through its pains,
The mind made richer for its thought,
The character remorse has wrought
To far undreamed capacities;
The will that sits a king at ease.
Nay, marvel not, for I plainly see
And joy in the people you’re going to be.”

The gradual realization of higher and higher types is the general

law of evolution in the organic world; it is also the process of the
ideal spiritual development of the individual man. The potency of an
infinitely varied and beautiful world was in the primeval mist. The
potency of each higher type of being lies in the simpler form
preceding. Ideally the potency of a soul of strength and beauty, of
continuous development, is in the child and youth. The self of to-day
is the material of possibility which should grow into the higher self of
to-morrow.
 Growth is not merely gain in knowledge and intellectual power.
The science of education must include a vision of the entire human
soul with its need of sympathy and direction, its vague dreams of
possibility, its ideals half-realized. We must view the scale of feelings
from the lowest animal instinct to the most refined ethical emotions,
the order of their worth from the meanest vindictiveness to the
highest altruism under God and duty, and note the struggle for the
survival of the fittest of the impulses and motives under the guidance
of reason and with the responsibility of freedom.

We see men, yet in the vigor of life, men of learning, of position, of

opportunity, complacent in their attainments, fixed in ideas and
methods adapted to a previous generation or a different
environment, psychically prematurely old, their powers half-
developed, their life work half-done. The men who reach the
complete development of their powers constantly renew their youth,
and march with modern events.
We see young graduates, men of power, who, through degenerate
tendencies, lack of faith, lack of insight or lack of courage, remain
stationary and satisfied in the grade to which their diplomas duly
testify. They have as much life and growth and are as ornamental as
a painted canvas tree in a garden. A lazy indifferent man once said
he would as soon be dead as alive. When asked why he did not kill
himself, he could only explain that he would as soon be alive as
dead.
In the established church is sometimes observed by its devotees a
special season of solitude and silence for religious meditation; it is
called a “retreat.” There is a German tale of an aged grandfather
who, every Christmas season, spent a day alone in meditation upon
the year and the years gone by, making a reckoning with himself,
with his failures and his blessings, and casting a most conscientious
account. On that day the noisy children were hushed by the servants
—“The master is keeping his retreat”—and they went about in silent
wonder and imagined he was making himself Christmas gifts in his
quiet room upstairs. When he reappeared in the evening, after his
day of solitude, he seemed by his quiet, gentle manners and
thought-lit face to have received heaven-sent gifts.
I shall never forget the passage of Vergil which in my school days
gave rise in me to a new sense of beauty in literature; nor shall I
forget the unique and rich experience of the revelation. Every one
has at times a new birth, a disclosure of hitherto unknown capacities
and powers.
The soul must keep its retreats, not necessarily on church-
anniversary days, but at epochs, at periods of dissatisfaction with the
past, at stages of new insight—must have a reckoning with itself and
readjust itself to life. When one reviews the panorama of his own
history, and finds it inartistic, a profitless daub, empty of the ideal or
heroic, he is keeping a retreat. When a new estimate of values and
possibilities appears, he has experienced a conversion, has taken a
new step in the evolution of his ideal life. The revolt of the soul may
be as necessary to its health and growth as the upheaval of a nation
is essential to its development. It is a battle for new principles, for
advance, for freedom.
Tolstoï relates a most striking reminiscence of his own life,
substantially thus: It was in 1872 that the Tolstoï of to-day saw the
light. Then a new insight revealed his former life as empty. It was on
a beautiful spring morning with bright sun, singing birds, and
humming insects. He had halted to rest his horse by a wayside
cross. Some peasants passing stopped there to offer their devotions.
He was touched to the depths by their simple faith, and when he
took up his journey he knew that the Kingdom of God is within us. He
says: “It was then, twenty-three years ago, that the Tolstoï of to-day
sprang into existence.”
President Garfield, when at the head of Hiram College, once
addressed his students, in a way that made a lasting impression, on
the subject of “Margins.” Personal distinction, success, depend, not
on the average bulk of knowledge, power, and skill, but on that
margin that extends a little beyond the reach of one’s fellows, a
margin gained by some extra devotion, by sacrifice and work, by
ideals a little more advanced or more clearly seen.
Some recent and notable inductions of physiological psychology
along the line of evolution reaffirm that without pain there can be no
happiness, that without struggle there can be no positive character,
that at times punishment may be most salutary and that a deadhead
in society degenerates as does a parasite in the animal kingdom.
Since these views are in line with the teachings of instinct and
reason, from old Plato down, we may believe that evolution as
applied to the spiritual nature of man is, indeed, becoming a hopeful
doctrine. We have had somewhat too much of Herbert Spencer’s
pleasure theory, and pursuit of inclination, and the discipline of
natural consequences, and lines of least resistance. The moral
drama must be enacted on a field of conflict.
The principle of personal evolution is “ideals and action.” Mr.
Gladstone’s wonderful character and great career are a pointed
illustration of this fact. Even his fixed standards of conduct were a
contribution to his growth and greatness. He always asked
concerning a policy of state: Is it just? No unworthy motive was ever
known to determine his public or his private acts. While working ever
according to permanent standards of right, his was essentially a life
of change and growth. Mr. Gladstone had a mind always seeking
truth, and, moreover, had a rare capacity for receiving new ideas. In
his history one can discover many distinct stages of development.
He himself acknowledges three great “transmigrations of spirit” in his
parliamentary career. He broke away from his early political
traditions and, in consequence, more than once was obliged to seek
new constituents who “marched with the movement of his mind.” He
was ever “struggling toward the light,” and was ever a fighter. His
political opponents said of him that his foot was always in the stirrup.
His mind rested not by inactivity, but by “stretching itself out in
another direction.” He threw himself into new and important
movements for humanity with tremendous zeal and force.
Lord Macaulay pithily expresses a law of human progress: “The
point which yesterday was invisible is our goal to-day, and will be our
starting post to-morrow.” Maurice Maeterlinck says: “If at the moment
you think or say something that is too beautiful to be true in you—if
you have but endeavored to think or to say it to-day, on the morrow it
will be true. We must try to be more beautiful than ourselves; we
shall never distance our soul.”
In the problem of growth do not neglect Emerson’s principle of
compensation. As men injure or help others, so they injure or help
themselves. Punishment is the inseparable attendant of crime.
Requital is swift, sure, and exact. Vice makes spiritual blindness.
The real drama of life is within. Some one has said that punishment
for misdeeds is not something which happens to a man, but
something which happens in a man. Balzac describes a magic skin,
endowed with power to measure the term of life of its possessor,
which shrank with his every expressed wish. Personal worth grows
or shrinks with the daily life and thought. Every one can will his own
growth in strength and symmetry or can become dwarfed and
degenerate. Wrong takes away from the sum of worth; virtue makes
increase from the source of all good. Emerson says that even a
man’s defects may be turned to good. For instance, if he has a
disposition that fails to invite companionship, he gains habits of self-
help, and thus, “like the wounded oyster, he mends his shell with
pearl.”

If you would see the fulness of God’s revelation in men, look into
the minds of those whose biographies are worth writing—men who in
affairs of the world have shown clear thought and accurate
judgment, and in spiritual things have had visions that may
strengthen and confirm your feeble faith. Study the record of their
words spoken at the fireside in the presence of intimate and
congenial friends, when they showed glimpses of the real self. Learn
in biography the history of great souls and see in them the ideal
which is the ideal of the race, and, hence, your ideal. With the going
out of this century some great lives have ended—lives that
embodied high types of rugged, honest satire, political power, poetic
thought, pure statesmanship, ethical standards, religious faith,
scientific devotion. Their histories have been written, and enough is
in them to stir the semiconscious indolent nature of any young man
to cultivate a high personal ideal. When I left college my first
investment was in a few additional good books. I advise students to
buy a few of the best biographies recently published, and read them
with a reverent mind.
When you see a man of marked power, you may be sure, always
sure, that he has used means of growth which average people
ignore, means without which his strength would never have
appeared. He has been a student, perhaps of Plato, of Shakespeare,
of the Bible, of science or of human nature. He has gone deeply into
the character or writings of master minds in some field of knowledge
or activity. If he has a truly great nature he is able to find in many a
passage of Hebrew writings a power that welled up from the great
hearts of the prophets of old—or a wisdom that gradually evolved
with civilization through experiment, disaster, struggle, and contrition,
and was corrected and formulated with rare understanding by the
few great minds of history. Such writings are a very wellspring of
knowledge and understanding for a young man of this or any age.
Have you read the earlier as well as the later writings of Rudyard
Kipling? What a growth of power! The evolution of his ideal ever
promises and realizes greater things. When recently it seemed that
the riper fruits of his progress would be denied us, the keenest
solicitude was everywhere manifest. It was a spontaneous tribute to
the principle of ideal spiritual evolution in the individual. We now
know Kipling’s secret. In his weakness and his sorrow he has
already turned to a new and more ambitious undertaking and has
gathered to himself all material that may enable him to pluck out
from his subject the heart of its mystery, and reveal it to the world of
thought and culture. It is with the magic of industry that he evolves
the ideal of his life.
The following story is told of Kipling—that it is not authentic does
not rob it of its use: Father and son were on a voyage. The father,
suffering from seasickness, had retired to his cabin, when an officer
appeared and cried: “Your son has climbed out on the foreyard, and
if he lets go he’ll be drowned; we cannot save him.” “Oh, is that all?”
replied Mr. Kipling; “he won’t let go.”

Be men of to-day; the past is useful to make us wise in the

present. The poet Tennyson had a wonderful influence in his
generation. His influence is due not alone to his rich thought and
poetic skill; he had the broad liberal view that could adapt itself to the
changing world of science, philosophy, and religion, and he thus
opened up the avenues of approach to all classes of thinkers. He
was a man with an evolving ideal, a free, sane, healthy mind.
Poetry is not a thing of the past; it has not yet become familiar with
its new themes. Kipling can sing the “Song of Steam” and write the
romance of the “Day’s Work”—can find poetry in a locomotive, a
bridge, a ship or an engine. Kipling is right when he makes
McAndrew, the hard-headed engineer of an ocean liner, see in the
vast motor mechanism an “orchestra sublime,” “singing like the
morning stars,” and proclaiming: “Not unto us the praise, or man.”
“From coupler-flange to spindle-guide I see Thy Hand, O God”—and
this vision is always the ultimate ground of poetry. On a palace
steamer between New York and the New England coast I once
heard an uncultured workman exclaim: “When I watch this mighty
engine, with its majestic, powerful movement, I feel that there is a
God.” At first thought the sentiment was humorously illogical, but his
instinct was right. The works of nature and the works of man alike
suggest a divine origin—God working in nature and working through
man.
If this is a divine world, then there is no claim of the commonplace,
no form of daily labor, no need of the unfortunate, no problem of
society or government that is not a theme of dignity and worthy of
attention and helpful effort. The form of truth is an empty, useless
abstraction, unless it is given a content, unless it adjusts wrongs,
removes evils, improves material conditions, and strengthens growth
among all classes of people to-day. The man who beautifies his
lawn, plants trees, lays good walks or cleans the streets is made