Earth scientist Ross McCluney writes: When environmentalists say that the world is overpopulated, they mean that the environmental consequences of the excessively high human population are destroying the biosphere–the Earth’s life-support system. This leads to the question of what these environmental consequences are, and the related question of how many people can the Earth really support. As we’ll see in this article, the question cannot be answered without offering another, “What kind of world do you want?” Finally, there’s another, more fundamental, question, “What kind of worlds are possible?”  (04/01/02)
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The student-run Honor System, which covers academic and social life, is based on the belief that students can take responsibility for establishing and maintaining standards for their own behavior. …  Students are expected to take full responsibility under the Honor Code for their conduct and integrity in all academic work, including all homework assignments, papers, and examinations, and to confront those who do not. In return, Haverford students are trusted with a greater degree of freedom in their academic pursuits. Self-scheduled, take-home, and/or unproctored examinations are a routine part of the Haverford experience.  (04/01/02)
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Disunity is a danger that the nations and peoples of the earth can no longer endure; the consequences are too terrible to contemplate, too obvious to require any demonstration. “The well-being of mankind,” Bah·’u'll·h wrote more than a century ago, “its peace and security, are unattainable unless and until its unity is firmly established.” In observing that “mankind is groaning, is dying to be led to unity, and to terminate its age-long martyrdom”, Shoghi Effendi further commented that: “Unification of the whole of mankind is the hall-mark of the stage which human society is now approaching. Unity of family, of tribe, of city- state, and nation have been successively attempted and fully established. World unity is the goal towards which a harassed humanity is striving. Nation-building has come to an end. The anarchy inherent in state sovereignty is moving towards a climax. A world, growing to maturity, must abandon this fetish, recognize the oneness and wholeness of human relationships, and establish once for all the machinery that can best incarnate this fundamental principle of its life.” (04/01/02)
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As we were wrapping up our conversation, I looked at the oil painting. It was a strange picture, a horizontal landscape about four feet across, with overtones of socialist realism. In the foreground a youthful Benazir Bhutto stood in heroic pose on an escarpment overlooking the featureless grid of Islamabad. Beside her stood her father, Zulfikar Ali Bhutto, a Prime Minister who in 1977 was ousted in a coup and two years later hanged. On the other side of Bhutto was Mohammed Ali Jinnah, the long-dead founding father of Pakistan. Their postures were exalted, their expressions a combination of pride and awe. Jinnah’s arm pointed to the vast plain beyond the city, where a rocket was lifting out of billowing clouds of vapor and fire into the sky. … We both looked up at the painting in silence. “A rocket ship heading to the moon?” I asked. Aman tipped his head to the side. A smirk tugged at the corners of his mouth. “No,” he said. “A nuclear warhead heading to India.” (04/01/02)

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