continually and imaginatively, to draw upon the perspectives and materials, the ideas and methods, of any and all sensible studies of man and society. They are your studies; they are part of what you are a part of; do not let them be taken from you by those who would close them off by weird jargon and pretensions of expertise. Always keep your eyes open to the image of man—the generic notion of his human nature—which by your work you are assuming and implying; and also to the image of history—your notion of how history is being made. In a word, continually work out and revise your views of the problems of history, the problems of biography, and the problems of social structure in which biography and history intersect. Keep your eyes open to the varieties of individuality, and to the modes of epochal change. Use what you see and what you imagine, as the clues to your study of the human variety. Know that you inherit and are carrying on the tradition of classic social analysis; so try to understand man not as an isolated fragment, not as an intelligible field or system in and of itself. Try to understand men and women as historical and social actors, and the ways in which the variety of men and women are intricately selected and intricately formed by the variety of human societies. Before you are through with any piece of work, no matter how indirectly on occasion, orient it to the central and continuing task of understanding the structure and the drift, the shaping and the meanings, of your own period, the terrible and magnificent world of human society in the second half of the twentieth century. Do not allow public issues as they are officially formulated, or troubles as they are privately felt, to determine the problems that you take up for study. Above all, do not give up your moral and political autonomy by accepting in somebody else's terms the illiberal practicality of the bureaucratic ethos or the liberal practicality of the moral scatter. Know that many personal troubles cannot be solved merely as troubles, but must be understood in terms of public issues—and in terms of the problems of history-making. Know that the human meaning of public issues must be revealed by relating them to personal troubles—and to the problems of the individual life. Know that the