Let me say something before we get off the gay thing. I don't want my views misunderstood. I am the most tolerant person on that of anybody in this s… - Richard Nixon

I shall leave this office with regret at not completing my term, but with gratitude for the privilege of serving as your President for the past 5 1/2 years. These years have been a momentous time in the history of our Nation and the world. They have been a time of achievement in which we can all be proud, achievements that represent the shared efforts of the Administration, the Congress, and the people. But the challenges ahead are equally great, and they, too, will require the support and the efforts of the Congress and the people working in cooperation with the new Administration. We have unlocked the doors that for a quarter of a century stood between the United States and the People's Republic of China. We must now ensure that the one quarter of the world's people who live in the People's Republic of China will be and remain not our enemies but our friends.

I know what a burden a visit by VIP's places upon an Embassy. I first came to Paris, I remember, 22 years ago in this same building, and then as a Congressman. I know we caused a lot of trouble. I guess that hasn't changed. But, anyway, then I came back as a Senator in 1951, and I have been here many times since. I didn't come here as a Vice President, and now I come as a President. They tell me that that is even harder harder on the staff, I mean. But I do want you to know that I realize it is hundreds of people, literally hundreds of people, that I will never be able to thank personally or by letter, or to greet personally, who worked on this visit.

Often the worst mischief is done in the name of the best cause. In our zeal for instant reform we should be careful not to destroy our educational standards and our educational system along with it, and not to undermine the process of freedom on which all else rests. The process of freedom will be less threatened in America, however, if we pay more heed to one of the great cries of our young people today. I speak now of their demand for honesty: intellectual honesty, personal honesty, public honesty. Much of what seems to be revolt is really little more than this: an attempt to strip away sham and pretense, to puncture illusion, to get down to the basic nub of truth. We should welcome this. We have seen too many patterns of deception in our lives: in political life, impossible promises; in advertising, extravagant claims; in business, shady deals. In personal life, we all have witnessed deceits that ranged from the "little white lie" to moral hypocrisy; from cheating on income taxes to bilking the insurance company. In public life, we have seen reputations destroyed by smear, and gimmicks paraded as panaceas. We have heard shrill voices of hate shouting lies and sly voices of malice twisting facts. Even in intellectual life, we too often have seen logical gymnastics performed to justify a pet theory, and refusal to accept facts that fail to support it. Of course, absolute honesty, on the other hand, would be ungenerous. Courtesy sometimes compels us to welcome the unwanted visitor, and kindness leads us to compliment the homely girl on how pretty she looks. But in our public discussions we sorely need a kind of honesty that too often has been lacking: the honesty of straight talk, a careful concern with the gradations of truth, a frank recognition of the limits of our knowledge about the problems we have to deal with. We have long demanded financial integrity in private life. We now need the most rigorous kind of intellectual integrity in public debate. Unless we can find a way to speak plainly and truly, unself-consciously, about the facts of public life, we may find that our grip on the forces of history is too loose to control our own destiny. The honesty of straight talk leads us to the conclusion that some of our recent social experiments have worked and some have failed and that most have achieved something--but far less than their advance billing promised. This same honesty is concerned not with assigning blame, but with discovering what lessons can be drawn from that experience in order to design better programs next time. Perhaps the goals were unattainable; perhaps the means were inadequate; perhaps the program was based on an unrealistic assessment of human nature. We can learn these lessons only to the extent that we can be candid with one another. We have and we face enormously complex choices. In approaching these, confrontation is no substitute for consultation; and passionate concern gets us nowhere without dispassionate analysis. More fundamentally, our structure of values depends on mutual faith, and faith depends on truth. The values we cherish are sustained by a fabric of mutual self-restraint woven of ordinary civil decency, respect for the rights of others, respect for the laws of the community, and respect for the democratic process of orderly change. The purpose of these restraints, I submit, is not to protect an "establishment," but to establish the protection of liberty; not to prevent change, but to insure that change reflects the public will and respects the rights of all. This process is our most precious resource as a nation, and it depends on public acceptance, public understanding, and public faith.