The doctrine that maintains that what I cannot have I must teach myself not to desire; that a desire eliminated or successfully resisted, is as good as a desire satisfied, seems to me a sublime form of the doctrine of sour grapes: What I cannot be sure of, I cannot truly want. Complex modern democratic societies the Second World War face the task of securing three public goods. These are legitimacy, economic welfare, and a viable sense of collective identity. These are “goods” in the sense that their attainment is considered worthy and desirable by most members of such societies; furthermore, not attaining one or a combination thereof would cause problems in the functioning of these societies such as to throw them into crises. These goods stand in a complex relation to one another: excessive realization of one such good may be in conflict with may jeopardize the realization of others. For example, economic welfare may be attained at the cost of sacrificing legitimacy by curtailing union rights, by limiting a more rigorous examination of business accounting practices, or by encouraging the unfair use of protectionist state measures. Too great an emphasis on collective identity may come at the cost of marginalized workers and dissidents whose civil and political rights may be impinged upon by a revival of a sense of collective identity. #RandolphHarris 1 of 23

Thus legitimacy claims and collective identity demands, particularly if they take a nationalist tone, may come into conflict. There can also be conflicts between the claims of economic welfare and the demands of collective identity, as when excessive forms of protectionism and nationalism isolate countries in the World economic context, possibly leading to declining standards of living. Conversely, too great an emphasis on economic welfare may undermine a sense of collective identity by increasing competition among social groups and by weakening the claims of political sovereignty vis-à-vis other state. In a well-functioning democratic society the demands of legitimacy, economic welfare, and collective identity ideally exist in some form of equilibrium. The present essay is concerned with one good among others which democratic societies must attain: the good of legitimacy. I am concerned to examine the philosophical foundations of the democratic legitimacy. I will argue that legitimacy in complex democratic societies must be thought to result from the free and unconstrained public deliberation of all about matter of common concern. Thus a public sphere of deliberation about matters of mutual concern is essential to the legitimacy of democratic institutions. #RandolphHarris 2 of 23

Democracy, in my view, is best understood as a model for organizing the collective and public exercise of power in the major institutions of a society on the basis of the principle that decisions affecting the well being of a collectivity can be viewed as the outcome of a procedure of free and reasoned deliberation among individuals considered as moral and political equals. Certainly any definition of essentially contested concepts like democracy, freedom, and justice is never a mere definition; the definition itself already articulates the normative theory that justifies the term. Such is the cause with the preceding definition. My understanding of democracy privileges a deliberative model over other kinds of normative considerations. This is not to imply that economic welfare, institutional efficiency, and cultural stability would not be relevant in judging the adequacy of a normative definition of democracy. Economic welfare claims and collective identity needs must also be satisfied for democracies to function over time. However, the normative basis of democracy as a form of organizing our collective life is neither the fulfillment of economic welfare nor the realization of a stable sense of collective identity. #RandolphHarris 3 of 23

For just as the attainment of certain levels of economic welfare may be compatible with authoritarian political rule, so too antidemocratic regimes may be more successful in assuring a sense of collective identity than democratic ones. The practical rationality embodied in democratic institutions has a culture-transcending validity claim. This form of practical reason has become the collective and anonymous property of cultures, institutions, and traditions as a result of the experiments and experiences, both ancient and modern, with democratic rule over the course of human history. The insights and perhaps illusions resulting from these experiments and experiences are sedimented in diverse constitutions, institutional arrangements, and procedural specifics. When one think through the form of practical rationality at the core of democratic rule, Hegel’s concept of “objective Spirit” (objekiver Geist) appears to me particularly appropriate. The moral life is the perfection of spirit objective—the truth of the subjective and objective spirit itself. The failure of this latter consists—partly in having its freedom immediately in reality, in something external therefore, in a thing—partly in the abstract universality of its goodness. The failure of spirit subjective similarly consists in this, that it is, as against the universal, abstractly self-determinant in its inward individuality. #RandolphHarris 4 of 23

When these two imperfections are suppressed, subjective freedom exists as the covertly and overtly universal rational will, which is sensible of itself and actively disposed in the consciousness of the individual subject, whilst its practical operation and immediate universal actuality at the same time exist as moral usage, manner and custom—where self-conscious liberty has become nature. The consciously free substance, in which the absolute “ought” is no less an “is,” has actuality as the spirit of a nation. The abstract disruption of this spirit singles it out into persons, whose independence it, however, controls and entirely dominates from within. However, the person, as an intelligent being, feels that underlying essence to be one’s own very being—ceases when so minded to be a mere accident of it—looks upon it as one’ absolute final aim. In its actuality one sees not less an achieved present, than somewhat one brings about by one’s action—yet somewhat which without all question is. Thus, without any selective reflection, the person performs one’s duty as one’s own and as something which is; and in this necessity one has oneself and one’s actual freedom. It is the rationality intrinsic to these anonymous yet intelligible rules, procedures and practices that any attempt aiming at the reconstruction of the logic of democracies must focus upon. #RandolphHarris 5 of 23

The more we realize what infinite harm neurotic conflicts inflict on the personality, the more stringent appears the need truly to resolve them. However, since, as we now understand, this cannot be done by rational decision nor by evasion nor by the exertion of will power, how can it be done? There is only one way: the conflicts can be resolved only by changing those conditions within the personality that brought them into being. This is a radical way, and a hard one. In view of the difficulties involved in changing anything within ourselves, it is quite understandable that we should scour the ground for short cuts. Perhaps that is why individuals—and others as well—so often ask: If one sees one’s basic conflict, is that enough? The answer is clearly, no. Even when the analyst—discerning quite early in the analysis just how the individual is divided—is able to help one recognize this split, the insight is of no immediate profit. It may bring a certain relief in that the individual begins o see a tangible reason for one’s troubles instead of simply being lost in a mysterious haze; but one cannot apply it to one’s life. A perception of how one’s divergent parts operate and interfere with one another makes one no les divided. One hears these facts as one hears a strange message; it seems plausible, but one cannot realize its implications for oneself. #RandolphHarris 6 of 23

One is bound to invalidate the facts by manifold unconscious mental reservations. Unconsciously one will insist that the analyst is exaggerating the magnitude of one’s conflicts; that one would be quite all right if it were not for outside circumstances; that love or success would rid one of one’s distress; that one can evade one’s conflicts by keeping away from people; that though it may be true of ordinary folk that they cannot serve two masters, one with one’s unlimited powers of will and intelligence could manage to do so. Or one may feel-again unconsciously—that the analyst is a charlatan or a well-meaning fool, feigning professional cheerfulness; that one ought to know the individual is ruined beyond repair—which means that the individual responds to the analyst’s suggestions with one’s own feelings of hopelessness. Since such mental reservations point to the fact that the individual either clings to one’s particular attempts at solution—these being much more real to one than the conflicts themselves—or that one fundamentally despairs of recovery, all the attempts and all their consequences must be worked through before the basic conflict can profitably be tackled. The search for an easier road has given rise to another questions, lent weight by Dr. Freud’s emphasis on genesis: Is it enough to relate these conflicting drives—once they have been recognized—to their origins and early manifestations in the childhood situation? #RandolphHarris 7 of 23

Again the answer is, no—and again, for the most part, the same reasons apply. Even the most detailed recollection of one’s early experiences gives the individual little beyond a more lenient, ore condoning attitude toward oneself. It in no way make one’s present conflicts any less disrupting. A comprehensive knowledge of early environmental influences and the changes they effected in the child’s personality, though it has little direct therapeutic values, does have a bearing on our inquiry into the conditions under which neurotic conflicts develop. As is generally recognized, this knowledge is also of great prophylactic value. If we know what environmental factors are helpful to a child’s development and what factors delay and limit it, a way is opened to the prevention of the rank growth of neuroses in future generations. It was, after all, the changes in one’s relations with oneself and others that originally brought about the conflicts. Briefly, a child may find oneself in a situation that threatens one’s inner freedom, one’s spontaneity, one’s feeling of security, one’s self-confidence—in short the very core of one’s psychic existence. One feels isolated and helpless, and as a result one’s first attempts to relate oneself to others are determined not by one’s real feelings but by strategic necessities. #RandolphHarris 8 of 23

One cannot simply like or dislike, trust or distrust, express one’s wishes or protest against those of others, but has automatically to devise ways to cope with people and to manipulate them with minimum damage to oneself. The fundamental characteristics that evolve in this way may be summarized as an alienation from the self and others, a feeling of helplessness, a pervasive apprehensiveness, and a hostile tension in one’s human relations that ranges from general wariness to definite hatred. As long as these conditions persist, the neurotic cannot possibly dispense with any of one’s conflicting drives. On the contrary, the inner necessities from which they stem become even more stringent in the course of the neurotic development. The fact that the pseudo solutions increase the disturbance in one’s relations with others and with oneself means that real solutions become less and less attainable. The goal of therapy, therefore, can only be o change the conditions themselves. The neurotic must be helped to retrieve oneself, to become aware of one’s real feelings and wants, to evolve one’s own set of values, and to relate oneself to others on the basis of one’s feelings and convictions. If we could achieve this by some magic, the conflicts would be dispelled without their having even to be touched upon. #RandolphHarris 9 of 23

As there is no magic, we must know what steps have to be taken to being about the desired change. Therapy affords insight and helps the individual grow. It helps makes one more empathic and gives theory more experiential meaning. If affords more faith in one’s understanding life. The real aristocrats among those in therapy are those who have had nervous breakdowns. Everybody else is kind of “square.” Therapy can yield a fuller awareness of the extent to which one has been inauthentic in one’s everyday existence, and some help and encouragement to dare to be genuine in one’s everyday existence. This experience can also be gotten out of a good platonic relationship, probably. There is more than one way to arrive at redemption from phoniness. Such experience can enhance one’s sensitivity to phoniness, to inauthenticity in another person; and it also gives one an opportunity to be a role model of authenticity of others. Now, if you can get this courage to be authentic in some way other than therapy, so much the better; but I suspect it is rather difficult to. There may be some wise seniors who have knocked around a lot, and who have worked in every kind of work—who have cheated, lied, stolen, and sinned. They have paid the consequences of all these things #RandolphHarris 10 of 23

After paying the consequences for their bad behaviour, on their own, they may have realized how they shortchanged themselves. They may have arrived at the authentic way, and can be regarded as natural untrained graduates of a therapeutic program. Since they have been one, they can spot phony. They are experts. They are more expert at phoniness than the others. They can help an individual grope for a way to be more genuine and at the same tie be effective in life. They can help a person realize that one does not have to be destroyed when one is genuine, that one will not inevitably be divorced, fired, or run out of town if one presents oneself as one is In 50 or 60 years, a human may discover authenticity and have some therapeutic capacity. However, a training analysis or bout of therapy may expedite this. The corporate World has a toe and heel, and each performs a different function: one delivers a service, the other collects payment for it. When an organization seeks to create demand for a service and then deliver it, it uses the smile and the soft questioning voice. Behind this delivery display, the organization’s worker is asked to feel sympathy, trust, and good will. On the other hand, when the organization seeks to collect money for what it has sold, its workers may be asked to use a grimace and the raised voice of commands. #RandolphHarris 11 of 23

Behind this collection display of beneficial and comforting emotions and expressions, the worker is asked to feel distrust and sometime positive bad will. Some companies assign the function of debt collecting to outside agencies in order to preserve pleasant and morally satisfying associations with the company name. The builder’s billing department explained: “We use eight or nine collection agencies around the country. No one initiates actions in this office. We prefer that the agency be the bad guy or gal and we be he nice people.” Just over 1 percent of customers do not pay their bills. After solicitations, some 40 percent pay, and 33 percent of that goes to the collection agency. In each kind of display, the problem for the worker becomes how to create and sustain the appropriate feeling. The reason for describing the polar extremes of emotional labour, as represented by a sale agent and the bill collector, is that it can give us a better sense of the great variety of emotional task required by jobs that fall in between. It can help us see how emotional labour distributes itself up and down the social classes and how parents can train children to do the emotional labour required by different jobs. Now this is tremendously important for us today as it has been in the past. Perhaps we are in a time when it is more important that ever. The prospering of God’s cause on Earth depends upon His people thinking well. #RandolphHarris 12 of 23

Today we are apt to downplay or disregard the importance of good thinking to strong faith; and some, disastrously, even regard thinking as opposed to faith. They do not realize that in so doing they are not honoring God, but simply yielding to the deeply anti-intellectualist currents in the New World. They do not realize that they are operating on the same satanic principle that produced the “killing fields” of Cambodia, where those with any sign of education—even the wearing of glasses—were killed on the spot or condemned to starvation and murderous labour. We too easily forget that it is great thinkers who have given direction to the people of Christ in their great moments: Paul, John, Augustine, Luther, Calvin, and Wesley, to name a few. At the head of the list is Jesus Christ Himself, who was and is the most powerful thinker the World has ever known. Logical is a great design of a noble science that allows us to rescue our reasoning powers from their unhappy slavery and darkness; and thus, with all due submission and deference, it offers an humble assistance to divine revelation. Its chief business is to relieve the natural weakness of the mind by some better efforts of nature; it is to diffuse a light over the understanding in our inquiries after truth. And it renders its daily service to wisdom and virtue. #RandolphHarris 13 of 23

Bluntly, to serve God well we must think straight; and crooked thinking, unintentional or not, always favours evil. And when the crooked thinking gets elevated into group orthodoxy, whether religious or secular, there is always, quite literally “hell to pay.” That is, hell will take its portion, as it has repeatedly done in the horrors of the World history. To take the “information” of the Scripture into a mind thinking straight under the direction and empowerment of the Holy Spirit, by contrast, is to place our feet solidly on the high road of spiritual formation under God. “The law of the LORD is perfect, restoring the soul; the testimony of the Lord is sure, making wise the simple. The commandment of the LORD is pure, enlightening the eyes,” reports Psalm 19.7-8. And “Thy word I have treasured in my heart, that I may not sin against Thee,” reports Psalm 119.11. “Thy word is a lamp to my feet, and a light to my path,” reports Psalm 119.105. “I love Thy commandments above gold, yes, above fine gold. Therefore I esteem right all Thy precepts concerning everything,” reports Psalm 119.127-128. “Those who love Thy law have great peace, and nothing causes them to stumble,” reports Psalm 119.165. Worship does not just “happen.” Worship requires careful preparation on the part of minister and congregations. #RandolphHarris 14 of 23

I have experienced both side of this, and I know Sunday morning can be the worst time of the week. It is probably true that couples, especially those with young children, have more disagreements on Sunday morning than on any other day of the week. Sometimes by the time we get to church, worship is an impossibility—unless, perhaps, the sermon is on repentance! The answer to the problem begins Saturday (on Friday night for those who attend church on Saturday) preparation. (Any men who interpret the following as women’s work are wrong. Both husband and wife should share responsibility for the practical and spiritual preparations for the Lord’s Day.) It is advisable that young families have their clothing clean and laid out of Saturday (or Friday) night, and even breakfast be decided upon. The whereabouts of Bibles and lessons should be known, and even better, ought to be collected and ready. There should be an agreed-upon time to get up which leaves plenty of time to get ready for church. Going to bed at a reasonable hour is also a good idea. Spiritually, prayer about the Lord’s Day is essential—prayer for the service, the music, the pastors, one’s family and one’s self. #RandolphHarris 15 of 23

The Puritans understood this well. As one of their great preachers, George Swinnock, quaintly expressed it: Prepare to meet thy God, O Christian! Betake thyself to thy chamber on the Saturday (of Friday) night. The oven of thine heart thus baked, as it were, overnight, would be easily heated the next morning; the fire so well raked up when thou wentest to bed, would be the sooner kindled when thou shouldst rise. If thou wouldst thus leave thy heart with God on the Saturday (or Friday) night, thou shouldst fine it with him in the Lord’s Day morning. On Sunday (or Saturday) everyone needs to get up on time, eat at a set hour, and leave plenty early, ideally after a short time of family prayer asking that God will be glorified and speak to each family member. If you do this, Sunday (or Saturday) worship will ascend to new heights. Next you ought to come expecting to uniquely meet God in corporate worship. Congregational worship makes possible an intensity of devotion which does no as readily come in individual worship. On the tragic level, a mob tends to descend to a much deeper level of cruelty than individuals by themselves. It is also understood that the appreciation and enjoyment of an informed group of music lovers at a symphony is more intense than that of a single listener at home. This holds true for worship as well, because corporate worship provides a context where passion is joyously elevated and God’s Word comes with unique power. #RandolphHarris 16 of 23

“At home in my own house there is no warmth or vigour in me, but in church when the multitude is gathered together, a fire is kindled in my heart and it breaks its way through,” reports Martin Luther. We must come with great expectation—for we will experience just what we expect. Anything may be found in symbol. However, how do we know that what it points to is not itself a more abstract symbol. In order to speak of symbolic knowledge one must delimit the symbolic realm by an unsymbolic statement. Were there no limit to symbolism, there would be no knowledge either. Faith would imply an indefinite progress from symbol to further symbol, without any ultimate encounter with the Unsymbolic. That is, it would be a regress, an acknowledgement of the ultimacy of despair, of the impossibility of making sense out of the human situation, of the universal fallacy of thinking that revelatory situations truly are revelatory, or revelation without content. Some argue that the human intellect is fallen, depraved, darkened, and blinded, and therefore human reason is irrelevant or suspect when it comes to becoming or growing as a Christian. Now, even if this point is granted in the case of evangelizing unbelievers, it does not follow that Christians should not use or cultivate their intellects once they become disciples. Moreover, from the fact that reasoning alone will not bring someone to Christ, it does not follow that we should not persuade or reason with people. #RandolphHarris 17 of 23

Preaching alone will not save people without the Spirit’s work, but will still preach and work on our messages. We should do the same thing with our use of reason in evangelism. This will is fallen and depraved too, but God still commands people to make a choice to believe. The doctrine of total depravity does not mean that the image of God is effaced, that sinners are as evil as they could possibly be, or that the intellect, emotions, and will are gone or completely useless. Rather, total depravity means that the entire person, including the intellect, has been adversely affected by the Fall and is separate from God. The sinner alone cannot extricate oneself from this condition and cannot merit God’s favour or commitment oneself to God on the basis of one’s own righteousness. Further, the entire personality is corrupt but no inoperative, and every aspect of our personality has a natural inclination to fun in ways contrary to God’s ways. However, none of this means that reason, considered itself, is bad. “Behold, my brethren, do ye not remember to have read the words of the prophet Zenos, which he spake unto this house of Israel, saying: Hearken, O ye house of Israel, and hear the words of me, a prophet of the Lord. For behold, thus saith the Lord, I will liken thee, O house of Israel, like unto a tame olive tree, which a human took and nourished in his vineyard; and it grew, and waxed old, and became to decay. #RandolphHarris 18 of 23

“And it came to pass that the master of the vineyard went forth, and he saw that his olive three began to decay; and he said: I will prune it, and dig about it, and nourish it, that perhaps it may shoot forth young and tender branches, and it perish not. And it came to pass that he pruned it, and digged about it, and nourished it according to its word. And it came to pass that after many days it began to put forth somewhat a little, young and tender branches; but behold, the main top thereof began to perish. And it came to pass that the master of the vineyard saw it, and he said unto his servant: It grieveth me that I should lose this tree; wherefore, go and pluck off those branches which are beginning to wither away, and we will cast them into the fire hat they may be burned. And behold, saith the Lord of the vineyard, I take away many of these young and tender branches, and I will graft them whithersoever I will; and it mattereth not that if it so be that the root of this tree will perish, I may preserve the fruit thereof unto myself; wherefore, I will take these young and tender branches, and I will graft them whithersoever I will. Take thou branches of the wild olive tree, and graft them in, in the stead thereof; and these which I have plucked off I will cast into the fire and burn them, that they may not cumber the ground of my vineyard. #RandolphHarris 19 of 23

“And it came to pass that the servant of the Lord of the vineyard did according to the word of the Lord of the vineyard, and grafted in the branches of the wild olive tree. And the Lord of the vineyard caused that is should be digged about, and pruned, and nourished, saying unto his servants: It grieveth me that I should lose this tree; wherefore, that perhaps I might preserve them unto myself the natural branches of the tree; and also that I may lay up fruit thereof against the season, unto myself; for it grieveth me that I should lose this tree and the fruit thereof. And it came to pass that the Lord of the vineyard went his way, and hid the natural branches of the tame olive tree in the nethermost parts of the vineyard, some in one and some in another, according to his will and pleasure. And it came to pass that a long time passed away, and the Lord of the vineyard said unto his servant: Come, let us go down into the vineyard, that we may labour in the vineyard. And it came to pass that the Lord of the vineyard, and also the servant, went down into the vineyard to labour. And it came to pass that the servant said unto his master: Behold, look here; behold the tree. And it came to pass that the Lord of the vineyard looked and beheld the tree in the which the wild olive branches had been grafted: and it had sprung forth and begun to bear fruit. And he beheld that it was good; and the fruit thereof was like unto the natural fruit. #RandolphHarris 20 of 23

“And he said unto the servant: Behold, the branches of the wild have taken hold of the moisture of the root thereof, that the root thereof hath brought forth much strength; and because of the much strength of the root thereof the wild branches have brought forth tame fruit. Now, if we had not grafted these branches, the tree therefore would have perished. And now, behold, I shall lay up much fruit, which the tree thereof I shall lay up against the season, unto mine own self. And it came to pass that the Lord of the vineyard said unto the servant: Come, le us go to the nethermost part of the vineyard and behold if the natural branches of the tree have not brought forth much fruit also, that I make lay up of the fruit thereof against the season, unto mine own. And it came to pass that they went forth whither the master had hid the natural branches of the tree, and he said unto the servant: Behold these; and he beheld the first that it had brought forth much fruit; and he beheld also that it was good. And he said unto the servant: Take of the fruit thereof, and lay it up against the season, that I may preserve it unto mine own self; for behold, said he, this long time have I nourished it, and it hath brought for much fruit,” reports Jacob 5.1.20. O Taste and see how good the Lord is Alleluia. Bless the Lord in the Heavens, Alleluia. Bless Him in the highest, Alleluia. #RandolphHarris 21 of 23

Bless the Lord, all ye Angels of His, Alleluia. Bless Him, all His host, Alleluia. What blessings or thanksgiving can we offer for this Sacrament? Thee only, O Jesus, do we bless, with the Father and the most Holy Spirit, now and forever. Blessed Creator, Thou hast promised Thy beloved sleep: Please give me restoring rest needful for tomorrow’s toil; if dreams be mine, let them not be tinged with evil. Let Thy Spirit make my time of repose a blessed temple of His holy presence. May my frequent lying down make me familiar with death, the bed I approach remind me of the grace, the eyes I now close picture to me their final closing. Keep me always ready, waiting for admittance to Thy presence. Weaken my attachment to Earthly things. May I hold life loosely in my hand, knowing that I receive it on condition of its surrender; as pain and suffering betoken transitory health, may I not shrink from a death that introduces me to the freshness of eternal youth. I retire this night in full assurance of one day awaking with Thee. All glory for this precious hope; for the gospel of grace, for thine unspeakable gift of Jesus, for the fellowship of the Trinity. Withhold not Thy mercies in the night season; Thy hand never weariness, Thy power needs no repose, Thine eye never sleeps. #RandolphHarris 22 of 23

Help me when I helpless lie, when my conscience accuses me of sin, when my mind is harassed by foreboding thoughts, when my eyes are held awake by person anxieties. Show Thyself to me as the God of all grace, love and power; Thou hast a balm for every wound, a solace for all anguish, a remedy for every pain, a peace for all disquietude. Permit me to commit myself to Thee awake or asleep. “For, as I have often old you before and now say again even with tears, many live as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is on Earthly things. However, our citizenship is in Heaven. And we eagerly await a Saviour from there, the Lord Jesus Christ, who, by the power that enables Him to being everything under his control, will transform our lowly bodies so that they will be like his glorious body, reports Philippians 3.18-21. Chris is administering the Bread of the Saints and the Cup of life for remissions of sins. Thou art Christ our Lord and Saviour, Who wast born of the Virgin Mary. While we receive this most holy Cup, please deliver us from all sin. The Spiritual dispeller of darkness, the Spiritual Father is not only holy Himself but is also an experienced teacher of the way to holiness for others. One who takes upon oneself the task of guiding disciples should possess sure-footed experience gained by years of work with the most varied kinds of apprentices. #RandolphHarris 23 of 23

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