Spring is here. Everything is burgeoning, the young women also. Their cloaks are laid aside; presumably my green one, too, has been hung up. This is the result of making a young lady’s acquaintance in the street, not in society, where on e is immediately told her name, her family, where she lives, whether she is engaged. The last is extremely important information for all sober and steady suitors, to whom it would never occur to fall in love with an engaged young lady. Such an ambler would then be in mortal distress if he were in my place; he would be utterly demolished if his efforts to obtain information were crowed with success and with the bonus that she was engaged. This, however, does not bother me very much. An engagement is nothing but a comic predicament. I fear neither comic nor tragic predicaments; they only ones I fear are the langweilige [boring] ones. So far, I have not come up with a single bit of information, although I certainly have left nothing untried and many times have felt the truth of the poet’s words: Nox et hiems longaque viae, saevique dolores mollibus his castris, et labour omnis inest [Night, storm, long journeys, cruel pains all kinds of pains are in his dainty camp]. Perhaps she does not live here in the city at all; perhaps she is from the country, perhaps, perhaps—I can fly into a rage over all these perhapses, and the angrier I become, the more the perhapses. #RandolphHarris 1 of 20

I always have money at hand in order to be able to set out upon a journey. In vain do I look for her at the theater, at concerts, at dances, on the promenades. In a certain sense, I am pleased; a young woman who participates in such amusements a great deal is usually not worth conquering; she most often lacks the originality that for me is and remains the conditio sine qua non [indispensable condition]. It is not as incomprehensible to find a Preciosa among the gypsies as in the market places where young women are offered for marriage—in all innocence—good Heavens, who says otherwise! However, it is not right for the would-be disciple to take the new relationship as an excuse for releasing oneself from all personal responsibilities, all personal decisions. One should not expect the teacher to take entire charge of one’s entire life for one. Nor is it right for a teacher to accept such a position, to play a role consisting of father and mother and God combined into a single person toward an individual who has reached adult life. It will not help a disciple to let one evade one’s responsibilities and shrink one’s decisions. If the atmosphere between them is surcharged with emotion alone without the restraining balances of reason and common sense, this is the kind of situation which is likely to be brought about. #RandolphHarris 2 of 20

 A wise teacher will try to meet disciples upon the proper ground between accepting such helpless dependence and rebuffing it brusquely altogether. Any other meeting would be unhealthy emotionally and unsound intellectually. Why insist on rash personal relations with your friend? Why go to one’s house, or know one’s mother and brothers and sisters? Why be visited by one at your own? Are these things material to our covenant? Leave this touching and clawing. Let one be to me a spirit. A message, a thought, a sincerity, a glance from one I want, but not news pottage. I can get politics and chat, neighbourly conveniences from cheaper companions. Should not the society of my friend be to me poetic, pure, universal and as great as nature itself? In a social system animated by competition for property, the human personality was metamorphosed into a form of capital. Here it was rational to invest oneself only in properties that would produce the highest return. Personal feeling was a limitation since it distracted the individual from calculating one’s best interest and might pull one along economically counterproductive path. Although human personality remains a medium of competition, the competition is no longer confined to individuals. Institutional purposes are now tied to the workers’ psychological arts. #RandolphHarris 3 of 20

It is not simply individuals who manage their feelings in order to do a job; whole organizations have entered the game. The emotion management that sustains the smile in a real estate representative competes with the emotion management that upholds the smile on other home builders. What was once a private act of emotion management is sold now as labour in public-contact jobs. What was once a privately negotiated rule of feeling or display is not set by the company’s Standard Practice Division. Emotional exchanges that were once idiosyncratic and escapable are now standardized and unavoidable. Exchanges that were rare in private life become common in commercial life. Thus a customer assumes a right to vent unmanaged hostility against a real estate representative who has no corresponding right—because one is paid, in part, to relinquish it. All in all, a private emotional system has been subordinated to commercial logic, and it has been changed by it. It does not take capitalism to turn feeling into a commodity or to turn our capacity for managing feeling into an instrument. However, capitalism has found a use for emotion management, and so it has organized it more efficiently and pushed it further. #RandolphHarris 4 of 20

And perhaps it does take a capitalist sort of incentive system to connect emotional labour to competition and to go so far as to actually advertise a “sincere” smile, train workers to produce such a smile, supervise their production of it, and then forge a link between this activity and corporate profit. When people like you, they like the company you work for, too. It takes considerable sophistication for a company to make this into an ordinary, trivial thought for a worker to be urged to bear in mind. Massive people-processing—and the advanced engineering of emotional labour that makes it possible—is a remarkable achievement. It is also an important one, for a good part of modern life involves exchange between total strangers, who, in the absence of countermeasures and in the pursuit of short-term self-interest, might much of the time act out of suspicion and anger rather than trust and good will. The occasional lapses from the standard of civility that we take for granted remind us of the crucial steadying effect of emotional labour. However, like most great achievements, the advanced engineering of emotional labour leaves new dilemmas in its wake, new human costs, and I shall focus now on these. For without a clear understanding of these psychological costs, we can hardly begin to find ways of mitigating or removing them. #RandolphHarris 5 of 20

These are three stances that workers seem to take toward work, each with its own sort of risk. In the first, the worker identifies too wholeheartedly with the job, and therefore risk burnout. In he second, the worker clearly distinguishes oneself from the job and is less likely to suffer burnout; but one may blame oneself for making this very distinction and denigrate oneself as “just an actor, no sincere.” In the third, the worker distinguishes oneself from one’s act, does not blame oneself for this, and sees the job as absolutely requiring the capacity to act; for this worker there is some risk of estrangement from acting altogether, and some cynicism about it—“We are just illusion makers.” The first stance is potentially more harmful than the other two, but the harm in all three could be reduced, I believe, if workers could feel a greater sense of control over the conditions of their work lives. The first kind of worker does not see one’s job as one of acting. One has little or no awareness of a “false self.” One is likely to offer warm, personal service, but one is also warm on behalf of the company—“when people like you, they like the company too.” One offers personalized service, but one one’s self become identified with the ized part of it. One is not so good at depersonalizing inappropriately personal behaviour toward one. For these reasons, one is more likely to suffer stress and be susceptible to burnout. #RandolphHarris 6 of 20

Instead of removing the idea of a “self” from the job either by will or by art, such a person often reacts passively: one stops caring and becomes remote and detached from the people one serves. Some real estate representatives who describe themselves as poor at depersonalizing reported periods of emotional deadness: “I was not feeling anything. It was like I was not really there. The guy was talking. I could hear him. However, all I heard was dead words.” This sense of emotional numbness reduces stress by reducing access to the feelings through which stress introduces itself. It provides an exit from overwhelming distress that allows a person to remain physically present on the job. Burnout spares the person in the short term, but it may have a serious long-term cost. The human faculty of feeling still “belongs” to the worker who suffers burnout, but the worker may grow accustomed to a dimming or numbing of inner signals. And when we lose access to feeling, we lose a central means of interpreting the World around us. As a precaution against burnout many experienced workers develop a “healthy” estrangement, a clear separation of self from role. They may sometimes feel “phony”—because at a given moment they feel that they should not be acting at all or that they are not acting well enough. However, by differentiating between an acting and a nonacting side of themselves, they make themselves less vulnerable to burnout. #RandolphHarris 7 of 20

Now when the company institutes a speed-up—when it maintains its call for emotional labour but sets up conditions that make it impossible to deliver—the worker may become estranged from the acting itself. One may refuse to act at all, thus withdrawing one’s emotional labour altogether. Since the job itself calls for good acing, one will be seen as doing the job poorly. One may respond to the constantly negative consequences of this by trying not to take any consequences at all, by trying not to be there. If in the first stance the worker is too much present in the role, in the third stance, one is not present enough. In all three, the essential problem is how to adjust one’s self to the role in a way that allows some flow of self into the role but minimizes the stress the role puts on the self. In all three cases, the problem of adjusting self to role is aggravated by the worker’s lack of control over the conditions of work. The more often “tips” about how o see, feel, and seem are issued from above and the more effectively the conditions of the “stage” are kept out of the hands of the actor, the les one can influence one’s entrances and exits and the nature of one’s acting in between. The less influence one has, the more likely it is that one of two things will occur. Either one will overextend oneself into the job and burn out, or one will remove oneself from the job and feel bad about it. #RandolphHarris 8 of 20

Worker control over the conditions of good acting boils down, in the end, to practical politics. The company wanted to take two real estate representatives off two of their sites, but the union was adamantly opposed, and they won. Now that is a multimillion-dollar decision. However, it is a good thing they won. They thought they could have some control over that decision. It was not just money they wanted. They wanted some say over their work lives so they could do the job like they wanted. However, even such actions by organized workers cannot solve the whole problem. For whenever people do acting for a living, even if they have some control over the stage, they inhabit their own stage faces with caution: behind the mask, they listen to their own feelings at low volume. Cheerfulness in the line of duty becomes something different from ordinary good cheer. This applies much more to the real estate representatives, who must try to be genuinely friendly to a line of strangers, than to the commissary worker, who can feel free to hate packing the three-hundredth vanilla Jell-O pudding cup onto a lunch tray. Yet, whoever entrusts oneself to a maser or one’s mind to a teaching, cannot escape one’s own personal responsibility for what one does. #RandolphHarris 9 of 20

This is not to absolve either the self-actualized or the author of the teaching from one’s own responsibility, which they also have, but it is to make clear that the followers are it too. If history is seen as time between a beginning and an end, we can say that not beginning and end determine the center, as is the case in spatial measurements, but that he center of history determines its beginning and end from the meaning of an historical process. This means that history lasts as long as he revelatory power of its center is experienced, first by anticipation, then by participation. Before this here may be a pre-history, a meaningless time or, rather, a time whose meaning was unperceived. After it, one could conceive of a post-history, another stretch of time deprived of a center and which itself perhaps would be a pre-history before another center is expected. All this, however, is mere speculation; such a possibility is purely abstract. It helps us to see, nevertheless, that the important point of history is that which gives it meaning, its center. Everything else revolves around it. Properly speaking, the center of history is constitutive of it: the meaning of a period arises out of a revelatory situation. History is constituted by the fact that is center is constituted, or—since this is not an arbitrary act—by the fact that its center is constituted, or—since this is not an arbitrary act—by the fact that a center proves to be a center through creating history. #RandolphHarris 10 of 20

By a series of well-timed steps, we have led the audience to the brink of the Christological affirmation. First, we have defined history as the meaning of time. Second, we have shown that his meaning comes to light in moments of intense experience of which one may say, “This is the acceptable time, the Kairos.” At that precise moment, the eternal invades he temporal. Third, we have shown that while each period of history may receive it only from a universal Kairos which will be its center. The fourth step, to which we are now coming, is that Jesus as the Christ is the center of history, the point where salvation manifests itself as the content of history. Before explaining this, I should mention an intriguing point. The center of history cannot be conceived of as future: It cannot be sought for in the future, for the meaning of the future is determined by it. We think that the future will be meaningful only on the basis of a principle which we already possess. However, this is not all: The center cannot lie in the present either. For the present has no historical meaning unless it explains the past too. It has such a meaning only if it is the point in which are joined the historical fate which is born in the past, and the historical decision which provides the future. This is to say that the present must itself refer to some meaningful point in the past, to a past Kairos in the light of which the present is meaningful. #RandolphHarris 11 of 20

No present can be a historical center for itself. As a matter of fact, every center of history in any religion or culture has always been seen as a point of reference in the past. If we remember in our analysis of time, the present is, in a sense, both the past and the future, this remark on the past character of the center of history is not as striking as it may seem. At any moment when we are grasped by the power of Kairos, we are in contact with a super-historical reality, and experience the presence of the past in the present. The conclusion which this imposes on Christology does not affect our conscious of the center of history in Jesus as the Christ. However, it does affect our view of the self-consciousness of the Christ. For if the advent of the Christ in Jesus is the center of history for us, it cannot have been the center of history for Jesus. The implications of this will claim our attention later. In 1899 four reporters from Denver, Colorado, met by chance on a Saturday night in a Denver railroad station. Al Stevens, Jack Tournay, John Lewis, and Hal Wilshire worked for the four Denver papers: The Post, the Times, the Republican and the Rocky Mountain News. Each had the unenviable task of finding a scoop for the Sunday edition. They hoped to spot a visiting celebrity arriving that evening by train. #RandolphHarris 12 of 20

However, none showed up, so the reporters wondered what on Earth they would do. As they discussed options in a nearby saloon, Al suggested they make up a story. The other three laughed—at first. However, before long they were all agreed—they would come up with such a whopper that n one would question it and their respective editors would congratulate them on their find. A phony local story would be too obvious, so they decided to write about someplace far away. They agreed on China. “What if we say tha some American engineers, on their way to China, told us they are bidding on a major job: the Chinese government is planning to demolish the Great Wall?” Harold was not sure the story would be believable. Why would the Chinese ever tear down the Great Wall of China? “As a sign of international goodwill, to invite foreign trade.” By 11 P.M. the four reporters had worked out the details, and the next say all four Denver newspapers carried the story—on the front page. The Times headlines that Sunday read: “Great Chinese Wall Doomed! Peking Seeks World Trade!” Of course, the story was a ridiculous tall tale made up by four opportunistic newsmen in a hotel bar. However, amazingly their story was taken seriously and soon ran in newspapers in the Eastern United States of America and even abroad. #RandolphHarris 13 of 20

When the citizens of China heard that the Americas were sending a demolition crew to dismantle the Great Wall, most were indignant, even enraged. Particularly angry were members of a secret society made up of Chinese patriots already against any kind of foreign intervention. Moved to action by the news story, they attacked the foreign embassies in Peking and murdered hundreds of missionaries from abroad. In the next two month twelve thousand troops from six countries, working together, invaded China to protect their country people. The bloodshed of that time, born out of a journalistic hoax fabricated in a saloon in Denver, was the time of violence known ever since as the Boxer Rebellion. What power the written or spoken word has! The Great Wall is very precious to the people of China, it is a sacred monument, much like a church, and natives often get dressed up like they are going to church to visit the spiritual center. It is also a major tourist attraction. The Great Wall of China receives more than 10 million visitors per year. So it is never good to threaten World Wonders.  Nations have risen and nation have fallen to the tongue. Lives have been elevated and lives have been cast down by human speech. Goodness has flowed like a sweet river from out mouth, and so has the cesspool. The tiny tongue is a mighty force indeed. #RandolphHarris 14 of 20

Words have the power to hurt or to heal, to bring down, or to raise up. And the words we say to ourselves are quite possibly the most powerful words of all. We need to watch ourselves, and our thoughts, and our words, and our deeds, especially as followers of Christ. “And it came to pass that the Nephites who were not slain by the weapons of war, after having buried those who had been slain—now the number of the slain were not numbered, because of the greatness of their number—after they had finished burying their dead they all returned to their lands, and to their houses, and their wives, and their children. Many women and children had been lain with the sword, and also many of their flocks and their herds; and also many of their fields of grain were destroyed, for they were trodden down by the hosts of humans. And now as many of the Lamanites and the Amlicites who had been slain upon the bank of the river Sidon were cast into the waters of Sidon; and behold their bones are in the depths of the sea, and they are many. And the Amlicites were distinguished from the Nephites, for they had marked themselves with red in their foreheads after the manner of the Lamanites; nevertheless they had not shorn their heads like unto the Lamanites. #RandolphHarris 15 of 20

“Now the heads of the Lamanites were shorn; and they were naked, save it were skin which was girded about their loins, and also their armour, which was girded about them, and their bows, and their arrows, and their stones, and their slings, and so forth. And the skins of the Lamanites were dark, according to the mark which was set upon their fathers, which was a curse upon them because of their transgression and their rebellion against their brethren, who consisted of Nephi, Jacob, and Joseph, and Sam, who were just and holy men. And their brethren sought to destroy them, therefore they were cursed; and the Lord God set a mark upon them, yea, upon Laman and Lemuel, and also the sons of Ishmael, and Ishmaelitish women. And this was done that their seed might be distinguished from the seed of their brethren, that thereby the Lord God might preserve his people, that they might not mix and believe in incorrect traditions which would prove their destruction. And it came to pass that whosoever did mingle his seed with that of the Lamanites did bring the same curse upon his seed. Therefore, whosoever suffered himself to be led away by the Lamanites was called under that head, and there was a mark set upon him. #RandolphHarris 16 of 20

“And it came to pass that whosoever would not believe in the tradition of the Lamanites, but believed those records which were brought out of the land of Jerusalem, and also in the tradition of their fathers, which were correct, who believed in the commandments of God and kept them, were called the Nephites, or the people of Nephi, from that time forth—and it is they who have kept the records which are true of their people, and also of the people of the Lamanites. Now we will return again to the Amlicites, for they also had a mark set upon them; yea, they set the mark upon themselves, yea, even a mark of red upon their foreheads. Thus the word of God is fulfilled, for these are the words which he said to Nephi: Behold, the Lamanites have I cursed, and I will set a mark on them that they and their seed may be separated from thee and Thy seed, from this time henceforth and forever, except they repent of their wickedness and turn to me that I may have mercy upon them. And again: I will set a mark upon him that mingleth his seed with thy brethren, that they may be cursed also. And again: I will set a mark upon him that figheth against thee and thy seed. And again, I say he that depareth from thee shall no more be called thy seed; and I will bless thee, and whomsoever shall be called thy seed, henceforth and forever; and these were the promises of the Lord unto Nephi and to his seed. #RandolphHarris 17 of 20

“Now the Amlicites knew not that they were fulfilling the words of God when they began to mark themselves in their foreheads; nevertheless they had come out in the open rebellion against God; therefore it was expedient that the curse should fall upon them. Now I would that ye should see that they brought upon themselves the curse; and even so doth every human that is cursed bring upon oneself one’s own condemnation. Now it came to pass that not many days after the battle which was fought in the land of Zarahemla, by the Lamanites and the Amlicites, that there was another army of the Lamanites came in upon the people of Nephi, in the same pace where the first army met the Amlicites. And it came to pass that there was an army sent to drive them out of their land. Now Alma himself being afflicted with a wound did not go up to battle at this time against the Lamanites; however, he sent up numerous army against them; and they went up and slew many of the Lamanites, and drove the remainder of them out of the borders of their land. And then they returned again and began to establish peace in the land, being troubled no more for a time with their enemies. Now all these things were done, yea, all these wars and contentions were commenced and ended in the fifth year of the reign of the judges. #RandolphHarris 18 of 20

“And in one year were thousands and tens of thousands of souls sent to the eternal World, that hey might reap their rewards according to their works, whether they were good or whether they were bad, to reap eternal World, that they might reap eternal happiness or eternal misery, according to the spirit which they listed to obey, whether it be a good spirit or a bad one. For every human receiveth wages of one whom one listeth to obey, and this according to the words of the spirit of prophecy; therefore let it be according to the truth. And thus endeth the fifth years of the reign of the judges,” reports Alma 3.1-27. The disciple’s reverence for the Master can still hold room for sight of the latter’s failings and imperfections. If one gets enough inspiration from the Master to help one’s spiritual life, it would be a foolish decision to leave one because of those failings and imperfections. Graciously cast Thy light, O Lord, upon go on and prosper, and its pastors, by Thy governance, may become acceptable to Thy Name; through Jesus Christ our Lord. Most High God, the Universe with all its myriad creatures is Thine, made by Thy word, upheld by Thy power, governed by Thy will. However, Thou art also the Father of mercies, the God of all grace, the bestower of all comfort, the protector of the saved. #RandolphHarris 19 of 20

Thou hast been mindful of us, hast visited us, preserved us, given us a goodly heritage—the Holy Scriptures, the joyful gospel, the Saviour of souls, we came to Thee in Jesus’ name, make mention of His righteousness only, plead His obedience and sufferings who magnified the law both in its precepts and penalty, may we be justified by His blood, saved by his life, joined to His Spirit. Let us take up His cross and follow Him. May the agency of Thy grace prepare us for Thy dispensations. Makes us willing that Thou shouldest choose our inheritance and determine what we shall retain or lose, suffer or enjoy; if blessed with prosperity may we be free from its snares, and use, not abuse, its advantages; may we patiently and cheerfully submit to those afflictions which are necessary. When we are tempted to wander, hedge up our way, excite in us abhorrence of sin, wean us from the present evil World, assure us that we shall at last enter Immanuel’s land where none is ever sick, and the Sun will always shine. Many have a lack of compassion.  Almighty please give service to our successful course and people like you are in your heart pleasing because Thou art holy. May the President that commands the nation keep society in their right mind. #RandolphHarris 20 of 20

Our homes in our latest community at #PlumasRanch took influence from modern design trends, like patterned tile and spacious center work islands. The end result is definitely drool-worthy. 🤤

We have TWO homes in the Riverside community that are move-in ready! Check them out on our website. Link in bio. 🙌 https://cresleigh.com/cresleigh-riverside-at-plumas-ranch/move-in-ready-home-site-77/