We agree completely on everything, including that fact that we do not see eye to eye. The principles of justice for institutions must not be confused with the principles which apply to individuals and their actions in particular circumstances. Now by an institution I shall understand a public system of rules which defines offices and positions with their rights and duties, powers and immunities, and the like. These rules specify certain forms of action as permissible, others as forbidden; and they provide for certain penalties and defenses, and so on, when violations occur. As examples of institutions, or more generally social practices, we may think games and rituals, trials and parliaments, markets and systems of property. An institution may be thought of in two ways: first as an abstract object, that is, as a possible form of conduct expressed by a system of rules; and second, as the realization in thought and conduct of certain persons at a certain time and place of the actions specified by the rules. There is an ambiguity, then, as to which is just or unjust, the institution as realized or the institution as an abstract object. It seems best to say that it is the institution as an abstract object is just or unjust in the sense that any realization of it would be just or unjust. #RandolphHarris 1 of 25

An institution exists at a certain time and place when the actions specified by it are regularly carried out in accordance with a public understanding that the system of rules defining the institution is to be followed. Thus parliamentary institutions are defined by a certain system of rules (or family of such system to allow for variations). These rules enumerate certain forms of action ranging from holding a session of parliament to taking a vote on a bill to raising a point of order. Various kinds of general norms are organized int a coherent scheme. A parliamentary institution exists at a certain time and place when certain people perform the appropriate actions, engage in these activities in the required way, with a reciprocal recognition of one another’s understanding that their conduct accords with the rules they are to comply with. In saying that an institution, and therefore the basic structure of society, is a public system of rules, I mean then that everyone engages in it knows what one would know if these rules and one’s participation in the activity they define were the result of an agreement. A person taking part in an institution knows what the rules demand of one and of others. One also knows that the others know this and that they know that ne knows this, and so on. #RandolphHarris 2 of 25

To be sure, the condition is not always fulfilled in the case of actual institutions, but it is a reasonable simplifying assumption. The principles of justice are to apply to social arrangements understood to be public in a sense. Where the rules of a certain subpart of an institution are understanding that those in this part can make rules for themselves as long as these rules are designed to achieve ends generally acceptable and others are not adversely affected. The publicity of the rules of an institution insures that those engaged in it know what limitations on conduct to expect of one another and what kinds of actions are permissible. There is a common basis for determining mutual expectation. Moreover, in a well-ordered society, one effectively regulated by a shared conception of justice, there is also a public understanding as to what is just and unjust. It is necessary to note the distinction between the constitutive rules of an institution, which established its various rights and duties and so on, and strategies and maxims for how best to take advantage of the institution for particular purposes. Rational strategies and maxims are not themselves part of the institution. Rather they belong to the theory of it, for example to the theory of parliamentary politics. #RandolphHarris 3 of 25

 Normally the theory of an institution, just as that of a game takes the constitutive rules as given and analyzes the way in which power is distributed and explains how those engaged in it are likely to avail themselves of its opportunities. In designing and reforming social arrangements one must, of course, examine the schemes and tactics it allows and the forms of behaviour which it tends to encourage. Ideally the rules should be set up so that humans are led by their predominant interests to act in ways which further socially desirable ends. The conduct of individuals guided by their rational plans should be coordinated as far as possible to achieve results which although not intended or perhaps even foreseen by them are nevertheless the best ones from the standpoint of social justice. Bentham thinks of this coordination as he artificial identification of interests, Adam Smith as the work of the invisible hand. It is he aim of the ideal legislator in enacting laws and of the moralist in urging their reform. Still, the strategies and tactics followed by individuals, while essential to the assessment of institutions, are not part of the public system of rules which define them. We may also distinguish between a single rule (or group of rules), and institution (or a major part thereof), and the basic structure of the social system as a whole. #RandolphHarris 4 of 25

The reason for doing this is that one or several rules of an arrangement may be unjust without the institution itself being so. Similarly, an institution may be unjust although the social system as a whole is not. There is the possibility not only that single rules and institutions are not by themselves sufficiently important but that within the structure of an institution or social system one apparent injustice compensates for another. The whole is less unjust than it would be if it contained but one of the unjust parts. Further, it is conceivable that a social system may be unjust even though none of its institutions are unjust take separately: the injustice is a consequence of how they are combined together into a single system. One institution may encourage and appear to justify expectations which are denied or ignored by another. These distinctions are obvious enough. They simply reflect the fact that in appraising institutions we may view them in a wider or a narrower context. There are, it should be remarked, institutions in regard to which the concept of justice does not ordinarily apply. A ritual, say, is not usually regarded as either just or unjust, although cases can no doubt be imagined in which this would be true, for example, the ritual sacrifice of the first-born or of prisoners of war. #RandolphHarris 5 of 25

 A general theory of justice would consider when rituals and other practices not commonly thought of as just or unjust are indeed subject to this form of criticism. Presumably they must involve in some way the allocation among persons of certain rights and values. However, our concern is solely with the basic structure of society and its major institutions and therefore with the standard cases of social justice. Now let us suppose a certain basic structure to exist. Its rules satisfy a certain conception of justice. We may not ourselves accept its principles of justice in the sense that for this system they assume the role of justice: they provide an assignment of fundamental rights and duties and they determine the division of advantages from social cooperation. Let us also imagine that this conception of justice is by and large accepted in the society and that institutions are impartially and consistently administered by judges and other officials. That similar cases are treated similarly, the relevant similarities and differences being those identified by the existing norms. The correct rules as defined by institutions is regularly adhered to and properly interpreted by authorities. This impartial and consistent administration of laws and institutions, whatever their substantive principles, we may call formal justice. #RandolphHarris 6 of 25

If we think of justice as always expressing a kind of equality, then formal justice requires that in their administration laws and institutions should apply equally (that is, in the same way) to those belonging to the classes defined by them. As Sidgwick emphasized, this sort of equality is implied in the very notion of a law or institution, once it is thought of as a scheme of general rules. Formal justice is adherence to principle, or as some have said, obedience to system. It is obvious that law and institutions may be equally executed and yet be unjust. Treating similar cases similarly is not a sufficient guarantee of substantive justice. This depends upon the principles in accordance with the basic structure is framed. There is no contradiction in supposing that a slave or caste society, or one sanctioning the most arbitrary forms of discrimination, is evenly and consistently administered, although this may be unlikely. Nevertheless, formal justice, or justice as regularity, excludes significant kinds of injustices. For if it is supposed that institutions are reasonably just, then it is of great importance that the authorities should be impartial and not influenced by personal, monetary, or other irrelevant considerations in their handling of particular cases. Formal justice in the case of legal institutions is simply an aspect of the rule of law which supports and secures legitimate expectations. #RandolphHarris 7 of 25

One kind of injustice is the failure of judges and others in authority to adhere to the appropriate rules or interpretations thereof in deciding claims. A person is unjust to the extent that from character and inclination one is disposed to such actions. Moreover, even where laws and institutions are unjust, it is often better that they should be consistently applied. In this way those subject to them at least know what is demanded and they can try to protect themselves accordingly; whereas there is even greater injustice if those already disadvantaged are also arbitrarily treated in particular cases when the rules would give them some security. On the other hand, it might still better in particular cases to alleviate the plight of those unfairly treated by departments from the existing norms. How far we are justified in doing this, especially at the expense of expectations founded in good faith on current institutions, is one of the tangled questions of political justice. In general, all that can be said is that the strength of the claims of formal justice, of obedience to system, clearly depend upon the substantive justice of institutions and the possibilities of their reform.  Some have held that in fact substantive and formal justice tend to go together and therefore that at least grossly unjust institutions are never, or at any rate rarely, impartially and consistently administered. #RandolphHarris 8 of 25

Those who uphold and gain from unjust arrangements, and who deny with contempt the rights and liberties of others, are not likely, it is said, to let scruples concerning the rule of law interfere with their interests in particular cases. The inevitable vagueness of laws in general and the wide scope allowed for their interpretation encourages an arbitrariness in reaching decisions which only an allegiance to justice can allay. Thus it is maintained that where we find formal justice, the rule of law and the honouring of legitimate expectations, we are likely to find substantive justice as well. The desire to follow rules impartially and consistently, to treat similar cases similarly, and t accept the consequences of the supplication of public norms is intimately connected with the desire, or at least the willingness, to recognize the rights and liberties of others and to share fairly in the benefits and burdens of social cooperation. The one desire tends to be associated with the other. This contention is certainly plausible, but I shall not examine it here. For it cannot be properly assessed until we know what are the most reasonable principles of substantive justice and under what conditions humans comes to affirm and to live by them. #RandolphHarris 9 of 25

Once we understand the content of these principles and their basis in reason and human attitudes, we may be in a position to decide whether substantive and formal justice are tied together. “Forasmuch then as the children are partakers of flesh and blood, one also oneself likewise took part of the same; that through death one might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage. For verily, he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted,” reports Hebrews 2.14-18. The darkness into which the light of Christmas shines is above all the darkness of death. The threat of death, which shadows the whole road of our life, is the dark background of the Advent expectations of humankind. Death is not merely the scissors which cuts the thread of our life, as a famous ancient symbol indicates. It is rather one of those threads which are woven into the design of our existence, from its very beginning to its end. #RandolphHarris 10 of 25

The force of energy is not entirely incomprehensible: But are we not equally ignorant of the manner or force by which a mind, even the supreme mind, operates either on itself or on body? When I beseech you, do we acquire any idea of it? We have no sentiment or consciousness of this power in ourselves. We have no idea of the Supreme being but what we learn from reflection on our own faculties. Were our ignorance, therefore, a god reason for rejecting anything, we should be led into that principle of denying all energy in the Supreme Being as much as in the grossest matter. We surely comprehend as little the operations of one as the other. Is it more difficult to conceive, that motion may arise from impulses, than that it may arise from volition? All we know is our profound ignorance in both cases. Our having to die is a shaping force through our whole being of body and soul in every moment. The face of every being shows the trace of the presence of death in one’s life, of one’s fear of death, of one’s courage toward death, and of one’s resignation to death. This frightful presence of death subjects humans to bondage and servitude all their lives, according to our text. Ignorance or impotence may be pleaded for so limited a creature as humans; but those imperfections have no place in our Creator. #RandolphHarris 11 of 25

So far as I stand in fear, I stand not in freedom; and I am not free to act as the situation demands, but am bund to act as the pictures and imaginations produced by my fear drives me to act. For fear is, above all, fear of the unknown; and the darkness of the unknown is filled with the images created by fear. This is true even with respect to events on the plane of daily life: the unknown face terrifies the infant; the unknown will of the parent and the teacher creates fear in the child; and all the unknown implications of any situation or new task produce fear, which is the feeling of not being able to handle the situation. All this is true to an absolute degree with respect to death—the absolutely unknown; the darkness in which there is no light at all, and in which even imagination vanishes; that darkness in which all acting and controlling cease, and in which everything which we were is finished; the most necessary and impossible idea at the same time; the real and ultimate object of fear from which all other fears derive their power, that fear the overwhelmed even Christ at Gethsemane. However, we must ask what is the reason for this fear. Are not finite, limited and unable to imagine or to wish for an infinite continuation of our finiteness? Would that not be more terrible than death? #RandolphHarris 12 of 25

Is there not a feeling within us of fulfillment, of satisfaction, and of weariness with respect to life, as is evident in the words about the Old Testament Patriarchs? Is not the law “dust to dust” a natural law? However, then why is it used as a curse in the Paradise story? There must be something more profoundly mysterious about death than the natural melancholy which accompanies the realization of our transitoriness. Paul points to it, when he calls death the wages of sin, and sin, the sting of death. And our text, as well, speaks of “him that had the power of death, that is, the devil”—the organized power of sin and evil. Death, although natural to every finite being, seems at the same time to stand against nature. However, it is humans only who are able to face their death consciously; that belongs to their greatness and dignity. It is that which enables one to look at one’s life as a whole, from a definite beginning to a definite end. It is that which enables one to ask for the meaning of one’s life—a question which elevates one above one’s life, and gives one the feeling of one’s eternity. Human’s knowledge that one has to die is also human’s knowledge that one is above death. It is human’s destiny to be moral and immortal at the same time. All events seem entirely loose and separate. One event follows another; but we never can observe any tie between them. #RandolphHarris 13 of 25

Events seem conjoined, but never connected. And as we can have no idea of anything, which never appeared to our outward sense or inward sentiment, the necessary conclusion seems to be, that we have no idea of connexion or power at all, and that these words are absolutely without any meaning, when employed either in philosophical reasonings, or common life. And now we know what the sting of death is, and why the devil has the power of death: we have lost our immortality. It is not that we are mortal which creates the ultimate fear of death, but rather that we have lost our eternity beyond our natural and inescapable mortality; that we have lost it by sinful separation from the Eternal; and that we are guilty of this separation. To be in servitude to the fear of death during our lifetime means beings in servitude to the fear of death which is nature and guilt at the same time. In the fear of death, it is not merely the knowledge of our having lost eternity. We are slaves of dear, not because we have to ide, but because we deserve to die. Every idea is copied from some preceding impression or sentiment; and where we cannot find any impression, we may be certain that there is no idea. In all single instances of the operation of bodies or minds, there is nothing that produces any impression, nor consequently can suggest any idea, of power or necessary connexion. #RandolphHarris 14 of 25

However, when many uniform instances appear, and the same object is always followed by the same event; we then begin to entertain the notion of cause and connexion. We then feel a new sentiment or impression, to wit, a customer connection in the thought or imagination between one object and its usual attendant; and this sentiment is the original of that idea which we seek for. For as this idea arises from a number of similar instances, and not from any single instance; it must arise from that circumstance, in which the number of instances differ from every individual instance. However, this customary connexion or transition of the imagination is the only circumstance, in which they differ. In ever other particular they are alike. To be in servitude to the fear of death during our lifetime means being in servitude to the fear of death which is nature and guilt at the same time. In the fear of death, it is not merely the knowledge of our finiteness that is preserved, but also the knowledge of our infinity, of our being determined for eternity, and of having lost eternity. We are slaves of fear, not because we have to ide, but because we deserve to die! Therefore, salvation is not a magic procedure by which we lose our finiteness. It is rather a judgment which declares that we do not deserve to ide, because we are justified—a judgement which is not based on anything we have done, for then certainly we would have faith in it. #RandolphHarris 15 of 25

However, it is based on something that Eternity itself has done, something that we can hear and see, in the reality of a mortal human who by one’s own death has conquered one who has the power over death. If Christmas has any meaning, it has that meaning. Ask yourself, as you listen to the prophecies of Advent and to the stores of Christmas, whether your attitude toward death has changed; whether you are any longer in servitude to the fear of death; and whether you can stand the image of your own death. Do not deceive yourself about the seriousness of death—not death in general, not the death of somebody else, but your own death—by nice arguments for the immortality of the soul. The Christian message is more realistic than those arguments. It knows that we, really we, have to die; it is not just a part of us that has to die. And within Christianity there is only one “argument” against death: the forgiveness of sins, and the victory over Him who has the power of death. It speaks of the coming of the Eternal to us, becoming temporal in order to restore our eternity. The whole human is mortal and immortal at the same time, because the Eternal took part in flesh and blood and fear of death. That is the message of Christmas. #RandolphHarris 16 of 25

 It is true; if humans attempt the discussion of questions, which lie entirely beyond the reach of human capacity, which as those concerning the origins of Worlds, or the economy of the intellectual system or region of spirits, they may long beat the air in their fruitless contests, and never arrive at any determinate conclusion. However, if the question regard any subject of common life and experience; nothing, one would think, could preserve the dispute so long undecided, but some ambiguous expressions, which keep the antagonists still at a distance, and hinder them from grappling with each other. Ambition, avarice, self-love, vanity, friendship, generosity, public spirit; these passions, mixed in various degrees, and distributed through society, have been, from the beginning of the World, and still are, the source of all the actions and enterprises, which have ever been observed among humankind. “And now it came to pass in the eleventh month of the nineteenth year, on the tenth day of the month, the armies of the Lamanites were seen approaching towards the land of Ammonihah. And behold, the city had been rebuilt, and Moroni had stationed an army by the borders of the city and they had cast up dirt round about to shield them from the arrows and the stones of the Lamanites; for behold, they fought with stones and with arrows. #RandolphHarris 17 of 25

“Behold, I said that the city of Ammonihah had been rebuilt. I say unto you, yea, that it was in part rebuilt; and because the Lamanites had destroyed it once because of the iniquity of the people, they supposed that it would again become an easy prey for them. However, behold, how great was their disappointment; for behold, the Nephites had dug up a ridge of Earth round about them, which was so high that the Lamanites could not cast their stones and their arrows at them that they might take effect, neither could they come upon them save it was by their place of entrance. Now at this time the chief captains of the Lamanites were astonished exceedingly, because of the wisdom of the Nephites in preparing their places for security. Now the leaders of the Lamanites had supposed, because of the greatness of their numbers, yea, they supposed that they should be privileged to come upon them as they had hitherto done; yea, and they had also prepared themselves with shields, and with breastplates; and they had also prepared themselves with garments of skins, yea, very think garments to cover their nakedness. And being thus prepared they supposed that they should easily overpower and subject their brethren to the yoke of bondage, or slay and massacre them according to their pleasure. #RandolphHarris 18 of 25

“However, behold, to their uttermost astonishment, they were prepared for them, in a manner which never had been known among the children of Lehi. Now they were prepared for the Lamanites, to battle after the manner of the instructions of Moroni.  And it came to pass that he Lamanites, or the Amalickiahites, were exceedingly astonished at their manner of preparation for war. Now, if king Amalickiahites, were exceedingly astonished at their manner of preparation for war. Now, if king Amalickiah had come down out of the land of Nephi, at the head of his army, perhaps he would have caused the Lamanites to have attacked the Nephites at the city of Ammonihah; for behold, he did care not for the blood of his people. However, behold, Amalickiah did not come down himself to battle. And behold, his chief captains durst not attack the Nephites at the city of Ammonihah, for Moroni had altered the management of affairs among the Nephites, insomuch that the Lamanites were disappointed in their places of retreat and they could not come upon them. Therefore they retreated into the wilderness, and took their camp and marched towards the land of Noah, supposing that to be the next best place for them to come against the Nephites. #RandolphHarris 19 of 25

“For they knew not that Moroni had fortified, or had built forts of security, for every city in all the land round about; therefore, they marched forward to the land of Noah with a firm determination; yea, their chief captains came forward and took an oath that they would destroy the people of that city. However, behold, to their astonishment, the city of Noah, which had hitherto been a weak place, had now, by the means of Moroni, become strong, yea, even to exceed the strength of the city of Ammonihah. And now, behold, this was wisdom in Moroni; for he had supposed that they would be frightened at the city Ammonihah; and as the city of Noah had hitherto been the weakest part of the land, therefore they would march thither to battle; and thus is was according to his desires. And behold, Moroni had appointed Lehi to be chief captain over the humans of that city; and it was that same Lehi who fought with the Lamanites in the valley on the east of the river Sidon. And now behold it came to pass, that when the Lamanites had found that Lehi commanded the city they were again disappointed, for they feared Lehi exceedingly; nevertheless their chief captains had sworn with an oath to attack the city; therefore, they brought up their armies. #RandolphHarris 20 of 25

“Now behold, the Lamanites could not get into their forts of security by any other way save by the entrance, because of the highness of the bank which had been thrown up, and the depth of the ditch which had been dug round about, save it were by the entrance. And thus were the Nephites prepared to destroy all such as should attempt to climb up to enter the fort by any other way, by casting over stones and arrows at them. Thus they were prepared, yea, a body of their strongest humans, with their swords and their slings, to smite down all who should attempt to come into their place of security by the place of entrance; and thus were they prepared to defend themselves against the Lamanites. And it came to pass that the captains of the Lamanites brought up their armies before the place entrance, and began to contend with the Nephites, get into their place of security; but behold, they were driven back from time to time, insomuch that they were slain with an immense slaughter. Now when they found that they could not obtain power over the Nephites by the pass, they began to dig down their banks of Earth that they might obtain a pass to their armies, that they might have an equal chance to fight; but behold, in these attempts they were swept off by the stones and arrows which were thrown at them. #RandolphHarris 21 of 25

“And by pulling down the banks of Earth, they were filled up in a measure with their dead and wounded bodies. Thus the Nephites had all power over their enemies; and thus the Lamanites did attempt to destroy the Nephites until their chief captains were all slain; yea, and more than a thousand of the Lamanites were slain; while, on the other hand, there was not a single soul of the Nephites which was slain. There were about fifty who were wounded, who had not been exposed to the arrows of the Lamanites through the pass, but they were shielded by their shields, and their breastplates, and their head-plates, insomuch that their wounds were upon their legs, many of which were very severe. And it came to pass, that when the Lamanites saw that their chief captains were all slain they fled into wilderness. And it came to pass that they retuned to the land of Nephi, to inform their king, Amalickiah, who was a Nephite by birth, concerning their great loss. And it came to pass that he was exceedingly angry with his people, because he had not obtained his desire over the Nephites; he had not subjected them to the yoke of bondage. Yea, he was exceedingly worth, and he did curse God, and also Moroni, swearing with an oath that he would drink his blood; and this because Moroni had kept the commandments of God in preparing for the safety of his people. #RandolphHarris 22 of 25

“And it came to pass, that on the other hand, the people of Nephi did thank the Lord their God, because of his matchless power in delivering them from the hands of their enemies. And thus ended the nineteenth year of the reign of the judges over the people of Nephi. Yea, and there was continual peace among them, and exceedingly great prosperity in the church because of their heed and diligence which they gave unto the word of God, which was declared unto the by Helaman, and Shiblon, and Corianton, and Ammon and his brethren, yea, and by all those who had been ordained by the holy order of God, being baptized unto repentance, and sent forth to preach among the people,” report Alma 49.1-30. Excessive guru-worship provokes a reaction, a critical, sometimes sceptical attitude from which there must also be a recoil. Only after that can an honourable, honest, and true relationship be established. One should rather object to anyone’s making a cult out of one. Why not respect one’s wish and let one remain what one is—a researcher? Faith in the master is the first step, obedience to one’s injunctions is the next one, devotion toward one is the third step, and remembrance of one’s presence, name or image is the fourth. Such following of the master and practice of one’s teachings will bring one’s graces. #RandolphHarris 23 of 25

Those whose temperament is innately submissive and dependent make better disciples than the others. However, they are less likely to advance father than the others. However, if the teacher must have the capacity to point out the right way, the student, in one’s turn must have the capacity to travel every step of it in thought with one. There are some tremendously difficult problems involved in the highest Quest. The key to these problems must be placed in one’s hands by the teacher. The wisest plan for one, therefore, is to work out in detail and patiently the few hints given by the teacher, to study the books suggested and to plod on the path stringently, thinking of it as a period of patient preparation for the karmic time when one will assuredly receive what one is seeking. This one will get if one has the right mental equipment, if one has expressed the desire for guidance in the right quarters, and also if one recognizes the necessity of serving humanity. You are strong, and greatly to be praised, worthy of sacrifice, Lord of life and death. You are tough, and greatly to be praised, worthy of sacrifice, Lord of life and death. You are fortified, and greatly to be praised, worthy of sacrifice, life and death. You are solid, and great to be praised worthy of sacrifice, Lord of life and death. #RandolphHarris 24 of 25

You who are the sacrifice, you who are the Lord of life and death: Worthy are you, greatly to be praised. Declare His glory among the nations, His marvelous works among the peoples. Great is the Lord highly to be praised; He is to be revered above all who are worshipped as gods. For all the gods of the heathens are things of naught, but the Lord created the Heavens. Honour and majesty are before Him; strength and beauty are in His sanctuary. Ascribe unto the Lord, O families of humankind, ascribe unto the Lord glory and strength. Render unto the Lord the glory due unto His name; with offerings of homage, come into His courts. Let the field and all within it exult; let all the trees of the forest sing before the Lord; before the Lord, as He cometh; He cometh to judge the Earth, to judge the World in righteousness, and the nations by His truth. God is in command, ruling the herds: worthy of worship, worthy of praise. He is our anchor in the forest of spirits, ruling the wilds: worthy of worship, worthy of praise. The Lord of forests is the Lord of the city, King of the Universe, spirits, and Ancestors, king of people in this World and the next: worthy of worship, worthy of praise. #RandolphHarris 25 of 25

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