The biggest big business in America is not steel, automobiles, nor television. It is the manufacture, refinement, and distribution of anxiety. It is the only business based on the maxims, “The customer is always wrong,” “We aim to displease,” and “Send ‘em away unhappy.” Anxiety is the experience of Being affirming itself against Nonbeing. However, creative minds have always been able to survive any kind of bad training. The core of critical thinking is a willingness to actively evaluate ideas. True knowledge comes from constantly revising our understanding of the World. Admitting you are wrong is always hard—even though it is a skill that every psychologist has to learn. Few “truths” transcend the need for empirical testing. It is true that religious beliefs and personal values may be held without supporting evidence. However, most other ideas can be evaluated by applying the rules of logic and evidence. Judging the quality of evidence is crucial. Imagine that you are a juror in a courtroom, judging clams made by two battling lawyers. To decide correctly, you cannot just weigh the amount of evidence. You must also critically evaluate the quality of evidence. Then you can give greater weight to the most credible facts. Authority or claimed expertise does not automatically make an idea true. Just because a teacher, a guru, celebrity, or authority is convinced or sincere does not mean you should automatically believe them. Always ask, “What evidence convinced one? How good is it? It there a better explanation?” #RandolphHarris 1 of 25

Critical thinking requires a veil of ignorance. One must imagine oneself in an original position being a veil of ignorance. Behind this veil, one knows nothing of oneself and one’s natural abilities, nor one’s position in society. Behind such a veil of ignorance all individuals are simply specified as rational, free, and morally equal beings. This prevents one from taking into account one’s ethical, social status, gender and, crucially, one’s individual idea of how to lead a good life. This is to insure impartiality of judgment by depriving parties of all knowledge of one’s personal characteristics and social and historical circumstances. Be prepared to consider daring departures and go wherever the evidence leads. However, do not becomes so “open-minded” that you are simply gullible. Critical thinkers strike a balance between open-mindedness and a healthy skepticism. They are ready to change their views when new evidence arises. Descriptions, or naming and classifying, is typically based on making detailed record of behavioural observations. However, a description does not explain anything, does it? Right. Useful knowledge begins with accurate descriptions, but descriptions fail to answer the important “why” questions. Why do more women attempt suicide, and why do more men complete it? When they are uncomfortable, why are more people aggressive? Why are bystanders often unwilling to help in an emergency? Psychology’s second goals is met when we can explain an event. This is, understanding usually means we can state the causes of behaviour. #RandolphHarris 2 of 25

Take our last “why” question as an example: Research on “bystander apathy” has shown that people often fail to help when other possible helpers are nearby. Why? Because a “diffusion of responsibility” occurs. Basically, no one feels personally obligated to pitch in. In general, the more potential helpers present, the less likely it is that help will be given. Now we can explain a perplexing problem. Psychology’s third goal, prediction, is the ability to forecast behaviour accurately. Notice that our explanation of bystander apathy makes a prediction about the chances of getting help. Anyone who has been stranded by car trouble on a busy freeway will recognize the accuracy of this prediction: Having many potential helpers nearby is no guarantee that anyone will stop to help. Behavioural predictions are quite useful. For instance, research predicts that if one flies east early in the say and west late in the day, one will suffer less jet lag. We have seen that moment-to-moment changes in activation can have major impact on performance. What about larger cycles of arousal? Do they also affect energy levels, motivation, and performance? Scientists have long known that the bodily activity is guided by internal “biological clocks.” Every 24 hours, your body undergoes a cycle of changes called circadian (SUR-kay-dee-AN) rhythms (circa: about; diem: a day). Throughout the day, large changes take place in body temperature, blood pressure, and amino acid levels. Also affected are the activities of the liver, kidneys, and endocrine glands. These activities, and many others, peak sometime each day. Output of the hormone adrenaline, which arouses the body, is often three to five times greater during the day. Most people are more energic and alert at that high point of their circadian rhythms. #RandolphHarris 3 of 25

People with shorter circadian rhythms are “day people,” who wake up alert, peak early in the day, and fall asleep early in the evening. People with longer rhythms are “night people,” who wake up groggy, peak in the afternoon or early evening, and stay up late. Such differences are so basic that when a day person rooms with a night person, both are more likely to give the relationship a negative rating. This is easy to understand: What could be worse than having someone bounding around cheerily when you are half asleep, or the reverse? Circadian rhythms are most noticeable when there is a major shift in time schedules. Businesspersons, diplomats, athletes, and other time-zone travelers tend to make errors or perform poorly when their body rhythms are disturbed. If you travel great distances east or west, the peaks and valleys of your circadian rhythms will be out of phase with the sun and clocks. For example, you might find that you re wide awake and alert at midnight. Your low point, in contrast, occurs during the middle of the day. Shift work has the same effect, causing fatigue, inefficiency, irritability, upset stomach, and depression How fast do people adapt to tie shifts? For major time-zone shifts (5 hours or more) it can take from several days to 2 weeks to resynchronize. Adaptation to jet lag is slowest when you stay indoors, where you can sleep and eat on “home time.” Getting outdoors, where you must sleep, eat, an socialize on the new schedule, speeds adaptation. A 5-hour dose of bright sunlight early each day is particularly helpful for resetting your circadian rhythm in a new time zone. The same principle can be applied to shift work by bathing workers in bright light during their first few night shifts. #RandolphHarris 4 of 25

The direction of travel also effects adaptation. If you fly west, adapting is relatively easy, taking an average of 4 to 5 hours. If you fly east, adapting takes 50 percent longer, or more. Why is there a difference? The answer is that when you fly east the sun comes up earlier (relative to your “home” time). Let us say that you live in Beverly Hills, California and Fly to Manhattan, New York. Getting up at 7AM in Manhattan will be like getting up at 4AM in Beverly Hills. If you fly west, the sun comes up later and it is easier for most people to “advance” (stay up later and sleep in) than it is to shift backward. Likewise, work shifts that “rotate” backward (night, evening, day) are more disruptive than those that advance (day, evening, night). Best of all are work shifts that do not change: Even continuous night work is less upsetting than rotating shifts. What does all of this have to do with those of us who are not shift workers or World travelers? There are few college students who have not at one time or another “burned the midnight oil,” especially for final exams. During any strenuous period, it is wise to remember that departing from your regular schedule is likely to cost more than it is worth. Often, you can do as much during 1 hour in the morning as you could have in 3 hours of work after midnight. The 2-hour difference in efficiency might as well be spent sleeping. If you feel you must deviate from your normal schedule, do it gradually over a few days. In general, if you can anticipate an upcoming body rhythm change (when traveling, before finals week, or when doing shift work), it is best to preadapt to your new schedule. Before traveling, for instance, you should go to sleep 1 hour later (or earlier) each day until your sleep cycle matches the time at your destination. If you are unable to do that, it at least helps to fly early in the day when you fly east. When you fly west, it is better to fly late. (Remember, the E in east matches the E in early.) #RandolphHarris 5 of 25

Studies of flight crews show that jet lag can also be minimized by a hormone called melatonin (mel-ah-TONE-in). Melatonin is normally produced at night by the pineal gland and suppressed during daylight. Melatonin has strong impact on the timing of body rhythms and sleep cycles. As far as the brain is concerned, it is bedtime when melatonin levels rise. Flight crews often suffer severe disruptions in their sleep cycles. For example, a crew that leaves Los Angeles at 4PM, bound for London, will arrive in 8 hours. Crew members’ bodes, which are on California time, will act as if it is 12AM. Yet in London, it will be 8AM. Recent studies confirm that melatonin can help people adjust more rapidly to such time-zone changes. To resent the body’s clock in a new time zone, a small amount of melatonin can be taken about an hour before bedtime. This dose is continued for as many days as necessary to ease jet lag. The same treatment can be used for rotating work shifts. Predication is especially important in psychometrics (mental measurement). Experts in this area use test to predict success in school, work, or a career. Description, explanation, and prediction seems reasonable, but is control a valid goal for psychology? Control may seem like a threat to your personal freedom. However, to a psychologist, control simply means altering conditions that influence behaviour in predictable ways. If I suggest changes in the classroom that help children learn better, I have exerted control. If a psychologist helps a person overcome a terrible fear of heights, control is involved. Clearly, psychological control must be used wisely and humanely. #RandolphHarris 6 of 25

Psychology’s goals come from a natural desire to understand behaviour, which leads us to ask: What is the nature of this behaviour? (Description.) Why does it occur? (Understanding and explanation.) Can we predict when it will occur? (Prediction.) What conditions affect it? (Control.) The Christian understanding of power is that it is found most often in weakness. This paradox has been a thorn in the flesh of tyrants. The Judeo-Christian teaching that humans are vulnerable to the temptations of power has also caused democracies and free nations to build restraints and balances of power into their studies. Clearly this is what motivated the revolutionaries in England to guarantee a Parliament independent of the monarchy. And in American the Founding Fathers, influenced by Judeo-Christian teaching about the vulnerability of humans, wisely adopted the principle of the separation of powers. Within the government, power was diffused through a system of checks and balances so no one branch could dominate another. The Founders also assumed that the religious value system, evidenced through the separate institution of the church, would be the most powerful brake on the natural avarice of government. As Tocqueville observed, “Religion in America takes no direct path in the government or society but it must, nevertheless, be regarded as the foremost of the political institutions of that country.” The most important restraint on power, however, is a healthy understanding of its true source. When power in the conventional sense is relinquished, one discovers a much deeper power. #RandolphHarris 7 of 25

Prisoners often discover this, as did Mr. Jerry Levin and Mr. Aleksandr Solzhenitsyn. In his memoirs of the gulag, Mr. Solzhenitsyn wrote that as long as he was trying to maintain some pitiful degree of Worldly power in his situation—control of food, clothing, schedule—he was constantly under the heel of his captors. However, after his conversion, when he accepted and surrendered to his utter powerlessness, then he became free of even his captors’ power. Perhaps this is why Mr. Boris Pasternak once wrote that the only place one can be free in a communist society is in prison. The apostle Paul said, “My power is made perfect in weakness,” and concluded, “When I am weak, then I am strong.” And throughout Scripture God reveals a special compassion for the powerless: widows, orphans, prisoners, and aliens. Though the message of the Kingdom of God offers salvation for all who repent and believe, God does not conceal His disdain for those who repent and believe, God does not conceal His disdain for those so enamoured of their own power that they refuse to worship Him or to acknowledge His delight in the humble. A culture that exalts power and celebrity, that worships success and the fake news media, dismisses such words as nonsense. I have had reporters tell me that they do not have time to read the Bible. However, they sure have time to lie and conjure up chaos to keep people in a state of fear, hatred, and anxiety. Strong individuals rely on their own resources—which will never, ultimately speaking, be enough—but the so-called weak person knows one’s own limits and needs, and thus depends wholly on God. Perhaps this is why God so often confounds the wisdom of the World by accomplishing His purposes through the powerless and His most powerful work through human weakness. #RandolphHarris 8 of 25

I first learned this in school. When the frustration of my helplessness seemed the greatest, I discovered God’s grace was more than sufficient. And after I enrolled in college to study in China, I could look back and see how God used my powerlessness for His purposes. What God has chosen for my most significant witness was not my triumphs or victories, but my defeat. Similarly, counseling in schools has been effective not because of any power we may have as an organization, but because of the powerlessness of those we serve. During this COVID-19 pandemic, several millions of people, including a number of politicians, are crowded in abysmal conditions; hatred, hostility, and despair seeping out of their homes and offices. Yet within the darkness, the Kingdom of God is giving the thriving Christian community a reason to live—people who have finding Jesus Christ and experiencing renewed hearts and minds. The churches are shinning and blessed with the loving embraces of members of the Christian community, and they are addressing these officials at the highest levels of government—and they are listening intently. Had I gone to China specifically to meet with the key government leadership, I would have likely been stymied. They wanted to meet me not because of any power or influence I had, but because of our work in America. They knew that education, hard work, and faith in God was doing something to bring healing and restoration. Therefore, they were eager to listen to our recommendations, ready to discuss a biblical view of justice and educational issues. #RandolphHarris 9 of 25

Whatever authority I had in speaking to these powerful men and women came not from my power but from serving the powerless. I have experienced this in country after country. It is the paradox of real power. Nothing distinguishes the kingdoms of humans from the Kingdom of God more than their diametrically opposed views of the exercise of power. One seeks to control people, the other to serve people; one promotes self, the other prostrates self; one seeks prestige and position, the other lifts up to lowly and despised. It is crucial for Christians to understand this difference. For through this upside-down view of power, the Kingdom of God can play a special role in the affairs of the World. As citizens of the Kingdom today practice this view of power, they are setting an example for their neighbours by modeling servanthood and exposing the illusions power creates. However, how does this paradoxical view of power apply to the Christian who is in a position of influence and control? Power involves the use of coercive force to make others yield to one’s wishes even against their own will. Authority is achieved—or is conferred upon one—by virtue of character that others are motivated to follow willingly. Therefore, the citizens of the Kingdom should seek authority that comes from one’s own spiritual strength. Never for self-advantage, but for the benefit of others. This does not mean that the Christians cannot use power. In positions of leadership, especially in government institutions to which God has specifically granted the power of the sword, the Christian can do so in good conscious. #RandolphHarris 10 of 25

However, the Christian uses power with a different motive and in different ways: not to impose one’s personal will over others but to preserve God’s plan for order and justice for all. Those who accept the biblical view of servant leadership treat power as a humbling delegation from God, not as a right to control others. Moses offers a great role model. Though he had awesome power and responsibility as the leader of two million Israelites, he was described in Scripture as “a very humble man, more humble than anyone else on the face of the Earth.” He led by serving—intervening before God on his people’s behalf, seeking God’s forgiveness for their rebellion and caring for their needs above one’s own. The challenge for the Christian in a position of influence is to follow the example of Moses rather than fulfill Nietzche’s prophecy concerning the will to power. In doing so the citizen of the Kingdom has an opportunity to offer light to a World often shrouded by the dark pretensions of a devastating succession of power-mad tyrants. Someone attaining to the more complex forms of the morality of association, as expressed say by the ideal of equal citizen, has an understanding certainly of the principles of justice. One has also developed an attachment to many particular individuals and communities, and one is disposed to follow the moral standards that apply to one in one’s various positions and which are upheld by social approval and disapproval. Having become affiliated with others and aspiring to live up to these ethical conceptions, one is concerned to win acceptance of one’s conduct and aims. #RandolphHarris 11 of 25

It would seem that whole the individual understands the principles of justice, one’s motive for complying with them, for some time at least, springs largely from one’s ties of friendship and fellow feeling for others, and one’s concern for the approbation of the wider society. Consider the process whereby a person becomes attached to these highest-order principles themselves, so that just as during the earlier phase of the morality of association one may want to be a good sport, say, one now wishes to be a just person. The conception of acting justly, and of advancing just institutions, comes to have for one an attraction analogous to that possessed before by subordinate ideals. In conjecturing how this morality of principles might come about (principles here meaning first principles such as those considered in the original position), we should note that the morality of association quite naturally leads up to a knowledge of the standards of justice. In a well-ordered society anyway not only do those standards define the public conception of justice, but citizens who take an interest in political affairs, and those holding legislative and judicial and other similar offices, are constantly required to apply and to interpret them. They often have to take up the point of view of others, not simply with the aim of working out what they will want and probably do, but for the purpose of striking a reasonable balance between competing claims and for adjusting the various subordinate ideals of the morality of association. #RandolphHarris 12 of 25

To put the principles of justice into practice requires that we adopt the standpoints defined by the four-stage sequence. As the situation dictates, we take up the perspective of a constitutional convention, or of a legislature, of whatever. Eventually one achieves a mastery of these principles and understands the values they secure and the way in which they are to everyone’s advantage. Now this leads to an acceptance of these principles by a third psychological law. This law states that once the attitudes of love and trust, and of friendly feelings and mutual confidence, have been generated in accordance with the two preceding psychological laws, then the recognition that we and those for whom we care are the beneficiaries of an established and enduring just institution tends to engender in us the corresponding sense of justice. We develop a desire to apply and to act upon the principles of justice once we realize how social arrangements answering to them have promoted our good and that of those with whom we are affiliated. In due course we come to appreciate the ideal of just human cooperation. Now a sense of justice shows itself in at least two ways. First, it leads us to accept the just institutions that apply to us and from which we and our associates have benefited. We want to do out part in maintaining these arrangements. When we do not honour our duties and obligations, we tend to feel guilty, even though we are not bound to those of whom we take advantage by any ties of particular fellow feeling. #RandolphHarris 13 of 25

It may be that they have not yet had sufficient opportunity to display an evident intention to do their share, and are not therefore the objects of such feelings by the second law. Or, again, the institutional scheme in question may be so large that particular bonds never get widely built up. In any case, the citizen body as a whole is not generally bound together by ties of fellow feeling between individuals, but by the acceptance of public principles of justice. While every citizen is a friend to some citizens, no citizen is a friend to all. However, their common allegiance to justice provides a unified perspective from which they can adjudicate their differences. Secondly, a sense of justice gives rise to a willingness to work for (or at least not to oppose) the setting up of just institutions, and for the reform of existing ones when justice it requires. We desire to act on the natural duty to advance just arrangements. And this inclination goes beyond the support of those particular schemes that have affirmed our good. It seeks to extend the conception they embody to further situations for the good of the larger community. When we go against our sense of justice, we explain our feelings of guilt by reference to the principles of justice. These feelings, then, are accounted for quite differently than the emotions of authority and association of guilt. The complete moral development has now taken place and for the first time we experience feelings of guilt in the strict sense; and the same is true of the other moral emotions. In the child’s case, the notion of a moral ideal, and the relevance of intentions and motives, are not understood, and so the appropriate setting for feelings of (principle) guilt does not exist. And in the morality of association, moral feelings depend essentially on ties of friendship and trust to particular individuals or communities, and moral conduct is based in large part on wanting the approval of one’s associates. This may still be true even in the more demanding phases of this morality. #RandolphHarris 14 of 25

Individuals in their role as citizens with full understanding of the content of the principles of justice may be moved to act upon them largely because of their bonds to particular persons and an attachment to their own society. Once a morality of principles is accepted, however, moral attitudes are no longer connected solely with the well-being and approval of particular individuals and groups, but are shaped by a conception of right chosen irrespective of these contingencies. Our moral sentiments display an independence from the accidental circumstances of our World, the meaning of this independence being given by the description of the original position and its Kantian interpretation. Which means that the person is seen as free and equal agents with different rational and more capacities, and this conception of the person is the basis of a deliberative procedure incorporating different requirements of practical reason that is used to justify a set of normative principles. However, even though moral sentiments are in this sense independent from contingencies, our natural attachments to particular persons and groups still have an appropriate place. For within the morality of principles the infractions which earlier gave rise to (association) guilt and resentment, and to the other moral feelings, now occasion these feelings in the strict sense. A reference to the relevant principle is made in explaining one’s emotions. When the natural ties of friendship and mutual trust are present, however, these moral feelings are more intense if they are absent. #RandolphHarris 15 of 25

Existing attachments heighten the feeling of guilt and indignation, or whatever feeling is called for, even at the stage of the morality of principles. Now granting that this heightening is appropriate, it follows that violations of these natural ties are wrong. For if we suppose that, say, a rational feeling of guilt (that is, a feeling of guilt arising from applying the correct moral principles in the light of true or reasonable beliefs) implies a fault on our part, and that a greater feeling of guilt implies a fault on our part, and that a greater feeling of guilt implies a greater fault, then indeed breach of trust and the betrayal of friendship, and the like, are especially forbidden. The violation of these ties to particular individuals and groups arouses more intense moral feelings, and this entails that these offenses are worse. To be sure, deceit and infidelity are always wrong, being contrary to natural duties and obligations. However, they are not always equally wrong. They are worse whenever bounds of affection and good faith have been formed, and this consideration is relevant in working out the appropriate priority rules. It may seem strange at first that we should come to have the desire to act from a conception of right and justice. How is it possible that moral principles can engage our affections? In justice as fairness there are several answers to this question. First of all, as we have seen, moral principles are bound to have a certain content. Since they are chosen by rational persons to adjudicate competing claims, they define agreed ways of advancing human interests. #RandolphHarris 16 of 25

Institutions and actions are appraised from the standpoint of securing these ends; and therefore pointless principles, for example, that one is not to look up at the sky on Tuesdays, are rejected as burdensome and irrational constraints. In the original position rational persons have no reason for acknowledging standards of this kind. However, secondly, it is also the case that the sense of justice is continuous with the love of humankind. When the many objects of its love oppose one another, benevolence is at a loss. The principles of justice are needed to guide it. The difference between the sense of justice and the love of humankind is that the latter is supererogatory, going beyond the moral requirements and not invoking the exemptions which the principles of natural duty and obligation allow. Yet clearly the objects of these two sentiments are closely related, being defined in large part by the conception of justice. If one of them seems natural and intelligible, so is the other. Moreover, feelings of guilt and indignation are aroused by the injuries and deprivations of others unjustifiably brought about either by ourselves or third parties, and our sense of justice is offended in the same way. The content of the principles of justice accounts for this. Finally, the Kantian interpretation of these principles shows that by acting upon them humans express their nature as free and equal rational beings. Since doing this belongs to their good, the sense of justice aims at their well-being even more directly. It supports those arrangements that enable everyone to express one’s common nature. #RandolphHarris 17 of 25

Indeed, without a common or overlapping sense of justice civic friendship cannot exist. The desire to act justly is not, then, a form of blind obedience to arbitrary principles unrelated to rational aims. I should not, of course, contend that justice as fairness is the only doctrine that can interpret the sense of justice in a natural way. A utilitarian never regards oneself as acting merely for the sake of an impersonal law, but always for the welfare of some being or beings for whom one has some degree of fellow feelings. The utilitarian view, and no doubt perfectionism as well, meets the condition that the sentiment of justice can be characterized so that it is psychologically understandable. Best of all, a theory should present a description of an ideally just state of affairs, a conception of a well-ordered society such that aspiration to realize this state of affairs, and to maintain it in being, answers to our good and is continuous with our natural sentiments. A perfectly just society should be part of an ideal that rational human beings could desire more than anything else once they had full knowledge and experience of what it was. The content of the principles of justice, the way in which they are derived, and the stages of moral development, show how in justice as fairness such an interpretation is possible. It would seem, then, that the doctrine of the purely conscientious act is rational. This doctrine holds, first, that the highest moral motive is the desire to do what is right and just simply because it is right and just, no other description being appropriate. #RandolphHarris 18 of 25

And second, that while other motives certainly have moral value, for example the desire to do what is right because doing this increases human happiness, or because it tends to promote equality, these desires are less morally worthy than that to do what is right solely in virtue of its being right. The sense of right is a desire for a distinct (and unanalyzable) object, since a specific (and unanalyzable) property characterizes actions that are our duty. The other morally worthy desire, while indeed desires for things necessarily connected with what is right, are not desires for the right as such. However, on this interpretation the sense of right lacks any apparent reason; it resembles a preference for tea rather than coffee. Although such a preference might exist, to make it regulative of the basic structure of society is utterly capricious; and no less so because it is masked by a fortunate necessary connection with reasonable grounds for judgments of right. However, for one who understand and accepts the contract doctrine, the sentiment of justice is not a different desire from that to act on principles that rational individuals would consent t in an initial situation which gives everyone equal representation as a moral person. Nor is it different from wanting to act in accordance with principles that express human’s nature as free and equal rational beings. The principles of justice answer to these descriptions and this fact allows us to give an acceptable interpretation to the sense of justice. #RandolphHarris 19 of 25

In the light of theory of justice, we understand how the moral sentiments can be regulative in our life and have the role attributed to them by the formal conditions on moral principles. Being governed by these principles means that we want to live with others on terms that everyone would recognize as fair from a perspective that all would accept as reasonable. The ideal of persons cooperating on the basis exercises a natural attraction upon our affections. Finally, we may observe that the morality of principles takes two forms, one corresponding to the sense of right and justice, the other to the love of humankind and to self-command. As we have noted, the latter is supererogatory, while the former is not. In its normal form of right and justice the morality of principles includes the virtues of the moralities of authority and association. It defines that last stage at which all subordinate ideals are finally understood and organized into coherent system by suitably general principles. The virtues of the other moralities receive their explanation and justification within the larger scheme; and their respective claims are adjusted by the priorities assigned by the more comprehensive conception. The morality of supererogation has two aspects depending upon the direction in which the requirements of the morality of principles are willingly surpassed. One the one hand, the love of humankind shows itself in advancing the common good in ways that go well beyond our natural duties and obligations. #RandolphHarris 20 of 25

This morality is not one for ordinary persons, and its peculiar virtues are those of benevolence, a heightened sensitivity to the feelings and wants of others, and a proper humility and unconcern with self. The morality of self-command, on the other hand, in its simplest form is manifest in fulfilling with complete ease and grace the requirements of right and justice. It becomes truly supererogatory when the individual displays its characteristic virtues of courage, magnanimity, and self-control in actions presupposing great discipline and training. And this one may do either by freely assuming offices and positions which call upon these virtues if their duties are to be well performed; or else by seeking superior ends in a manner consistent with justice but surpassing the demands of duty and obligation. This the moralities of supererogation, those of the saint and the hero, do not contradict the norms of right and justice; they are marked by the willing adoption by the self of aims continuous with these principles but extending beyond what they enjoin. A “future shock absorber” of a quite different type is the “half-way house” idea already employed by progressive prison authorities to ease the convict’s way back into normal life. According to criminologist Daniel Glaser, the distinctive feature of the correctional institutions of the future will be the idea of “gradual release.” Instead of taking a human out of the under-stimulating, tightly regimented life of the prison and plunging one violently and without preparation into open society, one is moved first to an intermediate institution which permits one to work in the community by day, while continuing to return to the institution at night. #RandolphHarris 21 of 25

The fact of the matter is prisons are overcrowded, and recidivism is so high because once people are released from correctional institutions, many of them are unemployable because of policies corporations have against hiring someone with a criminal record. Recidivism rates by state vary, but California is among the highest in the nation. According to the California Department of Corrections and Rehabilitation, more than 65 percent of those released from California’s prison system return within three years. Now, many people are looking for affordable labour and skills. If there was a corporation that hired former prisoners and ensured clients that their workers are safe, many people may want to hire them at a discounted rate to save on labour cost, and it would decrease recidivism by at least 11 percent, which is substantial. Steady employment can lead to a reduction in criminal behaviour through the accumulation of conventional ties that accompany steady employment. In other words, stable employment is expected to deter offenders from crimes. When former prisoners find a job immediately after release and retain it during the 6-month follow-up, they will be able to accumulate bonds with their employer and co-workers (conventional others). Based on nations of social control theories, we therefore expect that former prisoners who are able to retain a job during the 6-month follow-up are less likely to reoffend than former prisoners who lose this job. With their housing situation, gradually restrictions are lifted until one is fully adjusted to the outside World. The same principle has been explored by various mental institutions. #RandolphHarris 22 of 25

Similarly it has been suggested that the problems of rural populations suddenly shifted to urban centers might be sharply reduced if something like this half-way house principle were employed and they had someone to monitor them, entertain them, and enforce the rules like a parent would do because sometimes there people are not ready to live on their own and cannot handle the responsibility of being respectful and managing their own home or bodily functions. What cities need, according to this theory, are reception facilities where newcomers live for a time under conditions half-way between those of the rural society they are leaving behind and the urban society they are seeking to penetrate. If instead of treating city-bound migrants with contempt and leaving them to find their own way, they were first acclimatized, they would adapt far more successfully. A similar idea is filtering through the specialists who concern themselves with “squatter housing” in major cities in the technologically underdeveloped World. Outside Khartoum in the Sudan, thousands of former nomads have created a concentric ring of settlements. Those further from the city live in tents, much like the ones they occupied before the migration. The next-closer group lives in mud-walled huts with tent roofs. Those still closer to the city occupy huts with mud walls and tin roofs. When the police set out to tear down the tents, urban planner Constantions Doxiadis recommended that they not only destroy the, but that certain municipal services be provided to their inhabitants. #RandolphHarris 23 of 25

Instead of seeing these concentric rings in wholly negative terms, he suggested, they might be viewed as a tremendous teaching machine through which individuals and families move, becoming urbanized step by step. The application of this principle, however, need not be limited to the less affluent, insane or criminal. The basic idea of providing change in controlled, graduated stages, rather than abrupt transitions, is crucial to any society that wishes to cope with rapid or social or technological upheaval. The veteran, for example, could be released from service more gradually. The student from a rural community could send a few weeks at a college in a medium-size city before entering the large urban university. The long-term hospital patient might ne encouraged to go home on a trial basis, once or twice, before being discharged. We are already experimenting with these strategies, but others are possible. Retirement, for example, should not be the abrupt, all-or-nothing, ego-crushing change that it now is for most humans. There is no reason why it cannot be gradualized. Military induction, which typically separates a young person from one’s family in a sudden and almost client fashion, could be done by stages. Legal separation, which is supposed to serve as a kind of half-way house on the way to divorce, could be made less legally complicated and psychologically costly. Trial marriage could be encouraged, instead of denigrated. Whenever a change of status is contemplated, the possibility of gradualizing it should be considered. #RandolphHarris 24 of 25

I do not want to frighten you by telling you about the temptations life will bring. Anyone who is healthy in spirit will overcome them. However, there is something I want you to realize. It does not matter so much what you do. What matters is whether your soul is harmed by what you do. If your soul is harmed something irreparable happens, the extent of which you will not realize until it will be too late. And other harm their souls even without being exposed to great temptations. They simply let their souls wither. They allow themselves to be dulled by the joys and worries and distractions of life, not realizing that thoughts which earlier meant a great deal to them in their youth turned into meaningless sounds. In the end they have lost all feeling for everything that makes up the inner life. At this season of joyous thanksgiving, we are grateful unto Thee, O Keeper of America, for Thy many bounties with which Thou does bless us and for the protecting care with which Thy love doth watch over us. As Thou didst cause our fathers to  dwell in Salt Lake City, Utah USA of Thy glory amid the perils of the wilderness, so spread Thou over us and over all America, the Salt Lake City of Thy love. O beneficent Father, as we recall this day the gratitude of the children of America for the harvest of their fields in Midwest, we, too, acknowledge Thee, the source of all our bounties. For all our blessings we give Thee thanks. May the Scriptures we read today teach us to share Thy gifts with those in need. Hasten that day when the children of America, in the land of their fathers, shall bring in their sheaves with rejoicing. We pray that Thou who didst protect our forefathers when they dwelt in the wilderness, wilt extend Thy blessing of peace over American and over all the peoples of the Earth. Amen. #RandolphHarris 25 of 25

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White + natural light = serenity. With a kitchen this spa-like, even a take-out devotee could be converted to a chef. 👩‍🍳
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Residence One at Brighton Station holds approximately 2,100 square feet of single story living. The open concept design includes three bedrooms, two bathrooms and a two car garage plus workshop. Through the charming front porch enter into the foyer, where two secondary bedrooms lead off to a Jack and Jill bathroom. https://cresleigh.com/brighton-station/residence-1/

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