Last year was not all that bad. We led the league in flu shots. Becoming number one is easier than remaining number one. The split-up of production and consumption also created, in all Second Wave societies, a case of obsessive “macrophilia”—a kind of Texas infatuation with bigness and growth. If it were true that long production runs in the factory would produce lower unit costs, then, by analogy, increases in scale would produce economies in other activities as well. “Big” became synonymous with “efficient,” and maximization became the fifth key principle. Cities and nations would boast of having the tallest skyscraper, the largest damn, or the World’s biggest miniature golf course. Since bigness, moreover, was the result of growth, most industrial governments, corporations, and other organizations pursued the ideal of growth frenetically. Japanese workers and managers at the Matsushita Electric Company would jointly chorus each day: “Doing our best to promote production, sending our goods to the people of the World, endlessly and continuously, like water gushing from a fountain. Grow, industry, Grow, Grow, Grow! Harmony and sincerity! Matsushita Electric!” In 1960, as the United States of America completed the stage of traditional industrialism and began to feel the first effects of the Third Wave of change, its fifty largest industrial corporations had grown to employ an average of 80,000 workers each. General Motors alone employed 595,000, and one utility, Vail’s AT&T, employed 736,000 women and men. #RandolphHarris 1 of 24

This meant, at an average household size of 3.3 that year, that well over 2,000,000 people were dependent upon paychecks from this one company alone—a group equal to one half the population of the entire country when Hamilton and Washington were stitching it into a nation. (Since then AT&T has swollen to even more gargantuan proportions. By 1970 it employed 956,000—having added 136,000 employees to its work force in a single twelve mother period. By 2020, because of diversification and advanced technology in telecommunications, the company AT&T had 230,000 employees, but is still the largest employer in the U.S. telecommunications industry today, ahead of Verizon, T-Mobile U.S. and Sprint. AT&T was a special case and, of course, Americans were peculiarly addicted to bigness. However, macrophilia was no monopoly of the Americans. In France in 1963 fourteen hundred firms—a mere .0025 percent of all companies—employed fully 38 percent of the work force. Governments in Germany, Britain, and other countries actively encouraged mergers to create even larger companies, in the belief that larger scale would help them compete against the American giants. Nor was this scale maximization simply a reflection of profit maximization. Karl Marx had associated the “increasing scale of industrial establishments” with the “wider development of their material power.” Dr. Lenin, turn, argued that “huge enterprises, trusts and syndicates had brought the mass production technique to its highest level of development.” His first order of business after the Soviet revolution was to consolidate Russian economic life into smallest possible number of the largest possible units. #RandolphHarris 2 of 24

Mr. Stalin pushed even harder for maximum scale and built vast new projects—the steel complex at Magnitogorsk, another at Zaporozhstal, the Balkhash copper smelting plant, the tractor plants at Kharkov and Stalingrad. He would ask how large a given American installation was, then order construction of an even larger one. In The Cult of Bigness in Soviet Economic Planning, Dr. Leon M. Herman writes: “In various parts of the USSR, in fact, local politicians became involved in a race for attracting the ‘World’s larges projects.’” By 1938 the Communist party warned against “gigantomania,” but with little effect. Even today Russian and East European communist leaders are victims of what Dr. Herman calls “the addiction to bigness.” Such faith in sheer scale derived from narrow Second Wave assumptions about the nature of “efficiency.” However, the macrophilia of industrialism went beyond mere plants. It was reflected in the aggregation of many different kinds of data into the statistical tool known as Gross National Product (GNP), which measured the “scale” of an economy by totting up the value of goods and services produced in it. This tool of the Second Wave economists had many failings. From the point of view of GNP it did not matter whether the output was in the form of food, education and health services, or munitions. The hiring crew to build a home or to demolish one both added to GNP, even though one activity added to the stock of housing and the other subtracted from it. GNP also, because it measured only market activity or exchanges, relegated to insignificance a whole vital sector of the economy based on unpaid production—child-rearing and housework, for example. #RandolphHarris 3 of 24

Despite these shortcomings, Second Wave governments around the World entered into a blind race to increase GNP at all costs, maximizing “growth” even at the risk of ecological and social disaster. The macrophiliac principle was built so deeply into the industrial mentality that nothing seemed more reasonable. Maximization went along with standardization, specialization, and the other industrial ground rules. Finally, all industrial nations developed centralization into a fine art. While the Church and many First Wave rulers knew perfectly well how to centralize power, they dealt with far les complex societies and were crude amateurs by contrast with the men and women who centralized industrial societies from the group floor up. All complicated societies require a mixture of both centralized and decentralized operations. However, the shift from a basically decentralized First Wave economy, with each locality largely responsible for producing its own necessities, to the integrated national economies of the Second Wave led to totally new methods for centralizing power. These came into play at the level of individual companies, industries, and the economy as a whole. The early railroads provide a classic illustration. Compared with other business they were the giants of their day. In the United States of America in 1850 only forty-one factories had a capitalization of $250,000.00 USD ($8,740,097.40 USD in 2021 dollars) or more. By contrast, the New York Central Railroad as early as 1860 boasted a capitalization of $30,000,000.00 USD ($972,993,975.90 USD in 2021 dollars). To run such a gargantuan enterprise, new management methods were needed. #RandolphHarris 4 of 24

The early railroad managers, therefore, like the managers of the space program in our own era, had to invent new techniques. They standardized technologies, fares, and schedules. They synchronized operations over hundreds of miles. They created specialized new occupations and departments. They concentrated capital, energy, and people. They fought to maximize the scale of their networks. And to accomplish all this they created new forms of organization based on centralization of information and command. Employees were divided into “line” and “staff.” Daily reports were initiated to provide data on car movements, loadings, damages, lost freight, repairs, engine miles, et cetera. All this information flowed up a centralized chain of command until it reached the general superintendent who made the decisions and sent orders down the line. The railroads, as business historian Alfred D. Chandler Jr., has shown, soon became a model for other large organizations, and centralized management came to be regarded as an advanced, sophisticated tool in all the Second Wave nations. In politics, too, the Second Wave encouraged centralization. In the United States of America, as early as the late 1780’s, this was illustrated by the battle to replace the loose, decentralist Articles of Confederation with a more centralist Constitution. Generally the First Wave rural interests resisted the concentration of power in the national government, while Second Wave commercial interest led by Hamilton argued, in The Federalist and elsewhere, that a strong central government was essential not only for military and foreign policy reasons but for economic growth. The resultant Constitution of 1787 was an ingenious comprise. Because First Wave forces were still strong, the Constitution reserved important powers to the states rather than the central government. #RandolphHarris 5 of 24

To prevent overly strong central power it also called for a unique separation of legislative, executive, and judicial powers. However, the Constitution also contained elastic language that would eventually permit the federal government to extend its reach drastically. As industrialization pushed the political system toward greater centralization, the government in Washington took on an increasing number of powers and responsibilities and monopolized more and more decision-making at the center. Within the federal government, meanwhile, power shifted from Congress and the courts to the most centralist of the three branches—the Executive. By the Nixon years, historian Arthur Schlesinger (himself once an ardent centralizer) was attacking the “imperial presidency.” The pressures toward political centralization were even stronger outside the United States of America. A quick look at Sweden, Japan, Britain, or France is enough to make the United States of America’s system seem decentralized by comparison. Jean-Francois Revel, author of Without Marx or Jesus, makes this point in describing how governments respond to political protest: “When a demonstration is forbidden in France, there is never any doubt about the source of the prohibition. If it is a question of a major political demonstration, it is the [central] government,” he says. “In the United States of America, however, when a demonstration is forbidden, the first question everyone asks is, ‘By whom?’” Dr. Revel points out that it is usually some local authority operating autonomously. The extremes of political centralization were found, of course, in the Marxist industrial nations. #RandolphHarris 6 of 24

In 1850 Mr. Marx called for a “decisive centralization of power in the hands of the state.” Mr. Engels, like Mr. Hamilton before him, attacked decentralized confederations as “an enormous step backward.” Latter on the Soviets, eager to accelerate industrialization, proceeded to construct the most highly centralized political and economic structure of all, submitting even the smallest of production decisions to the control of central planners. The gradual centralization of a once decentralization economy was assisted, moreover, by a crucial invention whose very name reveals its purpose: the central bank. In 1694, at the very dawn of the industrial age, while Newcomen was still tinkering with the steam engine, William Paterson organized the Bank of England—which became a template for similar centralist institutions in all Second Wave phase without constructing its own equivalent of this machine for the central control of money and credit. Paterson’s bank sold government bonds; it issued government back currency; it later began to regulate the lending practices of other banks. Eventually it took on the primary function of all central banks today: central control of the money supply. In 1800 the Banque de France was formed for similar purposes. This was followed by the formation of the Reichsbank in 1875. In the United States of America, the collision between First and Second Wave forces led to a major battle over central banking shortly after the adoption of the Constitution. Mr. Hamilton, the most brilliant advocate of the Second Wave policies, argued for a national bank on the English Model. The South and the frontier West, still wedded to agriculture, opposed him. Nevertheless, with the support of the industrializing Northeast, he succeeded in forcing through legislation that created the Bank of the United State—forerunner of today’s Federal Reserve System. #RandolphHarris 7 of 24

Employed by government to regulate the level and rate of market activity, central banks introduced—by the back door, as it were—a degree of unofficial short-range planning into capitalist economies. Money flowed through every artery in Second Wave societies, both capitalist and socialist. Both needed, and therefore created, a centralized money pumping station. Central banking and centralized government marches hand in hand. Centralization was another dominating principle of Second Wave civilization. What we see, therefore, is a set of six guiding principles, a “program” that operated to one degree or another in all the Second Wave countries. These half-dozen principles—standardization, specialization—were applied in both the capitalist and socialist wings of industrial society because they grew, inescapably, out of the basic cleavage between producer and consumer and the ever-expanding role of the market. These principles in turn, each reinforcing the other, led relentlessly to the rise of bureaucracy. They produced some of the biggest, most rigid, most powerful bureaucratic organizations the World had ever seen, leaving the individual to wander in a Kafka-like World of looming mega-organizations. If today we feel oppressed and overpowered by them, we can trace our problems to the hidden code that programmed the civilization of the Second Wave. This six principles that formed this code lent a distinctive stamp to Second Wave civilization. Today, as we shall shortly see, every one of these fundamental principles is under attack by the forces of the Third Wave. #RandolphHarris 8 of 24

So, indeed, are the Second Wave elites who are still applying these rules—in business, in banking, in labour relations, in government, in education, in the media. For the rise of a new civilization challenges all the vested interests of the old one. In the upheavals that lie immediately ahead, the elites of all industrial societies—so accustomed to setting the rules—will in all likelihood go the way of the feudal lords of the past. Some will be by-passed. Others will be dethroned. Many will be reduced to impotence or shabby gentility. Several—the most intelligent and adaptive—will be transformed and emerge as leaders of the Third Wave civilization. To understand who will run things tomorrow as the Third Wave is becoming dominant, we must first know exactly who is running things today. Modern suburbia is the period of the twentieth century prior to the second World War was one of momentous changes in the volume of suburbanization. This was the era in which the city reached is zenith and suburbs fully came into their own. Cities were booming. The year 1920 was a watershed insofar as it marked the first time the nation was more than half (51.7 percent) urban. The Roaring Twenties exemplified the urban adolescence of a country that was now explicitly being shaped by urban goals and values. As stated during the Depression of the 1930s by the Report of the Urbanization Committee to the National Resources Committee: “The faults of out cities are not those of decadence and impending decline, but of exuberant vitality crowding its way forward under tremendous pressure—the flood rather than the drought. #RandolphHarris 9 of 24

“The city is both the great playground and the great battleground of the Nation…An unprecedented mobility arising from the harnessing of stream, electricity, and internal-combustion engine to humans and materials are responsible for this phenomenal urban development. Swifter forms of urban and interurban transportation have further led to suburban migration and caused the emergence of metropolitan districts instead of individual cities as the actual areas of urban life.” Thus, in the period before the second World War, the cities appeared robust and growing in economic and social dominance, not in decline and decay. Suburbs were part of the growth of the urban area, no longer simply a footnote. With some 17 million residents in 1930 (the total American population was 123.1 million), suburbs were becoming a majority component of metropolitan population. Suburban population was already 45 percent as large as the central-city population. Suburbs built between the first and second World Wars (1918-1942) represented the first steps toward mass suburbanization. Elite suburbs of the nineteenth-century model—that is large, large architecturally designed homes—continued to be built. However, such suburbs, as for example, Shaker Heights, east of Cleveland, Ohio; were now more oriented to streetcar lines than railroads. Moreover, the growing upper-middle class use of automobiles for commuting now put a premium on living in a quality suburb not too distant from downtown offices. Thus, across the country, upper-status inner-ring suburbs on the “good side” of the city saw fine homes constructed during the 1920s. #RandolphHarris 10 of 24

These pre-World War II suburbs were built to have the best of both Worlds. They could appeal to the long standing antiurbanism of many Americans. They also appealed to those seeking to remove themselves from heavy concentration of new immigrant populations in the central cities. The suburbs could also boas that with their greenery they were closer to nature and thus better places to raise children. All this could be enjoyed while residents remained within a short commute of the city and kept all urban advantages. This meant not only the city’s cultural life and nightlife, but more importantly, the advantages of the city’s gas, electric, and telephone utilities. Inner-ring suburbs might have their own government, run their own schools, and collect their own lower taxes, but they were connected to city gas mains, electric lines, water and sewer systems, and telephones. Affluent suburban residents thus obtained all the practical advantages of living in the city while escaping the costs and problems. No wonder the popular middle-class women’s magazine such as Ladies’ Home Journal, Redbook, and Good Housekeeping extolled the benefits of suburban living. You could have the mythical American Pie Life with a beautiful house with the gorgeous roses surrounded by the pristine white picket fence while surrendering none of the urban comforts and advantages. Housing styles in affluent lace curtain between-war suburbs reflected the privileged positions of their owners. Depending on one’s preference, the homeowner could build an ideal home in a Colonial New England style while next door a Grand Queen Anne Victorian and next to an English half-timbered Tutor, and across the Street from a center-entrance Georgian and at the corner a Spanish-Moorish style villa. #RandolphHarris 11 of 24

The last style reflected the importance of the expanding Southern California movie industry. Films such as The Sheik created a fad for all things thought to be Moorish Arab, which, when combined with the Spanish influences in Southern California, produced an ersatz Spanish-Moorish style found in places as far from the ocean and sun as Milwaukee, Wisconsin. An excellent example of the ersatz style then called Spanish is expensive Palos Verdes, Estates outside of Los Angeles. The style has come to be known as Californian style; that is, low hacienda-style stucco-sided and red-tiled-roofed homes with terraces and verandas. Overall, if not exciting, Palos Verdes produced a very pleasant and harmonious physical perspective. Architectural styles during the 1920s and early 1930 were often mixed in occasionally bizarre and electric fashions. For example, for a number of years I lived in the suburb of Shorewood, just north of Milwaukee, in a marvelous 1930 Dutch Colonial home that had a living room done in Spanish-Moorish style complete with rounded arches and rough Spanish plaster. The builders of such homes created for themselves far more than housing; they created the romantic idealization of earlier eras. “A man’s home was his castle,” where he could life if not as a lord, at least as a latter-day country gentleman. And all this could be had while benefiting from twentieth-century urban technology of indoor plumbing, central heating, and electricity. In the words of President Herbert Hoover, “To own one’s home is a physical expression of individualism, of enterprise, of independence, and of the freedom of spirit” (Speech quoted in American Home, February 1932, p. 253). #RandolphHarris 12 of 24

It should be remembered that most of the communities in which these “expressions of individualism” were located were deliberately racially, religiously, ethnically, and economically restricted In Palos Verdes, for example, cost restrictions mandated minimum lot sizes, set back requirements, and minimum construction costs. Residential covenants attached to the deeds excluded most groups and religions. An exception was made for live-in servants. The irony of such exclusive housing is that the heritage for the architecture that was so popular came from a community development designed to copy Mexican-style hacienda architecture apparently never occurred to the developers or residents. The feeling of being accepted by someone we love is a basic human need. In the pas 100 years, the United States of America has changed significantly and become far more loving and accepting. Being accepted by good people motivates us. It increases our sense of self-worth and self-confidence. Those who cannot find acceptance from desirable sources often seek it elsewhere. They may look to people who are not interested in their well-being. They may attach themselves to false friends and do questionable things to try to receive the acknowledgement they are seeking. They may seek acceptance by wearing a particular brand of clothing to generate a feeling of belonging or status. For some, striving for a role or a position of prominence can also be a way of seeking acceptance. They define their worth by a position they hold or status they obtain. Even in the Church we are not always free from this type of thinking. #RandolphHarris 13 of 24

Seeking acceptance from the wrong sources or for incorrect reasons puts us on a dangerous path—one that is likely to lead us astray and even to destruction. Instead of feeling cherished and self-confident, we will eventually feel abandoned and inferior. However, see that you look to God and live. The ultimate source of empowerment and lasting acceptance is our Heavenly Father and His Son, Jesus Christ. They know us. They love us. They do not accept us because of our title or position. They do not look at our status. They look into our hearts. They accept us for who we are and what we are striving to become. Seeking and receiving acceptance from Them will always lift and encourage us. As we look into our hearts, we screen ourselves. What no one around us knows, we surely know. We know our motives and desires. When we engage in sincere, honest reflection, we do not rationalize or deceive ourselves. As we sincerely and prayerfully ponder he extent to which our hearts are hones and broken, we will be taught by the Holy Ghost. We will receive a sweet confirmation or gentle correction, inviting us to act. At first it would seem that humans in the World, having among themselves no type of moral relations or acknowledged duties, could be neither good nor evil, and had neither vices nor virtues, unless, if we take these words in a physical sense, we call those qualities that can harm an individual’s preservation “vices” in one, and those that can contribute to it “virtues.” In that case it would be necessary to call the one who least resists the simple impulses of nature the most virtuous. However, without departing from the standard meaning of these words, it is appropriate to suspend the judgment we could make regarding such a situation and to be on our guard against our prejudices, until we have examined with scale in hand whether there are more virtues than vices among civilized humans. #RandolphHarris 14 of 24

Or whether all things considered they would not be in a happier set of circumstances if they had neither evil to fear nor good to hope for from anyone, rather than subjecting themselves to a universal dependence and obliging themselves to receive everything from those who do not oblige themselves to give them anything. Above all, let us not conclude with Dr. Hobbes that because humans have no idea of goodness one is naturally evil; that one is vicious because one does not know virtue; that one always refuses to preform service for one’s fellow humans which one reasonably attributes to oneself, to those things one needs, one foolishly imagines oneself to be the sole proprietor of the entire Universe. Dr. Hobbes has very clearly seen the defect of all modern definitions of natural right, but the consequences one draws from one’s own definition show that one takes it in a sense that is no less false. Were he to have reasoned on the basis of the principles he established, Dr. Hobbes should have said that since the state of nature is in the state in which the concern for our self-preservation is the least prejudicial to that of others, that state was consequently the most appropriate for the peace and the best suited for the human race. Dr. Hobbes says precisely the opposite, because he had wrongly injected into the savage human’s concern for self-preservation the need to satisfy a multitude of passions which are the product of society and which have made laws necessary. The evil human, he says, is a robust child. It remains to be seen whether savage humans are a robust child. #RandolphHarris 15 of 24

Were we to grant Dr. Hobbes this, what would we conclude from it? That is this human were as dependent on others when one is robust as one is when one is weak, there is no type of excess to which one would not tend: one would not tend: if she was too slow in offering one nourishment, one would disrespect one’s mother; should one find one’s younger brother annoying, one would harm him; should one be assaulted or aggravated by an individual, one would bite that person’s leg. However, being robust and being dependent are two contradictory suppositions in the state of nature. When they are dependent, humans are weak, and when one is emancipated from that dependence before one is robust. Dr. Hobbes did not see that the same cause prevents them at the same time from abusing their faculties, as one oneself maintains. Hence we could say that savages are not evil precisely because hey do not know what it is to be good; for it is neither the development of enlightenment nor the restraint imposed by the law, but the clam of the passions and the ignorance of vices which prevents the from doing evil. So much more profitable to these is the ignorance of vice than the knowledges of virtue is to those. Moreover, there is another principle that Dr. Hobbes failed to notice, and which, having been given to humans in order to mitigate, in certain circumstances, the ferocity of one’s egocentrism or the desire for self-preservation before this egocentrism of one came into being, tempers the ardor one has for one’s own well-being by an innate repugnance o seeing one’s fellow humans suffer. #RandolphHarris 16 of 24

I do not believe I have any contradiction to fear in grating the only natural virtue that the most excessive detractor of human virtues was forced to recognize. I am referring to pity, a disposition that is fitting for beings that are as weak and as subject to ills as we are; a virtue all the more universal and the more useful to humans in that it precedes in one any kind of reflection, and so natural that even animals sometimes show noticeable signs of it. Without speaking of the tenderness of mothers for their young and of the perils hey have to brave in order to protect them, one daily observes the repugnance that horses have for trampling a living body with their hooves. An animal does not go undisturbed past a dead animal of its own species. There are even some animals that give them a kind of sepulchre; and the mournful lowing of the cattle entering a slaughterhouse voices the impression they received of the horrible spectable that strikes them. One notes with pleasure the author of The Fable of the Bees, having been forced to acknowledge humans as a compassionate and sensitive being, departing from one’s cold and subtle style in the example one gives, to offer us the pathetic image of an imprisoned human who sees outside one’s cell a ferocious animal tearing a child from its mother’s arms and nourishment, mashing its frail limbs with its murderous teeth, and ripping with its claws the child’s quivering entrails. What horrible agitation must be felt by this witness of an event in which one has no personal interest! What anguish must one suffer at this sigh, being unable to be of any help to the fainting mother or to the dying child. #RandolphHarris 17 of 24

Such is the pure movement of nature prior to all reflection. Such is the force of natural pity, which the most depraved mores still have difficulty destroy, since everyday one sees in our theaters someone affected and weeping at the ills of some unfortunate person, and who, were one in the tyrant’s place, would intensify the torments of one’s enemy still more; [like the bloodthirsty Sulla, so sensitive to ills he had not caused, or like Alexander of Pherae, who did not dare attend the performance of any tragedy, for fear of being seen weeping with Andromache and Priam, and yet who listened impassively to the cries of so many citizens who were killed every day on his orders. Nature, in giving humans tears, bears witness that she gave the human race the softest hearts.] If nature have not given humans pity to assist their reason, there is a clear awareness that, with all their mores, humans would have never been anything but monsters; but one has not seen that from this quality alone flow all the social virtues that one wants to deny in humans. In fact, what are generosity, mercy, and humanity, if not pity applied to the weak, to the guilty, or to the human species in general. Benevolence and even friendship are, properly understood, the products of a constant pity fixed on a particular object; for is desiring that someone not suffer anything but desiring that one be happy? Were it true that the commiseration were merely a sentiment that puts us in the position of the one who suffers, a sentiment that is obscure and power in savage humans, develop but weak in humans dwelling in civil society, what importance would this idea have to the truth of what I say, expect to give it more force? #RandolphHarris 18 of 24

In fact, commiseration will be all the more energetic as the witnessing animal identifies itself more intimately with the suffering animal. Now it is evident that this identification must have been infinitely close in the state of nature than in the state of reasoning. Reason is what engenders egocentrism, and reflection strengthens it. Reason is what engenders egocentrism, and reflection strengthens it. Reason is what turns humans in upon oneself. Reason is what separates one from all that troubles one and afflicts one. For centuries, philosophers have debated what it means to be human. However, the answer has eluded us. Perhaps it is because it is so simple. To be human means to choose. Philosophy is what isolated one and what moves one to say in secret, at the sight of a suffering human, “Perish if you will; I am safe and sound.” No longer can anything but danger to the entire society trouble the tranquil slumber of the philosopher and yank one from one’s bed. One’s fellow humans can be killed with impunity underneath one’s window. One has merely to place one’s hands over one’s ears and argue with oneself a little in order to prevent nature, which rebels within one, from identifying one with the human being assassinated. Savage humans do not have this admirable talent, and for lack of wisdom and reason one is always seen thoughtlessly talent, and for lack of wisdom and reason one is always seen thoughtlessly giving in to the first sentiment of humanity. When there is a riot or a street brawl, the populace gathers together; the prudent human withdraws from the scene. It is the rabble, the women of the marketplace, who separate the combatants and prevent decent people from killing one another. #RandolphHarris 19 of 24

It is therefore quite certain that pity is a natural sentiment, which, by moderate in each individual the activity of the love of oneself, contributes to the mutual of the entire species. Pity is what carries us without reflection to the assistance of those we see suffering. Pity is what, in the state of nature, takes the place of laws, mores, and virtue, with the advantage that no one is tempted to disobey its sweet voice. Pity is what will prevent every robust savage from robbing a weak child or an infirm old man of one’s hard-earned subsistence, if one oneself expects to be able to find one’s own someplace else. Instead of the sublime maxim of reasoned justice, Do unto others as you would have them do unto you, pity inspires all humans with another maxim of natural goodness, much less perfect but perhaps more useful than the preceding one: Do what is good for you with as little hard as possible to others. In a word, it is in this natural sentiment, rather than in subtle arguments, that one must search for the cause of the repugnance at doing evil that every human would experience, even independently of the maxims of education. Although it might be appropriate for Socrates and minds of his stature to acquire virtue through reason, the human race would long ago have ceased to exist, if its preservation had depended solely on the reasoning of its members. With passions so minimally active and such a salutary restraint, being more wild than evil, and more attentive to protecting themselves from the harm they could receive than tempted to do harm to others, humans were not so subject to very dangerous conflicts. #RandolphHarris 20 of 24

Since they had no sort of intercourse among themselves; since, as a consequence, they knew neither vanity, nor deference, nor esteem, nor contempt; since they had not the slightest notion of mine and thine, nor any true idea of justice; since they regarded the acts of violence that could befall them as an easily redressed evil and not as an offense that must be punished; and since they did not even dream of vengeance except perhaps as a knee-jerk response right then and there, like the dog that bites the stone that is thrown at one, their disputes would rarely have had bloody consequences, if their subject had been no more sensitive than food. Likewise, a mother who is overwhelmed by power negative emotions, like anger or grief, while nursing her infant, could be the cause of its spasms and convulsions. Even medical science admits that a depressive kind of emotionalism contributes towards causing hardening of the arteries and hence earlier old age. Whenever Gandhi had an important decision to make, and went through protected self-wrangling in the process, the physician who attended him noted that his blood pressure rose considerably. Once Gandhi went to sleep in such a condition. Next morning the pressure had fallen to normal. During the night he had ended the mental pressure and arrived at a decision! Angina pectoris is recognized by many physicians now as a very serious disease, often fatal and always painful, mostly brought on by extreme nervous tension. The power of the mind over flesh is proved convincingly even by such simple, everyday experiences as the vomiting caused by a horrible sigh, the weeping caused by a tragic one, the loss of appetite of positive indigestion caused by bad news, and the headache caused by quarreling. #RandolphHarris 21 of 24

As long as we live in this World, trails and tribulations will dog our steps. Job has it right. “Human life on Earth is just one unending trudge” (7.1). Each one of us, therefore, ought to take care. Do not underestimate the power of a temptation. Do no overestimate your own power of a temptation. Do not overestimate your power to resist a temptation. After all, we do not want the Devil to take us by surprise. He never sleeps. He goes about seeking whom he may devour, as Peter wrote in his First Letter (5.8). What is the moral? No one’s so honied and wholesome that one cannot be deviled for dinner. And at dinner, or so the Gospels would have us believe, the Devil’s the guest from Hell. Yes, temptations are often useful to the human race, whether they come n small packages or large. However, how can this be? They bring us low, purge, scourge, and school us in the fire; that is to say, they scare the living daylights out of us. All the Saints have passed barefoot over the coals and in the process still made some spiritual progress. Alas, those who cannot withstand temptations become the shipwrecked, cast adrift forever. Yes, there is a moral. There is no religious order so lofty or monastery so remote that the Unwanted Visitor cannot slip in and make some mischief. Over time Humankind has not been able to defend itself successfully from the assaults of all temptations. Our common experience tells us that. And the reason why? The source of our temptations has already invaded us; that is to say, we were born in concupiscence, and in concupiscence we thrive. Sad to say, we did not need the Letter of James to remind us that (1.14). #RandolphHarris 22 of 24

We do have some success in the fight. However, as one temptation or tribulations is dispatched, another will soon take its place. We will always have something to whack away at, it seems, for are no we still paying the price for pummeling our Primal Felicity? Many seek to flee he temptations altogether. Alas, the escape route is clogged, and the refugee is destined to succumb! Advancing to the rear, then, is not the answer. We cannot hope to conquer that way. However, through spiritual cunning—that is to say, through Patience and True Humility—we become the stronger, and the tempters have to try harder. If a wildly successful plant—that is to say, a temptation—causes you pain, you will probably take the pruning knife and trim it back. Do that, and it will return the hardier. Pull out its root, however, and it is gone forever. You will feel better, and your spiritual garden will recover its charm. The way we stand, you can see we have grown up this way together, out of the same soil, with the same rains, leaning in the same way toward the Sun. See how we lean together in the same direction. How the dead limbs of one of us rest in the branches of another. How those branches have grown around the limbs. How the two are inseparable. And if you look you can see the different ways we have taken this place into us. Magnolia, loblolly bay, sweet gum, Southern bayberry, Pacific bayberry; whenever we grow there are many of us; Monterey pine, sugar pine, white-bark pine, four-lead pine, single-leaf pine, bristle-cone pine, foxtail pine, Torrey pine, Western red pine, Jeffrey pine, bishop pine. And we are various, and amazing in our variety, and our differences multiply, so that edge after edge of the endlessness of possibility is exposed. You know we have grown this way for years. And to no purpose you can understand. #RandolphHarris 23 of 24

Yet what you fail to know we know, and the knowing is in us, how we have grown this way, why these years were not one of them heedless, why we are shaped the way we are, not all straight to your purpose, but to ours. And how we are each purpose, how each cell, how light and soil are in us, how we are in the soil, how we are in the air, how we are both infinitesimal and great and how we are infinitely without any purpose you can see, in the way we stand, each alone, yet none of us separable none of us beautiful when separate but all exquisite as we stand, each moment heeded in this cycle, no detail unlovely. Our God and God of our father and mothers, please remember the merit of our ancestors who, from year to year, appeared before Thee in America, Thy Holy City. How deep was their rejoicing as they brought their offerings before Thee! We pray Thee, imbue us, O Lord our God, with their faith in Thee and their joy in Thy World, their love for Thy Scripture and their yearning for freedom and justice. May we, in their spirit of sacrificial devotion, fulfill our duty toward the rebuilding of Thy Holy Land, the fountain of our life, that we may ever serve Thee in reverence as in days of yore. Because of our sins we were exiled from the Holy Land and removed far away from its sacred soil We cannot therefore make our festival pilgrimages before Tee nor can we fulfill our obligations in Thy chosen House, the great and holy Temple which was called by Thy name, because of the destruction that has come upon Thy Sanctuary. May it be Thy will, O Lord our God and God of our fathers and mothers, merciful King, in Thine abundant compassion, again to have mercy upon us and upon Thy Sanctuary. O rebuild it speedily and please enhance its glory. #RandolphHarris 24 of 24

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