Man is torn away from the primary union with nature, which characterizes terrestrial existence. Having at the same time reason and imagination, one is aware of one’s aloneness and separateness; of his powerlessness and lack of enlightenment; of the accidentalness of his birth. If he could not face this state of being for a second, he would not find new ties with his fellow man which replace old ones, regulated by instincts. Even if all his psychological needs were satisfied, he would experience his state of aloneness and individuation as a prison from which he had to break out in order to retain his sanity. In fact, the insane person is the one who has completely failed to establish any kind of union, and is imprisoned, even if he is not behind barred windows. The necessity to unite with other living beings, to be related to them, is an imperative need on the fulfillment in which man’s sanity depends. This need is behind all phenomena which constitute the whole gamut of intimate human relations, of all passions which are called love in the broadest sense of the word. The idea that man is a machine is not a new one. It is really only the scientific view possible; that is, a view based on experiment and observation. A very good definition of man’s mechanicalness was given in the so-called “psycho-physiology” of the second part of the nineteenth century. Man was regarded as incapable of any movement without receiving external impressions. Scientists of that time maintained that if it were possible to deprive man, from birth, of all outer and inner impressions and still keep him alive, he would not be able to make the smallest movement. #RandolphHarris 1 of 20

Such an experiment is, of course, impossible even with an animal, because the process of maintaining life—breathing, eating, and so on—will produce all sorts of impressions which will start different reflectory movements first, and then awaken the moving center. However, this idea is interesting because it shows clearly that the activity of the machine depends on external impressions, and begins with responses to these impressions. Centers in the machine are perfectly adjusted to receive each its own kinds of impressions and to respond to them in a corresponding way. And when centers work rightly, it is possible to calculate the work of the machine and to foresee and foretell many future happenings and responses in the machines, as well as to study them and even direct them. However, unfortunately, centers, even in what is called a healthy and normal man, very rarely work as they should. The cause of this is that centers are made so that, in a certain way, they can replace one another. In the original plan of nature the purpose of this was, undoubtedly, to make work of centers continuous and to create a safeguard against possible interruptions in the work of the machine, because in some cases an interruption could be fatal. However, the capacity of centers to work for one another in an untrained and undeveloped machine—as all our machines only rarely works with each center doing its right work. Almost every minute one or another center leaves its own work and tried to do the work of another center which, in its turn, tries to do the work of a third center. #RandolphHarris 2 of 20

Centers can replace one another to a certain extent, but not completely, and inevitably in such cases they work in a much less effective way. For instance moving center can, up to a point, imitate the work of intellectual center, but it can only produce very vague and disconnected thoughts as, for example, in dreams and in daydreaming. In its turn, the intellectual center can work for the moving center. Try to write, for instance, about every letter you are going to write and how you will write it. You can make experiments of this kind in trying to use your mind to do something which your hands or your legs can do without its help: for instance, walking down a staircase noticing every movement, or do some habitual work with your hands, calculating and preparing every small movement by mind. You will immediately see how much more difficult the work will become, how much slower and how much more clumsy the intellectual center is than the moving center. You can see this also when you earn some kind of new movement—suppose you learn come kind of new movement—suppose you learn the use of the typewriter or any kind of new physical work—or take a soldier doing rifle drill with his Winchester rifle. For some time in all your (or his) movements, you will depend on the intellectual center, and only after some time will they begin to pass the moving center. #RandolphHarris 3 of 20

Everyone knows the relief when movements become habitual, when the adjustments become automatic, and when there is no need to think and calculate every movement all the time. This means that movement has passed to the moving center, where it normally belongs. The instinctive center can work for the emotional, and the emotional can occasionally work for all other centers. And in some cases the intellectual center has to work for the instinctive center, although it can only do a very small part of its work, the part which is connected with visible movements, such as the movement of the chest during breathing. It is very dangerous to interfere with normal functions of the instinctive centers, as for instance in artificial breathing, which is sometimes described as yogi breathing, and which never must be undertaken without the advice and observation of a competent and experienced teacher. Returning to the wrong works of centers, I must say that this fills up practically all our life. Our dull impressions, our vague impressions, our lack of impressions, our slow understanding of many things, very often our identifying and our considering, even our lying, all these depend on the wrong work of centers. The idea of the wrong work of centers does not enter into our ordinary thinking and ordinary knowledge, and we do not realize how much harm it does to us, how much energy we spend unnecessarily in this way, and the difficulties into which this wrong work of center leads us. #RandolphHarris 4 of 20

Insufficient understanding of the wrong work of our machine is usually connected with the false notion of our unity. When we understand how much divided we are in ourselves, we begin to realize the danger that can lie in the fact that one part of ourselves works instead of another part, without knowing it. In the way of self-study and self-observation it is necessary to study and observe only the right work of centers, but also the wrong work of centers. It is necessary to know all kinds of wrong work in the particular features of the wrong work belonging to particular individuals. It is impossible to know oneself without knowing one’s defects and wrong features. Therefore, you cannot love someone until you know them, so talking and establishing a relationship is very important. And, in addition to general defects belonging to everyone, each of us has one’s own particular defects belonging only to oneself, and they also have to be studied at the right time. The idea that man is a machine brought into motion by external influences is really and truly a scientific idea. What science does not know is: FIRST, that the human machine does not work up to its standard, and actually works much below its normal standards; that is, not with its full powers, not with all its parts; and SECOND, that in spite of many obstacles it is capable of developing and creating for itself quite different standards of receptivity and action. #RandolphHarris 5 of 20

Humans are a lot like machines and machines can sometimes experience conflicting demands. Also Human nature and society can have conflicting demands, and hence a whole society can be sick, is an assumption which was made very explicitly by Dr. Freud. Some adaptive mechanisms are simple and work without agents’ being aware of consequences for others. An example is the network externalities of fax machines, where each new machine makes all machines more valuable by increasing the pool of others to which they can connect. Once enough users have purchased fax machines, the spread of fax becomes self-reinforcing. Other mechanisms are elegant accomplishments of human intellect, such as the World propagation of easy computer cryptography systems by members of subcultures intent on fostering individual liberty at the expense of government potency. Adaptive interactions are, in fact, a major raison d’etre of the Information Revolution. Improvements in processing, storage, transmission, and sensing make it possible for us to know the state of a system with far greater speed and precision. We want this knowledge because it allows us to be more adaptive, and that in turn can vastly increase performance. Antilock brakes allow adaptation to road conditions at a time scale faster than native human capabilities permit. Financial networks allow buying and selling based on global knowledge of price movements that could not earlier be assembled. Effects of military attacks can be known from sensors and satellites, allowing adjustments in later attacks. #RandolphHarris 6 of 20

Effects of policies in business and government can be assessed much more accurately and quickly, allowing for adjustments in later attacks. Effects of policies in business and government can be assessed much more accurately and quickly, allowing for adjustments to policies (such as monetary rates, inventory acquisitions, or licenses of new pharmaceuticals) that were unthinkable in previous generations. Much of the promise of the Information Revolution rests on the possibility of increasing the pace of adaptation in our (often complex) social and technical system. It is ironic that exploiting the promise of short-run possibilities for better prediction and control (such as linking financial markets) can create longer-run difficulties of prediction and control (such as global propagation of financial crises). However, the cumulative effects are clear. The exploitation of new information technology to create desirable adaptation increases the linkages that foster systemic complexity. Some variety is lost in the standardization of protocols that is needed for effective communication. The gain in the breadth and depth of interaction that results allows a large diversity of actors to be part of the same Complex Adaptive System, thereby increasing the opportunities for adaptation and the level of interdependence. The Information Revolution engenders Complex Adaptive Systems for reasons that we can now see are intrinsic. To secure the benefits (and avoid the pitfalls) of this enormous change, designers of every kind of enterprise, public or private, need a framework that captures the fundamental relationships of information to complexity and adaptation. #RndolphHarris 7 of 20

In the United States of America and most rich democracies, wave conflict is usually subtler than in the less affluent World. However, it is there nonetheless. It appears at many different levels, ranging from energy policy and transportation to corporate regulation and, above all, education Industrial America was built on the back of inexpensive fossil fuels and an immense infrastructure for distributing energy around the country. Costly and overdependent on imported oil and gas, the American energy-distribution system includes 175,000 miles of electrical transmission lines and 3 million miles of oil pipelines tht, because they are heavy fixed assets, are hard to alter in response to rapid change. The United States of America is rushing to build an advanced knowledge-based economy but remains saddled with an industrial-age, legacy energy system politically defended by some of the World’s biggest and most influential corporations against a growing, growling public demand for fundamental change in the system. The conflict is not usually posed in these terms, but it is, in fact, an example of Second Wave vs. Third Wave warfare. A parallel, related conflict is occurring over America’s transportation system, starting with its nearly 5 million miles of public highways, roads, and streets. These are traveled by 33 million commercial trucks operated by more than 600,000 companies that carry more than three quarters of all goods moved within the United States of America. #RandolphHarris 8 of 20

Together they make up a nearly $800 billion industry that, along with other means of transportation, equals fully 15 percent of the nation’s GDP. However, it is not just goods that are moved. People are, too. This huge infrastructure was a response to the mass society that grew up with mass production, urbanization and work patterns that required masses of workers to commute back and forth over the same pathways on uniform schedules. In 2020, some 130 million Americans wasted approximately 30 billion hours getting to and from their jobs—surely one of most counterproductive things Americans do. Today, as mass production has given way to increasingly customized, de-massified and decentralized knowledge production, larger numbers of people no longer work in city cores. Work patterns shift from fixed schedules to anything, any place, including home, again altering the way time and space are used. The U.S. Department of Transportation (DoT) looked into a Third Wave alternative. Termed “Intelligent transportation,” it called for the use of smart technology to increase the safety and capacity for existing highways. According to Government Technology, the DoT concluded that intelligent “freeway management systems” could “reduce accidents by 20 percent while permitting highways to handle as much as 25 percent more traffic at greater speeds.” Just computerizing traffic signals could decrease travel times by 20 percent and delays by 45 percent.” However, pressure from pour-more-concrete lobbies greatly outmatched the political influence of the nascent information-technology sector. #RandolphHarris 9 of 20

When President Trump signed an act allocating $300 billion for repairing and building roads, bridges, transit systems and railways, the amount set aside for intelligent systems was approximately ten percent. The U.S. transportation system, on which most business enterprises directly or indirectly depend, is still gridlocked by politically powerful triad of oil companies, car manufacturers and often corrupt highway-construction firms. Thus, while America’s communications system has introduced a dazzling succession of innovation, making it possible to distribute knowledge in ways never before possible, Americans are still denied energy and transportation systems that would be more efficient, safer and cleaner. These key elements of America’s infrastructure—and their component subsystems—are de-synchronized and fought over by vested industrial-age interests and breakthrough innovators advancing the knowledge-based wealth system. Wave conflict again. A similar pattern can be seen in many struggles over business practices. For example, a battle over the way stock options are accounted had pitted the influential Financial Accounting Standards Board, or Fazbee—which has traditionally favored tangible over intangible assets—against fledgling knowledge-based firms, making it harder for the latter to attract both capital and talented employees. #RandolphHarris 10 of 20

These are just snapshots of the low-intensity wave warfare now found in almost all American institutions as they attempt to come to terms with high speed technological and social change. Nowhere is the outcome of this conflict more important than in America’s schools. In observing the quality of thinking in alienated man, it is striking to see how this intelligence has developed and how his reason has deteriorated. He takes his reality for granted; he wants to eat it, consume it, touch it, manipulate it. He does not even ask what is behind it, why things are as the future is concerned—apres nous le deluge! Even from the nineteenth century to our day, there seems to have occurred an observable increase in stupidity, if by this we mean the opposite to reason, rather than to intelligence. In spite of the fact that everybody reads the daily paper religiously, there is an absence of understanding of the meaning of political events which is truly frightening, because our intelligence helps us produce weapons which our reason is not capable of controlling. Indeed, we have the know-how, but we do not have the know-why, nor the know-what-for. We have seen examples of what principles guide strategic decisions. We can summarize these principles with a few morals” from our tales. The story of hot hand told us that in strategy, no less than in physics, “For every action we take, there is a reaction.” We do not live and act in a vacuum. Therefore, we cannot assume that when we change our behaviour everything else will remain unchanged. #RandolphHarris 11 of 20

De Gaulle’s success in negotiations suggests that “the stuck wheel gets the grease.” You may have heard this expression as the “squeaky wheel”—a stuck wheel needs even more grease. Of course, sometimes it gets replaced. However, being stubborn is not always easy, especially when one has to be more stubborn than an obstinate adversary. The tale from the Gulag and the story of belling the cat demonstrate the difficulty of obtaining outcomes that require coordination and individual sacrifice. The example of trade policy highlights the danger of solving problems piece by piece. In technology races no less than in sailboat races, those who trail tend to employ more innovative strategies; the leaders tend to imitate the followers. Tennis and tax audits point out the strategic advance of being unpredictable. Such behaviour may also have the added advantage that it makes life just a little more interesting. We could go on offering more examples and drawing morals from them, but this is not the best way to think methodically about strategic games. That is better done by approaching the subject from a different angle. We pick up the principles—for example, commitment, cooperation, mixing—one at a time. In each instance, we select examples that bear centrally on that issue, until the principle is clear. Then you will have a chance to apply the principle in the case studies that end each report. We are also beginning to see the rise of “self-starting” teams or groups. Rather than being handed an assignment from above, they are typically drawn together by the electronic network. These “information clusters” go beyond even the skunkwork in their antihierarchial nature. #RandolphHarris 12 of 20

They spring up when people intensely interested in a common problem find one another electronically and begin to exchange information across departmental lines, irrespective of either geography or rank. So long as it is compatible with a very general statement of the corporation’s goals, the tea sets its own objectives, often through democratic exchange. For example, in David Stone’s engineering management group at Digital Equipment Corporation, members dispersed around the World hold an electronic “conference” in which each team member puts forward her or his draft objectives. Each person is then required by Mr. Stone to comment on each other’s objectives with respect to whether they believe them or not, whether they are appropriate, and what support might be needed from that person that should be incorporated in their objectives. After a month and a half of this dialogue, they each rewrite them, based on the input, and they now have created a shared set, a team set, of objectives.” The process, antibureaucratic to its roots, can function only in an atmosphere that gives individuals considerable autonomy. The result can be a chain reaction of creativity. Because of this, such units are most common where competitive innovation is highest. As electronic nets spread and link flex-firms together, such self-start units will spring up, even across company lines. #RandolphHarris 13 of 20

To manage the high diversity of the flex-firm will require new styles of leadership wholly alien to the bureaucrat-manager. Senior officials will be far less homogenous. Instead of lookalike (and think-alike) executive from central casting, the power group in the flex-firm will be heterogenous, individualist, antibureaucratic, impatient, opinionated, and as a group, probably far more creative than today’s bureaucratic committees. Instead of neat lines of authority, the flex-firm presents a far more complex, transient, and fuzzy picture. A CEO may have to deal with what, from today’s bureaucratic perspective, may appear to be motely mixture of tribal chieftains, commissars, egotistical divas, smart and self-important barons, cheerleaders, silent technocrats, Holy Roller-style preachers, and fam-firm patriarchs or matriarchs. Pulsing organizations, for example, need executives who can lead small organizations as well as large—or else they need an orderly system of succession that permits control to be handed off to leaders with different skills, depending upon the phase in which the organization finds itself. In firms where the checkerboard and commissar principles are used, dual lines of communication compete. In the checkerboard, both lines terminate in the CEO’s office. In the commissar arrangement, the two lines terminate in different places—one carrying reports to the CEO; the other, say, directly to the board. All arrangements that affect the flow of information allocated or reallocate power. In baronial organizations of the CEO must continually negotiate with his or her executive barons, playing them off against one another to avoid being neutered or ousted by a coalition of them. #RandolphHarris 14 of 20

Leadership under such conditions is less likely to be impersonal and spuriously “scientific,” and more dependent, instead, on intuitive sensitivity, empathy, along with guile, guts, and plenty of old-fashioned emotion. The flex-firm becomes increasingly political, in the sense that managing multiple constituencies is political. It is political in the sense that conscious application of power is political. Power—the control of company money and information backed by the force of the law—is shifting out from under those with legal or formal position and toward those with natural authority based on knowledge and certain psychological and political skills. Allan Bloom, in his book “The Closing of the American Mind,” confronts the question by making a serious complaint against the academy. His complaint is that most American professors have lost their nerve. They have become moral relativists, incapable of providing their students with a clear understanding of what is right thought and proper behaviour. Moreover, they are also intellectual relativists, refusing to defend their own culture and no longer committed to preserving and transmitting the best that has been thought and said. Mr. Bloom’s solution is that we do back to the basics of Western thought. He does not care if students know who Ginger Rogers and Groucho Marx are. He wants us to teach our students what Plato, Aristotle, Cicero, Saint Augustine, and other luminaries have had to say on the great ethical and epistemological questions. #RandolphHarris 15 of 20

Mr. Bloom believes that by acquainting themselves with great books our students will acquire a moral and intellectual foundation that will give meaning and texture to their lives. Though there is nothing especially original in this, Mr. Bloom is a serious education philosopher, which is to say, unlike Mr. Hirsch, he is a moralist who understands that Technopoly is a malevolent force requiring opposition. However, he has not found many supporters. Those who reject Mr. Blood’s idea have offered several arguments against it. The first is that such a purpose for education is elitists: the mass of students would not find the great story of Western civilization inspiring, are too deeply alienated from the past to find it so, and would therefore have difficulty connecting the “best that has been thought and said” to their own struggles to find meaning in their lives. A second argument, coming from what is called a “leftist” perspective, is even more discouraging. In a sense, it offers a definition of what is meant by elitism. It assets that the “story of Western civilization” is a partial, biased, and oppressive one. It is not the story of Black Americans, Indigenous Americans, Hispanics, women, homosexuals—of any people who are not European American males of Judeo-Christian heritage. This claim denies that there is or can be a national culture, a narrative of organizing power and inspiring symbols which all citizens can identify with and draw sustenance from. If this is true, it means nothing less than that our national symbols have been drained of their power to unite, and that education must become a tribal affair; that is, each subculture must find its own story and symbols, and use them as the moral basis of education. #RandolphHarris 16 of 20

Standing somewhat apart from these arguments are, of course, religious educators, such as those in Catholic schools, who strive to maintain another traditional view—that learning is done for the greater glory of God, and more particularly, to prepare the young to embrace intelligently and gracefully the moral directives of the church. Whether or not such a purpose can be achieved in Technopoly is questionable, as many religious educators will acknowledge. The struggle itself is a sign that our repertoire of significant national, religious, and mythological symbols has been seriously drained of its potency. We are living at a time when all the once regnant World systems that have sustained (also distorted) Western intellectual life, from theologies to ideologies, are taken to be in severe collapse. This leads to a mood of skepticism, an agnosticism of judgment, sometimes a World-weary nihilism in which even the most conventional minds begin to question both distinctions of value and the value of distinctions. Into this void comes that Technopoly story, with its emphasis on progress without limits, rights without responsibilities, and technology without cost. The Technopoly story is without a moral center. It puts in its place efficiency, interest, and economic advance. It promises Heaven on Earth through the conveniences of technological progress. It casts aside all traditional narratives and symbols that suggest stability and orderliness, and tells, instead, of a life of skills, technical expertise, and the ecstasy of consumption. Its purpose to produce functionaries for an ongoing Technopoly. #RandolphHarris 17 of 20

It answers Mrs. Bloom by saying that the story of Western civilization is irrelevant; it answers the political left by saying there is indeed a common culture whose name is Technopoly and whose key symbol is now the computer, toward which there must be neither irreverence nor blasphemy. It even answers Mrs. Hirsch by saying that there are items on his list that, if thought about too deeply and taken too seriously, will interfere with the progress of technology. I grant that it is somewhat unfair to expect educators, by themselves, to locate stories tht would reaffirm our national culture. Such narratives must come to them, to some degree, from the political sphere. If our politics is symbolic impoverished, it is difficult to imagine how teachers can provide a weighty purpose to education. The President calls Americans to war for the sake of their “life-style.” For the sake of your life-style, you must have pride in America and buy American products. The Secretary of State requests that Americans fights wars to protect their jobs. Well, this is not naked aggression of little Hitler. It is the truth. You can only stay dominate through means of force and conquest. America has a decree of God that affords Americans with manifest destiny and to spread Christianity from sea to shining sea. You are not going to fulfill that promise by giving all your money and jobs away to other nations and buying their goods and/or services. Removing God from America and ignoring your responsibility toward Manifest Destiny and the supremacy of America and Americans will lead to your failure. You must worship that flag, as it is our national symbol. Pledge your allegiance to it daily. #RandolphHarris 18 of 20

All of those men, women, children, slaves, and horses did not die in the Revolutionary War for people with alternative lifestyles to give the country away. Going to war is not unjustified. With the end of the Cold War, our political leaders now struggle, as ever before, to find a coherent way to speak, a straight path to follow, and a vital narrative and accompanying symbols that would awaken a national spirit and a sense of resolve. The citizens themselves struggle as well. Having drained many of their traditional symbols of serious meaning, they resort, somewhat pitifully, to sporting yellow ribbons as a means of symbolizing their fealty to cause. After the war, the yellow ribbons will fade from sight, but the question of who we are and what we represent will remain. It is possible that the only symbol left to use will be an F-15 fighter plane guided by an advanced computer system? In many cases, the uneducated, the lazy, the severely mentally ill have little time or energy to devote to human relations or personal development. Food, shelter, pleasures of the flesh, and security are not everything, but they are basic. Material abundance that is obtained by unpunished criminal activity is perhaps the best-known way to build a contempt for material things and a concern for what lies beyond. The idea of brining everyone in the World up to a decent standard of living, brain activity and physical ability looks very utopian today. The World’s poor are numerous and the wealth are few, and yet the Earth’s resources are already stained by our crude industrial and agricultural technologies. #RandolphHarris 19 of 20

For the 1970 and 1980s, with a growing awareness of the environmental impact of human population and pollution, many people have begun to wrestle with the specter of declining wealth. Few have allowed themselves to consider what it might be like to live in a World with far greater material wealth because it has seemed impossible. Any discussion of such things will inevitably have a whiff of the 1950s or 1960s about it: Gee whiz, we can have supercars and Better Living Through (a substitute for conventional) Chemistry! In the long run, unless population growth is limited, it will be impossible to maintain a decent standard of living for everyone. This is a basic fact, and to ignore it would be to destroy our future. Yet within sight is a time in which the World’s poorest can be raised to a material standard of living that would be the envy of the World’s richest today. The key is efficient, low-cost production of high-quality goods. Whether this will be used to achieve the goals we describe is more than just a question of technology. This is the reason for the existential insignificance of the experience of justification or forgiveness of sins in comparison with the striving for sanctification and the transformation of one’s own being as well as one’s World. A new beginning is demanded and must be attempted. This is the way in which the courage to be as part of the productive process takes the anxiety of guilt into itself. #RandolphHarris 20 of 20

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