Most people act quite decently in their narrow personal sphere, in fact surprisingly so, considering their general confusion. However, we must differentiate between intelligence and reason. By intelligence I mean the ability to manipulate concepts for the purpose of achieving some practical end. There seem to be come interesting differences between women who exchange sex for crack in crack houses and those who hustle tricks on the street for money to buy crack. These latter women were not directly addressed in this report, chiefly due to their minimal representation in the sample. However, anecdotal data from interviews and observations suggest that they may be at lesser risk for HIV infection and transmission than their crack house counterparts. This inference is based on their frequency of sexual contacts and their attitudes and practices associated with condom use. First, it appears that men and women who are street prostitutes have fewer sex partners, and considerably less frequent sexual activity, than the so-called skeezers and chicken heads who exchange sex-for-crack in the smoking and freak rooms of neighborhood resorts, brothels, and base houses. Soliciting a trick on the street, negotiating a price, going to a place to have pleasures of the flesh, engaging in pleasures of the flesh, receiving payment, and then going back to the streets to purchase and smoke crack take time. To a considerable extent, this regulates a man or woman who is a street prostitute’s aggregate number of customers. Several of the men and women, who are street prostitutes, in this study reported an average of three to six tricks each day that they worked, with most soliciting clients fifteen to thirty days during the month prior to interview. #RandolphHarris 1 of 21

Although this, too, results in an inordinate number of partners for pleasures of the flesh during the course of a year, or even a month, the numbers may be considerably fewer than those of the women and men who exchange pleasures of the flesh exclusively in crack houses. Recall, for example, the remarks already mentioned by the women who spent much or all of the day in crack houses, smoking crack and participating in sodomy or traditional coitus. Second, it appears that the men and women who are street prostitutes in this study were more conscious of sexually transmitted diseases and more often insisted that their customers use condoms. The following comments are representative: “If they don’t want to use a condom, they don’t go. I will not go, I will not do it. Most instances, there are very, very few where they don’t even want to wear a condom, and very few refuse to wear them. I just tell them, ‘Hey, you know I’m afraid of getting AIDS. You don’t know that you have it. I don’t know if I have it, but you never can tell you know.’ You know I tell them if you want to make love to me or whatever, you have to put one on. If you don’t you can’t. And no oral sex either.” By contrast, based on observations and the reports of numerous informants, condoms are rarely used during the activities involving pleasures of the flesh that occur in crack houses, freak, and smoke rooms. There are likely several reasons for this difference. There is a socialization process, for example, associated with becoming a prostitute. Would-be and neophyte prostitutes learn the appropriate techniques and safeguards through apprenticeships with pimps and/or more experienced prostitutes. #RandolphHarris 2 of 21

In some cases, there is formal or informal training on how to protect oneself from theft, violence, or disease. To further highlight this illustration, in one sociological analysis of prostitution as an occupation, it was found that the recognition of sexually transmitted disease was a specific topic of instruction for neophyte houses prostitutes: Ann [the madam of a small house of prostitution] accompanies the turnout [neophyte prostitute] and the client to the bedroom and begins teaching the woman how to check the man for any cuts or open sores on the genitals and for any signs of old or active venereal disease. She usually rechecks herself during the turn-out’s first two weeks of work. Furthermore, however loose, unstructured, and transitory they may often be, those who work the streets or in organized houses of prostitution have friendships and peer relationships through which experiences are shared, techniques are traded, warnings are communicated, knowledge is reinforced. Concern for cleanliness and signs of sexually transmitted diseases were readily apparent among several of the street prostitute/informants in this investigation—for example: “You know some of thems not clean, you know, like they haven’t washed and before I even do something I check them out first. And if I see dirt I say, ‘No, you gotta wash up first.’ And even if I put my mouth to it and I can taste like it’s not clean I just draw back from it. I say I don’t want it, you know, and if I feel like if the taste is not right I give them their money back. Ain’t no way any c*ck is goin’ into any part of my body without me checkin’ it twice. #RandolphHarris 3 of 21

“An’ even after he pass inspection, then he got to put on a rubber [condom]. That’s the rule I tell him. An’ if he don’t have a rubber I sell him one for a dollar. That’s the way it been with me all along, even before AIDS. ‘Ya don’t want to take anything home to yer ole lady,’ I say, ‘and I don’t wanna take yer germs home to my old man.’ So now we both safe and sound.” There appears to be no such concern in crack houses. The women who trade pleasures of the flesh for crack in crack houses are typically not experienced prostitutes who moved from the street to the crack house. One street prostitute commented: “I picked up a date in a crack house once and I didn’t believe what I was seein’ in there. She was a little girl—19, 18, maybe 17 that’s all—doin’ stuff like in a porno film. They be doin’ anything and everything in front of anyone, and you could tell they were no b*tches [street prodtitutes]….Yeah, I feel real sorry for ‘em. They probably turned a trick now an’ then, but they’re not experienced girls [prostitutes]. If they was, they wouldn’t be on their knees givin’ heads all day in crack houses.” A second likely reason for the differences between skeezers and street prostitutes is the role that crack plays in their lives. For skeezers and house girls, crack is at the basis of their pleasures of the flesh exchanges, as clearly evidenced in such comments as “I do it for crack” and “crack is my pimp.” By contrast, although the use of crack and other drugs is the reason that many women and men engage in prostitution, their need for crack seems to be somewhat less pressing. #RandolphHarris 4 of 21

To further highlight this illustration, one person who works as a prostitute remarked, “First I tend to business, you know getting dates, getting money, saving for the rent, you know, and then I go buy a couple of rocks. If another date comes along, I wait to smoke.” And associated with this is the man or woman who works as a prostitute’s strong commitment to paying for his or her won crack. People employed as prostitutes will exchange sex for money but not for a hit: “If I had money I’d get my own drugs. I don’t need nobody else. If I really wanted some more [crack] then I’d find someone to have sex with. The first time [sex was exchanged for crack] I’ll tell you was about three years ago. And I made him pay me double in drugs as if it was money. And they did it, and I got it in my hand up front as payment as I was going to make anything and I was going to buy crack with my own money anyway and since I doubled the price of the cash that I wanted I went for it. And then I don’t, very rarely do that [exchange sex for drugs rather than money].” The differences between men and women who work as prostitutes in the streets and those working in crack houses, is there are different risk assessments for the HIV virus. The potential for transmission of HIV from women to men during traditional coitus in crack houses is related to one aspect of the cocaine/sexuality connection. Cocaine has long had a reputation as an aphrodisiac, although sexuality is notoriously a playground of legend, exaggeration, and rumor. In all likelihood, much of cocaine’s reputation may be from the mental exhilaration and disinhibition it engenders, thus brining about some heightened sexual pleasure during the early stages of use. #RandolphHarris 5 of 21

At the same time, however, cocaine users have consistently reported over the years that the drug tends to delay the sexual climax and that after prolonged stimulation, an explosive orgasm occurs. Users also report that chronic use of the drug results in sexual dysfunction, with impotence and the inability to ejaculate the common complaints of male users and decreased desire for pleasures of the flesh becoming the norm for both male and female users. What applies to powder cocaine with regard to sexual stimulation and functioning would also apply to crack cocaine. Male customers, as well as male and female providers, in the sex-for-crack exchange networks report the difficulties associated with ejaculating under the influence of crack. Some report that they can climax only through extremely vigorous masturbation. One house girl commented: “Some of these mens have trouble getting’ it up and keepin’ it up, and it’s hard to get a limp c*ck to come, although sometimes even that happens.” Others similarly reported: “The cracks causes problem for men. They can get a hard-on, but they don’t come quick like when they’re straight. So first they want heads, and when that don’t work, they want p*ssy sex. Then it still takes ‘em forever, pumpin’ away until his c*ck gets sore, I get sore, and then I get pissed. But I can’t say anything, because he already gave me the cracks.” It is within such a situation that the potential for femle-to-male transmission of HIV exists. During traditional coitus, the friction of the male organ against the woman’s parts causes stimulation that can generate copious amounts of vaginal secretions. And as noted, HIV has been isolated from vaginal and cervical secretions. #RandolphHarris 6 of 21

Furthermore, since women who exchange sex for crack in crack houses do so with many different men during the course of a day or night, potentially HIV-infected semen from a previous customer can still be present in the woman’s privates. Moreover, it was reported by one crack house prostitute that a customer ruptured the skin on his male organ while having intercourse with her: “One time this dude was prongin’ my p*ssy so long that he sees blood and starts yelling: ‘What the f*ck’s goin’ on with you lady, you on the rag or something?’ But it was him that was bleedin’ in me. His c*ck was goin’ in and out of me for so long that he rubbed it raw.” Although vaginal and anal intercourse often occur, much of the sex that occurs in crack houses involves women performing oral sex on men. To date, however, evidence for an oral route of HIV has been unconvincing. In most of the investigations of homosexual practices where a full range of sexual activities were carefully considered, for example, the risk from either insertive or receptive orogenital contact was uncertain, although regarded to be quite low. The data concerning heterosexual spread of the virus by oral sex are also limited. For example, in one study of the spouses of AIDS patients, HIV serpositivity among spouses was higher for couples who practiced oral sex in addition to penile-vaginal pleasures of the flesh, as compared with couples who practiced only penile-vaginal pleasures of the flesh. (However, it is a good idea to be cautious and speak to your medical doctor and you and your partner be tested.) #RandolphHarris 7 of 21

There is another cofactor, however, apparent in crack house oral sex that may be affecting the spread of HIV: the open sores on the lips and tongues of crack users as the result of burns and other epidermal trauma caused by the heat in the crack pipe stem. Because most men and women who perform repeated acts of oral sex in crack houses refuse to swallow a customer’s semen as it is ejaculated, the potential for HIV transmission for infected semen becomes apparent. For example, the 22-year-old who claimed to have engaged in more than thirty thousand episodes of oral sex commented: “I may have swallowed a lot of c*ck in my time, but I don’t swallow nobody’s come [semen]. Ya can tell me when the man is gonna come, so ya try to get his c*ck out of yer mouth so it ends up somewhere else. Most of the time it ends up on yer face, hair, chest…Either that or he surprises me and I end up with a mouth full og gizz [seman]. So I wait ‘til he’s done pumpin’ and then I let it out all at once.” (This particular woman also reported having an open sore on the inside of her lower lip, which she assumed was from a crack pipe.) Interestingly, and not surprisingly, street prostitutes not only disdain swallowing a customer’s semen, but most of those interviewed in this study avoided having semen enter their mouths: “I don’t like them to climax in my mouth. A man will push my head because they want it deeper. And I’ll tell them, I’ll give them one warning: ‘Get your hand off my head. I know my job, and you know.’ I hate that, to push my head and I’ll give them a warning and then I’ll get out quick. They’ll just come in your hand. I won’t let them come in my mouth. #RandolphHarris 8 of 21

The use of crack and the existence of crack houses proliferated in Sacramento throughout the 1980s, and by the end of the decade, crack and crack house sex had become the community’s major drug problems. However, in the years hence, a number of things have changed. On the basis of focus groups conducted in 2010, and 2020, it would appears that crack continues to occupy a prominent place in the culture of drug-dependent women and men in Sacramento. In fact, informants often stated that crack has become “the common denominator in Sacramento’s street drug scene.” There is consensus, as well, that the drug is “the great equalizer on the street,” in that it had forced crack-dependent women and men—regardless of age, race/ethnicity, occupation, religion, or family background—into sex trading or commercial sex work in order to support their drug-taking. The crack houses, still exist, but are not usually as prominent primarily because of vigorous law enforcement. There are still “house girls,” “house boys,” and “freak rooms,” and all of the specialized types of houses. There are also many private houses and apartments where friends and acquaintances continue to gather to make crack, smoke crack, and exchange sex for crack. The World is already beginning to reap the consequences of its abandonment of any standard of morality. As just one example, recently the secretary of the Department of Health and Human Services in the United States of America warned that if a cure for AIDS is not quickly found, it could become a Worldwide epidemic that “will dwarf such earlier medical disasters as the Black Plague, smallpox, and typhoid.” #RandolphHarris 9 of 21

Most people fall into sexual sin in a misguided attempt to fulfill basic human needs. We all have a need to feel loved and worthwhile. We all seek to have joy and happiness in our lives. Do not be misled by lies. There is no lasting happiness in immorality. There is no joy to be found in breaking the law of chastity. Just the opposite is true. There may be momentary pleasure. For a time it may seem like everything is wonderful. However, quickly the relationship will sour. Guilt and shame set in. We become fearful that our sins will be discovered. We must sneak and hide, lie and cheat. Love begins to die. Bitterness, jealousy, anger, and even hate begin to grow. All of these are the natural results of sin and transgression. On the other hand, when we obey the law of chastity and keep ourselves morally clean, we will experience the blessings of increased love and peace, greater trust and respect for our martial partners, deeper commitment to each other, and, therefore, a deep and significant sense of joy and happiness. We must not be misled into thinking these sins are minor, or that consequences are not that serious. One of the most sobering statements about being unchaste is that of Alma to his son Corianton: “Know ye not, my son,” he said, “that these things are an abomination in the sight of the Lord; yea, most abominable above all sins save it be the shedding of innocent blood or denying the Holy Ghost?” (Alma 39.5.) Very few of us will ever be guilty of murder or of the sin against the Holy Ghost. However, the law of chastity is frequently broken, and yet it stands next to these other sins in seriousness in the eyes of the Lord. #RandolphHarris 10 of 21

Physical intimacy between husband and wife is a beautiful and sacred part of God’s plan for His children. It is an expression of love within marriage and allows husband and wife to participate in the creation of life. God has commanded that this sacred power be expressed only between a man and a woman who are legally married. The law of chastity applies to both men and women. It includes strict abstinence from sexual relations before marriage and complete fidelity and loyalty to one’s spouse after marriage. In addition to reserving sexual intimacy for marriage, we obey the law of chastity by controlling our thoughts, words, and actions. Jesus Christ taught, “Ye have heard that it was said by them of told time, Thou shalt not commit adultery: but I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart,” reports Matthew 5.27-28. To develop creativity, practice in make-believe and utilization of imaginary, absent, or hypothetical audiences, when real or socially present audiences are inimical or inhibitory, increases the probability of creativity. Respect for one’s own voluntary fantasy and ability to withdraw are the principal cases in point; these must of course be distinguished from compulsory fantasy and worry. Effecting self-organization and symbolic processes which enable the individual to be self-rewarding and self-validating, id est, able to provide one’s own consensual validation and social reward, increases the probability of creativity. Comparisons with historical models known through reading and drama are familiar examples. #RandolphHarris 11 of 21

Increasing the variety and range of a person’s experience increases one’s potentiality for creativity, providing a richer fund of materials and a broader base for creativity. The greater the variety of interpersonal experiences, the greater the probability of a cumulative growth of creativity. Extensive experiences in reading, travel, parties, games, discussion groups, interclass and intercultural exploration, and other sources of variety in interpersonal experience—both direct and vicarious—increase the development of creativity, particularly through the metaphors they provide for reinterpreting present activity. The availability or privacy and the positive valuation of its use for reverie, self-exploration, and self-experimentation increase the probability of creative growth. Creativity operates under a law of increasing returns, in that each episode of creativity increases the potentiality for future creativity. Providing people with experiences of creativity on a small scale increases the probability of more extensive creativity on a larger scale in the future. Interpersonal activities and orientations which are genuinely playful are favorable to creativity. Competition and conflict (where competitors are matched and consequences limited and not serious), satire, parody, and burlesque of cherished values; humor; the playful juxtaposition of incongruities; they playful cultivation of illogicality, fantasy, and the mixture of the real and the unreal are among the kinds of playfulness favorable to creativity. There is a serendipity of play where creativity, whilst unsought for, may emerge from useless pleasure-seeking activity. #RandolphHarris 12 of 21

Cultivation of an aesthetic orientation toward activity (“do it because it pleases you”) as opposed to a utilitarian practical orientation (“do it because it is good for you”) increases the probability of creativity. The sense of performance before an audience, where performance is values apart from its consequences, expands potential for creativity. One is tempted at this point to look back over the above hypotheses from several points of view. For example, certain independent variables recur under each of the six components of competence. Does this mean that the six components of competence. Does this mean that the six components do not vary independently, or does it mean that conditions conducive to the growth of one will contribute to others? Any efforts to develop competence imply some theory of learning and human development; might this not be made explicit? Might it not, for example, be well to generalize that there is a triadic movement in interpersonal learning: one sees in others what they can less well see in themselves, and learns abstractly how to vary the conditions of their development, one thereby teaches the other how to create the same favorable conditions for the development of one’s self, and by identification with the other who becomes so significant, one learns (by taking the role of the other toward oneself) how to create for oneself those conditions favorable for one’s development. Applied more generally, one sees broad implications for any group which acts on the proposition that each member’s behavior is a vital condition for the development of every other. Such speculation has always been important to progress in research, but there is not space here to indulge in it further. #RandolphHarris 13 of 21

Regardless of how the suggested hypotheses are appraised by the reader, at the very least one should seriously consider the case for a new approach in family research which is satisfied with nothing less than explicit, testable experimental hypotheses. These should state in if-then form the conditions thought to be causally effective in producing a change in the development of those abilities required for successful handling of interpersonal situations, especially those found in families. If and when research can then go on to validate such hypotheses, then—and only then—will there really be scientific justification for publishing the procedures by which research findings can actually be applied. We make no pretense of having presented an exhaustive system of hypotheses, nor of being able to do so. Nor are we prepared to argue that the hypotheses we have listed are the best ones and should necessarily be given top priority in research on competence. However, we do content that competence a we have defined it is a top priority research problem; that the hypotheses proposed here are not mere offhand illustrations but merit serious attention; and that elaboration of significant hypotheses in all of the cells provided for, and the design and conduct of research to test them, will give to family research a unity, coherence, and impact it has not yet enjoyed. If we re wrong in our evaluation, then it is of the utmost importance that a more acceptable structuring of the problem be proposed without delay. #RandolphHarris 14 of 21

Suffering directly caused by psychopathological offenders may be distinguished from the true fellowship of Christ’s sufferings by its complete absence of result, either in fruit, victory, or ripening in spiritual growth. If carefully observed, it will be seen to be entirely purposeless. God does nothing without a definite object. He does not delight in causing suffering for the sake of suffering, but psychopathological offenders do. Suffering caused by the psychopaths is acute and fiendish in its character, and there will be no inward witness of the Spirit which tells the suffering self-actualized individual that it is from the hand of God. To be a discerning eye can be as clearly diagnosed to be from a psychopathological offender as can any physical pain be distinguished from a mental one by a skillful physician. The suffering caused by psychopathological offender can reach to the depths of your soul, causing acute suffering in the psyche—injecting “feelings” into the soul, repugnant or poignant; soulish, producing acute darkness, confusion, chaos, horror in the mind—anguished, knifelike emotional pain; or physical; pain in any part of the body. The ground given for the evil spirits to produce counterfeit suffering in such an acute degree as this may be traced back to the time when the self-actualized, in one’s absolute surrender to God for “the way of the cross,” deliberately willed to accept suffering from Him. Then afterwards, in fulfillment of this surrender, he gave the ground to the enemy; by accepting some specific suffering as from God which really came from the psychopathological offender, thus opening the door to them by the reception of their lie, the admittance of their actual power manifested in the suffering—continuing still further to give more ground by believing their interpretation of the suffering—and doing so as “the will of God”; until the whole life became one prolonged “yielding to suffering,” which seemed unreasonable, unaccountable in its origin, and purposeless in its results. #RandolphHarris 15 of 21

God’s character is thus often maligned to His children, and the deceiving spirits do their utmost to arouse rebellion against Him for what they themselves are doing. We stand not only under judgment, but also under grace. The relation of God and the World, God and the Spirit, and God and history underlies the negative (judgment) in three areas. Theology must always speak paradoxically in a Yes and a No. The relationship of God to nature, spirit, and history in manipulating the concepts of judgment and grace resembles more an exercise in logic than a theological treatment of mysteries; and a readiness to cast the mantle of the positive paradox over everything results in a cheap universalism. It is the nature of the of the Protestant principle to resist heteronomy, to protest justification by intellectual works even though they deal with the content of faith. Theology must communicate in terms meaningful to our age. One must speak of the unconditioned instead of God, of the Logos instead of Jesus Christ. In this way, traces of the divine Yes and No can be found in all cultures. If one prefers to call this a philosophy of culture, then our era requires of us as theologians not to be theologians, but philosophers of culture. The goal is to seek an understanding of Jesus Christ in the World. Every act of submissive worship is an act of alienation and idolatry in this sense. What is frequently called “love” is often nothing but this idolatrous phenomenon of alienation; only that not God or an idol, but another person is worshipped in the way. #RandolphHarris 16 of 21

We are living in one of the most important revolutions in the history of power—a change that is now reshaping our planet. Over the past generation millions of words have been devoted to upheavals in technology, society, ecology, and culture. However, relatively few have attempted to analyze the transformation in the nature of power itself—which drives many of these other changes. We have seen how, at every level of life, from business to government and global affairs, power is shifting. Power is among the most basic of social phenomena, and it is linked to the very nature of the Universe. For three hundred years, Western science pictured the World as a giant clock or machine, in which knowable causes produced predictable effects. It is a determinists, totally ordered Universe, which, once set in motion, pre-programs all subsequent actions. If this were an accurate description of the real World, we would all be powerless. For if the initial conditions of any process determine its outcome, human intervention cannot alter it. A machine-like universe set in motion by a Prime Mover, divine or otherwise, would be one in which no one has power over anything or anyone. Only, at best, an illusion of power. Power, in short, depends on cracks in the causal chain, events that are not all pre-programmed. Put differently, it depends on the existence of chance in the Universe and in human behavior. Yet power cannot operate in an entirely accidental Universe either. If events and behavior were really random, we would be equally helpless to impose our will. #RandolphHarris 17 of 21

Without some routine, regularity, and predictability, life would force upon us an endless series of random choices, each with random consequences, and thus make us powerless prisoners of fortune. Power thus implies a World that combines both chance and necessity, chaos and order. However, power is also linked to the biology of the individual and the role of government or, more generally, the state. This is so because all of us share an irrepressible, biologically rooted craving for a modicum of order in our daily lives, along with a hunger for novelty. It is the need for order that provides the main justification for the very existence of government. At least since Rousseau’s Social Contract and the end of the divine right of kings, the state has been seen as party to a contact with the people—a contract to guarantee or supply the necessary order in society. Without the state’s soldiers, police, and the apparatus of control, we are told, gangs or brigands would take over all our streets. Extortion, rape, robbery, and murder would rip away the least shreds of the “thin veneer of civilization.” The claim is hard to deny. Indeed, the evidence is overwhelming that in the absence of what we have earlier described as vertical power—order imposed from above—life quickly becomes a horror. Ask the residents of once-beautiful Sacramento what it means to live in a place where no government has sufficient power to govern. However, if the first function of the state is to ensure order, how much is enough? And does this change as societies adopt different systems of wealth creation? #RandolphHarris 18 of 21

When a state imposes iron control over everyday life, silences even the mildest criticism, drives its citizens into their homes in fear, censors the news, closes the theaters, revokes passports, knocks on the door at 4.00 A.M. and drags parents from their screaming children—who is served? The citizen in need of a modicum or order—or the state itself, protecting itself from outrage? When does order provide necessary stability for the economy—and when does it strangle needed development? There are, in short, to analogize from Marx, two kinds of order. One might be called “socially necessary order. The other is “surplus order.” Surplus order is that excess order imposed not for the benefit of the society, but exclusively for the benefit of those who control the state. Surplus order is the antithesis of beneficial or socially necessary order. The regime that imposes surplus order on its suffering citizens deprives itself of the Rousseanuian justification for existence. States that impose surplus order lose the Mandate of Heaven. Today they also lose their moral legitimacy in an interdependent World. In the new system now emerging, they invite not only the attention of global opinion but the sanctions of morally legitimate states. The United States of America has dispatched a secret mission to smooth over ruffled relations between China and Japan. Nevertheless, despite all the opportunism and realpolitik, the entire World, in effect, voted on the moral legitimacy of the hardliners’ regime. #RandolphHarris 19 of 21

Global opinion is growing more articulate, and less tolerant of surplus order. If so, there is a hidden reason. The revolutionary new element—a change brought about by the novel system of wealth creation—is a change in the level of socially necessary order. For the new fact is that, as nations make the transition toward the advanced, super-symbolic economy, they need more horizontal self-regulation and less top-down control. Put more simply, totalitarian control chokes economic advance. Student pilots often fly with white knuckles tightly gripping the controls. Their instructors tell them to loosen up. Overcontrol is just as dangerous as undercontrol. Today, as the crises in the Ukraine and other countries demonstrate, the state that attempts to overcontrol its people and economy ultimately destroys the very order it seeks. The state with the lightest touch may accomplish the most, and enhance its own power in the process. This may—just may—be bad news for totalitarians. However, enough ominous signs darken the horizon to dispel facile optimism. Those who have read this far know that we have no utopian promises. The use of violence as a source of power will not soon disappear. Students and protesters will still be shot in plazas around the World. Armies will still rumble across borders. Governments will still apply force when they imagine it serves their purpose. The state will never give up the gun. #RandolphHarris 20 of 21

Similarly, the control of immense wealthy, whether by private individuals or public officials, will continue to confer enormous power on them. Wealth will continue to be an awesome took of power. Nevertheless, despite exceptions and unevenness, contradictions and confusions, we are witnessing one of the most important changes in the history of power. For it is now indisputable that knowledge, the source of the highest-quality power of all, is gaining importance with every fleeting nanosecond. The most important powershift of all, therefore, is not from one person, party, institution, or nation to another. It is the hidden shift in the relationship between violence, wealth, and knowledge as societies speed toward their collision with tomorrow. This is the dangerous, exhilarating secret of the Powershift Era. Power is inherent in all social systems and in all human relationships. It is not a thing but an aspect of any and all relationships among people. Hence it is inescapable and neutral, intrinsically neither good nor bad. The power system includes everyone—no one is free of it. However, one person’s power loss is not always another’s gain. An objective examination of the relation between society and human nature must consider both the furthering and the inhibiting impact of society on man, taking into account the nature of man and the needs stemming from it. Each society is structuralized and operates in certain ways which are necessitated by a number of objective conditions. These conditions include methods of production and distribution which in turn depend on raw materials, industrial techniques, climate, size of population, and political and geographical factors, cultural traditions and influences to which society is exposed. #RandolphHarris 21 of 21

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