By education, I would be understood to mean not only the instruction given to a youth for the regulation of one’s manners, and for one’s improvement in literature and morals; but every opinion, which one had imbibed, and every habit, which one has contracted; whether from reading, observation, and reflection; or from the influence of one’s propensities and passions, and the example of one’s companions and friends’; the whole system of thought and action, which one has acquired at that period of life, when one is released from the authority of one’s parents and teachers, and permitted to be master of one’s own conduct. The importance, and therefore the necessity, of a well-directed education, in this comprehensive sense of the term, is so readily and so generally confessed, that to enlarge upon it may perhaps be thought an unnecessary waste of time both of the author and the reader. However, there are humans, who do not willingly admit the value of studies, which have no tendency to lower the price of bread; and indeed the general truth seems to be acknowledged without definite ideas of what is comprehended under it; without the due impression of its utility upon the mind. A statement more in detail, therefore, of its use and advantages may possibly awaken a more rational and vigorous attention; and may form no unsuitable introduction to a professed treaty on the subject. Every human is what one’s education has made one in a much greater degree, than superficial observers will easily believe. #RandolphHarris 1 of 20

How far one’s principles and one’s conduct, one’s successes or one’s misfortunes, the happiness or misery of one’s life depend upon it, seems to be not fully known, or not duly considered. So helpless is the condition, in which man is left by nature; so incapable is one, not only of attaining science and enjoyment, but of providing for ones own subsistence and safety; so much is one the creature of the care of others, and of one’s own exertions; so wonderful is the difference between what one is at birth, and what one becomes at one’s maturity; that amongst the other instances of one’s superiority over the rest of the terrestrial creation, one has been said, with hardly more boldness of language, than force of truth, to enjoy the proud preeminence of being one’s own maker; of enlarging and forming one’s various powers by one’s own diligence and skill. The human mind in its infancy has often been compared to a portion of paper without any imperfection; to an empty reservoir, or a vacuum in nature; and the comparisons are sufficiently accurate to illustrate the truths, which they are intended to support; that the most simple of our ideas are not innate and unborrowed; that we have no acquaintance with external objects, but what I received through the medium of the sense; and consequently no principles of reasoning upon them, but such as are acquired by instruction and reflexion: in one word, no knowledge, but what we on to education. Human knowledge has frequently been considered under three principal divisions of history, of science, and of the arts. #RandolphHarris 2 of 20

These subjects of education have been respectively assigned to three great powers of the mind, the memory, and the reason, and the imagination. It is the peculiar province of memory to retain such facts as have been collected respecting the operations of nature and the transaction of mankind; of reason, to form comparisons, distinctions and conclusions throughout the whole circle of ethical and mathematical science; and of the imagination, to combine or diversify the ideas already acquired, and to exhibit them in the various and elegant productions of the statuary, and the musician, the painter, and the poet. Of these powers, however, the strength and extent in so small degree depend upon the cultivation they have received. However, it is an ironical fact that the school after audaciously taking over so many functions of the family now is beginning to provide instructions on how to conduct family life itself. Across the country during the past few years, high school or college students in hundreds of institutions have asked for courses in marriage and family living. When their demand is granted, as it usually is, no one is likely to consider this a revolutionary event. Nor is the so-called family life educator very likely to be regarded as a great innovator. All this shows how basic assumptions have changed. To be sure, when family life education is confused with sex education (as when the course is assigned to a biology teacher), and when parental anxieties about public discussion of sex are aroused, there may be a temporary hullaballoo. #RandolphHarris 3 of 20

It seems surprising that some adults strongly oppose the matter-of-fact presentation of the facts of life to high school or college students, facts known to the usual farm child before he or she reaches kindergarten age. Nevertheless such anxieties persist in considerable segment of American communities. Family life educators, while disappointing young people, have often made it easier for parents to accept them, by distinguishing carefully between sex education and education for marriage and family living. To do so is not merely a matter of practical diplomacy; it makes sense theoretically. Not only is the student likely to know the basic physiology of reproduction, thanks to the mass media if not to the parents, but of course the most important content of family life education is the realm of interpersonal relations. The major studies of sexual adjustment over the past generation have all converged on the finding that sexual difficulties in marriage have their origins primarily in personality, not in physiology. The arts of achieving and maintaining intimacy, communication, and consensus are learned, not inborn. Moreover, they are learned much better by children in some families than in others. The child of parent low in social skill has in the past been most likely, statistically speaking, to fail in marriage. One is a poor risk as a potential partner, because in a very real sense one carries on the tradition of one’s family. As everyone dealing with problem families knows, not only may a person’s character difficulties be traceable to those of one’s parents, but their difficulties, to their parents, and so on, as far back perhaps as the biblical seven generations. #RandolphHarris 4 of 20

Recent researchers, instead of falling into fatalistic acceptance of the chains of transmission by which the habit of frustration and failure becomes virtually immortalized, have pondered means of breaking these chains. Yet to announce such an aim is almost to say that the expert will counter the influence of parents. What the family life educators are doing is searching around for means by which deficits in social skill, passed on to children like debts of their parents, may be made up by the schools. In a groping and confused way, this objective probably informs the impulse which leads young people to ask for courses in marriage and family living. Some of them say quite explicitly that they do not want their marriages to be like those of their parents, or that they do not want to bring up their children as they were brought up. Others, less condemnatory but still critical, imagine that family living could be better than it is at present. And some of course, strongly attracted to marriage and parenthood in their own account, want to improve their technique for practicing them as arts. This demand for greater knowledge about family living poses a more serious problem than opposition by groups who fear encroachment of schools on the prerogatives of home and church: it raises the problem of whether the schools can claim to possess the knowledge and means for instruction. #RandolphHarris 5 of 20

Social science can help, of course, but is well advised not to promise too much too soon. On the other hand, scientific caution cannot be used as a warrant for refusing to do as much as can be done; to offer functionless theory and stale description to students who sincerely put answerable questions is to give them a stone when they ask for bread. Practical educators, pressed by importunate queries and pleas, are greatly tempted to supply answers and prescriptions which have not been validated. This in a way is the characteristic position of the practical administrator of any agency; one cannot wait for certainty but must make decisions and go ahead on the basis of the best knowledge available. One needs from the social scientist not the promise of an unspecified utopian future, in which unassailable truths will ultimately be available, but rather a means of rating the reliability of one’s current predictions about various lines of action. The researcher in family relations who can bring one’s investigations to bear at this point may seem to offer less to the family life teacher than either the latter had hoped for, or one oneself has aspired to, but the assistant will be real, not indefinitely potential. It can avoid those painful episodes in which a tentative finding of research is converted into a sweeping dictum by a teacher or popularizer, with consequent scorn by the scientist. Such scorn is the futile reciprocal of the scorn of the practical human for useless theory. Many of the materials and methods now employed in family life and education—textbooks, pamphlets, movies, lectures—consist of popularized research findings, interlarded with invalid opinions and prescriptions, not even suggested by previous research. #RandolphHarris 6 of 20

It is not a counsel of perfection to suggest that closer ties between teachers and researchers have fewer hazards for either than their alienation from each other. If teaching and research are to discipline each other there must be a closer association between teachers and researchers. The fact that teaching and research are often done by the same person has not in the past automatically produced the sort of research that can be applied to family living. The steady growth of scientific evaluation procedures in education already indicates the proper channel for such collaboration. If the over-all objective of education is conceived as the production of desired changes in behaviour (or potential behaviour), then the evaluation of whether and how those desired changes can be produced becomes a mater of scientific measurement and understanding. And the teaching of a course can be seen as an experiment. Of all the subjects in the curriculum of a high school, it would seem that family living most lends itself to the latter construction. Those who speak of functional family life courses means courses in behavioural change, not merely courses that reproduce information. Few courses now given on the family are demonstrably functional in this sense. The average family life teacher today may claim that one’s purpose is to improve the quality of family life in one’s community. Even if one supposes one is doing this only by transmitting knowledge, and not by training one’s pupils in greater social skill, unless the result can finally be measured in terms of changed patterns of behaviour, one’s methods can only be defended by wishful thinking. #RandolphHarris 7 of 20

To the extent that one is indeed assuming some responsibility for improving the quality of family living through the school, one is quite radically challenging the traditional assumption that each family is adequate to prepare it offspring for competent marriage and parenthood. The small size of modern families, the rate of change between generations, afford immediate grounds for supposing that the contemporary family is less adequate to impart social skills than older families were; and numerous less direct arguments could be adduced for the same conclusion. The more important question is whether the school is more adequate, and beyond that, whether the school—at least through the medium of the next generation—can make the family more adequate. From the standpoint of parents all this may seem a little bit more than they bargained for. Unless they are progressively involved in such developments, and become committed at each important decision along the way, it is to be expected that they will react against the school’s new roles. The process of exploration into the possibilities of what the school can offer to raise the standard of family living in the community requires a reciprocal relationship between citizens and their public institutions. An increasing number of studies show that children’s performance is intimately related to their family situation. It is thus clear that parents cannot throw total responsibility for the performance of their children upon the schools. In order to share that responsibility most effectively, the parents’ family situation may have to be looked at in the light of what can be learned from family research and educational psychology. #RandolphHarris 8 of 20

It is by the avenues of reciprocity, rather than by any simple transfer of putative function, rather than any simple transfer of putative functions, that schools of  family research and educational psychology may contribute to raising the standard of family life in the community, while the improvement of family life in turn can facilitate the performance of children in schools. A program so conceived is likely to produce results without the cross-purposes and mutual frustrations which result when the family life educator creates the impression that one is threatening the most venerable of institutions. Immense changes cannot come without power conflict, and to anticipate who will gain and who will lose, it may help to think of companies on a mind-work spectrum. We need to classify companies not by whether they are nominally in manufacturing or service but by what their people actually do. CSX, for example, is a firm that operates railroads throughout the eastern half of the United States of America along with one of the World’s biggest oceangoing containerization businesses. However, CSX increasingly sees itself as being in the information business. “The information component of our service package is growing bigger and bigger. It’s not just enough to deliver product. Customers want information. Where their product will be consolidated and de-consolidated, what time each item will be where, prices, customs information and much more. We are an information-driven business.” Which means that the proportion of CSX employees in the middle and higher ranges of the mind-work spectrum is increasing. #RandolphHarris 9 of 20

What this suggests is that companies can be roughly classified as “highbrow,” “middlebrow” or “lowbrow,” depending on how knowledge-intensive they are. Some firms and industries need to process more information than others in order to produce wealth. Like individual jobs, they can be positioned on the mind-work spectrum according to the amount and complexity of the mind work they do. Lowbrow firms typically concentrate mind work in a few people at the top, leaving muscle work or mindless work to everyone else. Their operating assumption is that workers are ignorant or that, in any case, their knowledge I irrelevant to production. Even in the highbrow sector today one may find examples of “de-skilling”—simplifying jobs, reducing them to their smallest components, monitoring output stroke by stroke. These attempts to apply methods designed by Frederick Taylor for use in factories at the beginning of the twentieth century are, however, the wave of the lowbrow past, not the highbrow future. For any task that is so repetitive and simple that it can be done without thought is, eventually, a candidate for robotization. As the economy moves more toward Third Wave production, all firms are being compelled to rethink the role of knowledge. The smartest firms in the highbrow sector are the first to rethink the role of knowledge and to redesign work itself. They operate on the assumption that productivity and profits will both skyrocket if mindless work is reduced to a minimum or transferred to advanced technology and the full potential of the worker is tapped. The goal is a better paid but smaller, smarter work force. Even middlebrow operations that still require physical manipulation of things are becoming more knowledge-intensive, moving up the mind-work spectrum. #RandolphHarris 10 of 20

Highbrow firms, in general, are not charitable institutions. Although the work in them tends to be less physically onerous than in lowbrow operations and the surroundings more agreeable, these firms typically demand more of their employees than lowbrow firms do. Employees are encouraged to use not only their rational minds but to pour their emotions, intuitions and imagination into the job. This is why Marcusian critics see in this an even more sinister “exploitation” of the employee. In November 2009, exactly when America and its allies were urging President Karzai of Afghanistan to be serious about fighting corruption in his regime, China Metallurgical Group Corp. made its entry into the country winning, for $800 million, a bid for the stake in the development of one of the World’s largest copper ore deposits. To become a winner, the Chinese side paid a $30 million bribe to Afghanistan’s minister of mines Muhammad Ibrahim Adel. The Minister denied the allegations. The total amount of the Chinese investment into the deposit development is nearly $3 billion, the largest foreign investment in Afghanistan ever. As there is no railroad to transport the ore and the power plant to supply energy, China pledged to construct both. If concessional loans and government-backed subsidized investments are counted as development assistance, China has already become one of the major sources of assistance for Africa, Latin America, and Asia, comparable to any major donor among the industrially developed states. As its assistance is highly concentrated on the development of natural resources and infrastructure, in these areas, for a non-negligible number of developing countries, especially in Africa, it is already number one. #RandolphHarris 11 of 20

The amount of China’s development assistance increased from less than $1 billion in 2002 to $25 billion in 2007. As of 2007, assistance was extended to 62 states. Africa received the greatest amount: $17,962 million. Latin America got just $401 million, but after $16,425 million in 2006. Southeast Asia’s portion was $6,735 million. Out of the total, 66 percent was provided in the form of concessional loans or credit lines, 29 percent state-sponsored investment, and the remaining 5 percent as grants, debt cancellations, and in-kind aid. For comparison, the U.S. foreign operations budget in 2008 (the total of bilateral development aid, economic security and military assistance, multilateral assistance, and food aid) was estimated at $24 billion. Almost all China’s assistance targets natural resources extraction and infrastructure/public works projects. In 2002-2007, allocations for natural resource extraction projects accounted for $9,432 million of assistance of Africa, $18,525 million for Latin America, and $4,788 million for Southeast Asia. The scale of financing infrastructure/public works projects reached $17,865 million, $7,535 million, and $6,438 million respectively. Aid is highly concentrated on resource-rich countries like Angola, the Congo, Sudan, Mozambique, Equatorial Guinea, Nigeria, Ethiopia, Gabon. On the other hand, the scale humanitarian aid, as well as technical and military assistance is minor. #RandolphHarris 12 of 20

Within less than one decade, China has established direct access to a wide range of natural resources in the developing countries. Through active resource diplomacy, it has also dramatically raised its overall economic and political clout in the Third World. For many developing nations all around the globe, it has rapidly grown into the most or one of the most important economic partners. The West becomes increasingly nervous about Beijing’s rising influence and warns developing states of the dangers of China’s tight embrace. A mode of private ordering has an information advantage over court-based formal governance, and the operation of the private mode in the shadow of the law is the object of analysis. The general finding is that arbitration based on its information advantage works well in conjunction with the formal legal system; the two may be said to be complementary to each other. This may explain why the law takes such a benign view of arbitration, respecting its verdicts and even standing ready to enforce them. It may also offer a good approach to the development of formal institutions in less developed countries and transition economies. These can start with a minimal state law that promises to enforce the judgments of arbitration tribunals. At the early stages of this process, the government should encourage such forums to develop rule and procedures using their information advantage. Gradually, the state law can take over these rules and courts can take over some of the functions of the arbitrators. The emerging systems of commercial law in European states similarly adopted and enforced the practices evolved by the private adjudicators of “the law merchant.” This seems to have occurred despite the fact that private arbitrators do not have the incentive to provide a public good to society, or even to their own profession, by creating rules and precedents. #RandolphHarris 13 of 20

Deceiving spirits carefully adapt their suggestions and leading to the idiosyncrasies of the believer, so that they do not get found out: id est, no leading will be suggested contrary to any strong truth of God firmly rooted in the mind, or contrary to any special bias of the mind. If the mind, or contrary to any special bias of the mind. If the mind has a practical bent, no visibly foolish leading will be given; if the Scriptures are well known, nothing contrary to Scripture will be said; if the believer feels strongly on any point, the leadings will be harmonized to suit that point. And, wherever possible, leadings will be adapted to previously true guidance from God so as to appear to the continuance of that same guidance. Here we see clearly the way of the enemy’s working. The soul begins in God’s will, but the purpose of the evil spirit is to draw it off into the carrying out of one’s will by counterfeiting the guidance of God. Psychopathological offenders have guidance that alters the points of the life, and misdirects the energies of the human and lessens one’s service value. To frustrate this artifice of the enemy, the believer should know that there are two distinct attitudes with regard to guidance. There can be serious problems if their difference is not understood: id est trusting God to guide, and trust that God is guiding. The firt means reliance upon God Himself, and the second is an assumption of being guided which can be take advantage of by deceiving spirits. In the first, God does guide in response to definite trust in Him, and He guides through the spirit of the man who continues to cooperate with His Spirit. Every faculty is left free to act, and one’s will is able to choose intelligently the right step in the path before one. #RandolphHarris 14 of 20

In the second, when evil spirits take advantage of an assumption that God “is guiding” independent of momentary watchful cooperation with the Holy Spirit, a slight compulsion may be noticed, slowly increasing in force, until ultimately the believer says, “I was compelled” to do such-and-such, and “I was afraid to resist”—the compulsion being taken as an evidence of the guiding of God instead of recognized as being contrary to God’s principle of dealing with His children. If false guidance is yielded to and believed to be of God, the result is that the believer becomes a slave to a supernatural power which destroys all freedom of volition and judgment. One begins to be afraid to act oneself, lest one should not fulfill what one believe to be a minute obedience to the “will of God.” One asks “permission” to do the most obviously simple duties of life, and fears to take a step without “permission.” As soon as the believer is so passively automatic that one is incapable of realizing one’s condition, the psychopathological spirits do not need to work so much under cover. They insidiously start directing one to do the most absurd or foolish things, carefully working inside the range of one’s passive obedience to their will so as to avoid the danger of awakening one’s reasoning powers. As a matter of “obedience,” and not from any true conviction or true principle, one is bidden to let one’s hair grow long, so as to be like Samson, a Nazarite; to go without his cap, to prove his willingness to obey in the smallest matters; one must wear faded clothes as a “test” of “no pride” and a “crucifixion of self,” or as a mark of “implicit obedience to God.” #RandolphHarris 15 of 20

These things may seem trifles to others, who use their reasoning powers, but they become great issues in the purpose of the deceiving spirits, who, by these directions, aim at making the believer a passive, unthinking, or unreasoning medium, pliable to their will. By one’s obedience in these trivial matters, their hold deepens upon one. When these foolish and absurd actions are publicly visible, the lying spirits know that they have destroyed the testimony of the deceived human in the eyes of sober people. However, there are vast numbers of devoted believers—people known to the Church at large—who are not pushed to such “extremes” of exterior action but who are equally misled, or in bondage to “supernatural” commands concerning matters of food, dress, manners, et cetera, which they think they have received from God. Their spirit of judgment of others, and the secret self-esteem for their “consecration to God” which accompanies their “obedience,” betrays the subtle workings of the enemy. By “sustaining creativity,” we mean the theological notion of “preservation of the World.” Creaturehood implies a twofold resistance: resistance against nonbeing, and resistance against the ground of being by actualized freedom. God as the creative power of being-itself imparts the power of resistance in both cases. His sustaining creativity preserves the structure of reality. The question arises whether God is immanent or transcendent to the World, and the usual answer is that He is both. However, the real problem is the meaning of these spatial symbols “in” and “above” in ontological terms. #RandolphHarris 16 of 20

The divine immanence is explained in that God is the permanent creative ground of the World, and His transcendence is accounted by the abyss that divides the finite from the infinite. However, the abyss is the obverse of the ground; the finite is infinitely overshadowed by the infinite upon which it totally depends—and one is right back at immanence again. Religious experience demands a less ambiguous transcendence which is better explained in terms of freedom. The otherness of the wholly other is not merely its infinity, but the freedom of a Thou which conflicts with my freedom. Therefore, the divine transcendence is the possible conflict and the possible reconciliation of infinite and finite freedom. This kind of transcendence corresponds more accurately to the demands of the religious encounter. “Providence” is the more traditional name for “directing creativity.” We do not like the term “the purpose of creation,” because it tends to imply that God created in order to gain something. From the creature’s viewpoint, the goal of creation is the creature itself, the actualization of its potentialities. In regard to God, the end of creation is simply the exercise of the divine creativity. In neither cases does creation have a purpose beyond itself. We like to speak of the telos of creativity—the inner aim of fulfilling in actuality what is beyond potentiality and actuality in the divine life. God’s providence, then, is an inner quality present in every set of circumstances which drives or lures the creature to its fulfilment. #RandolphHarris 17 of 20

Finitude finds its answer in creaturehood and the divine creativity. However, for centuries theologians discussed God’s relation to the World in terms of the natural and the supranatural. However, because of our preference for thinking in dimensions instead of layers, it is no surprise that we object to the natural-supranatural scheme. However, we do more than object. Our whole system is a concerted campaign to slay the theological dragon called “the supernatural.” We consider the concept of the supranatural and its application to such specific problems as inspiration, miracles, and ethics simply intolerable. It is a metaphysical devaluation of the natural; it is static, without dynamism. It is docetic-monophysitic, sorcery, and leads to superstitious consequences. Our idea of God is not transcendent in a supranatural sense, that is to say, if “transcendent” means the establishment of a “World” behind the World, if “incarnation” means the descent of a divine being from a Heavenly place and its metamorphosis into a human being, if “immortality” is understood as the continuation of temporal existence after death, if the latent church within cultures and religions is denied, if a dramatic end-catastrophe sometime in the future is affirmed. All this is a supranaturalism against which our theology stand. Our concept of the supranatural is dialectic; it is arrived at by opposition to the natural. Whatever cannot be derived from the law of nature is supranatural. This basis of definition is the natural, and the essential element is the supra. #RandolphHarris 18 of 20

Thus the dialectic of the supranatural involves two movements. The first denies the natural. The second, the supra, duplicated the natural by affirming it on a higher level. From this basic position the supranaturalistic theologians develop their concept of God, His aseity and transcendence. They link Him to the World by causality, yet confine Him to the realm that is above nature, id est, the supranatural order. God is above the World. The rest of supranaturalistic theology marches to the same beat. Its method treats the Christian message as a package of supranatural truth that fell into the natural World. Miracles are the effects of supranatural tinkering with natural laws. Creation is a supranatural act that began time and nature, and eschatology is a cataclysm that ushers in an idealized reduplication of natural life. We characterize supranaturalism as dualistic, in the sense of a theology that imagines a supranatural World beside or above the natural one, a World in which the unconditional finds a local habitation, thus making God a transcendent object. By this standard we are justified in speaking of the supranaturlism of Roman Catholic system, the dualism of nature and grace. Christianity has survived through the ages because it has been a dynamic tradition. It always knew how to adapt itself to a new thought and new conditions. #RandolphHarris 19 of 20

Moses, the Prophets, Joseph Smith, Johanan ben Zakkai, Maimonides—each saved Christianity in an hour of crisis by adjusting it to the times. Our holiest sentiments must be expressed in the tongue that links us with our ancestors and our brothers everywhere. The practices and customs of Mormonism and Christianity are precious to us, because their contents reflect the noblest aspirations of which humans are in the process of showing themselves capable, and because their forms, growing out of our own group experience, are closest to us. Our loyalty to Mormon and Christian life is therefore entirely free from a scorn or dislike for other religions and cultures. On the contrary, Mormonism makes possible our appreciation of other civilizations. Being a Mormon is the least difficult way of being truly human. The recognition of God in the World and the drive for ethical perfection are the two great contributions of the Mormon to the World—two that are really one. Perhaps other civilizations can survive without religion, but not Mormonism. Our history, our customs, our law, our literature, even our music and art, are intimately connected with the religious and ethical ideals of Mormonism. Mormon nationalism and religion are the body and soul of the living organism which is the Mormon people. A vital Mormonism in America includes an optimistic attitude toward Mormon traditions and an equally clear awareness of the necessity for growth and development. It does not deny the patent fact of the peoplehood of America, but places the emphasis properly upon the fundamentally religious character of its civilization. It is genuinely American, yet retains its bond of attachment to Heaven. There will be an inevitable victory of universal justice, freedom and peace, which our prophets and sages envisioned as the Kingdom of God on Earth. #RandolphHarris 20 of 20

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