First World War was regarded by many as the final struggle and its conclusion the ultimate victory for freedom. Existing democracies appeared strengthened, and new ones replaced old monarchies. However, only a few years elapsed before new systems emerged which denied everything that men believed they had won in centuries of struggle. For the essence of these new systems, which effectively took command of man’s entire social and personal life, was the submission of all but a handful of men to an authority over which they had no control. Disappointment became all the more bitter because the unattained ideal was unbounded. The holocaust of war, the terror of communist, the disorganization of industry, and the contradictory advice of friends and foes, left the American people bewildered with no new watch-word beyond the old cry for freedom. Many found comfort in the thought that the victory of the authoritarian system was due to the madness of a few individuals and that their madness would lead to their downfall in due time. Others smugly believed that the Italian people, or the Germans, were lacking in a sufficiently long period of training in democracy, and that therefore one could wait complacently until they had reached the political maturity of the Western democracies. Another common illusion, perhaps the most dangerous of all, was that dictators had gained power over the vast apparatus of the state through nothing but cunning and trickery, that they and their satellites rules merely by sheer force; that the whole population was only the will-less object of betrayal and terror. #RandolphHarris 1 of 18

In these years that have elapsed since, the fallacy of these arguments has become apparent. We have been compelled to recognize that millions in Germany were as eager to surrender their freedom as their fathers were to fight for it; that instead of wanting freedom, they sought for ways of escape from it; that other millions were indifferent and did not believe the defense of freedom to be worth fighting and dying for; that instead of wanting freedom, they sought ways of escape from it; that other millions were indifferent and did not believe the defense of freedom to be worth fighting and dying for. We also recognize that the crisis of democracy is not a peculiarly Italian or German problem, but one confronting every modern state. Nor does it matter which symbols the enemies of human freedom choose: freedom is not less endangered if attacked in the name of anti-Fascism than that outright Fascism. This truth has been forcefully formulated by John Dewey that I express the thought in his words: “The serious threat to our democracy,” he says, “is not the existence within our own personal attitudes and within our own institutions of conditions which have given a victory to external authority, discipline, uniformity and dependence upon the Leader in foreign countries. The battlefield is also accordingly here—within ourselves and out institutions.” If we want to fight Fascism, we must understand it. Wishful thinking will not help us. And reciting optimistic formulae will prove to be as inadequate and useless as fat free mayonnaise on a double bacon cheese burger. #RandolphHarris 2 of 18

In addition to the problem of the economic and social conditions which have given rise to Fascism, there is a human problem which needs to be understood. It is the purpose of in the character structure of modern man, which made him want to give up freedom in Fascist countries and which so widely prevail in millions of our own people. The cold statistician wrote down the inches of progress here and there, noted also where here and there a foot had slipped or some one had fallen. To the tired climbers, the horizon was ever dark, the mists were often cold, and freedom was always dim and far away. If, however, the vistas disclosed as yet no goal, no resting-place, little but flattery and criticism, the journey at least gave leisure for reflection and self-examination; it changed the American youth with dawning self-consciousness, self-realization, self-respect. In those somber forests of one’s striving one’s own soul rose before one, and one saw oneself,–darkly as through a veil; and yet one saw in oneself some faint revelation of one’s power, of one’s mission. One began to have a dim feeling that, to attain one’s place in the World, one must be oneself, and not another. For the first time, Americans sought to analyze the burden they bore upon their backs, that dead-weight of social degradation partially masked behind the name of a developed nation problem. They felt their poverty; without a cent, without a home, without land, without tools, or savings, people had entered into competition with rich, landed, skilled neighbours. #RandolphHarris 3 of 18

To be poor person is hard, but to be a poor race in a land of dollars is the very bottom of hardships. These outstanding questions that arise when we look at the human aspect of freedom, the longing for submission, and the lust for power: What is freedom as a human experience? Is the desire for freedom something inherent in human nature? It is an identical experience regardless of what kind of culture a person lives in, or it is something different according to the degree of the individualism reached in a particular society? Is freedom only the absence of external pressure or is it also the presence of something—and if so, of what? What are the social and economic factors in society that make for the striving for freedom? Can freedom become a burden, too heavy for man to bear, something he tries to escape from? Why then is it that freedom is for many a cherished goal and for others a threat? The facing of so vast a prejudice cannot but bring the inevitable self-questioning, self-disparagement, and lowering of ideals which ever accompany repression and breed in an atmosphere of contempt and hate. Whisperings and portents came born upon the four winds: Lo! We are diseased and dying, cried the hosts; we cannot write, our voting is vain; what need of education, since we never progress? And the fake news media echoed and enforced this self-criticism, saying: Be content to be servants, and nothing more; what need of higher culture for Americans? Away with the Republican ballot, by force or fraud,–and behold the suicide of the American race! Nevertheless, out of the evil is coming something of good,–the more careful adjustment of education to real life, the clearer perception of the Americans’ social responsibilities, and the sobering realization of the meaning of progress. #RandolphHarris 4 of 18

Analysis of the human aspect of freedom and of authoritarianism forces us to consider a general problem, namely, that of the role which psychological factors play as active forces in the social process; and this eventually leads to the problem of the interaction of psychological, economic, and ideological factors in the social process. Any attempt to understand the attraction which Fascism exercises upon great nations compels us to recognize the role of psychological factors. For we are dealing here with a political system which, essentially, does not appeal to rational forces of self-interest, but which arouses and mobilizes diabolical force in man which we had believed to be nonexistent, or at least to have died out long ago. The familiar picture of man in the last centuries was one of a rational being whose actions were determined by his self-interest and the ability to act according to it. Even writers like Mr. Hobbes, who recognized lust for power and hostility as driving force in man, explained the existence of these forces as a logical result of self-interest: since men are equal and thus have the same wish for happiness, and since there is not enough wealth to satisfy them all to the same extent, they necessarily fight against each other and want power to satisfy them all to the same extent, they necessarily fight against each other and want power to secure the future enjoyment of what they have at present. However, Mr. Hobbes’s picture became outmoded. The more the middle class succeeded in breaking down the power of the former political or religious rulers, the more men succeeded in mastering nature, and the more millions of individuals became economically independent, the more did one come to believe in a rational World and in man as an essentially rational being. The dark and diabolical forces of man’s nature were relegated to the Middle Ages and to still earlier periods of history, and they were explained by lack of knowledge or by the cunning schemes of deceitful kings and priests. #RandolphHarris 5 of 18

One looked back upon these periods as one might at a volcano which for a log time had ceased to be a menace. One felt secure and confident that the achievements of modern democracy had wiped out all sinister forces; the World looked bright and safe like well-lit streets of a modern city. Wars were supposed to be the last relics of older times and one needed just one more war to end war; economic crises were supposed to be accidents, even though these accidents continued to happen with a certain regularity. The bright ideals of the past,–physical freedom, political power, the training of brains and the training of hands,–all these in turn have waxed and waned, until even the last grows dim and overcast. Are they all wrong,–all false? No, not that, but each alone was oversimple and incomplete,–the dreams of a credulous race-childhood, or the found imaginings of the other World which does not know and does not want to know our power. To be really true, all these ideals must be melted and welded into one. When Fascism came into power, most people were unprepared, both theoretically and practically. They were unable to believe that man could exhibit such propensities for evil, such lust for power, such disregard for the rights of the weak, or for yearnings for submission. Only a few had been aware of the rumbling of the volcano preceding the outbreak. Mr. Nietzsche had disturbed the complacent optimism of the nineteenth century; so had Mr. Marx in a different way. Another warning had come somewhat later from Dr. Freud. #RandolphHarris 6 of 18

 To be sure, Dr. Freud and most of his disciples had only a very beginning notion of what goes on in society, and most of his applications of psychology to social problems were misleading constructions; yet, by devoting his interest to the phenomena of individual emotional and mental disturbances, he led us to the top of the volcan and made us look into the boiling crater. Dr. Freud went further than anybody before him in directing attention to the observation and analysis of the irrational and unconscious forces which determine parts of human behaviour. He and his followers in modern psychology not only uncovered the irrational and unconscious sector of man’s nature, the existence of which had been neglected by modern rationalism; he also showed that these irrational phenomena followed certain laws and therefore could be understood rationally. He taught us to understand the language of dreams and somatic symptoms as well as the irrationalities in human behaviour. He discovered that these irrationalities as well as the whole character structure of an individual were reactions to the influence exercised by the outside World and particularly by those occurring in early childhood. However, Dr. Freud was so imbued with the spirit of his culture that he could not go beyond certain limits which were set by it. These very limits became limitations for his understandings even of the sick individual; they handicapped his understand of the normal individual and of the irrational phenomena operating in social life. #RandolphHarris 7 of 18

The power of the ballot we need in sheer self-defence,–else what shall save us from a second slavery? Freedom, too, the long-sought, we still seek,–the freedom of life and limb, the freedom to work and think, the freedom to love and aspire. Work, culture, liberty,–all these we need, not singly but together, not successively but all together, each growing and aiding each, and all striving toward that vaster ideal what swims before the American people, the ideal of human brotherhood, gained through the unifying ideal of Race; the ideal of fostering and developing the traits and talents of the American, not in opposition to or contempt of others, but rather in large conformity to the greater ideals of the American Republic, in order that someday, we may give all humans those characteristics we sadly lack. Dr. Freud accepted the traditional belief in a basic dichotomy between man and society, as well as the traditional doctrine of the evilness of human nature. Man, to him, is fundamentally antisocial. Society must domesticate him, must allow some direct satisfaction of biological—and hence, ineradicable—drives; but for the most part society must refine and adroitly check man’s basic impulses. In consequence of this suppression of natural impulses by society something miraculous happens: the suppressed drives turn into strivings that are culturally valuable and thus become the human basis for culture. Dr. Freud chose the word sublimation for this strange transformation from suppression into civilized behaviour. If the amount of suppression is greater than the capacity for sublimation, individuals become neurotic and it is necessary to allow the lessening of suppression. #RandolphHarris 8 of 18

Generally, however, there is a reverse relation between satisfaction of man’s drives and culture: the more suppression, the more culture (and the more danger of neurotic disturbances). The relation of the individual to society in Dr. Freud’s theory is essentially a static one: the individual remains virtually the same and becomes changed only in so far as society exercises greater pressure on his natural drives (and thus enforces more sublimation) or allows more satisfaction (and thus sacrifices culture). Like the so-called basic instincts of man which earlier psychologist accepted, Dr. Freud’s conception of human nature was essentially a reflection of the most important drives to be seen in modern man. For Dr. Freud, the individual of one’s culture represented “man,” and those passions and anxieties that are characteristic for man in modern society were looked upon as eternal forces rooted in the biological constitution of man. While we could give many illustrations of this point (as, for instance, the social basis for the hostility prevalent today in modern man, the Oedipus complex, the so-called castration complex in women), I want only to give one more illustration which is particularly important because it concerns the whole concept of man as a social being. Dr. Freud always considers the individual in his relations to others. These relations as Dr. Freud sees them, however, are similar to the economic relations to others which are characteristic of the individual in capitalist society. Each person works for oneself, individualistically, at one’s own risk, and not primarily in co-operation with others. #RandolphHarris 9 of 18

However, one is not a Robinson Crusoe; one needs others, as customers, as employees, or as employers. One must buy and sell, give and take. The market whether it is the commodity or the labour market, regulates these relations. Thus the individual, primarily alone and self-sufficient, enters into economic relations with others as means to one end: to sell and to buy. Dr. Freud’s concept of human relations is essentially the same: the individual appears fully equipped with biologically given drives, which need to be satisfied. In order to satisfy them, the individual enters into relations with other “objects.” Other individuals thus are always a means to one’s end, the satisfaction of strivings which in themselves originate in the individual before one enters into contact with others. The field of human relations in Dr. Freud’s sense is similar to the market—it is an exchange of satisfaction of biologically given needs, in which the relationship to the other individual is always a means to an end but never an end itself. Contrary to Dr. Freud’s view point, the key problem of psychology is that of the specific kind of relatedness of the individual towards the World and not that of the satisfaction or frustration of this or that instinctual need per se; furthermore, on the assumption that the relationship between man and society is not a static one. It Is not as if we had on the one hand an individual equipped by nature with certain drives, and on the other, society as something apart from one, either satisfying or frustrating these innate propensities. #RandolphHarris 10 of 18

The purpose of institutions and mechanisms of economic governance is to induce individuals to take cooperative or honest actions that achieve and sustain mutually beneficial outcomes in their economic interactions, countering the temptation of each individual to take opportunistic or cheating actions that promote one’s interest at the expense of the aggregate good. Similar issues arise in other fields, most prominently in evolutionary biology. Dugatkin gives a fourfold classification of the approaches to cooperation: kin and family selection; direct reciprocity; selfish teamwork; and group altruism. The first of these is inherently biological. Each individual is genetically programmed to follow a specific behavioural strategy (phenotype), and natural selection favours the fitter genes, namely those that get higher reproductive payoff from the interactions over resources, mates, et cetera. However, that does not imply individually selfish behaviour. If a phenotype will engage in self-sacrifice to save n others when it shares a fraction f of the relevant genes with each of them, and f n > 1, then this strategy will work to the net benefit of the shared genes. The other three of Dugatkin’s pathways have more immediate economic relevance. Selfish teamwork arises in assurance games, where it is in the interest of each person to take the jointly desirable action if, but only if, the other do likewise. Such games have multiple equilibria, one where all take the jointly desirable action and another where none do. Then the players need a way to select the better of the two equilibria. For this, they must create common knowledge, or jointly held expectation, of the necessary actions, that is, they must make it a focal point. This is must easier than resolving a prisoner’s dilemma, where each person wants to take the selfish or deviating action even if all others are taking the jointly desirable or complaint action. #RandolphHarris 11 of 18

Enforcing contracts is of great importance these days. China is no longer just a global factory. It is also establishing its position as a global center of high-tech manufacturing and a global research lab, opening unique opportunities to combine advanced technologies and high quality of products with competitive costs. The transfer of advanced foreign technologies to China is intensifying by itself, driven by the and of the global market. However, the Chinese government wants to speed up the process and, most of all, to raise the innovative capability of Chinese domestic institutions and companies. This is the major motive behind the policy of the so-called indigenous innovation launched in 2006 which is causing a lot of controversy today. It is the National Medium and Long-Term Plan for the Development of Science and Technology for 2006-202. Officially this policy was elevated to the same strategic levels as the openness and reform policy launched under Deng Xiaoping in the late 1970s and early 1980s. The task has been to turned China into a big technological power by 2020 and a global technology leader by 2050. The gross R&D expenditure has to be increased from 1.3 percent to 2.5 percent of GDP. The plan designates eight key technological fields where 27 breakthrough technologies have to be pursued: biotechnology, IT, advanced materials, advanced manufacturing, advanced energy technology, marine technology, laser technology, and aerospace technology. The four major basic research programs are in protein science, nanotechnology, quantum physics, and developmental and reproductive science. #RandolphHarris 12 of 18

The core of the plan is 16 megaprojects supported by massive government, financing, in such areas as core electronic components, high-end chips, and basic software products; large-scale integrated circuits manufacturing equipment; advanced NC machinery; advanced nuclear reactions; breeding new varieties of genetically modified organisms; pharmaceutical innovation and development; and so on. The plan sets the goal of reducing overall reliance on foreign technologies to 30 percent from an estimated 60 percent in 2006. These are the type of goals America need to focus on, besides their green energy. The companies, institutions and people with a strong stake in the Third Wave economy have not yet fashioned a coherent counter-rationale. Scientists today are asking how systems behave in turbulence, how order evolves out of chaotic conditions and how developing systems leap to higher levels of diversity. Such questions are extremely pertinent to business and the economy. In a storm of takeovers, divestitures, reorganizations, bankruptcies, start-ups, joint ventures and internal reorganizations, the entire economy is taking on a new structure that is light-years more diverse, fast-changing and complex than the old smokestack economy. This “leap” to a higher level of diversity, speed and complexity requires a corresponding leap to higher, more sophisticated forms of integration. In turn, this demand radically higher levels of knowledge processing. The culture of industrialism rewards people who can break problems and processes down into smaller and smaller constituent parts. This disintegrative or analytic approach, when transferred to economics, led us to think of production as a series of disconnected steps. #RandolphHarris 13 of 18

The new model of production that springs from the super symbolic economy is dramatically different. Based on a systemic or integrative view, it sees production as increasingly simultaneous and synthesized. The parts of the process are not the whole, and they cannot be isolated from one another. We are in fact discovering that “production” neither begins nor ends in the factory. Thus, the latest models of economic production extend the process both upstream and downstream—forward into aftercare or “support” for the product even after it is sold, as in auto-repair warrantees or the support expected from the retailer when a persons buys a computer. Before long the conception of production will reach even beyond that to ecologically safe disposal of the product after use. Companies will have to provide for post-use cleanup, forcing them to alter design specs, cost calculations, production methods and much else besides. In so doing they will be performing more service relative to manufacture, and they will be adding value. “Production” will be seen to include all these functions. Similarly, they may extend the definition backward to include such functions as training of the employee, provision of day care and other services. An unhappy muscle-worker could be compelled to be “productive.” In high-symbolic activities, happy workers produce more. Hence, productivity begins even before the worker arrives at the office. #RandolphHarris 14 of 18

To old-timers, such an expanded definition of production may seem fuzzy or nonsensical. To the new generation of super-symbolic leaders, conditioned to think systematically rather than in terms of isolated steps, it will seem natural. Production is receptualized as a far more encompassing process than the economists and ideologist of intermediate economics imagined. And at every step from today on, it is knowledge, not affordable labour, and symbols, not raw materials, that embody and add value. This deep reconceptualization of sources of added value is fraught with consequence. It smashed the assumptions of both free-marketism and Marxism alike, and the material-ismo that gave rise to both. Thus, the ideas that value is produced by the glorious capitalist entrepreneur, both implied in material-isom, are revealed to be false and misleading politically as well as economically. In the new economy the receptionist and the investment bank who assembles the capital, the key punch operator and the salesperson, as well as the systems designer and telecommunications specialist all add value. Even more significantly, so does the customer. Value results from a total effort rather than from one isolated step in the process. The rising importance of mind-work will not go away, no matter how many scare stories are published warning about the dire consequences of a “vanishing” manufacturing base or deriding the concept of the “information economy.” Neither will the new conception of how wealth is created. For what we are watching is a mighty convergence of Third Wave changes—the transformation of production coming together with the transformation of capital and money itself. Together they form a revolutionary new system for wealth creation on the planet. #RandolphHarris 15 of 18

The picture of recreation in the United States of America is impressively novel, and novel in a variety of ways. In contrast to most other countries, leisure here is not the possession of a privileged class but of the mass of citizens. Its development has been little influenced by the tradition which scorns work and fosters the cultivation of aristocratic pleasures. On the contrary, American recreation has made its way against a tradition which held work a virtue and play—if not a vice—a secondary and residual activity, a tradition which still persistently seeks to impose upon recreation some criterion of moral worth or practical gain. Yet for all these lingering puritanical inhibitions, probably no people has been more abundantly blessed with leisure time and recreational facilities than American in recent times. Enriched by the cosmopolitan extraction of its people, watered by the volume of ideas transmitted through its unparalleled channels of communication, the field of play has effloresced in unequalled variety and profusion. Idealistic emphasis on the civic virtues engendered through sportsmanship has reinforced commercial incentives to promote recreation. The multiplication o jobs consisting of routine drudgery has for many depreciated the value of work and enhanced the appeal of avocations. And the reduction of the average working week to five days of eight hours each has created a vacuum of leisure which ingenuity has not been slow to fill. The result has been an elaboration playful pursuits almost beyond comprehensive grasp. #RandolphHarris 16 of 18

However, it is important to keep in mind counterfeits of God and the divine things are not only the counterfeits the angel of light has at his command. Psychopathological offenders can also counterfeit human personality traits. This falsifying may involve strangers, close acquaintances, and even the believer oneself. Individual will be made to appear different from what they really are—to be jealous, angry, critical, or unkind. Self-centeredness is made to appear in others, in enlarged form, where there is really the very opposite tendency—selflessness and love. Wrong motives seem to govern acquaintances and friends; simple actions are coloured, and words are made to mean and suggest what is not the mind of the speaker—sometimes to the confirmation of supposed wrong-doings by that person. Individuals of the opposite gender may also be supernaturally portrayed to a believer, in either a repulsive or beautiful form, with the object of arousing various formant thoughts in the innocent believer which one does not realize exist within. Sometimes the reason for the inspection is masked as “for prayer,” “for increased fellowship,” or “for spirit-communion in the things of God.” When their influence is centered in the body, the lying spirits’ counterfeit representation of these others may be in the realm of the passions and affections, seeking to rouse or feed these emotions in the oppressed one. The individual’s face, voice, “presence,” may be presented as if that person was equally affected. This is accompanied with a counterfeit “love” or drawing to the other one, with a painful craving for one’s company which almost masters the victim. #RandolphHarris 17 of 18

This subject of love, and its painful arousing and communicating or counterfeiting by evil spirits, is one that touches multitude of believers of all classes, Many are made to suffer poignant agonies of craving for love, with no specific person involved; others are wrought upon in their thoughts so as not to be able to hear the word “love” mentioned without embarrassing manifestation of colour (blushing)—none of these manifestation being under the control of the will of the believer. God is not only the ground of being, but also the abyss of being which infinitely surpasses finite beings and thus prevents Him from being identified with them. However, it is possible that, although God is not identified with finite beings, they are identified with Him. Man has the power to contradict even the ground being. God is beyond potentiality and actuality, beyond essence and existence. The theonomous union of religion and culture can be achieved only by grace, by being grasped in the ultimate concern which is faith. Consequently, a far more serious problem is the personal encounter demanded by an ultimate concern. The problem would not be so serious if it were not for the situation of prayer. The ego-thou relation is essential for it. Therefore, God is not less than we. As the ground of everything personal, He is also personal in relation to a person…But God also transcends the personal…The reason is that God as Spirit means that He is not-personally present to not-personal life, personal to personal life, and supra-personal to all life. Wisdom gives greater strength than ten rulers in a city. The true guardians of a city are not its armed men and women; it is consecrated teachers are its guardians. A city that has no school which teaches the word of God, that city cannot endure. #RandolphHarris 18 of 18

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