With the rapid increase of technology, it is possible that automation could be making the World more dangerous. Drivers may soon get speeding tickets without ever being stopped by an officer. If Assembly Bill 645 is passed, speed limit cameras will be placed on freeways and automatically send drivers going over 11 miles per hour a speeding ticket. The new pilot program will be implemented as soon as January 2024 in several major cities including: San Jose, Oakland, Glendale, Los Angeles, Long Beach and the city and county of San Francisco, California. The bill was introduced by Assemblymember Laura Friedman of Glendale. The legislators responsible for this bill program found that speeding was a major factor in traffic collisions. In 2019, 26 percent of all vehicle crashes occurred because of a speeding driver. The bill would require cities and counties participating in the program to send drivers warnings, rather than tickets, for the first 60 days of the program. It would also require these cities to make records confidential, and specify that the speeding violation is subject to civil penalties, among other requirements. The bill was passed by the Senate Judiciary Committee on July 11, 2023, in a 10-1 vote. Next, it will go on to the House Committee on Appropriations, after the senate returns from summer recess after August 15, 2023. However, three amendments need to be added in order to pass this bill, which include clarifying the angle of the camera, how long records of penalties will be retained, and how many occurrences of street racing would enable the installation of a camera. #RandolphHarris 1 of 18

The speed safety system shall capture images of the rear license plate of vehicles that are traveling 11 miles per hour or more over the posted speed limit and notices of violation shall be issued to vehicles based on that evidence. Fines would start at $50 for going 11 miles per hour over the posted speed limit and increase from there. However, this bill is troubling for several reasons. First of all, because traffic patrol will be automated, it will reduce the number of highway patrol officers on the road, which will make the road more dangerous. Highway Patrol often keeps people safe by making sure they are not littering. They make sure that vehicles are in proper operating condition and safe to be on the road. Officers also keep an eye out for suspicious activity, rescue drivers in need of help. Help to prevent accidents simply with their presence being known and by spacing traffic out. With them being on the road, they are able to apprehend suspect faster. Also, officers are able to make sure the drivers have headlights that are properly adjusted and safe to use on the road, as many new cars sometimes have lights so bright that they can blind a diver and cause an accident. Officer also make sure that fluid are not leaking from cars, that taillights are properly functioning, and that people are not being held hostage or being attacked in their car. Some other concerns is what if a big rig is coming in your lane and does not see you and you need to speed up to avoid getting ran off the road, but are in too much fear of getting a ticket? Some drivers also go so slow that it makes road conditions dangerous. More drivers may also start driving under the influence of drugs, alcohol, medication, and while sleepy with less officers on the road. #RandolphHarris 2 of 18

Other concerns are that people will start stealing license plates and using them when they travel on the road. If they find a car similar to their, they could get away with this for a long time. Some drivers may simply remove the plates from their cars when they travel on the highway, which would make identifying them nearly impossible. Therefore, it is recommended that Assembly Bill 645 is not passed. Because a ticket in the mail may not safe a life in that moment. By pulling people over in the act of speeding, several lives have been saved. Assembly Bill 645 is essentially a tax, much like the bag ban.  If it is, as many already know, the program will eventually go nationwide. Much like in the Middle Ages, as we have seen, the old order is breaking down. The individual has lost the security of certainty and is threatened by new economic forces, by capitalists and monopolies; the corporative principle is being replaced by competition; the lower classes feel that pressure of growing exploitation. During the Middle Ages, the appeal of Lutheranism to the lower classes differed from its appeal to the middle classes. The poor in the cities, and even more the peasants, were in a desperate situation. They were ruthlessly exploited and deprived of traditional rights and privileges. They were in a revolutionary mood which found expression in peasant uprising and in revolutionary movement in the cities. The Gospel articulated their hopes and expectations as it had done for the slaves and labourers of early Christianity, and led the poor to seek for freedom and justice. In so far as Mr. Luther attacked authority and made the word of the Gospel the center of his teachings, he appealed to these restive masses as other religious movements of an evangelical character had done before him. #RandolphHarris 3 of 18

Although Mr. Luther accepted their allegiance to him and supported them, he could do so only up to a certain point; he had to break the alliance when the peasants went further than attacking the authority of the Church and merely making minor demands for the betterment of their lot. They proceeded to become a new revolutionary class which threatened to overthrow all authority and to destroy the foundations of a social order in whose maintenance the middle class was vitally interested. For, in spite of all the difficulties we described, the middle class, even its lower stratum, had privileges to defend against the dames of the poor; and therefore it was intensely hostile to revolutionary movements which aimed to destroy not only the privileges of the aristocracy, the Church, and the monopolies, but their own privileges as well. The position of the middle class between the very rich and the very poor made its reaction complex and, in many ways, contradictory. They wanted to uphold law and order, and yet they were themselves vitally threatened by rising capitalism. Even the more successful members of the middle class were not wealthy and powerful as the small group of big capitalists was. They had to fight hard to survive and make progress. The luxury of the moneyed class increased their feeling of smallness and filled them with envy and indignation. As a whole, the middle class was more endangered by the collapse of the feudal order and by rising capitalism than it was helped. #RandolphHarris 4 of 18

Mr. Luther’s picture of man mirrored just this dilemma. Man is free from all ties binding him to spiritual authorities, but this very freedom leaves him alone and anxious, overwhelms him with a feeling of his own individual insignificance and powerlessness. This free, isolated individual is crushed by the experience of his individual insignificance. Mr. Luther’s theology gives expression to this feeling of helplessness and doubt. The picture of man which he draws in religious terms describes the situation of the individual as it was brought about by the current social and economic evolution. The member of the middle class was as helpless in face of the new economic forces as Mr. Luther described man to be in his relationship to God. However, Mr. Luther did more than bring out the feeling of insignificance which already pervaded the social classes to whom he preached—he offered them a solution. By not only accepting his own insignificance but by humiliating himself to the utmost, by giving up every vestige of individual will, by renouncing and denouncing his individual strength, the individual could hope to be acceptable to God. Mr. Luther’s relationship to God was one of complete submission. In psychological terms his concept of faith means: if you completely submit, if you accept your individual insignificance, then the all-powerful God may be willing to love you and save you. If you get rid of your individual self with all its shortcomings and doubts by utmost self-effacement, you free yourself from the feeling of your own nothingness and can participate in God’s glory. #RandolphHarris 5 of 18

Thus, while Mr. Luther freed people from the authority of the Church, he made them submit to a much more tyrannical authority, that of a God who insisted on complete submission of man and annihilation of the individual self as the essential condition to his salvation. Mr. Luther’s “faith” was the conviction of being loved upon the condition of surrender, a solution which has much in common with the principle of complete submission of the individual to the state and the “leader.” Mr. Luther’s awe of authority and his love for it appears also in his political convictions. Although he fought against the authority of the Church, although he was filled with indignation against the new moneyed class—part of which was the upper strata of the clerical hierarchy—and although he supported the revolutionary tendencies of the peasants up to a certain point, yet he postulated submission to Worldly authorities, the princes, in the most drastic fashion. “Even if those in authority are evil or without faith, nevertheless the authority and its power is good and from God…Therefore, where there is power and where it flourishes, there it is and there it remains because God has ordained it.” Or he says, “God would prefer to suffer the government to exist no matter how evil, rather than allow the rabble to riot, no matter how justified they are in doing so…A prince should remain a prince no matter how tyrannical he may be. He beheads necessarily only a few since he must have subject in order to be a ruler.” #RandolphHarris 6 of 18

The other aspect of Mr. Luther’s attachment to and awe of authority becomes visible in his hatred and contempt for the powerless masses, the “rabble,” especially when they went beyond certain limits in their revolutionary attempts. In one of his diatribes he writes the famous words: “Therefore let everyone who can, smite, slay, and stab, secretly or openly, remembering that nothing can be more poisonous, hurtful, or devilish than a rebel. It is just as when one must kill a mad dog; if you do not strike him, he will strike you, and a whole land with you.” Mr. Luther’s personality as well as his teachings shows ambivalence toward authority. On the one hand he is overawed by authority—that of a Worldly authority and that of a tyrannical God—and on the other hand he rebels against authority—that of the Church. He shows the same ambivalence in his attitude toward the masses. As far as they rebel within the limits, he has set he is with them. However, when they attack the authorities he approves of, an intense hatred and contempt for the masses comes to the fore. When we look at the psychological mechanisms of escape, we shall show that this simultaneous love for authority and the hatred against those who are powerless are typical traits of the “authoritarian character.” At this point, it is important to understand that Mr. Luther’s attitude towards secular authority was closely related to his religious teachings. In making the individual feel worthless and insignificant as far as one’s own merits are concerned, in making one feel like a powerless tool in the hands of God, he deprived man of the self-confidence and of the feeling of human dignity which is the premise for any firm stand against oppressing secular authorities. #RandolphHarris 7 of 18

In the course of the historical evolution the results of Mr. Luther’s teachings were still more far reaching. Once the individual had lost his sense of pride and dignity, he was psychologically prepared to lose the feeling which had been characteristic of the medieval thinking, namely, that man, his spiritual salvation, and his spiritual aims were the purpose of life; he was prepared to accept a role in which his life became a means to purposes outside of himself, those of economic productivity and accumulation of capital. Mr. Luther’s views on economic problems were typically medieval, still more so than Mr. Calvin’s. He would have abhorred the idea that man’s life should become a means for economic ends. However, while his thinking on economic matters was the traditional one, his emphasis on the nothingness of the individual was in contrast and paved the way for a development in which man not only was to obey secular authorities but had to subordinate his life to the ends of economic achievements. In our day this trend has reached a peak in the Fascist emphasis that it is the aim of life to be sacrificed for “higher” powers, for the leader on the racial community. Mr. Calvin’s theology, which was to become as important for the Anglo-Saxon countries as Mr. Luther’s for Germany, exhibits essentially the same spirit as Mr. Luther’s, both theologically and psychologically. Church and the blind acceptance of its doctrines, religion for him is rooted in the powerlessness of man; self-humiliation and the destruction of human pride are the Leitmotiv of his whole thinking. Only he who despises this World can devote himself to the preparation for the future World. #RandolphHarris 8 of 18

He teaches that we should humiliate ourselves and that this very self-humiliation is the means to reliance on God’s strength. “For nothing arouses us to repose all confidence and assurance of mind on the Lord, so much as diffidence of ourselves, and anxiety arising from a consciousness of our own misery.” He preached that the individual should not feel that he is his own master. “We are not our own; therefore neither our reason nor our will should predominate in our deliberation and actions. We are not our own; therefore, let us not propose it as our end, to seek what may be expedient for us according to the flesh. We are not our own; therefore, let us, as far as possible, forget ourselves and all things that are ours. On the contrary, we are God’s; to Him, therefore, let us live and die. For, as it is the most devastating pestilence which ruins people if they obey themselves, it is the only haven of salvation not to know or to want anything oneself but to be guided by God who walks before us. For, as compliance with their own inclinations lead men most effectually to ruin, so to place no dependence on our own knowledge or will, but merely to follow the guidance of the Lord, is the only way of safety. Man should not strive for virtue for its own sake. That would lead to nothing but vanity: “For it is an ancient and true observation that there is a World of vices concealed in the soul of man. Nor can you find any other remedy than to deny yourself and discard all selfish considerations, and to devote your whole attention to the pursuit of those things which the Lord requires of you, and which ought to be pursued for this sole reason, because they are pleasing to Him. #RandolphHarris 9 of 18

Mr. Calvin, too, denies that good works can lead to salvation. We are completely lacking them: “No work of a pious man ever existed which, if it were examined before the struct judgment of Gd, did not prove to be damnable.” If we try to understand the psychological significance of Mr. Calvin’s system, the same holds true, in principle, as has been said about Mr. Luther’s teachings. Mr. Calvin, too, preached to the conservative middle class, to people who felt immensely alone and frightened, whose feelings were expressed in his doctrine of the insignificance and powerlessness of the individual and the futility of his efforts. However, we may assume that there was some slight difference; while Germany in Mr. Luther’s time was in a general state of upheaval, in which not only the middle class, but also the peasant and the poor of urban society, were threatened by the rise capitalism, Geneva was a relatively prosperous community. It had been one of the important fairs in Europe in the first half of the fifteenth century, and although at Mr. Calvin’s time it was already overshadowed by Mr. Lyons in this respect, it had preserved a good deal of economic solidity. On the whole, it seemed safe to say that Calvin’s adherents were recruited mainly from the conservative middle class, and that also in France, Holland, and England his main adherents were not advanced capitalistic groups but artisans and small businessmen, some of which whom were already more prosperous than others but who, as a group, were threated by the rise of capitalism. #RandolphHarris 10 of 18

To this social class Calvinism had the same psychological appeal that we have already discussed in connection with Lutheranism. It expressed the feeling of freedom but also of insignificance and powerlessness of the individual. It offered a solution by teaching the individual that by complete submission and self-humiliation he could hope to find new security. Rich people have suffered many symbolic challenges as economic income inequality has emerged as a dominant issue on the national stage. Although images of the wealthy proliferate in the media, we know very little about what it is like to be wealthy in the current historical moment. Contemporary scholarly accounts of elite experience are in short supply, due largely to the difficulty of gaining access to wealthy people. The few studies of elite consumption that do exist focus on its explicitly or implicitly competitive dimensions, whether they embody Mr. Veblenian conspicuous consumption or other forms of social distinction. Other research on elite lifestyles looks at how privileged people maintain and reproduce their privilege through social closure in elite clubs and elsewhere. Researchers are skeptical of allusions to hard work, interpreting them mainly as shallow justifications. Notably, being morally worthy and avoiding entitlement involve behaving and feeling in particular ways. Practices of working hard, consuming prudently, and giving back are matched by affects of independence, modest desire, and appreciation rather than a feeling of being “owed things.” Yet it is not easy to adhere to all of these imperatives of merit or to interpret oneself as adhering to the. #RandolphHarris 11 of 18

Partners look to each other for recognition of themselves as worthy workers and consumers, but they do not always find this recognition. They clash over what kind of needs are legitimate. And they experience gendered conflicts over whether unpaid labour “counts” symbolically as a contribution to the family’s lifestyle. Anxieties about the entitlement of their children are especially prominent. Parents want to raise nonmaterialistic hard-working, nice people rather than “lazy jerks.” Of course this desire is widespread among parents regardless of class. However, for these affluent people the concern about entitlement harbours a deep contradiction. They want their children to see themselves as “normal” (and therefore just like everyone else) but also to appreciate their advantages (which make the different from others). In the end, they instill and reproduce ideas about how to occupy privilege legitimately without giving it up—how to be a “good person” with wealth. Formerly, time for recreation was won with difficulty from the onerous demand of work, and no questions arose over the desirability of leisure. Ways of utilizing leisure seemed endless, its maximization, an unquestioned good, not a problem. Yet today for many Americans the extension of leisure had created a vacuum (an abyss, Riesman ominously calls it) which they are perplexed to fill. People can be as much at a loss for something to do with themselves when surrounded with opportunities for recreation as when lacking. For some time to come, there will continue to be the community problem of providing certain kinds of recreational facilities, yet complete success along the lines will yet fall short of solving the emerging crisis of mass boredom. Boredom is a great threat to American society as the atom bomb. Boredom is lack of involvement. #RandolphHarris 12 of 18

Recreation, as our classification of its forms suggests, still bears a mysterious representational relation to all the binding concerns of life. The various kinds of recreation seems worthwhile according to how much they correspond to these concerns of life. When the serious concerns lose their value, recreation also begins to pall. Thus the mere pursuit of fun is no guarantee of relief from boredom, which may derive from a basic lack of involvement in serious pursuits. Even in play, human beings find it necessary to invent and devise ends, even though they may be purely symbolic. On the other hand, the deliberate effort to have fun—to make fun the end itself, and to pursue it directly—often stultifies the possibility of having it. By contrast, the person who is able to give himself fully and freely to any serious pursuit is likely to have fun without requiring—though he may periodically enjoy—standard forms of recreation. Theories of leisure and recreation are still very tentative, and any interpretation is risky. Nonetheless, it seems safe to conclude that the major emergent problem of recreational agencies, as of all other types of family agencies, is no longer that of further expanding leisure and recreational facilities—though such expansion will continue—but of leading in the creation of recreational values in which families may become deeply involved and committed. To a large degree, of course, such a program calls for the organization of recreational groups which will generate or expand their own specific values and morale. This may be the place to propose a general recreational value, least the preceding words seem to lack reference or contradict each other. #RandolphHarris 13 of 18

This may be the place to propose a general recreational value, lest the preceding words seem to lack reference or to contradict each other. The concept of self-transcendence describes such value. It lacks the misleading connotations of the popular term “growth,” which raises question of the organic analogy, naturally predetermined sequences, and quantitative accretion without differentiation. Self-transcendence implies only that exploration and extension of capacities will occur, but does not specify the forms their exercise will take. Self-transcendence is possible at all ages, but not in all directions at all ages. In adulthood, it goes beyond pretense and vicariousness to exercise movement from potentiality to actuality. As a principal value to be sought and found in recreation, the concept of transcendence is congenial with several major theories of recreation which her been proposed so far—Groos’ practice theory, Piaget’s theory of representative activity, Erikson’s idea of ego-mastery, Huizinga’s notion of “stepping out of common reality into a higher order.” Play furnishes the perfect model for free involvement and commitment. As such, approached with discrimination, it offers some promise to the contemporary person who wishes to “declare his own values,” id est, who recognizes that he needs rules to live by, yet wishes not to be inescapably bound by them. A person can if he left himself become deeply involved in a game, yet know it for only a game; he may be fully committed to his role, but for only the duration of an agreed upon period. #RandolphHarris 15 of 18

Precise sociological and psychological analyses of the process of progressive involvement and commitment (phrases which have been significantly used to define courtship and marriage) may thus help to define the means for solving the widespread problem of aimlessness in society. When it was taken for granted that what was needed was simply more health, more economic means, more opportunity for participation, more freedom for self-development, more education, more leisure and recreation, the old situation looked simple by contrast with the present. In spite of all its bad memories of the depression, and the uncertainties of war-imposed separation, the coming generation is the uneasy position of being the heir to a fortune. Being forced to do nothing and free to do anything, the young person finds that he does not integrate unless he can become a valued part of some activity with others which makes demands on him; that he cannot esteem himself unless he finds a way to win the esteem of others by contributing productively to a goal which he shares with them. Countless parents today, in releasing their children (and in some case, wives or husbands) from all obligations of effort, rob them of their chances to achieve social worth and self-esteem. In place of crude necessity they should introduce some chosen values, values shared by a company of others who will support these values and reinforce the child’s conception of who he is when his parents can do so no more. With the best of intentions, that is, the most living parents may accomplish the worst of consequences, through a mistaken, obsolete interpretation of the wants of youth, for example, by refusing to give any negative or positive criticism when asked for appraisal of performance. #RandolphHarris 16 of 18

Doubt of the experience or “manifestation” being of God. We cannot emphasize too strongly the need of not quenching and not ignoring the first doubt, for the “doubt” is actually the initial penetration of truth to the mind, and hence the first step to deliverance. Some have instantly quenched the first doubt, fearing to “doubt God,” and in doing so have closed their minds to the first ray of light which would have led them into liberty. They have looked upon doubt as temptation, and resisted it, overlooking the distinction between true and evil, right and wrong “doubt.” This has its root in the mind of most Christians in associating only evil with such words as “judging,” “criticizing,” “doubting,” and “enmity,” “hatred,” “unbelief,” et cetera—all of which dispositions and actions they though to be evil, and evil only, whereas they are evil or good according to their source in spirit or soul, and in relation to their object. For example, “enmity” against Satan is God-given (Gen 3.15), “hatred” toward sin is good, and “unbelief” of spirit manifestations is commanded until the believer is sure of their source (1 John 4.1). To doubt God—which means not to trust Him—is a sin; but a doubt concering supernatural manifestations is simply a call to exercise the faculties which all spiritual believers should use to discern “good and evil.” The deep doubt concerning some supernatural experiences is therefore not a “temptation” but is really the Holy Spirit moving the spiritual faculties to action according to 1 Corinthians 2.15: “He that is spiritual judgeth—id est, examineth—all things,” the “things of God” thus being “spiritually discerned” (v. 14, KJV). #RandolphHarris 17 of 18

The New Being will first be considered under the aspect of “newness.” The old eon is estrangement, the split between essential and existential being. The Christ as the New Being ushers in the new eon by manifesting undistorted essential being withing the conditions of existence. The New Being is new in contrast to the merely potential character of essential being; and it is new over against the estranged character of existential being. Those who are “in Christ” are “new creatures.” “In Christ” means participation in him. “Those who participate in him participate in the New Being, though under the condition of man’s existential predicament and, therefore, only fragmentarily and by anticipation.” The real, but imperfect, state of participation can be explained as the interim period between the first and second coming of the Christ. In this period the New Being is present in the Christ; in him the eschatological expectation is fulfilled in principle. The appearance of the New Being is the beginning of fulfilment, and, consequently, it marks the end of the old situation. It signals the end of the reign of law, the law of the “man’s essential being standing against his existence, the existence which is estrangement, ambiguity, and disintegration. It announces the end of history in the sense that “nothing qualitatively new in the dimension of the ultimate can be produced by history which is not implicitly present in the New Being in Jesus as the Christ.” The end of history is here understood not as a temporal terminal point, but as the ultimate aim that imparts meaning to the whole process. #RandolphHarris 18 of 18

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