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I Will be as Harsh as Truth and as Uncompromising as Justice!

June 18, 2020 1:23 am

Beethoven’s Fifth Symphony is the most sublime noise that has ever penetrated into the ear of humans. There are jobs at every socioeconomic level that place emotional burdens on the worker, but these burdens may have little to do with the performance of emotional labour. Among the less affluent, where work is often deskilled and boring and the work process beyond the worker’s control, the emotional task is often to suppress feelings of frustration, anger, or fear—and often to suppress feelings of any sort. This can be a terrible burden, but it is not in itself emotion labour. Factory workers, truck drivers, farmers and fisher-people, forklift operators, plumbers and bricklayers, chambermaids in transient hotels, and backroom laundry workers do no on the whole have their emotion work as closely subjected to occupational strictures as those who are in positions of catering to business people, or managing a corporations economic obligations. There are, however, many workers who, in promoting a product or a company, transform their show of personality into a symbol of the company, a clue to the nature of its product. These workers are seldom making the major decisions, but in one way or another they represent the decision-makers—not simply in how they look or what they say but in how, emotionally speaking they seem. #RandolphHarris 1 of 23

The advertising maxim “Never sell what you do not believe in” calls for an act of faith. However, since many workers do not earn as much as their bosses do, they are less likely to be, in a sense, really sold. They are more likely to see emotional labour as no more than work to be better at counting costs. Still higher up are the big corporate decision-makers. For them, political, religious, and philosophic beliefs become more “job relevant,” and the bones between self and work are many and diffuse. Here years of training and experience, mixed with a daily carrot-and-stick discipline, conspire to push corporate feeling rules further and further away from self-awareness. Eventually, these rules about how to see things and how to feel about them come to seem “natural,” a part of one’s personality. The longer the employment and the more rewarding the work in terms of interest, power, and pay, the truer this becomes. At the very top of the upper class are the tycoons, the imperial decision-makers. They assume the privilege of personally setting the informal rules to which underlings eagerly attune themselves, rules designed to suit their own personal dispositions. Their notions of what is funny, what to beware of, how grateful to feel, and how hostile one should be to outsiders will become an official culture for their top employees. #RandolphHarris 2 of 23

This position of having so much power is more than the license to indulge emotional idiosyncrasy, for the idiosyncrasies of the powerless can be happily ignored. It is a subtle and pervasive way of dominating through the enforcement of latent feeling rules for subordinates. Interestingly enough, at the other extreme of the class ladder employees may enjoy almost complete freedom from feeling rules, although they have no right to set them for others. They enjoy the license of the dispossessed. To sum up, jobs that place a burden on feelings are common in all classes, which is one reason why work is defined as work and not play. However, emotional labour occurs only in jobs that require personal contact with the public, the production of a state of mind in others, and (except in the true profession) the monitoring of emotional labour by supervisors. It is mainly in these jobs, where deep and surface acting form an important part of the work, that hating the job can prevent one from doing the job well. What a person does at work may bear an uncanny resemblance to the “job description” of being the child of such a worker at home. Big emotion workers tend to raise little ones. #RandolphHarris 3 of 23

Mothers and fathers teach children letters and numbers and manners and a World view, but they also teach them which zone of the self will later be addressed by rules of work. As research on this topic of the family training ground for the transmutation suggest, working-class parents prepare the child to be controlled more by rules that apply to overt behaviour whereas middle-class parent typically prepare them to be governed more by rules that apply to feelings. There is a distinction between two types of “family control system,” the positional and the personal. In the positional control system, clear and formal rules determine who gets to decide what and who gets to do what. The right to make rules is based on formal attributes, such as age, gender, and parenthood. A “positional family” is not necessarily authoritarian or emotionally cold; it simply bases authority on impersonally assigned status and not on personal feelings. Positional appeals, therefore, are appears to impersonally assigned status. For example, to her son who keeps saying he want to play Twirly Curls Barbie Doll by Mattel, a mother might appeal to gender status: “Little boys do not play with dolls, dolls are for your sister; here, take a He-Man, Masters of the Universe, instead.” #RandolphHarris 4 of 23

In the personal control system, what matter far more than formal status is the feelings of parent and child. Parents back up their appeals by such statements as “because it would mean a lot to me,” or “because I am very tired.” Appeals are also aimed at the child’s feelings. A mother using personal control in the situation above might say: “Why do you want to play with Twirly Curls Barbie Doll? She is so boring. Why not play with He-man?” In positional families, control works against the child’s will. In personal families, control works through that will. Thus a child who says “I do not want to kiss grandpa—why must I kiss him always?” will be answered in different ways. Positional: “Children kiss their grandpa,” and “He is not well—I do not want any of your nonsense.” Personal: “I know you do not like kissing Grandpa, but he is unwell and he is very fond of you.” In the personal family, the child appears to have a choice. If the child questions a rule invoked by the parent, the situation is further explained and the alternatives more clearly elaborated. Given the situation and the positional family, the child is told to act according to a rule, and any questioning of it is answered by an appeal to immutable status: “Why? Because I am your mother, and I say so.” The positional child is told what to do and asked to accept the legitimacy of the order. #RandolphHarris 5 of 23

Working-class families are generally more positional, and middle-class families more personal. Middle-class parents are more likely to sanction what they later infer to be a child’s feeling and intent whereas working-class parents are more likely to sanction behaviour itself. A child asked to “love Aunt Tori” might revel by refusing to love Aunt Tori. The child asked to feel ambitious and “love school” might rebel by hating and disdaining success. If authority in the middle class is more expressed though feeling rules and emotion management—if it is more through these than through riles of outer behaviour that we are governed—hen we would do well to examine rebellion as rebellion against dictates in the realm. A middle-class mother is far more likely to punish her son for losing his temper than for engaging in wild and disruptive physical play. His loss of temper, not his wild play, is what is intolerable. The middle-class child seems to be especially subject to three messages. The first is that the feelings of superiors are important. Feeling is linked to power and authority because it is the reason adults often give for the decision they make. The child grows sensitive to feeling and learns to read well. The second is that a child’s own feelings are important. #RandolphHarris 6 of 23

Feelings are worth paying attention to and can be honoured as reasons for doing or not doing something. The middle-class child’s own sense of power is bonded more closely to feeling than to external display. One latent message in the free-school education of the 1960, designed almost exclusively for middle-class students, was that personal feelings are near sacred objects of attention and deserve frequent and detailed discussion. The third is that feelings are meant to be managed—monitored, sanctioned, and controlled. Thus when Tennessee spills milk on his mother’s rare 17^th century antique Persian rug (a sickle-leaf, vine scroll and palmette vase-technique carpet, produced in the city of Kerman in the 1600s, part of the Clark Collection), he will be punished less for damaging the rug than for doing it in anger. His transgression is not possessed in not managing his anger. It seems, then, that middle-class children are more likely to be asked to shape their feelings according to the rules they are made aware of. At the very least, they learn hat it is important to know how to manage feeling. In a sense, the true middle-class lesson may be set forth in learning it is through the art of deep acting that we make feelings into instruments we can use. In reviewing this research on the family, I have frequently used the terms “middle-class child” and “working-class child,” but I do not mean to suggest that one is trained to do emotional labour and the other is not. #RandolphHarris 7 of 23

Middle-class parents whose jobs do not involve public contact may train their children to accept positional authority, and less affluent parents whose jobs do involve public contact may train their children to accept personal authority. More precisely, the class messages that parents pass on to their children may roughly as follows. Middle class: “Your feelings count because you are (or will be) considered important by others.” Less affluent: “Your feelings do not count because you are not (or will not be) considered important by others.” However, some times class level does not matter. It may also depend on if the parents resent their children or love them. Cutting across the class messages may be other messages about emotional labour. The two main ones would be as follows. “Learn to manage your feelings, and learn to attune yourself to feeling rules because doing this well will get you places” (emotional-labour occupations). And “Learn to manage your behaviour because that is all the company will ask of you” (nonemotional-labour occupations). Upper-class parents doing emotional labour may combine these messages “Your feelings are important” and “Learn to manage them well” whereas lower-class emotion labourers may stress only the “Manage them well.” #RandolphHarris 8 of 23

Conversely, upper-class parent who do not specialize in emotional labour may emphasize “Your feelings matter” without stressing “Manage them well.” And lower-class parents doing physical or technical work may see no relevance in either message. How feelings are dealt with in families may be determined not so much by social class as by the overall design of emotional labour, which is itself only loosely related to social class. Further, in our society the personal control system extends far beyond the family; it operates, for example, in schools that stress the development of autonomy and emotional control and in jobs that call for a capacity to forge useful relationships. Similarly, the social guardians of the positional control system are found not only in working-class families but in the traditional churches to which they go, and to some extent in the schools, where they learn to manage their behaviour in ways that will be useful on the job. If jobs that call for emotional labour grow and expand with the spread of automation and the decline of unskilled labour—as some analysts believe they will—this general social track may spread much further across other social classes. If this happens, the emotional system itself—emotion work, feeling rules, and social exchange, as hey come into play in a “personal control system”—will grow in importance as a way through which people are persuaded and controlled on and off the job. #RandolphHarris 9 of 23

If, on the other hand, automation and the decline of unskilled labour leads to a decline in emotional labour, as machines replace the personal delivery of services, then this general social track may come to be replaced by another that trains people to be controlled in more impersonal ways. The transmutation of emotional life—the move from the private realm to the public realm, the trend toward standardization and commercialization of emotive offerings—already fans out across the whole class system. Commercial conventions of feeling are being recycled back into individual private lives; emotional life now appears under new management. Talking at dinner about encounters with an irate customer or watching the moves of host and participant on television giveaway programs opens the family home to a larger World of feeling rules. We learn what to expect outside, and we prepare. In the United States of America, this public culture is not simply public; it is commercial. Thus the relation between private emotion work and public emotional labour is a link between a commercial and commercial spheres. The home is no longer a sanctuary from abuses of the profit motive. Yet the marketplace is not without images of the home. #RandolphHarris 10 of 23

The atmosphere of the private living room, which many employees are ask to recall as they are at work in the office, has already borrowed some of the elements of that office. The principles of commerce that govern exchanges in the office are supposed to be softened by the analogy to a private home, a home remote from commerce. However, for a quarter of a century now, private relations between friends and kin have been the basis for living room “parties” at which kitchenware, cosmetics, or (more recently) wedding packages are sold. Similarly, to build a market for air travel, the airlines use the idea of a private family and the feelings one would have there. Airline training strategists borrow from the home the idea of a place where that sort of borrowing does not go on. Yet in a culture like ours, it does. Thus it is in the family that we assess our bonds to the public culture and search out ways in which we may be monitored there. It is in the family—that private refuge, that haven in a heartless World—that some children first see commercial purposes at close hand and prepare for the call from central casting that will let them display their skills on a larger stage. #RandolphHarris 11 of 23

In an essay, Cynthia Ozick describes a comment she once overheard at a party: “For me, the Holocaust and a corncob are the same.” Ozick understands his comment to mean that for a writer, all experience is equal. Literature has no moral content, for it exists purely in the domain of the imagination, a place where only aesthetics matter. Thus, a poet may freely replace the Holocaust with a corncob. Poetic language is only a game of words; the poet need not and in fact should not worry about social responsibility. Literary language is purely self-referential. Law, however, has not been much tempted by the sound of the first voice. Lawyers are all too aware that legal language is not a purely self-referential games, for legal interpretive acts signal and occasion the imposition of violence upon others. In their concern to avoid the social and moral irresponsibility of the first voice, legal thinkers have veered in the opposite direction, toward the safety of the second voice, which speaks from the position of “objectivity” rather than “subjectivity,” “neutrality” rather than “bias.” This voice, like the voice of “We the People,” is ultimately authoritarian and coercive in its attempt to speak for everyone. #RandolphHarris 12 of 23

In both law and literature there are theorists who struggle against their discipline’s grain. Literary theorists such as Henry Louis Gates, Jr., Gayati Spivak, and abdul JanMohamed are attempting to read specific verbal and visual texts against complex cultural codes of power, assertion, and domination which these texts both reflect and, indeed, reinforce. Legal theorists such as Mari Matsuda, Pat Williams, and Derrick Bell juxtapose the voice that allows theorists to discuss liberty, property, and rights in the aspirational mode of liberalism with no connection to what those concepts mean in real people’s lives with the voices of people whose voices are rarely heard in law. In neither law nor literature, however, is the goal merely to replace one voice with its opposite. Rather, the aim is to understand both legal and literary discourse as the complex struggle and unending dialogue between these voices. The metaphor of “voice” implies a speaker. I want to suggest, however, that both voices I have described come from the same source, a source I term “multiple consciousness.” It is a premise of this article that we are no born with a “self,” but rather are composed of a welter of partial, sometimes contradictory, or even antithetical “selves.” #RandolphHarris 13 of 23

A unified identity, if such can ever exist, is a product of will, not a common destiny or natural birthright. Thus, consciousness is never fixed, never attained once and for all; it is not a final outcome or a biological given, but a process, a constant contradictory state of becoming, in which both social institutions and individual wills are deeply implicated. A multiple consciousness is home both to the first and second voices, and all the voices in between. As I use the phrase, “multiple consciousness” as reflected in legal or literary discourse is not a golden mean or static equilibrium between two extremes, but rather a process in which propositions are constantly put forth, challenged, and subverted. Cynthia Ozick argues that “a redemptive literature, a literature that interprets and decodes the World, beaten out for the sake of humanity, must wrestle with its own body, with its own flesh and blood, with its own life.” Similarly, Mari Matsuda, while arguing that in the legal realm “holding on to a multiple consciousness will allow us to operate both within the abstractions of standard jurisprudential discourse, and within the details of our own special knowledge,” acknowledges that “this constant shifting of consciousness produces sometimes madness, sometime genius, sometimes both. #RandolphHarris 14 of 23

The mask, id est, the ad hoc adopted attitude, I have called the persona, which was the name for the masks worn by actors in antiquity. The human who identifies with this make I would call “personal” as opposed to “individual.” The two above-mentioned attitudes represent two collective personalities, which may be summed up quite simply under the name “personae.” I have already suggested that the real individuality is different from both. The persona is thus a functional complex that comes into existence for reasons of adaptation or personal convenience, but is by no means identical with the individuality. The persona is exclusively concerned with the relation to objects. The relation of the individual to the object must be sharply distinguished from the relation to the subject. By the “subject” I mean first of all those vague, dim stirrings, feelings, thoughts, and sensation which follow in on us not from any demonstrable continuity of conscious experience of the object, but well up like a disturbing, inhibiting, or at times helpful, influence from the dark inner depths, from the background and underground vaults of consciousness, and constitute, in their totality, our perception of the life of the unconscious. Just as there is a relation to the outer object, an outer attitude, there is a relation to the inner object, and inner attitude. #RandolphHarris 15 of 23

It is readily understandable that this inner attitude, by reason of its extremely intimate and inaccessible nature, is far more difficult to discern than the outer attitude, which is immediately perceived by everyone. Nevertheless, it does not seem to me impossible to formulae it as a concept. All those allegedly accidental inhibitions, fancies, moods, vague feelings, and scraps of fantasy that hinder concentration and disturb the peace of mine even of the most normal human, and that are rationalized away as being due to bodily causes and suchlike, usually have their origin, not in the reasons consciously ascribed to them, but in perceptions of unconscious processes. Dreams naturally belong to this class of phenomena, and, as we all know, are often traces back to such external and superficial causes as indigestion, sleeping on one’s back, and so forth, in spite of the fact that these explanations can never stand up to searching criticism. The attitude of the individual in these matters is extremely varied. One human will not allow oneself to be disturbed in the slightest by one’s inner processes—one can ignore them completely; another human is just as completely at their mercy—as soon as one wakes up some fantasy or other, or a disagreeable feeling, spoils one’s mood for the whole day. #RandolphHarris 16 of 23

Likewise, a vaguely unpleasant sensation puts the idea into one’s head that one is suffering from a secret disease, a dream fills one with gloomy forebodings, although ordinary one is not superstitious. Others, again, have only periodic access to these unconscious stirrings, or only to a certain category of them. For one human they may never have reached consciousness at all as anything worth thinking about, for another they are worrying problem one broods on daily. One human takes them as physiological, another attributes them to the behaviour of one’s neighours, another finds in them a religious revelation. These entirely different ways of dealing with the stirrings of he unconscious are just as habitual as the attitudes to the outer object. The inner attitude, therefore, is correlated with just as definite a functional complex as the outer attitude. People who, it would seem, entirely overlook their inner psychic process no more lack a typical inner attitude than the people who constantly overlook the outer object and the reality of facts lack a typical outer one. In all the latter cases, which are by no means uncommon, the persona is characterized by a lack of relatedness, at times even a blind inconsiderateness, that yield only to the harshest blows of fate. #RandolphHarris 17 of 23

Not infrequently, it is just these people with a rigid persona who possess an attitude to the unconscious process which is extremely susceptible and open to influence. Inwardly they are as weak, malleable, and “soft-centered” as they are inflexible and unapproachable outwardly. Their inner attitude, therefore, corresponds to a personality that is diametrically opposed to the outer personality. I know a man, for instance, who blindly and pitilessly destroyed the happiness of those nearest him, and yet would interrupt important business journeys just to enjoy the beauty of a forest scene glimpsed from the carriage window of his Ultimate Driving Machine. Cases of this kind are doubtless familiar to everyone, so I need not give further examples. “And now I ask, can ye say aught of yourselves? I answer you, Nay. Ye cannot say that ye are even as much as the dust of the Earth; yet ye were created of the dust of the Earth; but behold, it belongeth to him who created you. And I, even I, whom ye call your king, am no better than ye yourselves are; for I am also of the dust. And ye behold that I am old, and am about to yield up this mortal frame to its mother Earth. Therefore, as I said unto you that I had served you, walking with a clear conscious before God, even so I at this time have caused that ye should assemble yourselves together, that I might be found blameless, and that you blood should not come upon me, when I shall stand to be judged of God of the things whereof he hath commanded me concerning you. #RandolphHarris 18 of 23

“I say unto you that I have caused that ye should assemble yourselves together that I might rid my garments of your blood, at this period of time when I am about to go down to my grave, that I might go down in peace, and my immortal spirit may join the choirs above in singing the praises of a just God. And moreover, I say unto you that I have caused that ye should assemble yourselves together, that I might declare unto you that I can no longer be your teacher, nor your king; for even at this time, my whole frame doth tremble exceedingly while attempting to speak unto you; but the Lord God doth support me, and hath suffered me that I should speak unto you, and hath commanded me that I should declare unto you this day, that my son Mosiah is a king and a ruler over you. And now, my brethren, I would that ye should so as ye have hitherto done. As ye have kept my commandments of my father, and have prospered, and have been kept from falling into the hands of your enemies, even so if ye shall keep the commandments of my son, or the commandments of God which shall be delivered unto you by him, ye shall prosper in the land, and your enemies shall have no power over you. #RandolphHarris 19 of 23

“However, O my people, beware lest there shall arise contentions among you, and ye list to obey the evil spirit, which was spoke of by my father Mosiah. For behold, there is a wo pronounced upon one who listeth to obey that spirit; for if one listeth to obey him and remaineth and dieth in one’s sins, the same drinketh damnation to one’s own soul; for one receiveth for one’s wages an everlasting punishment, having transgressed the law of God contrary to one’s own knowledge. I say unto you, that there are not any among you, expect it be your little children that have not been taught concerning these things, but what knoweth that ye are eternally indebted to your Heavenly Father, to render to him all that you have and are; and also have been taught concerning the records which contain the prophecies which have been spoken by the holy prophets, even down to the time of our father, Lehi, left Jerusalem; and also, all that has been spoken by our fathers until now. And behold, also, they spake that which was commanded them of the Lord; therefore, they are just and true. And now, I say unto you, my brethren, that after ye have known and have been taught all these things, if ye should transgress and go contrary to that which has been spoken, that ye do withdraw yourselves from the Spirit of the Lord, that it may have no place in you to guide you in wisdom’s paths that ye may be blessed, prospered, and preserved. #RandolphHarris 20 of 23

“I say unto you, that the human that doeth this, the same cometh out in open rebellion against God; therefore ne listeth to obey the evil spirit, and becometh an enemy to all righteousness; therefore, the Lord has no place for one, for one dwelleth not in unholy temples. Therefore if that human repenteth not, and remaineth and dieth an enemy to God, the demands of divine justice do awaken one’s immortal soul to a lively sense of one’s own guilt, which doth cause one to shrink from the presence of the Lord, and doth fill one’s breast with guilt, and pain, and anguish, which is like an unquenchable fire, whose flame ascendeth up forever and ever. And now I say unto you, that mercy hath no claim on that human; therefore one’s final doom is to endure a never-ending torment. O, all ye old human, and also ye young humans, and you little children who can understand my words, for I have spoken plainly unto you that ye might understand, I pray that ye should aware to a remembrance of the awful situation of those that have fallen into transgression. And moreover, I would desire that ye should consider on the blessed and happy state of those that keep the commandments of God. For behold, they are blessed in all things, both temporal and spiritual; and if they hold out faithful to the end they are received into Heaven, that thereby they may dwell with God in a state of never-ending happiness. #RandolphHarris 21 of 23

“O remember, remember that these things are true; for the Lord God hath spoken it,” reports Mosiah 2.25-40. Thou Eternal Source, Author of all created being and happiness, I adore Thee for making humans capable of religion, that one may be taught to say: “Where is God, my Maker, who giveth song in the night?” However, degeneracy has spread over our human race, turning glory into shame, rendering us forgetful of Thee. We know it is Thy power alone that can recall wandering children, can impress on them a sense of divine things, and can render that sense of divine things, and can render that sense lasting and effectual; from Thee proceed all good purposes and desires, and the diffusing of piety and happiness. Thou hast knowledge of my soul’s secret principles, and art aware of my desire to spread the gospel. Make me an almoner to give Thy bounties to the indigent, comfort to the mentally ill, restoration to the sin-diseased, hope to the despairing, joy to the sorrowing, love to the prodigals. Blow away the ashes of unbelief by Thy Spirit’ breath and give me light, fire, and warmth of love. I need spiritual comforts that are gentle, peaceful, mild, refreshing, that will melt me into conscious lowliness before Thee, that will make me feel and rest in Thee as my All. #RandolphHarris 22 of 23

Please fill the garden of my soul with the wind of love, that the scents of the Christian life may be wafted to others; then come and gather fruits to Thy glory. So shall I fulfill the great end of my being—to glorify Thee and be a blessing to humans. May the Communion of Thy Sacrament, O Lord, both purify use and makes us one, through Jesus Christ our Lord. Please deliver us from evil, Lord Jesus Christ! We eat Thy Body, which was crucified for us, and we drink Thy blood, which was shed for us: may Thy holy Body prove our salvation, and Thy holy Blood the forgiveness of our sins, both now and forever. Being fed with Heavenly Food, and refreshed with the eternal Cup, let us give unceasing thanks and praise to the Lord our God, entreating that we, who have spiritually received the most holy Blood of our Lord Jesus Christ, may be freed from carnal vices and be made spiritual. O God, Who are eternal salvation, and inestimable blessedness, grant, we beseech Thee, to all Thy servants, that we who have received things holy and blessed, may be enabled to be holy and blessed evermore. God of righteousness, God of mercy, God of immortality and life, God of brightness and glory, we pray and beseech Thee, that being refreshed by Divine gifts, we may be preserved by Thee for Thyself unto the bliss which is to come; through Jesus Christ our Lord. #RandolphHarris 23 of 23

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Experience summertime the way it’s meant to be at @HUBApts: poolside with a great book in hand. 🌞

They have a move-in special happening right now! Head to their website to learn more. Link in bio. https://sites.google.com/fpimgt.com/hubvirtualtours/homeLook upon us, O Lord, Who willest us both to feed on Thy Body and to become Thy Body; grant that what we have received may avail for remission of our sins: and may the Divine sustenance, constituted by Thy benediction, so unite itself to our souls, that the flesh being subdued to the spirit, may obey, and not rebel.
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If Someone Breaks a Law and Harms Someone Else, What Should Happen?

June 15, 2020 11:59 pm

No one is justified in doing evil on the ground of expediency. Through a small part of evolution which is devoted to free will, we learn and grow. One who allows oneself to learn and grown in this way never frowns at the mistake of others, but, instead, forgives them. Laws permeates American society. Laws have been defined as a system of rules. Another way to think about this is to think in terms of Law and laws. While laws (little “l”) are the specific rules that we have to restrict, regulate, and/or promote behaviour, Law (big “L”) is a larger concept: an ideal that is based in the values, structure, process, procedures, and purpose of a legal system. For example, the Civil Rights Act of 1964 was put on the books as a “law” that outlawed forms of discrimination, while the value of equality is promoted in the United States of America’s “Law.” There are different notions of Law. For some, such as human rights advocates, the purpose of Law is to promote and uplift human personality, while for others, such as libertarians, its purpose is to protect individual property rights. In evaluating the little “l” (law) in relation to justice, we ultimately are discussing the big “L” (Law). One can evaluate their agreement with a particular law based upon the larger perspective of Law they uphold. In the United States of American, Law is frequently associated with the norm “equal justice under law,” which emphasizes the value of equality in the legal process, procedures, and structure. #RandolphHarris 1 of 20

Others critique what they see are the current norms and values promoted by the structures of the Untied States’ legal system. The equality norm can be viewed and implemented in different ways. For example, you can treat likes alike, and unlikes unlike, or you can endorse equality of status in which unlikes are valued equally. The current United States’ legal system promotes the former, an understanding of equality that does not adequately address gender inequality. Law, as a concept, can also be understood by juxtaposing it with the other subject material in this essay. In relation to the economy, some argue that the economy and issues such as workers’ right and workplace discrimination. Additionally, although laws can attempt to regulate social relations, they have frequently failed to do so justly. Legal theory must hear and respond the intersecting identities of everyone. Law are an institutional response to certain human behaviour that can be destructive. Some would argue that laws are a reaction to human nature, and that the legal system and its laws must be consistent with the morality of human nature in order to be considered legal. Additionally, laws are used in the governance of many societies and human behaviours. This brings us to the issue of politics. #RandolphHarris 2 of 20

Politics is the process through which societies create laws. However, in the application of law, politics is supposed to be absent. This is why lady justice has a blindfold—she cannot see the disputant and therefore cannot show favoritism. Legal systems require a connection with morality in order to it to be considered truly legal. However, some disagree. They argue that laws are commands, backed by threat of sanctions, from a sovereign, to whom people have a habit of obedience. There, it may seem that laws are not necessarily based in morality, and they can be defined as an expression of the sovereign will, backed by sanctions. Yet, this can make the legal system look like nothing more than a gun person writ large. So, it is debated that the legal system should be viewed as a facilitator, a problem solver. Many see the legal system as one of rules that impose obligations. Some obligations are direct injunctions and requirements (primary rules): drive on the right-hand side of the road; no smoking in classrooms; income taxes due on April 15. Other rules, secondary rules, are about the creation and application of these primary rules: the Treasury Department will collect taxes; the Board of Regents has jurisdiction over classroom safety and health. These rules determine who have the power to make (primary) rules. #RandolphHarris 3 of 20

Jurisprudence is the theory behind law, the philosophy of law. Scholars discuss what law is in analytic jurisprudence, and what it ought to be in normative jurisprudence. There are different schools of thoughts on jurisprudence, such as natural law, legal positivism, legal realism, and critical legal studies: Natural law theories connect morality and law. Natural law, in this school of thought, is different than human-made law. Existing outside any state structure or society, natural law is seen as natural to human beings and thus consistent with human nature. Any law that is not consistent with human nature is not a true law; an unjust law is no law at all. Human nature can be a test of a valid law. However, legal positivists believe that there is not necessarily a connection between morality and law. Law is a practical endeavor that varies over time and space. Legal positivist believe that law is a human construction. Legal realists, on the other hand believe law is a prediction of what the courts will decide. Under this system of thought, law is not a system of rules that the judge mechanically applies; instead the judge makes the law. The rules allow free play and, consequently, other factors (such as class, temperament, excreta) help determine judicial decisions. Legal realists believe that it is the real World practice of law that determines what law is. #RandolphHarris 4 of 20

Critical legal studies, the newest of these schools, began to develop in the 1970s. An early formative statement adopted by the Critical Legal Conference states: “The central focus of the critical legal approach is to explore the manner in which legal doctrine and legal education and the practices of legal institutions work to buttress and support pervasive system of oppressive, inegalitarian relations. Critical theory works to develop radical alternatives, and to explore and debate the role of law in the creation of social, economic and political relations that will advance human emancipation.” This multifaceted field is critical of traditional understandings of law. Scholars in this field argue that legal doctrines are hegemonic. They propose that legal doctrines reflect the ideas of the dominant, most powerful social groups, and so they renationalize and support existing inequality. There are many other ideas about law but the preceding four paradigms are major contributions on which others have built. Let us apply the typology of jurisprudence that we developed above with Plato’s “Crito,” Martin Luther King, Jr.’s “Letter from a Birmingham Jail,” and the work of John Rawls. A reading within this section, Plato’s “Crito” (360 BCE) is a dialogue between Socrates and Socrates’ friend Crito. Socrates awaits his execution after his trial and conviction for impiety and corrupting the youth. #RandolphHarris 5 of 20

Socrates awaits his execution after his trial and conviction for impiety and corrupting the youth. Crito has come to Socrates having prepared to smuggle him out of prison and into exile. Although both agree that the trial and degree of execution were unjust, the two men enter into a dialogue about whether or not Socrates should escape and, therefore, disobey Athenian law. Ultimately, Socrates decides not to attempt escape because of his commitment to Athenian laws, rooted ultimately in his belief that all laws must be obeyed because to do otherwise risks chaos and unhappiness. Socrates believes that human nature, as unwieldy as it is, needs to be controlled bylaws, and thus he supports, and therefore must abide by, the laws in place, whether or not it currently results in just outcomes. Of all the pieces you will read, this argument exemplifies the traditional legal positivism. Martin Luther King, Jr. (1963), on the other hand, argues that sometimes a just person must openly disobey an unjust law. He believes in higher law principles that guarantee, among other things, equality for all humankind in law. For King, an unjust law is one that conflicts with God’s laws; it degrades human personality. A just law can be recognized by its tendency to uplift humans, treating them with respect. King supports civil disobedience to resist unjust laws, but this requires a willingness to accept suffering. King’s position typifies the natural-law approach. #RandolphHarris 6 of 20

Rawls does not accept King’s natural-law criterion for the adequacy of law. Instead, he proposes that we test justice in law via a thought experiment. This thought experiment begins with the “original position,” a room in which individuals enter and communicate. These individuals are cloaked in a “veil of ignorance,” which does not allow them to see their own personal characteristics (such as their race, gender, class, nationality, age, or other distinctions). They are aware, however, of the societal conditions outside the room (such as the existence of poverty and its deleterious impact). Rawls suggests that their ignorance about where they fit in the scheme of things will enable them to come up with just and fair principles about how to treat one another outside this room. Each individual must be aware that, when they leave the room, they may discover that they are in the worst position in society. This will encourage them to agree on a reasonable social safety net that improves the position of the people worst-off in society. In the end, Rawls argues, these individuals will decide upon the following principles: (1) everyone should have equal opportunities and (2) there can be inequality but only when it benefits all individuals. Law, if consistent with these principles, would be considered just. For Rawls, a legal positivist, the only thing one can say about human nature is that it is rational and self-interested. #RandolphHarris 7 of 20

If someone breaks a law and harms someone else, what should happen? Your perspective on humans, jurisprudence, and law will help determine your responses. The utilitarian perspective argues that justice is promoted by pursuing “utility.” Utility is measured by examining the potential “happiness” (+) and unhappiness (id est, “mischief”) (-) created by an act. According to this theory, good laws should increase the total happiness of the community and exclude what subtracts from it. Punishments are mischief; thus, punishment should only if it promises to exclude a greater evil. It is interesting to contrast Bentham’s “greatest good for the greatest number” approach with that of Immanuel Kant (1797/2000). Kant argues for retribution where a wrong occurs. Against utilitarianism, and for a priori principles and not a set of feelings, Kant argues for the principle of equality between the crime and the penalty (like for like, murder for murder). In fact, he argues the famous premise that, even if a society is dissolving, it should still kill the last murderer because, if it did not, the bloodguiltiness would remain with the people. Punishment is more than an abstraction. It occurs every day in the United States, where it is a highly institutionalized, bureaucratic process. #RandolphHarris 8 of 20

We can consider the reality of punishment as in the contemporary United States of America, where it is highly institutionalized, bureaucratic process. We can consider the reality of punishment as it is practiced in the contemporary United States of America, asking under what conditions (if any) it can be considered just or unjust. The development of the prison in Western society were brought into fortition because the acts were once considered punishable when committed against the sovereign (such as a king). Punishment occurred to the body and was a public spectacle (such as hangings, quarterings, and beheadings). Enlightenment thinkers critiqued these methods of punishment and argued for reform. Society changed, as did punishment. Although not promoted by reformers, imprisonment because the preferred method of punishment. The development of prisons occurred alongside other social developments designed to condition individuals to societal norms. Punishable acts became considered as those committed against the public/community and punishment would occur largely behind closed doors, in prisons that focused on correcting the individual and their souls. As opposed to grotesque scenes in public, punishment now functions to condition people to societal norms, not only within the prison, but also within a society. #RandolphHarris 9 of 20

By promoting societal norms amongst each other, we being the punitive procedure to the entire society. Those not adhering to societal norms become delinquents. Consequently, a central theme we have to consider is power. To be able to define the good and the bad is power. Therefore, as punishment occurs to condition individuals to societal norms, punishment is connected with power and prisons are mechanisms of power. We have traced the development of prisons and the relationship with power, now we have to move this discussion to present day. Many people are currently calling on prison reforms and abolition. Prison is an industrial complex that supports ever expanding prison system. The prison industrial complex recognizes the societal, economic, and political conditions that exist and support the use of prisons as punishment. Many are calling for a re-imagining of our system as a whole because people belonging to a lower economic class or are a marginalized group are often hindered in the criminal justice system. For example, they do not usually have the resources that other groups have to afford private legal defense and the acts they are more likely to be charged with (as compared to other acts such as white-collar crime) are punished more harshly. White-collar crime is now synonymous with a full range of fraud committed by businesses and government professionals. #RandolphHarris 10 of 20

White-collar crimes are characterized by deceit, concealment, or violation of trusts and are not dependent on the application of threat of physical force or violence, but can lead to a loss of live(s). The motivation behind these crimes is financial—to obtain or avoid losing money, property, or services or to secure a personal or business advantage. These are not victimless crimes. A single scam can destroy a company, devastate families by wiping out their life savings, or cost investors billions of dollars (or even all three). Today’s fraud schemes are more sophisticated than ever, and the FBI is dedicated to using its skills to track down the culprits and stop scams before they start. Still, many people are critical of the current criminal justice system and punishments. Other critics have suggested alternatives to our system of punishment, such as restorative justice. This alternative to imprisonment concerns itself first with the restoration of the community, the victim, and the perpetrator. Some are advocating for a restorative justice that takes into account indigenous models of justice. For example, this model would support a system focused on identifying and addressing underlying societal issues and social problems, rather than a system which only responds to criminal activity after it has taken place. #RandolphHarris 11 of 20

Each individual analysis offers new problems even to the most experienced analyst. In each individual one finds oneself confronted with difficulties one has never encountered before, with attitudes which are hard to recognize and still harder to explain, with reactions which are far from transparent at first sight. Looking back at the intricacy of the neurotic character structure, and at the many factors involved, this variety is not surprising. Differences in inheritance and in the experiences a person has gone through during one’s life, particularly in one’s childhood, produce a seemingly boundless variation in the construction of the factors involved. However, in spite of all these individual variations the crucial conflicts around which a neurosis grows are practically always the same. In general they are the same conflicts to which the healthy person in our culture is also subject. It is something of a truism to say that it is impossible to distinguish clearly between neurotic and normal, but it may be useful to repeat it once more. Many people, confronted by conflicts and attitudes that they recognize in their own experience, may ask themselves: Am I neurotic or not? The most valid criterion is whether or not the individual feels disabled by one’s conflicts, whether one can face them and deal with them directly. #RandolphHarris 12 of 20

When we have recognized that neurotic persons in our culture are impelled by the same underlying conflicts, and that in a diminished degree the normal person is also subject to them, we are confronted again with the question that was raised at the beginning: what are the conditions in our culture which are responsible for the fact that neuroses center around these particular conflicts I have described, and not others? Dr. Freud has given this problem but limited consideration; the reverse side of this biological orientation is a lack of sociological orientation, and thus he tends to attribute social phenomena primarily to psychic factors and these primarily to biological factors (libido theory). This tendency has led psychoanalytical writers to believe, for example, that wars are caused by the working of the death instinct, that our present economic system is rooted in anal-erotic drives, that the reason the machine age did not start two thousand years ago is to be found in the narcissism of that period. Dr. Freud sees a culture not as the result of a complex social process but primarily as the product of biological drives which are repressed or sublimated, with the result that reaction formations are built up against them. The more complete the suppression of these drives, the higher the cultural development. #RandolphHarris 13 of 20

Since the capacity for sublimation is limited and since the intensive suppression of primitive drives without sublimation may lead to neurosis, the growth of civilization must inevitably imply a growth of neurosis. Neuroses are the price humanity has to pay for cultural development. The implicit theoretical presupposition underlying this train of thought is a belief in the existence of biologically determined human nature, or more precisely, a belief that oral, anal, genial, and aggressive drives exits in all human beings in approximately equal quantities. Variations in character formation from individual to individual, as from culture to culture, are due, then, to the varying intensity of the suppression required, with the additional qualification that this suppression affects the different kinds of drives in varying degrees. Historical and anthropological findings do not confirm such a direct relationship between height of culture and the suppression of pleasures of the flesh or aggressive drives. The error consists primarily in assuming a quantitative instead of a qualitative relation. The relation is not between quantity of culture but between quality of individual conflicts and quality of cultural difficulties. The quantitative factor cannot be disregarded, but it can be evaluated only in the context of the entire structure. #RandolphHarris 14 of 20

In Heaven myriads of myriads of Angels continuously say in loud unison: “Worthy is the Lamb that was slain to receive power of riches and wisdom and might and honour and glory and blessing.” And every created thing which is in Heaven and on the Earth and under the Earth and on the sea, and all thing sin them, I heard saying, “To Him who sits on the throne, and to the Lamb, be blessing and honour and glory and dominion forever and ever,” reports Revelation 5.12-13. Now, this angelic vision is precisely the vision that possesses the thought life of the renovated heart; and you can see how it would grip the whole person and one’s Earthly environment. This is what it is to “hallow” God’s name. It is what we pray for in The Lord’s Prayer. However, sad to say, even our Christian meetings and environments are for the most part far from it. It is my opinion that the Christian conception of God current in these early years of the twenty-first century is so decadent as to be utterly beneath the dignity of the Most High God and actually to constitute for professed believers something amounting to a moral calamity. However, why a moral calamity? Because absolutely nothing can inform, guide, and sustain radical and radiant goodness in the human being other than this true vision of God and the worship based thereon. Only this vision can jerk the twisted condition of humanity right. Nothing straight can be constructed from such warped wood as that which humans are made. And humanly speaking this is true. #RandolphHarris 15 of 20

However, what is impossible with humans is possible with God. “And now there was no more contention in all the land of Zarahemla, among all the people who belonged to king Benjamin, so that King Benjamin has continual peace all the remainder of his days. And it came to pass that he had three sons; and he called their names Mosiah, and Helorum, and Helaman. And he caused that they should be taught in all the language of his fathers, that thereby they might become humans of understanding; and that they might know concerning the prophecies which had been spoken by the mouths of their fathers, which were delivered them by the hand of the Lord. And he also taught hem concerning the records which were engraven on the plates of brass, saying: My sons, I would that ye should remember that were it not for these plates, which contain these records and these commandments, we must have suffered in ignorance, even at this present time, not knowing the mysteries of God. For it were not possible that our father, Lehi, could have remembered all these things, to have taught them to his children, except it were for the help of these plates; for he having been taught in the language of the Egyptians therefore he could read these engravings, and teach them to his children, and so fulfilling the commandments of God, even down to this present time. #RandolphHarris 16 of 20

“I say unto you, my sons, were it not for these things, which have been kept and preserved by the hand of God, that we might read and understand of his mysteries, and have his commandments always before our eyes, that even our father would have dwindled in unbelief, and we should have been like unto our brethren, the Lamanites, who know nothing concerning these things, or even do not believe them when they are taught them, because of the traditions of their fathers, which are not correct. O my sons, I would that ye should remember that these sayings are true, and also that these records are true. And behold, also the plates of Nephi, which contain the records and the sayings of our fathers from the time they left Jerusalem until now, and they are true; and we can know of their surety because we have them before our eyes. And now, my sons, I would that ye should remember to search them diligently, that ye may profit thereby; and I would that ye should keep the commandments of God, that ye may prosper in the land according to the promises which the Lord made unto our fathers. And many more things did king Benjamin had made an end of teaching his sons, that he waxed old, and he saw that he must very soon go the way of all the Earth; therefore, he thought I expedient that he should confer the kingdom upon one of his sons. #RandolphHarris 17 of 20

“Therefore, he had Mosiah brought before him; and these are the words which he spake unto him, saying: My son, I would that ye should make a proclamation throughout all this land among all this people, or the people of Zarahemla, and the people of Mosiah who dwell in the land, that thereby they may be gathered together; for on the morrow I shall proclaim unto this y people out of mine own mouth that thou art a king and a ruler over this people, whom the Lord our God hath given us. And moreover, I shall give this people a name, that thereby they may be distinguished above all the people which the Lord God hath brought out of the land of Jerusalem; and this I do because they have been a diligent people in keeping the commandments of the Lord. And I give unto them a name that never shall be blotted out, except it be though transgression. Yes, and moreover I say unto you, that if this highly favoured people of the Lord should fall into transgression, and become a wicked and an adulterous people, that the Lord will deliver them up, that thereby they become weak like unto their brethren; and he will no more preserve them by his matchless and marvelous power, as he has hitherto preserved our fathers. For I say unto you, that if he had not extended his arm in the preservation of our fathers they must have fallen into the hands of the Lamanites, and become victims of their hatred. #RandolphHarris 18 of 20

“And it came to pass that after king Benjamin had made an end of these sayings to his son, that he gave him charge concerning all the affairs of the kingdom. And moreover, he also gave him charge concerning the records which were engraven on the plates of brass; and also the plates of Nephi; and also, the sword of Laban, and the ball or director, which le our fathers through the wilderness which was prepared by the hand of the Lord that thereby they might be led, everyone according to the heed and diligence which they gave unto him. Therefore, as they were unfaithful they did not prosper nor progress in their journey, but were driven back, and incurred the displeasure of God upon them in remembrance of their duty. And now, it came to pass that Mosiah went and did as his father had commanded him, and proclaimed unto all the people who were in the land of Zarahemla that thereby they might gather themselves together, to go up to the temple to hear the words which his father should speak unto them,” Mosiah 1.1-17. Please Hear, O Lord, our prayers, that they Holy Communion of our redemption ma both bestow on us assistance for this life, and procure for us everlastings joys; through Jesus Christ our Lord. #RandolphHarris 19 of 20

Sovereign God, Thy cause, not my own, engages my heart, and I appeal to Thee with greatest freedom to set up Thy kingdom in every place where Satan reigns; please glorify Thyself and I shall rejoice, for to bring honour to Thy name is my sole desire. I adore Thee that Thou art God, and long that others should know it, feel it, and rejoice in it. O that all humans might love and praise Thee, that Thou mightiest have all glory from the intelligent World! Let sinners be brought to Thee for Thy dear name! To the eye of reason everything respecting the conversation of others is as dark as midnight, but Thou canst accomplish great things; the cause is thine, and it is to Thy glory that humans should be saved. Lord, please use me as Thou wilt, do with me what Thou wilt; but, O, promote Thy cause, let Thy kingdom come, let Thy blessed interest be advanced in this World! O do Thou bring in great numbers to Jesus! Let me see that glorious day, and give me to grasp for multitudes of souls; let me be willing to die to that end; and while I live let me labour for Thee to the utmost of my strength, spending time profitably in this work, both in health and in weakness. It is Thy cause and kingdom I long for, not my own. O, answer Thou my request! #RandolphHarris 20 of 20

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June 13, 2020 12:57 am

The greatest mistake you can make in this life is to be continually fearing you will make one. While liberals criticize the model of deliberative democracy for possibly overextending itself and corroding the sphere of individual privacy, feminist theorists criticize this model for not extending itself broadly enough to be truly inclusive. The distinction between public and private as it appears in modern political theory expresses a will for homogeneity that necessitates the exclusion of many persons and groups, particularly women and radicalized groups culturally identified with the body, wildness and rationality. In conformity with the modern idea of normative reason, the idea of the public in modern political theory and practice designates a sphere of human existence in which citizens express their rationality and universality, abstracted from their particular situations and need, and opposed to feeling. Examination of the exclusionary and homogeneous ideal in modern political theory, however, shows that we cannot envision such renewal of public life as a recovery of Enlightenment ideals. Instead, we need to transform the distinction between public and private that does not correlate with an opposition between reason and affectively desire, or universal and particular. #RandolphHarris 1 of 25

In this cogent and penetrating feminist critique of the ideal of the impartial public applies to the model of deliberative democracy suggested in the preceding only in certain respects. Certainly, the model of a general deliberative assembly that governed our conceptions of the public sphere well into the twenty-first century was historically, socially, and culturally a space for male bodies. I mean this not only in a sense that only men were active citizens entitled to hold office and appear in public, but also in the sense that the institutional iconography of early democratic theory privileged the male mode of self-representation. Yet here we must distinguish between the institutional and the conceptual critique. There is a certain ambivalence in the feminist critique of such models of the public sphere and deliberative democracy. On the one hand, the critique appears to take democratic institutions at their principled best and to criticize their biased and restrictive implementations in practice; on the other hand, the feminist critique appears to aim at a rejection of the ideals of free public reason and impartiality altogether. The democratic public sphere appears to be essentially and not just accidentally masculinist. A normative theory of deliberative democracy requires a strong concept of the public sphere as its institutional correlate. #RandolphHarris 2 of 25

The public sphere replaces the model of the general deliberative assembly found in early democratic theory. In this context, it is important for feminist theorists to specify the level of their conceptual objection, and to differentiate among institutional and normative presuppositions. We do not reject the ideal of a public sphere, only its Enlightenment variety. Perhaps we should replace the ideal of the “civil public” with that of a heterogeneous public. There are a number of institutional measures that would guarantee and solidify group representation in such a public sphere. Yet wanting to retain the public sphere and according it a place in democratic theory is not compatible with the more radical critique of the ideal of impartial reason. We can distinguish between “deliberative” and “communicative” democracy on the grounds that most theories of deliberative democracy offer too narrow a conception of the democratic process because they continue to privilege an ideal of a common good in which the discussions participants are all supposed to leave behind their particular experience and interests. By contrast, we advocate a theory of communicative democracy according to which individuals would attend to one another’s differences in class, gender, race, religion, and so one. #RandolphHarris 3 of 25

Each social position has a partial perspective on the public that is does not abandon; but through the communicative process participants transcend and transform their initial situated knowledges. Instead of critical argumentation, such processes of communicative confrontation privilege modalities of communication like greeting, rhetoric, and storytelling. I think this distinction between deliberative and communicative democracy is more apparent than real. To sustain critique of the ideals of impartiality and objectivity, which we associate with the deliberative model, we must also be able to distinguish the kind of transformation and transcendence of partial perspectives that occurs in communicative democracy from the mutual agreement to be reached in process of deliberative democracy. Yet how can we distinguish between the emergence of common opinion among members of one group, if we do not apply to such processes of communications or deliberation some standards of fairness and impartiality in order to judge the manner in which opinions were allowed to be brought forth, groups were given chances to express their points of view, and the like? The model of communicative democracy, far from dispensing with the need for standards of impartiality and fairness, requires them to make sense of its own formulations. #RandolphHarris 4 of 25

Without some such standards, we could not differentiate the genuine transformation partial and situated perspectives from mere agreements of convenience or apparent unanimity reached under conditions of duress. With respects to modes of communication like greeting, rhetoric, and storytelling, I would say that each of these modes may have their place within the informally structed process of everyday communication among individuals who share a cultural and historical life World. However, it is neither necessary for the democratic theorist to try to formulize and institutionalize these aspects of communicative everyday competence, nor is it plausible—and this is the more important objection—to build an opposition between them and critical argumentation. Greeting, storytelling, and rhetoric, although they may be aspects of informal communication in our everyday life, cannot become the public language of institutions and legislatures in a democracy for the following reasons: to attain legitimacy, democratic institutions require the articulation of the bases of their actions and policies in discursive language that appeals to commonly shared and accepted public reasons. In constitutional democracies such public reasons take the form of general statements consonant with the rule of law. #RandolphHarris 5 of 25

The rule of law has a certain rhetoric structure of its own: it is general, applies to all members of a specified reference group on the basis of legitimate reasons. In our attempt to transform the language of the rule of law into a more partial, affective, and situated mode of communication would have the consequences of inducting arbitrariness, for all who can tell how far the power of a greeting can reach? It would further create capriciousness—what about those who simply cannot understand by story? It would limit rather than enhance social justice because rhetoric moves people and achieves results without having to render an account of the bases upon which it induces people to engage in certain courses of action rather than others. In short, some moral ideal of impartiality is a regulative principle that should govern not only our deliberations in public but also the articulation of reasons by public institutions. What is considered impartial has to be in the best interests of all equally. Without such a normative principle, neither the ideal of the rule of law can be sustained nor deliberative reasoning toward a common good occur. Some Enlightenment ideals are part of any conception of democratic legitimacy and the public sphere. #RandolphHarris 6 of 25

The point therefore is not rejection of the Enlightenment in toto but a critical renegotiation of its legacy. Expanding on the model of a heterogeneous, dispersed network of many publics, it is suggested how, in fact, once the unitary model of the public sphere is abandoned, women’s concerns, as well as those of other excluded groups, can be accommodated. Such a nonunitary and dispersed network of public can accommodate women’s desires for their own spaces, in their own terms. In such subaltern counter publics, the lines between the public and the private, for example, can be renegotiated, rethought, challenged, and reformulated. It is nonetheless a long step from the cultural and social rethinking and reformulation of such distinctions as between the public and the private to their implementation in legislation and governmental regulation. While sharing the concern of liberal theorists that the precipitous reformulation of such a divide may corrode individual liberties, we rightly point out that there is a distinction between opinion-making and policy-making public bodies, and that the same kinds of contrasts may not apply to each alike. Opinion-making publics, as found in social movements, for example, can lead us to recognizer and rethink very controversial issues about privacy, pleasures of the flesh, and intimacy. #RandolphHarris 7 of 25

However, this does not imply that the only or even most desirable consequence of such processes of public deliberation should be general legislation. Thus when conceived as an anonymous, plural, and multiple medium of communication and deliberation, the public sphere need not homogenize and repress difference. Heterogeneity, otherness, and difference can find expression in the multiple associations, networks, and citizens’ forums, all of which constitute public life under late capitalism. My goal in this essay has been to outline a deliberative model of democracy that incorporates features of practical rationality. Central to practical rationality is the possibility of free public deliberation about matters of mutual concern to all. The discourse model of ethics and politics suggest a procedure for such free public deliberation among all concerned. Such processes of public deliberation have a claim to rationality because they increase and make available necessary information, because they allow the expression of arguments in the light of which opinions and beliefs need to be revised, and because they lead to the formation of conclusions that can be challenged publicly for good reasons. Furthermore, such procedures allow self-referential critique of their own uses and abuses. #RandolphHarris 8 of 25

One who takes up the vocation of spiritual service should do so only if one be sufficiently prepared for it morally—only if one be destitute of ambitions and greeds, detached from people and the thought of people, isolated from personal motivations, liberated from the lower emotions. A master of issues no command and requires no obedience. Others may do so but not one. One will bear no grudge if one’s advice is rejected. The self-actualized who performs the enlightened potentate to one’s court disciples may be unconsciously playing up to their desires or expectations but also playing down to one’s own desire for power. It may help to keep them in juvenile dependence on one but also keep one within the ego and thus reduce one’s capacity to serve them. Even if one were not ethically more sensitive and hence more scrupulous than most people, one’s own spiritual dignity and personal self-respect would alone forbid one’s taking advantage of the credulous, the inexperienced, or the unbalanced. The spiritual guide who is not oneself free from passion is a dangerous guide for those who are still struggling in the grip of passion. The teacher who has not utterly subdued personal egoism is unfit to assist those who seek liberation from it. One should learn to solve the problems of other people. The true teacher identifies oneself with one’s student and does not sit on a Himalayan height of self-esteem. #RandolphHarris 9 of 25

The chief institutional correlate of such a model of deliberative democracy is a multiple, anonymous, heterogenous network of many public and public conversations. In other domains of social life as well, the model of deliberative democracy based on the centrality of public deliberation can inspire the proliferation of many institutional designs. Usually the sufferings entailed in these tendencies toward weakness yield no conscious satisfaction but, on the contrary, regardless of the purpose they serve, are definitely part of the neurotic’s general awareness of misery. Nevertheless these tendencies aim at a satisfaction, even when they do not, or at least apparently do not, reach it. Occasionally this aim can be observed and sometimes it even becomes apparent that the goal of satisfaction has been achieved. An individual who went to visit some friends living in the country felt disappointed that no one met her at the station and that some of her friends were not at home when she arrived. Thus far, she said, the experience was wholly painful. However, then she felt herself sliding into a feeling of being utterly desolate and forlorn, a feeling which, son afterwards, she recognized as entirely disproportionate to the provocation. This submergence in misery not only lulled the pain but was felt as positively pleasurable. #RandolphHarris 10 of 25

The achievement of satisfaction is much more frequent and more obvious in fantasies involving pleasures of the flesh and perversions of a masochistic character, such as fantasies of being assaulted, beaten, humiliated, enslaved, or their actual enactment. In fact they are only another manifestation of this same general inclination toward weakness. The obtaining of satisfaction by submersion in misery is an expression of the general principle of finding satisfaction by losing the self in something greater, by dissolving the individuality, by getting rid of the self with its doubts, conflicts, pains, limitations and isolation. This is called liberation from the principium individuationis. It is what is meant by the Dionysian tendency and is considered one of the basic strivings in human beings, as opposed to what is called the Apollonian tendency, which works toward an active molding and mastering of life. Dionysian trends have attempts to induce ecstatic experience, and these tendencies are widespread among the various cultures, and they manifold their expressions. The term “Dionysian” is taken from the Dionysus cults in Greece. These, as well as the earlier cults of Thracians, had as their aim the extreme stimulations of all feelings up to visionary states. This means of producing ecstatic states were music, uniform rhythm of flutes, raving dances at night, intoxicating drinks and pleasures of the flesh abandon, all working up to a seething excitement and ecstasy. (The term ecstasy means literally being outside or beside oneself.) #RandolphHarris 11 of 25

All over the World there are customs and cults following the same principle: in groups abandonment in festivals and religious ecstasy, and individuals, oblivion in drugs. Pain also plays a role in producing the Dionysian condition. In some Plains India tribes visions are induced by fasting, cutting off a piece of flesh, being tied in a painful position. In the Sun Dances, one of the most important ceremonies of the Plains Indians, physical torture was a very common means of stimulating ecstatic experiences. The Flagellantes in the Middle Ages used beatings to produce ecstasy. The Penitentes in New Mexico used thorns, beatings, the carrying of heavy loads. Though these cultural expressions of Dionysian tendencies are far from being patterned experience in our culture, they are not entirely alien to us. To some degree all of us know the satisfaction derived from losing ourselves. We feel it in the process of falling asleep after a physical or mental strain or of going into narcosis. The same effect can be induced by alcohol. In the use of alcohol certainly losing inhibitions is one of the factors involved, and lulling grief and anxiety is another, but here too the ultimate satisfaction aimed at is the satisfaction of oblivion and abandon. #RandolphHarris 12 of 25

And there are few persons who do not know the satisfaction of losing themselves in some great feeling, whether it be love, nature, music, enthusiasm for a cause or pleasures of the flesh abandon. How can we account for the apparent universality of these strivings? In spite of all the happiness life can afford, it is at the same time full of inescapable tragedy. Even if there is no particular sufferings, there still remain the facts of old age, sickness, and death; in still more general terms, the fact remains inherent in human life that the individual is limited and isolated—limited in what one can understand, achieve, or enjoy, isolated because one is a unique entity, separate from one’s fellow beings and from surrounding nature. In fact, it is this individual limitation and isolation which mist of the cultural trends toward oblivion and abandon tend to overcome. The most poignant and beautiful expression of this striving is found in the Upanishad, in the picture of rivers which flow and, disappearing into the ocean, lose name and shape. By dissolving the self in something greater, by becoming part of a greater entity, the individual overcomes to a certain extent one’s limitations; as it is expressed in the Upanishad, “By vanishing to nothing, we become part of the creative principle of the Universe.” This seems to be the great consolation and gratification which religion has to offer human beings; by losing themselves they can become at one with God or nature. #RandolphHarris 13 of 25

The same satisfaction can be achieved by devotion to a great cause; by surrendering to the self to a cause we feel at one with a greater whole. In our culture we are more aware of the opposite attitude toward the self, the attitude that emphasizes and highly values the particularities and uniqueness of individuality. Humans in our culture feels strongly that one’s own self is a separate unity, distinguished from or opposite to the World outside. Not only does one insist on this individuality but one derives a great deal of satisfaction from it; one finds happiness in developing one’s special potentialities, mastering oneself and the World in active conquest, being constructive and doing creative work. Of this ideal of personal development Goethe has said, “Hoechstes Glueck der Menschenkinder ist doch die Persoenlichkeit.” However, the opposite tendency that we have discussed—the tendency to break through the shell individuality and be rid of its limitations and isolation—is an equally deep-rooted human attitude, and is also pregnant with potential satisfaction. Neither of these tendencies is itself pathological; both the preservation and development of individuality and the sacrifice of individuality are legitimate goals in the solution of human problems. #RandolphHarris 14 of 25

Although these proposed philosophies of life, these recipes of being, are presented as though from a stigmatized individual’s personal point of view, on analysis it is apparent that something else informs them. This something else is groups, in the broad sense of like-situated individuals, and this is only to be expected, since what an individual is, or could be, derives from the place of this kind in the social structure. One of these groups is the aggregate formed by the individual’s fellow-sufferers. The spokesperson of this group claim that the individual’s real group, the one to which one naturally belongs, is this group. All the other categories and groups to which the individual necessarily also belongs are implicitly considered to be not one’s real ones; one is no really one of them. The individual’s real group, then, is the aggregate of persons who are likely to have to suffer the same deprivation as one suffers because of having the same stigma; one’s real “group,” in fact, is the category which can serve as one’s discrediting. The character these spokespersons allow the individual is generated by the relation one has to those of one’s own kind. If one turns to one’s group, one is loyal and authentic; if one turns away, one is craven and a fool. #RandolphHarris 15 of 25

The admonition that the stigmatized individual should be loyal to one’s group is voiced by professional scientists, too. For example, Riesman, in “Marginality, Conformity, and Insight,” Phylon, Third Quarter, 1935, 251-252, in describing how a sociologist, or an American, or a professor may each be seduced into accepting compliments regarding one’s self that are an insult to one’s group, adds this story: “I myself recall that I once told a woman lawyer that she was not as strident and aggressive as other Portias I had known, and I regret that she took this as a compliment and consented to the betrayal of her female colleagues of the bar. Here, surely, is a clear illustration of a basic sociological them: the nature of an individual, as one oneself as we impute it to one, if generated by the nature of one’s group affiliations. Sociologically, it should be clear that in finding oneself in different social situations, the individual will find oneself facing different claims as to which of one’s many groups is one’s real one. Other matter are less clear. Why, for example, should individuals who have already paid a considerable price for their stigma be told not to pass; perhaps according to the rule that the less you have had the less you should try to obtains? #RandolphHarris 16 of 25

And if derogation of those with a particular stigma is bad in the present and bad for the future, why should those who have the stigma, more so than those who do not, be given the responsibility of presenting and enforcing a fair-minded stand and improving the lot of the category as a whole? One answer, of course is that those with the stigma should “know better,” thus assuming an interesting relation between knowledge and morality. A better answer, perhaps, is that those with a particular stigma are often considered by themselves and by normals to be linked together through space and time into a single community that should be supported by its members. As might be expected, professionals who take an in-group standpoint may advocate a militant and chauvinistic line—even to the extent of favouring a secessionist ideology. Taking this tack, the stigmatized individual in mixed contacts will give praise to the assumed special values and contributions of one’s kind. One may also flaunt some stereotypical attributes which one could easily cover; thus, one finds second generations Jews who aggressively interlard their speech with Jewish aggressively interlard their speech with Jewish idiom and accent, and the militant homosexual who are patriotically swish in public places. #RandolphHarris 17 of 25

The stigmatized individual may also openly question the half-concealed disapproval with which normals treat one, and wait to “fault” the self-appointed wise, that is, continue to examine the other’s actions and words until some fugitive sign is obtained that their show of accepting one is only a show. The problems associated with militancy are well known. When the ultimate political objective is to remove stigma from the differentness, the individual may find that one’s very efforts can politicize one’s own life, rendering it even more different from the normal life initially denied one—even though the next generation of one’s fellow may greatly profit from one’s efforts by being more accepted. Further, in drawing attention to the situation of one’s own kind one is in some respects consolidating a public image of one’s differentness as a real thing and of one’s fellow-stigmatized as constituting a real group. On the other hand, if one seeks some kind of separateness, not assimilation, one may find that one is necessarily presenting one’s militant efforts in the language and style of one’s enemies. Moreover, the pleas one presents, the plight one reviews, the strategies one advocates, are all part of an idiom of expression and feeling that belongs to the whole society. #RandolphHarris 18 of 25

One’s disdain for a society that rejects one can be understood only in terms of that society’s conception of pride, dignity, and independence. In short, unless there is some alien culture on which to fall back, the more one separates oneself structurally from the normals, the more likely one may become culturally. “Behold, it came to pass that I, Omni, being commanded by my father, Jarom, that I should write somewhat upon these plates, to preserve our genealogy—wherefore, in my days, I would that ye should know that I fought much with the sword to preserve my people, the Nephites, from falling into the hands of their enemies, the Lamanites. However, behold, I of myself am a wicked man, and I have not kept the statues and the commandments of the Lord as I ought to have done. And it came to pass that two hundred and seventy and six years had passed away, and we had many seasons of peace; and we had many seasons of serious war and bloodshed. Yea, and in fine, two hundred and eighty and two years had passes away, and I had kept these plates according to the commandments of my fathers; and I conferred them upon my son Amaron. And I make an end. And now I, Amaron, write the things whatsoever I write, which are few, in the book of my father. Behold, it came to pass that three hundred and twenty years had passed away, and the more wicked part of the Nephites were destroyed. #RandolphHarris 19 of 25

“For the Lord would not suffer, after he had led them out of the land of Jerusalem and kept and preserved the from falling into the hands of their enemies, yea, he would not suffer that the words should not be verified, which he spake unto our fathers, saying that: Inasmuch as ye will not keep my commandments ye shall not prosper in the land. Wherefore, the Lord did visit them in great judgment; nevertheless, he did spare the righteous that they should not perish, butt did deliver them out of the hands of their enemies. And it came to pass that I did deliver the plates unto my brother Chemish. Now, I Chemish, write what few things I write, in the same book with my brother; for behold, I saw the last which he wrote, that he wrote it with his own hand; and he wrote it in the day that he delivered them unto me. And after this manner we keep the records, for it is according to the commandments of our fathers. And I make an end. Behold, I, Abinadom, am the son of Chemish. Behold, it came to pass that I saw much war and contention between my people, the Nephites, and the Lamanites; and I, with my own sword, have taken the lives of many of the Lamanites in defense of my brethren. And behold, the record of this people is engraven upon plates which is had by the kinds, according to the generations; and I know of no revelation save that which has been written, neither prophecy; wherefore, that which is sufficient is written. And I make an end. #RandolphHarris 20 of 25

“Behold, I am Amaleki, the son of Abinadom. Behold, I will speak unto you somewhat concerning Mosiah, who was made king over the land of Zarahemla; for behold, he being warned of the Lord that he should fled out of the land of Nephi, and as many would hearken unto the voice of the Lord should also depart out of the land with him, into the wilderness—and it came to pass that he did according as the Lord had commanded him. And they departed out of the land into the wilderness, as many as would hearken unto the voice of the Lord; and they were led by many preachings and prophesyings. And they were admonished continually by the word of God; and they were led by the power of his arm, through the wilderness until they came down into the land which is called the and of Zarahemla. And they discovered a people, who were called the people of Zarahemla. Now, there was great rejoicing among the people of Zarahemla; and also Zarahemla did rejoice exceedingly, because the Lord had sent the people of Mosiah with the plates of brass which contained the record of the Jews. Behold, it came to pass that Mosiah discovered them; and they had dwelt there from that time forth. And at the time that Mosiah discovered them, they had become exceedingly numerous. #RandolphHarris 21 of 25

“Nevertheless, they had had many wars and serious contentions, and had fallen by the sword from time to time; and their language had become corrupted; and they had brought no records with them; and they denied the being of their Creator; and Mosiah, nor the people of Mosiah, could understand them. However, it came to pass that Mosiah caused that they should be taught in his language. And it came to pass that after they were taught in the language of Mosiah, Zarahemla gave a genealogy of his fathers, according to his memory; and they are written, but not in these plates. And it came to pass that the people of Zarahemla, and of Mosiah, did unite together; and Mosiah was appointed to be their king. And it came to pass in the days of Mosiah, there was a large stone brought unto him with engravings on it; and he did interpret the engravings by the gift and power of God. And they gave an account of one Coriantumr, and the slain of his people. And Coriantumr was discovered by the people of Zarahemla; and he dwelt with them for the space of nine moons. It also spake a few words concerning his fathers. And his first parent came out from the tower, at the time of the Lord confounded the language of the people; and the severity of the Lord fell upon them according to his judgments, which are just; and their bones lay scattered in the land northward. Before, I, Amaleki, was born inn the days of Mosiah; and I have lived to see his death; and Benjamin, his son, reigneth in his stead. #RandolphHarris 22 of 25

“And behold, I have seen, in the days of king Benjamin, a serious war and much bloodshed between the Nephites and the Lamanites. However, behold, the Nephites did obtain much advantage over them; yea, insomuch that king Benjamin did drive them out of the land of Zarahemla. And it came to pass that I began to be old; and, having no seed, and knowing king Benjamin to be a just man before the Lord, wherefore, I shall deliver up these plates unto him, exhorting all humans to come unto God, the Holy One of Israel, and believe in prophesying, and in revelations, and in the ministering of Angels, and in the gift of speaking with tongues, and in the gift of interpreting languages, and in all things which is good save it comes from the Lord: and that which is evil cometh from the devil. And now, my beloved brethren, I would that ye should come unto Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption. Yea, come unto him, and offer your whole souls as an offering unto him, and continue in fasting and praying, and endure to the end; and as the Lord liveth ye will be saved. And now I would speak somewhat concerning a certain number who were desirous to possess the land of their inheritance. Wherefore, they went up into the wilderness. #RandolphHarris 23 of 25

“And their leader being a strong and mighty man, and a stiffnecked man, wherefore he caused a contention among them; and they were all slain, save fifty, in the wilderness, and they returned again to the land of Zarahemla. And it came to pass that they also took others to a considerable number, and took their journey again into the wilderness. And I, Amaleki, had a brother, who also went with them; and I have not since known concerning them. And I am about to lie down in my grace; and these plates are full. And I make an end of my speaking,” reports Omni 1.1-30. Heavenly Father, Thou hast led me singing to the cross where I fling down all my burdens and see them vanish, where my mountains of guilt are levelled to a plain, where my sins disappear, though they are the greatest that exist, and are more in number than the grains of fine sand; for there is power in the blood of Calvary to destroy sins more than can be counted even by one from the choir of Heaven. Thou hast given me a hill-side spring that washes clear and white, and I go as a sinner to its waters, bathing without hinderance in its crystal streams. At the cross there is free forgiveness for poor and meek ones, and ample blessings that last forever; the blood of the Lamb is like a great river of infinite grace with never any diminishing of its fullness as thirsty ones without number drink of it. #RandolphHarris 24 of 25

O Lord, forever will Thy free forgiveness live that was gained on the mount of blood; in the midst of a World of pain it is a subject for praise in every place a song on Earth, an anthem in Heaven, its love and virtue knowing no end. I have a longing for the World above where multitudes sing the great song, for my soul was never created to love the dust of Earth. Though here my spiritual state is frail and poor, I shall go on singing Calvary’s anthem. May I always know that a clean heart full of goodness is more beautiful than the lily, that only a clean heart can sing by night and by day, that such a heart is mine when I abide at Calvary. Please Visit, we beseech Thee, O Lord, Thy family, and guard with watchful tenderness the hearts which have been hallowed by scared Mysteries; that as by Thy mercy they receive the healings Gifts of eternal salvation, they may retain them by Thy protecting power; through Jesus Christ our Lord. Please defend, O Lord, with Thy protection those whom Thou satisfies with Heavenly Gifts; that being set free from all things hurtful, we may press onwards with our whole heart to the salvation which cometh from Thee; through Jesus Christ our Lord. We have received, O Lord, the glorious Mysteries, and pray Thee by means of them to make us partakers of things Heavenly, while we are dwelling on the Earth; through Jesus Christ our Lord. #RandolphHarris 25 of 25

Cresleigh Homes

This week’s Cresleigh Blog welcomes you to #MillsStation at #CresleighRanch! Located in the heart of Rancho Cordova, this community features modern homes built for making memories. 😍 Check it out at the link in bio! https://www.instagram.com/p/CBWN3lLgHaX/

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We beseech Thee, O Lord, that the solemn reception of Thy Sacrament may cleanse us from all our old sins, and change us into new creatures; though Jesus Christ our Lord. https://cresleigh.com/mills-station/residence-4/

Is Tragedy Stronger than Hope? Does the Past Conquer the Future? Is Wrath More Powerful than Mercy?

June 12, 2020 12:30 am

There is no duty we so much underrate as the duty of being happy. To be what we are, and to become what we are capable of becoming, is the only end of life. We have seen that in struggling with one’s conflicts the neurotic person undergoes a great deal of suffering, that moreover one often uses suffering as a means of attaining certain goals which, because of existing dilemmas, are difficult to attain otherwise. Though we are able to recognize in every individual situation the reasons why suffering is used and the ends that are to be achieved by it, there remains some bewilderment why people should be willing to pay such an enormous price. It looks as if the generous use made of suffering, and the readiness to recoil from an active mastering of life, grow out of an underlying drive which can be roughly described as a tendency to make the self weaker instead of stronger, miserable instead of happy. Since this tendency is contradictory to general conceptions of human’s nature it has been a great puzzle, in fact a stumbling block to psychology and psychiatry. It is indeed the basic problem of masochism. The term masochism originally referred to perversions dealing with pleasures of the flesh, and fantasies in which pleasures of the flesh is obtained through suffering, though being beaten, tortured, assaulted, enslaved, humiliated. #RandolphHarris 1 of 23

Dr. Freud has recognized these perversions and fantasies associated with pleasures of the flesh are akin to the general tendencies toward suffering, that is, those which have no apparent foundations in pleasures of the flesh; these latter tendencies have been classified as “moral masochism.” Since in perversions and fantasies associated with pleasures of the flesh suffering aims at a positive satisfaction, the conclusion has been drawn that all neurotic suffering is determined by a wish for satisfaction, or to put in into simple language, that the neurotic wants to suffer. The difference better perversions associated with pleasures of the flesh and so-called moral masochism is assumed to be a difference of awareness. In the former both the striving for satisfaction and the satisfaction are conscious; in the latter both are unconscious. The obtaining of satisfaction through suffering is a big problem even in perversions, but it becomes still more puzzling in the general tendencies toward suffering. Many attempts have been made to account for masochistic phenomena. The most brilliant of them is Dr. Freud’s hypothesis of death instinct. This contends, briefly, that there are two main biological forces operating within humans: the life instinct and the death instinct. The latter force, which aims at self-destruction, when combined with libidinal drives results in the phenomenon of masochism. #RandolphHarris 2 of 23

A question of great interest which I want to raise here is whether the tendency to suffer can be understood psychologically, without taking recourse to a biological hypothesis. To begin with we have to tackle a misunderstanding, which consist in confounding actual suffering with the tendency to suffer. There is no warrant for jumping to the conclusion that since suffering exists there is therefore a tendency to incur it or even to enjoy it. For example we cannot, with H. Deutsch, interpret that fact that in our culture women secretly enjoy these pains masochistically, even though this may certainly be true in exceptional cases. A great deal of the suffering that occurs in neuroses has nothing at all to do with a wish to suffer, but is only the unavoidable consequences of existing conflicts. It occurs just as pains occurs after one has broken a leg. In both cases the pains appear regardless of whether the person wants them or not, and one does not gain anything by the suffering they incur. Manifest anxiety engendered by existing conflicts is the outstanding but not the only example for suffering of this type in neuroses. Other kinds of neurotic suffering are also to be understood in this way—such as the suffering which accompanies the realization of a growing discrepancy between potentialities and factual achievements, the feeling of being hopelessly caught in certain dilemmas, hypersensitivity to the slightest offenses, self-contempt for having a neurosis. #RandolphHarris 3 of 23

This part of neurotic suffering, since it is quite unobtrusive, is often altogether neglected when the problem is tackled with the hypothesis that the neurotic wishes to suffer. And when this is done one wonders sometimes to what extent laypeople and even some psychiatrists unconsciously share the contemptuous attitude which the neurotic oneself has toward one’s neurosis. Having eliminated the neurotic sufferings which are not caused by tendencies to suffer we turn now to those which are so caused and hence fall under the category of masochistic drives. In these the surface impression is that the neurotic suffers more than is warranted by reality. In more detail, one gives the impression that something within on avidly seizes upon every opportunity to suffer, that one can manage to turn even fortuitous circumstances into something painful, that one is quite unwilling to relinquish suffering. However, here he behaviour which produces this impression to a large extent accounted for by the functions which neurotic suffering has for the person concerned. As to these functions of neurotic suffering I may summarize what we have seen thus far. Suffering may have a direct defense value for the neurotic, and may often, in fact, be the only way one can protect oneself against imminent dangers. #RandolphHarris 4 of 23

By self-recrimination one avoids being accused and accusing others, by appearing ill or ignorant one avoids reproaches, by belittling oneself one avoids the danger of competition—but the suffering one thereby brings on oneself is at the same time a defense. Suffering is also a means of getting what one wants, of carrying out one’s demands effectively and of putting one’s demands on a justified basis. Concerning one’s wishes toward life the neurotic is in a dilemma. One’s wishes are, or have become, imperative and unconditional, partly because they are prompted by anxiety, partly because they are not checked by any real consideration of others. However, on the other hand one’s own capacity to assert one’s demands is greatly impaired, because of one’s lack of spontaneous self-assertion, in more general terms because of one’s basic feeling of helplessness. The result of one’s dilemma is that one expects others to take care of one’s wishes. One gives the impression that underlying one’s actions is a conviction that others are responsible for one’s life and that hey are to be blamed if things go wrong. This collides with one’s conviction that no one grants one anything, and the result is that one feels one has to coerce others to fulfill one’s wishes. It is here that suffering comes to one’s assistance. #RandolphHarris 5 of 23

Suffering and helplessness become one’s outstanding means of obtaining affection, help, control, and at the same time allow one to evade all demands that others might make of one. Suffering has finally the function of expressing accusations against others in a disguised but effective way. When the function of neurotic suffering are recognized the problem is divested of some of its mysterious character, but is still not completely solved. In spite of the strategical value of suffering there is one factor which lends support to the notion that the neurotic wants to suffer: often one suffers more than is warranted by the strategical goal, tends to exaggerate one’s misery, to submerge oneself in feelings of helplessness, unhappiness and unworthiness. Even though we know that one’s emotions are likely to be exaggerated and that they cannot be take at face value, we are struck by the fact that the disappointments which result from one’s conflicting tendencies throw one into an abyss of misery which is disproportionate to the significance that the situation had for one. When one has been but moderately successful one dramatically exaggerates one’s defeat as an irrevocable disgrace. When one has merely failed to assert oneself one’s self-esteem drops like a deflated balloon. Wen during analysis one has to face the unpleasant prospect of working through a new problem one drop into absolute hopelessness. #RandolphHarris 6 of 23

We still have to examine why one thus seemingly voluntarily increases one’s sufferings beyond the strategical necessities. In such suffering there are no apparent advantages to be gained, no audiences that might be impressed, no sympathy to be won, no secret triumph in asserting one’s will over others. Nevertheless, there is a gain for the neurotic, but of a different kind. Incurring a failure in love, a defeat in competition, having to realize a definite weakness or shortcoming of one’s own is unbearable for one who has such high-flown notions of one’s uniqueness. Thus when one dwindles to nothing in one’s own estimation, the categories of success and failure, superiority and inferiority cease to exist; by exaggerating one’s pain, by losing oneself in a general feeling of misery or unworthiness, the aggravating experience loses some of its reality, the sting of the special pain is lulled, narcotized. The principle operating in this process is a dialectic one, containing the philosophical truth that at a certain point quantity is converted into quality. Concretely, it means that though suffering is painful, abandoning one’s self to excessive suffering may serve as an opiate against pain. A masterly description of this process is given in a Danish novel Aage von Kohl. The story concerns a writer whose beloved wife had been lust-murdered to years before. #RandolphHarris 7 of 23

The husband had been warding off the unbearable pain by only dimly experiencing what had happened. To escape the realization of his grief he had plunged into work and had written a book, working day and night. The narrative begins the day the book is finished, that is, at the psychological moment when one would have to face one’s pain. We meet him first at the cemetery, whither his steps have inadvertently led him. We see him indulging in the most gruesome and fantastic speculations of such thoughts as worms eating the dead, people buried alive. He is exhausted and returns home, where his torture continues. He is impelled to recall minutely what had happened. If her had gone with his wife that evening when she visited friends, if she had reached him by telephone to ask him to call for her, if she had stayed with the friends, if he had taken a walk and happened to meet her at the station, perhaps the murder would not have occurred. Impelled to imagine in detail how the murder took place he becomes submerged in an ecstasy of pain, until finally he loses consciousness. Thus far the story is of particular interests for the problem we have been discussing. What happens further is that after having recovered from his orgy of torment he still has to work through the problem of taking revenge, and ultimately he becomes capable of facing his pain realistically. #RandolphHarris 8 of 23

The process that is presented in this story is the same that can be seen in certain mourning customers that serve to alleviate the pain of loss by acutely intensifying it and inducing complete abandonment to it. When this narcotic effect of exaggerated pain is recognized we have a further help in finding understandable motivations in masochistic drives. However, there still remains the question of why such suffering can yield satisfaction, as it obviously does in masochistic perversions and fantasies and as we suspect it does in the general neurotic tendencies toward suffering. In order to be able to answer this question it is necessary to recognize first elements which all masochistic tendencies have in common, or more accurately, the basic attitude toward life that underlies such tendencies. When they are examined from his point of view the common denominator is definitely found to be a feeling of intrinsic weakness. This feeling appears in the attitude toward the self, toward others, toward fate in general. Briefly it can be described as a deep feeling of insignificance or rather of nothingness, nonbeing; a feeling of being like a reed that can easily be swayed by any wind; a feeling of being in the power of others, or being a their beck and call, appearing in a tendency toward over-compliance and in a defensive over-emphasis on control and not giving in; dependence on affection and the judgement of others. #RandolphHarris 9 of 23

This feeling of deep insignificance can also manifest by showing an inordinate need for affection, and also later on as an inordinate fear of disapproval; a feeling of not having a say in one’s own life but of having to let others bear the responsibility for it and make the decisions; a feeling that good and evil come from outside, that one is entirely helpless toward fate, appearing negatively in a sense of impending doom, positively in an expectation of some miracle happening without one’s moving a finger; a feeling toward life in general that one cannot breathe, work, enjoy anything without others supplying the incentive, the means and the aims; a feeling of being putty in the master’s hands. How are we to understand this feeling of intrinsic weakness? Is it in the last analysis the expression of a lack of vital strength? It may be this in some cases, but on the whole differences in vitality among neurotics are in no way greater than in other people. Is it a simple consequence of the basic anxiety? Certainly anxiety has something to do with it, but anxiety alone may have the opposite effect of impelling one to strive for and attain more and more strength and power in order to be safe. The answer is that primarily this feeling of intrinsic weakness is not a fact at all; what is felt as weakness and appears as weakness is only the result of an inclination toward weakness. #RandolphHarris 10 of 23

This fact can be recognized from characteristics we have already discussed: in one’s own feelings the neurotic unconsciously exaggerated one’s weakness and one tenaciously insists on being weak. It is, however, not only by logical deduction that this inclination toward weakness can be discovered; very often it can be seen at work. Individuals may imaginatively seize upon every possibility of believing that they have an organic illness. One individual, whenever any difficulty arose, quite consciously wished to have tuberculosis, lie in a sanitarium and be completely taken care of. If any demand is made such a person’s first impulse may be to yield, and one will then go to the other extreme and refuse to give in at any price. In analysis an individual’s self-recriminations are often the result of one’s adopting as one’s own opinion an anticipated criticism, thus showings one’s readiness to surrender in advance to any judgment. The tendency blindly to accept authoritative statements, to lean on someone, always to recoil from a difficulty with a helpless “I cannot” instead of accepting it as a challenge, is a further evidence of the inclination toward weakness. Death is the work of the Divine wrath: “For all our days are passed away in Thy wrath, we bring our years to an end as a sigh”—as short a sigh, and as full of sorrow as a sigh. #RandolphHarris 11 of 23

The idea of the Divine wrath has become strange to our time. We have rejected a religion which seemed to make God a furious tyrant, and individual with passions and desires who committed arbitrary acts. This is not what the wrath of God means. It means the inescapable and unavoidable reaction against human pride and arrogance. That reaction, through which humans are thrown back into one’s limits, is not a passionate act of punishment or vengeance on the part of God. It is the reestablishment of the balance between God and humans, which is disturbed by human’s elevation against God. We understand the profound relationship between God and humans because God sets our innermost secrets in the light of His face. God’s anger is not directed against our moral shortcomings, against special acts of disobedience to the Divine order. It is directed against the secret of our personality, against what happens in us and to us, unseen by humans, unseen even by ourselves. This, our secret, determines our fate, more than anything visible. In the realm of our visible deeds we may not feel that we deserve the wrath of God—misery and tragedy. However, God looks through the veils which hide our secrets. They are manifest to Him. Therefore, we feel every day the burden of being under a power which negates us, which disintegrates us and makes us unhappy. This is the wrath under which we pass all our days, not only those in which we endure special failures and special sufferings. #RandolphHarris 12 of 23

This is the situation of all humans. However, not all humans know it. “Yet who knoweth the power of thine anger, and who of us dreads Thy wrath? So teach us to count our days, that we may get a heart of wisdom!” The 90h Psalm tries to teach us the truth about our human situation, our transitoriness and our guilt. It does what the great ancient tragedies did. They revealed to all the people of the city, gathered in the theatre, what humans are; they showed the people that the greatest, the best, the most beautiful, the most powerful—all-stand under the tragic law and the curse of the immortals. They wanted to reveal he tragic situation of humans, that is, one’s situation before the Divine. One becomes great and proud and tries to touch the Divine sphere, and one is cast into destruction and despair. This is what the psalmist wanted to reveal to the righteous and unrighteous people of one’s nation—what they were; what humans are. However, the psalmist knew that humans, even if shaken for a moment, forgot their fate. One knew that humans live as if they are to live forever, and as if the wrath of God did not exist. Therefore, he askes us to count our days, to consider how soon they shall come to an end. He prays God that He Himself may each us that we must die. The psalmist does not think that realization of the truth of what one has been saying will cast humans into despair. #RandolphHarris 13 of 23

On the contrary, one believes that just this insight can give us heart of wisdom—a heart which accepts the infinite distance between God and humans, and does not claim a greatness and beatitude which belongs to God alone. The wise heart is the heart which does not try to hide this from itself, which does not try to escape into a false security or a false cynicism. The wise heart is the heart which can stand this knowledge courageously, with dignity, humility, and fortitude. This wisdom is implicit in every word of the psalm. It is the greatest wisdom that humans, having felt the tragedy of life, achieved in the ancient World. After the prayer for the wise heart (and not for intellectual wisdom!) a new section of the psalm begins, perhaps added in a later period of the Jewish religion. This new section is concerned with the nation and its historical situation. “Relent, O Thou Eternal, and delay not, be sorry for Thy servants. Satisfy us in the morning with Thy loving kindness, that we may rejoice and be glad all our days. Grant joy as long as Thou has been afflicting us, for all the years we have had suffering. Let Thy work appear unto Thy servants and Thy glory upon Thy children! And let the favour of the Lord our God be upon us and prosper the work of our hands!” Something new appears in these words: the significance of past and future, the prayer for a better future, for a future of happiness and joy, of the presence of God and the success of our work. #RandolphHarris 14 of 23

God is not only the God of eternity. He is also the God of the future. The cycle from dust to dust, from sin to wrath, is broken. There appears the vision of an age of fulfillment, after the ages of misery. However, this vision is only for His servants—for the selected nation, and within her, only for those who are really His servants. The individual no longer stands lone before God. One is included among the other servants of God, in the midst of the people of God who look not toward their return to dust, but toward a life in a new age in which God is present. Hope supersedes tragedy. This is the highest point that religion reaches in the Old Testament. However, the spirit of religion drives beyond even this. It is not the end. What does the historical hope mean for the individual? Does it free us from the law of transitoriness and guilt? History, running toward the unknown future, throws every human back into the past, and we do not reach the age of fulfillment for which the poet longs. The cruel step of history goes over graves, and history itself does no seem to approach its fulfillment. Whenever history seems to come near to its fulfillment, it is thrown back and is further away from its fulfillment than ever before. That is what we experience so inescapably in our time. And so we ask, as all generation of humans have asked: is tragedy stronger than hope? Does the past conquer the future? Is wrath more powerful than mercy? #RandolphHarris 15 of 23

We are driven hither and tither between melancholy and expectations—from tragedy to hope, from hope to tragedy. In this situation we may be ready to receive the message of a new being, a new kind of existence which is not only hope, but also a reality, in which Divine wrath and human guilt ultimately are conquered. Christianity is based on this message: God subjecting Himself to transioriness and wrath, in order to be with us. And thus is fulfilled the hope of which he psalmist sings: “Let Thy work appear unto Thy servants and Thy glory upon Thy children.” Whether or not we accept that message, it is the answer to the questions the psalmist leaves unanswered. We may prefer to cling to the mere hope in spite of all disillusionments. We may prefer to return to the pious resignation of the older part of the psalm. We may even prefer to go back to the melancholic identification of human’s life with that of the grass field. We may choose any of these ways of interpreting our life. However, if we do choose any of them, we must realize that we cannot find in them the answer to the question of our life. And we must be resigned. However, if we accept the message of the new reality in Christ, we must understand that this message does not contain an easy answer, and that it does not guarantee any spiritual security. #RandolphHarris 16 of 23

We must know that it is real answer only if we understand it permanently in the light of our human situation, in which tragedy and hope fight each other without victory. The victory is above them. When the prayer of the psalmist was answered, the victory came. “Relent, O thou Eternal!”—this prayer is the prayer of humankind through all eons, and the hidden prayer in the dept of every human soul. It is the Lord’s Day. You have come to church to worship God in spirit and in truth. You are in church to give God worth—worth-ship, as the English work properly means. What now? Here again the word which is the theme of this essay comes to center stage—discipline. It is of great significance that one of the two most prominent words denoting worship in the New Testament is the word latreuo, which means to work or serve. This tells us implicitly that worship involves work—disciplined work. It is from this word that liturgy is derived, for liturgy is one’s work in worship. All churches have liturgies, even those which would call themselves “non-liturgical.” In fact, having no liturgy is a liturgy! Relaxed charismatic services may be as liturgical in their format as a High-Church service—and in some cases more rigid. My purpose is not to recommend one liturgy over another, though, of course I have my opinion. #RandolphHarris 17 of 23

Whatever your liturgy may be, you must work at it with all you have, for worship is work. If you are to please and glorify God, there must be some holy sweat. Please use this time to continue to live a temple-worthy life or to become temple worthy. As the Restoration continues, I know that God will continue to reveal many great and important things pertaining to His kingdom here on Earth. The Saviour is the perfect engineer, builder, and interior designer. His project is the perfection and eternal joy of our souls. Daily repentance is a transformative tool that enables us to grow a little kinder, more loving, and more understanding. Studying the scriptures brings us closer to the Saviour, whose generous love and grace assist us with our growth. Again and again the scriptures show us how families succeed through righteous living and how they fail by pursuing other paths. Fine homes follow the blueprint created by the Lord for His finest home, the temple. The Lord’s steady framework allows His Spirit to change our hearts. Experiencing a mighty change of the heart is like adding because features to the interior of the temple. As we continue in faith, the Lord gradually changes us. We receive His image in our countenance and begin to reflect the love and beauty of His character. As we become more like Him, we feel more at home in His hose, and He will feel at home in ours. #RandolphHarris 18 of 23

The finest homes are refuges from the storms of life. The Lord has promised that those who keep the commandments of God prosper in the land. God’s prosperity is the power to press forward despite the problems of life. Because some live in the finest home, which is the heart of God, their faithful living provides them the strength, vision, and Heavenly help they need in the current turmoil. Mortality always brings challenges, but time after time I have seen those who strive to obey the commandments are blessed to find their ways forward with peace and hope. Those blessings are available to everyone, it does not require privilege. With God’s loving help, your soul can be all He wants it to be and you can be the finest various of yourself, prepared to establish and live in a finest home. “Now behold, I, Jarom, write a few words according to the commandment of my father, Enos, that our genealogy may be kept. And as these plates are small, and as these things are written for the intent of the benefit of our brethren the Lamanites, wherefore, it must needs be that I write a little; but I shall not write the things of my prophesying, nor of my revelations. For what could I write more than my fathers have written? For have not they revealed the plan of salvation? I say unto you, Yea; and this sufficeth me. #RandolphHarris 19 of 23

“Behold, it is expedient that much should be done among this people, because of the hardness of their hearts, and the deafness of their ears, and the blindness of their minds, and the stiffness of their necks; nevertheless, God is exceedingly merciful unto them, and has not as yet swept them off from the face of the land. And there are many among us who have many revelations, for they are not all stiffnecked and have faith, have communion with the Holy Spirit, which maketh manifest unto the children of humans, according to their faith. And now, behold, two hundred years had passed away, and the people of Nephi had waxed strong in the land. They observed to keep the law of Moses and the sabbath day holy unto the Lord. And they profaned not; neither did they blaspheme. And the laws of the land were exceedingly strict. And they were scattered upon much of the face of the and, and the Lamanites also. And they were exceedingly more numerous than were they of the Nephites; and they loved murder and would drink the blood of beasts. And it came to pass that they came many times against us, the Nephites, to battle. However, our kings and our kings and our leaders were mighty humans in the faith of the Lord; and they taught the people the ways of the Lord; wherefore, we withstood the Lamanites and swept them away out of our lands, and began to fortify our cities, or whatsoever pace of our inheritance. #RandolphHarris 20 of 23

“And we multiplied exceedingly, and spread upon the face of the land, and became exceedingly rich in gold, and in silver, and in precious things, and in fine crafts of wood, in buildings, and in machinery, and also in iron and copper, and brass and steel, making all manners of tools of every kind to till the ground, and weapons of war—yea, the sharp pointed arrow, and the quiver, and the dart, and the javelin, and all preparations for war. And thus being prepared to meet Lamanites, they did not prosper against us. However, the word of the Lord was verified, which he spake unto our fathers, saying that: Inasmuch as ye will keep my commandments ye shall prosper in the land. And it came to pass that the prophets of the Lord did threaten the people of Nephi, according to the word of God, that if they did not keep the commandments, but should fall into transgression, they should be destroyed from off the face of the land. Wherefore, the prophets, and the priests, and the teachers, did labour diligently, exhorting with all long-suffering the people to diligence; teaching the law of Moses, and the intent for which it was given; persuading them to look forward unto the Messiah, and believe in one to come as though one already was. And after this manner did they teach them. And it came to pass that by so doing they kept them from being destroyed upon the face of the land; for they did prick their hearts with the word, continually stirring them unto repentance. #RandolphHarris 21 of 23

“And it came to pass that two hundred and thirty and eight years had passes away—after the practices of wars, and contentions, and dissensions, for the space of much of the time. And I, Jarom, do not write more, for the plates are small. However, behold, my brethren, ye can go to the other plates of Nephi; for behold, upon them the records of our wars are engraven, according to the writings of the kinds, or those which they caused to be written. And I deliver these plates into the hands of my son Omni, that they may be kept according to the commandments of my fathers,” Jarom 1.1-16. Having received life by the refreshment of the most holy Body and Blood of our Lord Jesus Christ, we humbly beseech Thee, O God, that by this transcendent remedy Thou wouldest both cleanse us from the contagion of all sins, and fortify us against the incursion of all dangers; through the same Jesus Christ our Lord. O my Saviour, I thank Thee from the depth of my being for Thy wondrous grace and love in bearing my sin in thine own body on the tree. May Thy cross be to me as the tree that sweetness my bitter Marahs, as the rod that blossoms with life and beauty, as the brazen serpent that calls forth the look of faith. By Thy cross crucify my every sin; use it to increase my intimacy with Thyself. #RandolphHarris 22 of 23

“Please it make my intimacy with Thyself the ground of all my comfort, the liveliness of all my duties, the sum of all Thy gospel promises, the comfort of all my afflictions, the vigour of my love, thankfulness, graces, the very essence of my religion; and by it give me that rest without rest, the rest of ceaseless praise. O my Lord and Saviour, Thou hast also appointed a cross for me to take up and carry, a cross before Thou givest me a crown. Thou hast appointed it to be my portion, but self-love hates it, carnal reason is unreconciled to it; without the grace of patience I cannot bear it, walk with it, profit by it. O blessed cross, what mercies dost Thou bring with Thee! Thou art only esteemed hateful by my rebel will, heavy because I shirk Thy load. Please teach me, gracious Lord and Saviour, that with my cross Thou sendest promised grace so that I may bear it patiently, that my cross is Thy yoke which is easy, and Thy burden which is light. We render thanks and praise to Thee, O Lord, Who hast strengthened us with the Communion of the Body and Blood of Thy most dearly beloved Son; humbly beseeching Thy mercy that this Thy Sacrament, O Lord, may not increase our guilt and punishment, but may plead for our pardon and salvation. May it be the abolition of our sins, the strength of our weakness, our bulwark against the perils of the World. May this Communion cleanse us from guilt, and makes us partakers of the joy of Heaven: through Jesus Christ our Lord. #RandolphHarris 23 of 23

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So Short is Our Life and it Seems to Long Against the Envy of Less Happier Lands

June 11, 2020 12:55 am

The Universe was at some point wound up like a great clock and has been ticking off its inexorable way ever since. It makes it impossible for me to deny the reality and significance of human choice. To me it is not an illusion that humans are to some degree the architect of themselves. Every heart sings a song, incomplete, until another heart whispers back. Those who wish to sing always find a song. At the touch of a lover, everyone becomes a poet. That means we must approach social change based on the human desire and potentiality for change, not on conditioning. This leads to a deeply democratic political philosophy rather than management by an elite. So the choice does have consequences. Upon reflection, we can see that institutionally as well, complex constitutional democracies, and particularly those in which a public sphere of opinion formation and deliberation has been developed, engage in such recursive validation continually. Basic human civil and political rights, as guaranteed by the Bill of Rights to the United States of America Constitution and as embodied in the constitution of most democratic governments, are never really “off the agenda” of public discussion and debate. They are simply constitutive and regulative institutional norms of debate in our kinds of societies: although we cannot change these rights without extremely elaborate political and juridical procedures, we are always disputing their meaning, their extent, and their jurisdiction. #RandolphHarris 1 of 23

Democratic debate is like a ball game where there is no umpire to interpret the rules of the game and their application definitively. Rather, in the game of democracy the rules of the game no less than their interpretation and even the position of the umpire are essentially contestable. Contestation means neither the complete abrogation of these rules nor silence about them. When basic rights and liberties are violated the game of democracy is suspended and becomes either martial rule, civil war, or dictatorship; when democratic politics is in full session, the debate about the meaning of these rights, what they do or do not entitle us to, their scope and enforcement, is what politics is all about. One cannot challenge the specific interpretation of basic right and liberties in a democracy without taking these absolutely seriously. The deliberative theory of democracy transcends the traditional opposition of majoritarian politics verses liberal guarantees of basic rights and liberties to the extent that the normative conditions of discourses, like basic rights and liberties, are to be viewed as rules of the game that can be contested within the game but only insofar as one first accepts to abide by them and play the game at all. This formulation seems to me to correspond to the reality of democratic debate and public speech in real democracies much more accurately than he liberal model of deliberation upon constitutional essentials or the reasoning of the Supreme Court. #RandolphHarris 2 of 23

Crucial to the deliberative model of democracy is the idea of a “public sphere” of opinion-formation, debate, deliberation, and contestation among citizens, groups, movements, and organizations in a polity. When this concept of a public sphere is introduced as the concrete embodiment of discursive democracy in practice, it also become possible to think of the issues of conversational constraints in a more nuanced way. While the deliberative model of democracy shares with liberalism a concern for the protection of these rights to autonomy of equal citizens, the conceptual method of discursive validation and the institutional reality of a differentiated public sphere of deliberation and contestation provide plausible beginning points for a mediation of the stark opposition between liberalism and deliberative democracy. Bruce Ackerman’s conception of dualist democracy is based upon a similar strategy of overcoming the opposition between the standpoint of foundationalist rights-liberals on the one hand and monist majoritarian democrats on the other: “The basic meditating devices is the dualist’s two-track system of democratic lawmaking. It allows an important place for the foundationalist’s views of rights as trumps’ without violating the monist’s deeper commitment to the primacy of democracy.” In a constitutional democracy the question as to which aspects of the higher law are entrenched against the revision by the people as opposed to which aspects may be repealed is itself always open and contestable. #RandolphHarris 3 of 23

Conceptually as well as sociologically, models of deliberative and dualistic democracy focus on this process of “recursive” and “hermeneutic” interdependence between constitution-making and democratic politics. The comfortable cloak of objectivity is necessarily be dropped, exposing the people as a vulnerable, imperfect, subjective being, thoroughly engaged, intellectually and emotionally, objectively and subjectively, in all their activities. This is understandably too threatening. Let me simply add that what is really at issue is the confrontation of two paradoxes. If the extreme behaviourist position is true, then everything an individual does is essentially meaningless, since one is but an atom caught in a seamless chain of cause and effect. On the other hand, if the thoroughgoing humanistic position is true, then choice enters in, and this individual subjective choice has some influence on the cause-and-effect chain. In all candor I must say that I believe that the humanistic view will, in the long run, take precedence. I believe that Americans are, as a people, beginning to refuse to allow technology to dominate our lives. Our culture, increasingly based on the conquest of nature and the control of humans, is in decline. Emerging through the ruins is the new person, highly aware, self-directing, as explorer of inner, perhaps more than outer, space scornful of the conformity of institutions and the strict and rigid doctrines of authority. #RandolphHarris 4 of 23

One does not believe in being behaviorally shaped, or in shaping the behaviour of others. One is most assuredly humanistic rather than technological. In my judgment one has a high probability of survival. Yet, this belief of mine is open to one exception. If we were to permit one-human control, or a military take-over of our government—and it is obvious we have been (and are) perilously close to that—then another scenario would take place. A governmental—military—police—industrial complex would be more than happy to use scientific technology for military and industrial conquest and psychological technology for the control of human behaviour. I am not being dramatic when I say that humanistic psychologists, emphasizing the essential freedom and dignity of the unique human person, and one’s capacity for self-determination, would be among the first to be incarcerated by such a government. I confess that when I wish to be scholarly, serendipity plays a very important part. Serendipity, in case you have forgotten, is the faculty of making fortunate and unexpected discoveries by accident. I have an eerie feeling that I have that faculty. I have tried to facilitate clarity of communication between individuals of the most diverse points of view. I have worked for better communication between groups whose perceptions and experiences are poles apart: strangers, member of different cultures, representatives of different strata of society. #RandolphHarris 5 of 23

I discern more sharply the theme of my life as having been built around the desire for clarity of communication, with all its ramifying results. I have also helped to sponsor, and have taken some part in, interracial and intercultural groups, believing that better understanding between diverse groups is essential if our planet is to survive. And then I garden. Those mornings when I cannot find time to inspect my flowers, water the young shoots I am propagating, pull a few weeds, spray some destructive insects, and pour just the proper fertilizer on some budding plants, I feel cheated. My garden supplies the same intriguing question I have been trying to meet in all my professional life: What are the effective conditions of growth? However, in my garden, though they frustrations are just as immediate, the results, whether success or failure, are more quickly evident. And when, through patient, intelligent, and understanding care I have provided the conditions that result in the production of a rare or glorious bloom, I feel the same kind of satisfaction that I have felt in the facilitation of growth in a person or in a group of persons. Why does it appeal to me to try the unknown, to gamble on something new, when I could easily settle for ways of doing things that I know from past experience would work very satisfactorily? I am not sure I understand fully, but I can see several factors that have made a difference. #RandolphHarris 6 of 23

It is estimated the 145 million Americans are committed to a way of living that reflects their inner convictions about justice, equality, and peace. They believe that it is better to have things on a human scale; live frugally, to conserve, recycle, not waste; and the inner life, rather than externals, is central. I belong to that group, and trying to live in this new way is necessarily risky and uncertain. However, perhaps the major reason I am willing to take chances is that I have found that in doing so, whether I succeed or fail, I learn. Learning, especially learning from experience, has been a prime element in making my life worthwhile. Such learning helps me to expand. So I continue to risk. I like to be logical, to pursue the ramifications of a thought. I am deeply involved in the World of feeling, intuition, nonverbal as well as verbal communication, but I also enjoy thinking and writing about that World. Conceptualizing the World clarifies its meaning for me. Human beings have potentially available a tremendous range of intuitive powers. We are indeed wiser than our intellects. There is much evidence. We are learning how sadly we have neglected the capacities of the nonrational, creative metaphoric mind—the right half of our brain. Biofeedback has shown us that if we let ourselves function in a less conscious, more relaxed way, we can learn at some level to control temperature, heart rate, and all kinds of organic functions. #RandolphHarris 7 of 23

We find that terminal cancer patients, when given an intensive program of prayer and fantasy training focused on overcoming the malignancy, experience a surprising number of remissions. I am open to even more mysterious phenomena—precognition, thought transference, clairvoyance, human auras, Kirlian photography, even out-of-the-body experiences. These phenomena may not fit with known scientific laws, but perhaps we are on the verge of discovering new types of lawful order. I think I am learning a great deal in a new area, and I find the experience enjoyable and exciting. However, in my experience, I have found that one of the hardest things for me is to care for a person for whatever he or she is, at that time, in the relationship. It is so much easier to care for others for what I think they are, or wish they would be, or feel they should be. To care for this person for what he or she is, dropping my own expectations of what I want him or her to be for me, dropping my desire to change this person to suit my needs, is a most difficult but enriching way to satisfying intimate relationship. I think no one can know whether he or she fears death until it arrives, but with COVID-19, this is something many are thinking about. Certainly, death is the ultimate leap in the dark, and I think it is highly probable that the apprehension I feel when going under an anesthetic will be duplicated when I face death. #RandolphHarris 8 of 23

Yet I do not experience a really deep fear of this process. So far as I am aware, my fear concerning death relate to its circumstances. My belief that death is the end has, however, been modified by some of my learnings of the past decade. I am impressed with the accounts b Raymond Moody (1975) of the experience of persons who have been so near death as to be declared dead, but who have come back to life. I am impressed by some of the reports of reincarnation, although reincarnation seems a very dubious blessing indeed. All of this brings change and for me the process of change is life. I realize that if I were stable and steady and static, I would be living death. So I accept confusion and uncertainty and fear and emotional highs and lows because they are the price I willingly pay for a flowing, perplexing, exciting life. We must dismiss the devil by telling him he has made a mistake in coming, and we are not going with him, and he will never reappear. All of my life experiences has lead me to the belief in the possibility of the continuation of the individua human spirit, something I have never before believed possible. These experiences have left me very much interested in all types of paranormal phenomena. They have quite changed my understanding of the process of living. I now consider it possible that each of us is a continuing and changing spiritual essence lasting over time, and occasionally incarnated in a human body. #RandolphHarris 9 of 23

“Lord, Thou hast been our dwelling place age after age. Before the mountains were born and the Earth and land labored in pains of birth. From eternity to eternity Thou art God. For a thousand years in Thy sight are but as yesterday when it is passed. Thou turnest humans back to dust and sayest: Return ye children of humans. They are as a watch in the night; Thou carriest them away; they are as a sleep, like grass which grows up, that in the dawn is fresh and flourishing, then by twilight fades and withers. Our life is seventy years or eighty at the most. Yet is their pride but toil and disappointment—for it is soon gone and we fly away. For we are consumed in Thy anger and in Thy wrath we are frightened away. Thou hast set our iniquities before Thee and our most secret deeds in the light of Thy countenance. For all our days are passed away in Thy wrath, we bring our years to an end as a sigh. Yet who know of us dreads Thy wrath? So teach us to count our days that we may get a heart of wisdom! Relent, O Thou Eternal, and delay not; be sorry for Thy servants. Satisfy us in the morning with Thy loving-kindness that we may rejoice and be glad all our days. Grant joy as long as thou hast been afflicting us, for all the years we have had suffering. #RandolphHarris 10 of 23

“Let Thy work appear unto Thy servants and Thy glory upon Thy children! And let the favour of the Lord our God be upon us and prosper the work of our hands,” reports Psalm 90. There is something unique in this psalm, a rise and fall of praise and lament, of consideration and prayer, of melancholy and hope. If we want to grasp its meaning, we must follow it, word by word, feeling what the poet has felt, trying to see what he has seen, looking at our own life through his vision, as it is interpreted through his mighty words. These words come to us from the furthest past, yet they speak to our present and to every future. Later generations in Israel expressed their feeling for the incomparable power of this psalm by attributing it—and it alone—to Moses, whom they called the man of God. Let us approach it with the same awe. This psalm, like many other passages of the Bible, speaks of human’s life and death in profoundly pessimistic words. It echoes what God said to Adam in the third chapter of Genesis: “Cursed is the land for Thy sake. In the sweat of Thy face shalt thou eat bread till Thou returns unto the ground; for out it wast Thou taken: for dust Thou art, and unto dust shalt Thou return.” It would be hard to intensify the melancholy of these words. #RandolphHarris 11 of 23

And I would be hard for a modern pessimist to intensify he bitterness with which job challenges his moralistic friends, saying that “man born of woman lives but a few days,” that there is hope for a tree which is cut off, that it may flourish again, but “man lies down never to arise.” And he says to God: “Thou destoyest all the hopes of humans. Thou art too strong for humans, one has to go.” And the modern naturalist would need to change nothing in the words of Ecclesiastes, the “Preacher,” when one dines that there is any difference between human and beast: “As one dies the other dies. Both sprang from the dust they both returned.” He doubts the idealistic doctrine that “the spirit of humans goes upward while the spirit of a beast does down into the Earth.” Humans ought to be happy in their work, for “that is what one gets out of life—for who can show one what is to happen afterward?” That is the mood of ancient humankind. Many of us are afraid of it. A shallow Christian idealism cannot stand the darkness of such a vision. Not so the Bible. The most universal of all books, it reveals the age-old wisdom about human’s transitoriness and misery. The Bible does not try to hide the truth about human’s life under facile statements about the immortality of the soul. Neither the Old nor the New Testament does so. They know the human situation and they take it seriously. They do not give us any easy comfort about ourselves. #RandolphHarris 12 of 23

This is the light in which we must read on the 90^th Psalm. However, the psalm goes further. It starts with a song of praise: “Lord, Thou hast been our dwelling place age after age.” In order to describe human transitoriness, the poet glorifies the Divine Eternity. Before looking downward he looks upward. Before considering human’s misery he points to God’s majesty. Only because we look at something infinite can we realize that we are finite. Only because we are able to see the eternal can we see the limited time that is given us. Only because we can elevate ourselves above the animals can we see that we are like animals. Our melancholy about our transitoriness is rooted in our power to look beyond it. Modern pessimists do not start their writings by praising the Eternal God. They think that they can approach humans directly and speak about his finiteness, misery and tragedy. However, they do not succeed. Hidden—often to themselves—is a criterion by which they measure and condemn human existence. It is something beyond human. When the Greek poets called humans the “mortals,” they had in mind the immortal gods by which they measured human morality. The measure of human’s misery and tragedy is the Divine Perfection. #RandolphHarris 13 of 23

The Divine Perfection is what the psalmist means when he calls God our dwelling place, the only permanence in the change of all the ages and generations. That is why he starts his song of profoundest melancholy with the praise of the Lord. God’s eternity is described in a powerful vision: “Before the mountains were born and the Earth and land labored in pains of birth, from eternity to eternity Thou art God.” Even the mountains, most immovable of all things on Earth, are born and shall die. However, God, Who was before their birth, shall be after their death. From eternity to eternity, that is, from form to form and World to World, He is. His measure of time is not our measure. “For a thousand years in Thy sight are but as yesterday when it is passed.” He has His measure, which is beyond human understanding. Eternity is not the extinction of time; it is the creative unity of all times and cycles of time, of all past and future. Eternity is eternal life and not eternal death. It is the living God at Whom the psalmist looks. And then the psalmist looks down to humans and writes: “Thou turnest humans back to dust and sayest: Return, ye children of humans.” The fate of death is the fate God has decreed for humans. God delivers us to the fate God has decreed for humans. God delivers us to the law of nature, that dust must return to dust. No being can escape this decree. #RandolphHarris 14 of 23

No being can acquire Divine eternity. When humans tried to become like God—so the Paradise story tells us—by trying to grasp for oneself knowledge of all good and evil powers, one achieved that knowledge. However, at the same time, one’s eyes were opened and one saw one’s real situation, which has been hidden from one in he dreaming innocence of Paradise. One saw that one is not like God. The gift of knowledge one received includes the destiny of pleasures of flesh and the fate of labouring and dying. One was awakened and one saw the infinite gap between oneself and God. Short is the time between birth and death. The poet’s tremendous vision is expressed only fragmentarily, in smiles: “They are as a watch in the night,” that is, like one of the three night watches into which the nights were divided. “Thou carriest them away, they are as a sleep”—from an infinite sleep we are awakened; one third of a night we are awake, this is our turn, this long and no longer; soon those who replace us arrive, and we are drawn into infinite sleep again. Turning from the night to the course of a day, and the life of he grass in it, the poet continues: “Like grass which grows up, that in the dawn is fresh and flourishing, then by twilight fades and withers.” The Sun, whose first rays bring life to grass, burns it to death at noon and withers it utterly away before evening. So short is our life—and it seems so long. #RandolphHarris 15 of 23

“Our life is seventy years, or eighty at the most, yet is their pride-but toil and disappointment…for it is soon gone and we fly away.” Not many reach this age, which seems unimaginable to the adolescent, far removed from the mature human, and—as nothing to those who have reached it, a moment only, flying away like a bird that we can neither capture nor follow. Why is the poet so tremendously impressed by the shortness of our life? Obviously, he feels that it makes a real fulfillment impossible. Although very few want to repeat their lives, we often hear people say: “If only I could start my life again, with all its experiences, I could live it in the right way. It would be more than this broken piece, this fragment, this frustrated attempt which I call my life.” However, life does not allow us to begin again. And even if we could begin again, or even if our life were among the most perfect and happy and successful ones, would we not, looking back at it, feel as the psalmist felt? Would we not feel that the most valuable things in it, he god, the creative, and the joyful hours, were based on endless toil and followed by disappointments? Would be not feel that what we had thought to be important was not? #RandolphHarris 16 of 23

And, in the face of death, would not all our valuations become doubtful? This, certainly, was the mood of the ancient poet who wrote the psalm. There is a danger in considerations such as these. They can produce a sentimental, superficial enjoyment of our own melancholy, a lustful abiding with our sadness, a perverted longing for the tragic. There is not a hint of such a feeling in the 90^th Psalm. The poet knew something which most of our modern pessimists do not know, and he expressed it in grave words: “For we are condemned in Thy anger, and in Thy wrath we are frightened away. Thou hast set our iniquities before Thee and our most secret deeds in the light of Thy countenance.” These words point to something we do not find in nature: human’s guilt and God’s wrath. Another order of things becomes visible. The natural law “from dust to dust” alone does not explain the human situation. That humans are bound to this law is the Divine reaction against the attempt of humans to become like God. We have to die, because we are dust. That is the law of nature to which we are subject with all beings—mountains, flowers, and beasts. However, at the same time, we have to die because we are guilty. That is the moral law to which we, unlike all other beings, are subjected. #RandolphHarris 17 of 23

Both laws are equally true; both are stated in all sections of the Bible. If we could ask the psalmist of the other Biblical writers how they thought these laws are untied, they would find it hard to answer. They felt, as we do, that death is not only natural, but also unnatural. Something in us rebels against death wherever it appears. We rebel at the sight of a corpse, we rebel against the death of children, of young people, of men and women in their strength. We even feel a tragic element in the passing of senior citizens, with their experience, wisdom, and irreplaceable individuality. We rebel against our own end, against its definitive, inescapable character. If death were simply natural, we would not rebel as we do not rebel the falling of the leaves. We accept their falling, although we do so with melancholy. However, we do not accept human’s death in the same way. We rebel; and since our rebellion is useless, we become resigned. Between rebellion against death and resignation to death we oscillate, demonstrating by both attitudes that it is nor natural for us to die. However, if anyone of us, as individuals, comes to a complete and final end, aspects of us will still live on in a variety of growing ways, and that is a pleasant thought. “Behold, it came to pass that I, Enos, knowing my father that he was just man—for he taught me in his language, and also in the nurture and admonition of the Lord—and bless be the name of my God for it—and I will tell you of wrestle which I had before God, before I received a remission of my sins. #RandolphHarris 18 of 23

“Behold, I went to hunt beasts in the forests; and the words which I had often heard my father speak concerning eternal life, and the joy of the stains, sunk deep into my heart. And my soul hungered; and I kneeled down before my Maker, and I cried unto Him in mighty prayer and supplication for mine own soul; and all the day log did I cry unto him; yea, and when the night came I did still rise my voice high that it reached the Heavens. And there came a voice unto me, saying: Enos, thy sins are forgiven thee, and thou shalt be blessed. And I, Enos, knew that God could not lie; wherefore, my guilt was swept away. And I said: Lord, how is it done? And he said unto me: “Because of thy faith in Christ, whom thou hast never before heard nor seen. And many years pass away before he shall manifest himself in the flesh; wherefore, go to, thy faith hath made thee whole. Now, it came to pass that when I had heard these words I began to feel a desire for the welfare of my brethren, the Nephites; wherefore, I did pour out my whole soul unto God for them. And while I was thus struggling in the spirit, behold, he voice of the Lord came into my mine again, saying: I will visit thy brethren according to heir diligence in keeping my commandments. I have given unto them this land, and it is a holy land; and I curse it not save it be for the cause of iniquity; wherefore, I will visit thy brethren according as I have said; and their transgressions will I bring down with sorrow upon their own heads. #RandolphHarris 19 of 23

“And after I, Enos, had heard these words, my faith began to be unshaken in the Lord; and I prayed unto him with many long strugglings for my brethren, the Lamanites. And it came to pass that after I had prayed and laboured with all diligence, the Lord said unto me: I will grant unto thee according to thy desires, because of thy faith. And now behold, this was the desire which I desired of him—that if I should so be, that my people, the Nephites, should fall into transgression, and by any means be destroyed, and the Lamanites should not be destroyed, that the Lord God would preserve a record of my people, the Nephites; even if it so be by the power of his holy arm, that it might be brought forth at some future day unto the Lamanites, that, perhaps, they might be brought unto salvation—for at the present our strugglings were in vain in restoring them to the true faith. And they swore in their wrath that, if it were possible, they would destroy our records and us, and also all the traditions of our fathers. Wherefore, I knowing that the Lord God was able to preserve our records, I cried unto him continually, for he had said unto me: Whatsoever thing ye shall ask in faith, believing that ye shall receive in the name of Christ, ye shall receive it. And if I had faith, and I did cry unto God that He would preserve the records; and he covenanted with me that he would bring them forth unto the Lamanites in His own due time. #RandolphHarris 20 of 23

“And I, Enos, knew it would be according to the covenant which He had made; wherefore my soul did res. And the Lord said unto me: Thy fathers have also required of me this thing; and it shall be done unto them according to heir faith for their faith was like unto thine. And now it came to pass that I, Enos, went about among the people of Nephi, prophesying of things to come, and testifying of the things which I had heard and seen. And I bear record that the people of Nephi did seek diligently to restore the Lamanites unto the true faith in God. However, our labours were in vain; their hatred was fixed, and they were led by their evil nature that they became wild, and ferocious, and a blood-thirsty people, full of idolatry and filthiness; feeding upon beasts of pray; dwelling in tens, and wandering about in the wilderness with a short skin girdle about their loins and their heads shaven; and their skill was in the bow, and in the cimeter and the ax. And many of them did eat nothing save it was raw meat; and they were continually seeking to destroy us. And it came to pass that the people of Nephi did till the land and raise all manner of grain, and of fruit, and flocks of herds, and flocks of all manner of cattle of every kind, and goats, and wild goats, and also many horses. #RandolphHarris 21 of 23

“And there were exceedingly many prophets among us. And the people were a stiffnecked people, hard to understand. And there was nothing save it was exceeding harshness, preaching and prophesying of wards, and contentions, and destructions, and continually reminding them of death, and the duration of eternity, and the judgments and the power of God, and all these things—stirring them up continually to keep them in fear of the Lord. I say there was nothing short of these things, and exceedingly great plainness of speech, would keep hem from going down speedily to destruction. And after this manner do I write concerning them. And I saw wars between the Nephites and Laminates in the course of my days. And it came to pass that I began to be old, and an hundred and seventy and nine years had passed away from the time that our father Lehi left Jerusalem. And I saw that I must son go down to my grace, having being wrought upon by the power of God that I must preach and prophesy unto this people, and declare the word according to the truth which is in Christ. And I have declared it in all my days, and have rejoiced in it above that of the World. And I soon go to the place of my rest, which is with my Redeemer; for I know that in Him I shall rest. And I rejoice in the day when my mortal shall put on immortality, and shall stand before him; then shall I see His face with pleasure, and He will say unto me: Come unto me, ye blessed, there is a place prepared for you in the mansions of my Father. Amen, reports Enos 1.1-27. #RandolphHarris 22 of 23

Please Grant, O Lord, that what we have taken with our mouth we may receive with our soul, and let that which has been a temporary gift become to us an everlasting remedy; through Jesus Chris our Lord. Father or Mercies, please hear me for Jesus’ sake. I am sinful even in my closet walk with thee; it is of Thy mercy I died not long ago; Thy grace has given me faith in the cross by which Thou hast reconciled Thyself to me and me to Thee, drawing me by Thy great love, reckoning me as innocent in Christ though guilty in myself. Giver of all graces, I look to thee for strength to maintain them in me, for it is hard to practise what I believe. Strengthen me against temptations. My heart is an unexhausted fountain of sin, a river of corruption since childhood days, flowing on in every pattern of behaviour; Thou hast disarmed me of the means in which I trusted, and I have no strength but in Thee. Thou alone canst hold back my evil ways, but without Thy grace to sustain me I fall. Satan’s darts quickly inflame me, and the shield that should quench them easily drops from my hand: Please empower me against his wiles and assaults. Keep me sensible of my weakness, and of my dependence upon Thy strength. Please let every trial trach me more of Thy peace, more of Thy love. Thy Holy Spirit is given to increase Thy graces, and I cannot preserve or improve them unless He works continually in me. May he confirm my trust in Thy promised help, and let me walk humbly in dependence upon Thee, for Jesus’ sake. #RandolphHarris 23 of 23

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There are Two things to Aim at in Life: First to Get What You Want; and, After that, To Enjoy it!

June 9, 2020 11:54 pm

Conflict is probably as old as life itself and some would say that it is just as right. Our understanding of human behaviour should enable us to make some distinctions between those kinds of natural phenomena that are necessary and those that we have outgrown as human beings. Conflict, in the sense of fighting and warfare within the species of humans, is an outmoded and certainly dysfunctional social process. Dysfunctional means not serving the survival needs of the organism or the structure. If you are like me, you have tried to see inside yourself, to find in you what you see in others. If you are like me, you have only ever seen darkness where others have light. You believe you have no soul. You believe you have no goodness in you. However, you are made of God like everyone else. So we have three basic social processes: cooperation, competition, and conflict. Of the three, cooperation and some forms of competition seem to be functional, while vicious competition and conflict can be shown to be devastatingly dysfunctional. The proponents of instinctive aggression claim that competitiveness and conflict have just as much natural origin, are just as functional, and have just as much survival value as cooperation. However, many others feel that a full evaluation of the biosocial nature of humans will point up to the dysfunctionality of continued hostility in a World growing daily more crowded. #RandolphHarris 1 of 25

I have attempted to cover neither all the aggravating factors that operate during the process nor the curative ones. I have not discussed, for instance, any of the difficulties or benefits that arise in connection with the individual’s brining all one’s defensive and offensive peculiarities into the relationship with the analyst—though this is an element of great significance. The steps I have described constitute merely the essential processes that must be gone though each time a new trend or conflict becomes visible. It is often impossible to proceed in the other named, since a problem may be inaccessible to the individual even when it has come into sharp focus. As we saw in the example concerning the arrogation of rights, one problem may merely disclose another which must be analyzed first. As long as every step is eventually covered, the order is of secondary importance. The specific symptomatic changes that result from analytical work naturally vary with subject tackled. When an individual recognizes one’s unconscious impotent rage and its background, a state of panic may subside. When one sees the dilemma in which one was caught, a depression may life. However, each piece of analysis well done also brings about certain general changes in the individual’s attitude toward others and toward oneself, changes that occur regardless of the particular problem that has been worked through. #RandolphHarris 2 of 25

If we were to take such dissimilar problems as an overemphasis on pleasures of the flesh, a belief that reality will accord with one’s wishful thinking, and a hypersensitivity to coercion, we would find that their analysis affects the personality in much the same way. No matter which of these difficulties is analyzed, hostility, helplessness, fear, and alienation from the self and others will be diminished. Let us consider, for example, how alienation from the self is lessened in each of these instances. A person who overemphasizes pleasures of the flesh feels alive only in experiences and fantasies involving pleasures of the flesh; one’s triumphs and defeats are confined with the sphere of pleasure of the flesh; the only asset one values in oneself is how attractive one is visually. It is only when one understands this condition that one can start to become interested in other aspects of living, and so retrieve oneself. A person for whom reality is bounded by the projects and plans of one’s imagination has lost sight of oneself as a functioning human being. One sees neither one’s limitations nor one’s actual assets. Through analytical work one ceases to mistake one’s potentialities for accomplishments; one is able not only to face but to feel oneself as one really is. The person who is hypersensitive to coercion has become oblivious to one’s own desires and beliefs, and feels that it is others who dominate and impose upon one. #RandolphHarris 3 of 25

When this condition is analyzed, one begins to know what one really wants, and hence is able to strive toward one’s own goals. In every analysis repressed hostility, regardless of its kind and source, will come to the fore and make the individual temporarily more irritable. However, each time a neurotic attitude is abandoned, irrational hostility will be diminished. The individual will become less hostile when one sees one’s own share in the difficulty instead of externalizing, and when one becomes less vulnerable, less fearful, less dependent, less demanding, and so on. Hostility is primarily allayed by a decrease in the helplessness. The stronger a person becomes, the less one feels threatened by others. The accrual of strength stems from various sources. One’s center of gravity, which had been shifted to others, comes to rest within oneself; one feels more active and starts to establish one’s own set of values. One will gradually have more energy available: the energy that had done into repressing part of oneself is released; one becomes less inhibited, less paralyzed by fears, self-contempt, and hopelessness. Instead of either blindly complying or fighting or venting sadistic impulses, one can give in on a rational basis and so becomes firmer. Finally, although anxiety is temporarily stirred up by the undermining of established defenses, each step that is profitably taken is bound to diminish it, because the individual becomes less afraid of others and oneself. #RandolphHarris 4 of 25

The general result of these changes is an improvement in the individual’s relations with others and with oneself. One becomes less isolated; to the extent that one becomes stronger and less hostile, others gradually cease to be a menace to be fought, manipulated, or avoided. One can afford to have friendly feelings for them. One’s relations with oneself improve as externalization is relinquished and self-contempt disappears. If we examine the changes that take place during analysis we see that they apply to the very conditions that brought about the original conflicts. While in the course of a neurotic development all the stresses become more acute, therapy takes the opposite road. The attitudes that arose from the necessity of coping with the World in the face of helplessness, fear, hostility, and isolation become more and more meaningless and hence can be gradually dispensed with. Why, indeed, if one feel secure within oneself and can live and strive with others without the constant fear of being submerged, should anyone want to efface or sacrifice oneself for persons one hates and who step on one? If one is able to love and is not afraid to fight, why should anyone anxiously avoid involvement with others? #RandolphHarris 5 of 25

To do this work takes time; the more entangled and the more barricaded a person is, the more time is required. That there should be a desire for brief analytical therapy is quite understandable. We should like to see more persons benefit from all that analysis has to offer, and we realize that some help is better than no help at all. Neuroses, it is true, vary greatly in severity, and mild neuroses can be helped in a comparatively short period. While some of the experiments in brief psychotherapy are promising, many, unfortunately, are based upon wishful thinking and are carried on with an ignorance of the powerful forces that operate in neurosis. In the case of sever neuroses I believe that the analytical procedure can be shortened only by so bettering our understanding of the neurotic character structure that less time will be wasted in groping for interpretations. Fortunately analysis is not the only way to resolve inner conflicts. Life itself still remains a very effective therapist. Experience of any one of a number of kinds may be sufficiently telling to bring about personality changes. It may be the inspiring example of a truly great person; it may be a common tragedy which by brining the neurotic in close touch with others takes one out of one’s egocentric isolation; it may be association with persons so congenial that manipulating or avoiding them appears less necessary. #RandolphHarris 6 of 25

In other instances the consequences of neurotic behaviour may be so drastic or of such frequent occurrence that they impress themselves on the neurotic’s mind and make one less fearful and less rigid. The therapy effected by life itself is not, however, within one’s control. Neither hardships nor friendships nor religious experience can be arranged to meet the needs of the particular individual. Life as a therapist is ruthless; circumstances that are helpful to one neurotic may entirely crush another. And, as we have seen, the capacity of the neurotic behaviour and to learn from them is highly limited. We could rather say that an analysis can be safely terminated if the individual has acquired this very capacity to learn from one’s experience—that is, if one can examine one’s share in the difficulties that arise, understand it, and apply the insight to one’s life. Knowledge of the role that conflicts play in neurosis and the realization that they can be resolved make it necessary to redefine the goals of analytical therapy. Although many neurotic disturbances belong in the medical sphere, it is not feasible to define the goals in medical terms. Since even psychosomatic illness are essentially an ultimate expression of conflicts within the personality, the goals of therapy must be defined in terms of personality. #RandolphHarris 7 of 25

Thus seen they encompass a number of aims. The individual must acquire the capacity to assume responsibility for oneself, in the sense of feeling oneself the active, responsible force in one’s life, capable of making decisions and of taking the consequences. With this goes an acceptance of responsibility toward others, a readiness to recognize obligations in whose value one believes, whether they relate to one’s children, parents, friends, employees, colleagues, community, or country. Closely allied is the aim of achieving an inner independence—one as far removed from a mere defiance of the opinions and beliefs of others as from a mere adoption for them. This would mean primarily enabling the individual to establish one’s own hierarchy of values and to apply it to one’s actual living. In reference to others it would entail respect for their individuality and their rights, and would thus be the basis for a real mutuality. It would coincide with truly democratic ideals. We could define the goals in terms of spontaneity of feeling, an awareness and aliveness of feeling, whether in respect to love or hate, happiness or sadness, fear or desire. This would include a capacity for expression as well as for voluntary control. #RandolphHarris 8 of 25

Because it is so vital, the capacity for love and friendship should be especially mentioned in this context; love that is neither parasitic dependence nor sadistic domination but, a relationship which has no purpose beyond itself; in which we associate because it is natural for human beings to share their experience; to understand one another, to find joy and satisfaction in living together; in expressing and revealing themselves to one another. The most comprehensive formulation of therapeutic goals is the striving for wholeheartedness: to be without pretense, to be emotionally sincere, to be able to put the whole of oneself into one’s feelings, one’s work, one’s beliefs. It can be approximated only to the extent that conflicts are resolved. These goals are not arbitrary, nor are they valid goals of therapy simply because they coincide with the ideals that wise persons of all times have followed. However, the coincidence is not accidental, for these are the elements upon which psychic health rests. We are justified in postulating these goals because they follow logically from a knowledge of the pathogenic factors in neurosis. Our daring to name such high goals rests upon the belief that human personality can change. It is not only the young child who is pliable. All of us retain the capacity to change, even to change in fundamental ways, as long as we live. This is belief supported by experience. #RandolphHarris 9 of 25

Analysis is one of the most potent means of bringing about radical changes, and the better we understand the forces operating in neurosis the greater our chance of effecting desired change. Neither the analyst nor the individual is likely wholly to attain these goals. They are ideals to strive for; their practical value lies in their giving us direction in our therapy and in our lives. If we are not clear about the meaning of ideals, we run the danger of replacing an old idealized image with a new one. We must be aware, too, that it does not lie within the power of the analyst to turn the individual into a flawless human being. One can only help one to become free to strive toward an approximation of these ideals. And this means giving one as well an opportunity to mature and develop. “Think about the hundreds of years, if not thousands of years of lost women’s stories. How the hell can I not feel that there is a sense of urgency? Every woman I know that is working to tell stories of women or marginalized groups feels the same way. You do not know how long a window will last. You hope it lasts a long, long, time, but you never know,” reports Reese Witherspoon. During this time of tension and uncertainty, and as the Restoration continues, I know that God will continue to reveal many great and important things pertaining to His kingdom here on Earth. #RandolphHarris 10 of 25

To bring the mind to dwell intelligently upon God as He is presented in His Word will have the effect of causing us to love God passionately, and this love will in turn bring us to think God steadily. Thus he will always be before our minds. The first fruit of love is the musing of the mind upon God. One who is in love, one’s thoughts are ever upon the object. One who loves God is ravished and transported with the contemplation of God. “When I awake, I am still with thee,” reports Psalms 139.18. The thoughts are as travelers in the mind. David’s thoughts kept Heaven-road, “I am still with Thee.” God is the treasure, and where the treasure is, there is the heart. By this we may test our love to God. What are our thoughts most upon? Can we say we are ravished with delight when we think on God? Have our thoughts got wings? Are they fled aloft? Do we contemplate Christ and glory? Oh, how far are they from being lovers of God, who scarcely ever think of God! “God is not in all his thoughts,” reports Psalms 10.4. A sinner crowds God out of his thoughts. One never thinks of God, unless with horror, as the prisoner thinks of the judge. In this way we enter a life of worship. To think of God as he is, one cannot but lapse into worship; and worship is the single most powerful force in completing and sustaining restoration in the whole person. #RandolphHarris 11 of 25

Worship puts into abeyance every evil tendency in every dimension of the self. It naturally arises from thinking rightly of God on the basis of revealed truth confirmed in experience. We say flatly, Worship is at once the overall character of the renovated thought of life and the only safe place for a human being to stand. An old hymn contains these lines: “In our astonished reverence we confess Thine uncreated loveliness.” “Astonished reverence” is a good paraphrase for worship, as is “admiration to the point of delight.” That is the true outcome of renovation of the thought life. The first request in The Lord’s Prayer is, “Hallowed be Thy name.” It is first because it is the most important one. To the extent that God is exalted in the minds of people, and his very name is cherished with utmost respect, everything else goes right. You can verify this experimentally in yourself. Your God is too small is a message we hear often these days, and it is a message that is usually misunderstood. The point is not your God is too small to meet your needs, but your God is so small that you fail to relentlessly worship and adore him. In the renovated mind, God constantly stands as uniquely and supremely worthy. Hallowed be Thy name! This is a serious matter, for how can a symbol disintegrate if it truly partakes of the power of being-itself which it expresses? How can it fail to be revelatory, unless the reality of which it partakes also disintegrates? #RandolphHarris 12 of 25

When we speak of artistic symbols, we naturally do not encounter this problem. However, when we speak of the Unconditional as perceived in religion and faith, one does not seem to posit it with enough earnestness. One duly recognizes the difference between artistic and religious symbols. The latter has special character in that it points to the ultimate level of being, to ultimate reality, to being itself, to meaning itself. If this is admitted, how then can we declare that when a religious symbol disintegrates, it means that the encounter with Ultimate reality out of which it grew has itself disintegrated? They are the expression of an encounter with ultimate reality, and they disappear if this kind of encounter disappears. It is not theoretical criticism that kills the religious symbols. Theoretical refutation is powerless before the existential pregnancy of the symbol. However, when one adds that symbols are killed by a change in the actual encounter, one may ask how ultimate was the Ultimate that was perceived in that situation, if it can disappear? If the Unconditional is unconditional, it should be beyond the reach of the situation in which it was perceived. The situation was a necessary, symbolic mediation for it to be perceived; but a person that has intuited the Unconditional knows it once and for all, even after the various elements of the revelatory correlation have separated and lost their power. #RandolphHarris 13 of 25

This leads to a basic criticism. If we are right connecting religious symbols and the Ultimate, one cannot be right in thinking that religious symbols can die. For the Ultimate does not die. A symbol which is no longer made powerful by the existential context in which it became symbolic of Ultimate reality, remains symbolic of it by the very power of Ultimate reality already perceived. A symbol which has been truly symbolic of God is always symbolic of God. When it no longer leads to God, God comes to humans through it. This would seem to be the conclusion logically to be drawn: A symbol has truth: it is adequate to the revelation it expresses. A symbol is true: it is the expression of a true revelation. A symbol remains true as long as what it reveals is the truth. Since ultimate truth does not disintegrate, neither do its symbols. However, religious symbols are double-edged. They are directed toward the infinite which they symbolize and toward the finite through which they symbolize. One can easily understand that the symbol and, along with it, the reality from which it was take may disintegrate in mutual interdependence. Yet one cannot see why the Infinite lacks the power to maintain the symbolic relation even when the situation is no longer revelatory. #RandolphHarris 14 of 25

A constellation of religious symbols form what is calls a religious myth. Myths are symbols of faith combined in stories about divine-human encounters. One finds such myths in pagan religions, and they are present in the Old Testament and even in the New. The usage of the word “myth” is not derogatory. Myths are as necessary as symbols. The correlation of several symbols even manifests an element of human’s perception of the Unconditional which a symbol, by itself, would not convey, namely the historical and the cosmic relevance of the Unconditional. It puts the stories of the gods into the framework of time and space. If this expresses the transcendence of God above space and time, it is very legitimate. However, it is radically ambiguous. Myths can contribute to unseat the Unconditional and to make humans conceive of it as subject to time and space. This is why so many myths imply polytheism: myth divides the divine into several figures, removing ultimacy from each of them without removing their claim to ultimacy. Like symbols, therefore, myths must be criticized, and all great religious have done so. In modern times, and in the Christian context of the New Testament, this criticism has been given the name of de-mythologization, a matter which will claim our attention later. At this point it is enough to note that myth and de-mythologization belong together, just like symbol and symbol-criticism. #RandolphHarris 15 of 25

A myth which is not understood as symbolic but as literally true is a “pure myth.” Its religious value is distorted by literalism. It is taken as transcendent history of the life of God and of God’s intervention in the life of humans. Such myths must be broken. Only a broken myth has undoubted religious value, precisely because its value has resisted the radical criticism of de-mythologization. However, the criticism of myth should bear on the real, not on the imagined shortcomings of the mythical story. Pagan mythology has often been criticized for its supposed immortality, yet, these attacks are only partially justified. The relations of the mythological gods are trans-moral; they are ontological; they refer to structures of being and to conflicts of values. The only ultimately valid criticism of a myth must take account of the religious dimensions of the myth. It must be seen as an attempt to perceive and express the concept that God is living and the experience of humans faced with the fascinating mystery of the holiness of God’s life. Because it is made of symbols that are themselves the products of a series of revelatory situations, a myth may be successfully criticized only from within its own revelatory context. This is called the theological circle. #RandolphHarris 16 of 25

Only the Unconditional which the myth wants to express can judge myth. Only in its light can the myth be considered inadequate, misleading, or, perhaps, fallacious. In the light of the Ultimate, however, all myths are ambiguous. For if they combine symbols, that is, revelatory situations, the system into which these are united is not itself a revelatory situation. It is, precisely, a myth, arising out of religious imagination. Because of the bipolarity—combining genuine revelatory situations into imaginative patterns—myths must be neither destroyed, negated, nor accepted in their literalism. They must be broken, understood on the level of the ultimate dimension of existence, which they depict in ambiguous traits and colours. Christianity was born, not with the birth of the man who is called Jesus, but in the moments in which one of His followers was driven to say to Him, “Thou art the Christ.” The cornerstone of Christology is that the revelation carried by Jesus must have been known in a revelatory situation. This implies the convergence of a “miraculous,” power-revealing situation, and of someone grasping the meaning of this situation in an ecstasy of faith. The most striking such moment, as recorded in the New Testament, is the confession of Peter professing his faith that “Thou art the Christ.” #RandolphHarris 17 of 25

“Thou art the Christ” is confession with which we need to concentrate on the meaning. For the term “Christ” is evidently the central symbol of Christology. It is in the light of it that every other symbol is meaningful and that every Christian assertion about Jesus must be criticized. In the light of it, too, Christians will judge the attempts of other religions to identify the Christ differently from what Christianity asserts. With the symbol of the Christ we are at the cosmic crossroads of all religions. For, as the analysis of faith has shown, all religions try to identify the depths of humans; they endeavour to find the name of the ground of being. The concrete content of a religious faith is an equation of being-itself with the meaning of a religious symbol or myth. The essential content of every religious faith, whatever the concrete content involved, is that the depths of human is experienced the ultimate ground of all being, the Unconditional. The term Christ, in Christianity, gives a name to the Unconditional, the eternal ground of all that is. However, it is not more than a name; it is an identification with an event of history. There has been a man in whom Essential Godmandhood has appeared within existence and subjected itself to the conditions of existence without being conquered by them. By Essential Godmanhood, we mean the eternal ground of humans. #RandolphHarris 18 of 25

The analysis of human’s existential estrangement, which classical theology calls original sin, shows that by the very fact of their existence, humans have fallen from their essential being to an existential situation. The essential being of humans corresponds exactly to one’s point of contact with the Absolute. It is not only humanhood as experienced in existence, but it is also humanhood as created in God, ontologically before the fall into existence. This is called Godmanhood. Essential Godmanhood is thus being of humans prior to existence. It is humans in God. To essential humans belongs the unity of their finiteness with their infinity, and it is precisely this unity which I called Godmanhood, because it is an expression of the dialectical interdependence of finiteness and infinity. Sherem denies Christ, contends with Jacob, demands a sign, and is smitten of God—all the prophets have spoken of Christ and His Atonement—the Nephites lived out their days as wanderers, born in tribulation, and hated by the Lamanites. About 544-421 Before Christ. “And now it came to pass after some years had passed away, there came a man among the people of Nephi, whose name was Sherem. And it came to pass that he began to preach among the people, and to declare unto them that there should be no Christ. #RandolphHarris 19 of 25

“And he preached many things which were flattering unto the people; and this he did that he might overthrow the doctrine of Christ. And he labored diligently that he might lead away the hearts of the people, insomuch that he did lead away many hearts; and he knowing that I Jacob, had faith in Christ who should come, he sought much opportunity that he might come to me. And he was learned, that he had a perfect knowledge of the language of the people; wherefore, he could use much flattery, and much power of speech, according to the power of the devil. And he had hope to shake me from the faith, notwithstanding the many revelations and the many things which I had seen concerning these things; for I truly had seen Angels, and they had ministered unto me. And also, I had heard the voice of the Lord speaking unto me in very word, from time to time; wherefore, I could not be shaken. And it came to pass that he came unto me, and on this wise did he speak unto me, saying: Brother Jacob, I have sought much opportunity that I might speak unto you; for I have heard and also know that thou goest about much, preaching that which ye call the gospel, or the doctrine of Christ. And ye have lead away much of this people that they pervert the right way of God, and keep not the law of Moses which is the right way; and convert the laws of Moses into the worship of a being which ye shall say come many hundred years hence. #RandolphHarris 20 of 25

“And now behold, I, Sherem, declare unto you that this is blasphemy; for no human knowth of such things to come. And after this manner did Sherem contend against me. However, behold, the Lord God poured in His Spirit into my soul, insomuch that I did confound him in all his words. And I said unto him: Deniest thou the Christ who shall come? And he said: If there should be a Christ, I would not deny him; but I know that there is no Christ, neither has been, nor ever will be. And I said unto him: Believest thou the scriptures? And he said, Yea. And I said unto him: Then ye do not understand them; for they truly testify of Christ. Behold, I say unto you that none of the prophets have written, not prophesized, save they have spoken concerning this Christ. And this is not all—it has been made manifest unto me, for I have heard and seen; and it also has been made manifest unto me by the power of the Holy Ghost; wherefore, I know if there should be no atonement made all humankind must be lost. And it came to pass that he said unto me: Show me a sign by this power of the Holy Ghost, in the which ye know so much. And I said unto him: What am I that I should tempt God to show unto thee a sign in the thing which thou knowest to be true? Yet thou wilt deny it, because thou art of the devil. Nevertheless, not my will be done; but if God shall smite thee, let that be a sign unto thee that he has power, both in Heaven and in Earth; and also that Christ shall come. And thy will, O Lord, be done, and not mine. #RandolphHarris 21 of 25

“And it came to pass that when I, Jacob, had spoken these words, the power of the Lord came upon him, insomuch that he fell to the Earth. And it came to pass that he was nourished for the space of many days. And it came to pass that he said unto the people: Gather together on the morrow, for I shall die; wherefore, I desire to speak unto the people before I shall die. And it came to pass that on the morrow the multitude were gathered together; and he spake plainly unto them and denied the things which he had taught them, and confessed the Christ, and the power of the Holy Ghost, and the ministering of Angels. And he spake plainly unto them, that he had been deceived by the power of the devil. And he spake of hell, and of eternity, and of eternal punishment. And he said: I fear least I have committed the unpardonable sin, for I have lied unto God; for I denied the Christ, and said that I believed the scriptures; and they truly testify of him. And because I have thus lied unto God I greatly fear lest my case shall awful; but I confess unto God. And it came to pass that when he had said these words he could say no more, and he gave up the ghost. And when the multitude had witnessed that he spake these things as he was about to give up the ghost, they were astonished exceedingly; insomuch that the power of God came down upon them, and they were overcome that they fell to the Earth. #RandolphHarris 22 of 25

“Now, this thing was pleasing unto me, Jacob, for I had requested it of my Father who was in Heaven; for he had heard my cry and answered by prayer. And it came to pass that peace and the love of God was restored again among the people; and they searched the scriptures, and hearkened no more to the words of this wicked man. And it came to pass that many means were devised to reclaim and restore the Lamanites to the knowledge of the truth; but it all was vain, for they delighted in wars and bloodshed, and they had an eternal hatred against us, their brethren. And they sought by the power of their arms to destroy us continually. Wherefore, the people of Nephi did fortify against them with their arms, and with all their might, trusting in the God and rock of their salvation; wherefore, they became as yet, conquerors of their enemies. And it came to pass that I, Jacob, began to be old; and the record of this people being kept on the other plates of Nephi, wherefore, I conclude this record, declaring that I have written according to the best of my knowledge, by saying that the time passes away with us, and also out lives passed away like as it were unto us a dream, we being a lonesome and a solemn people, wanderers, cast out from Jerusalem, born in tribulation, in a wilderness, and hatred of our brethren, which caused wars and contentions; wherefore, we did mourn out our days. #RandolphHarris 23 of 25

“And I, Jacob, saw that I must soon go down to my grave; wherefore, I said unto my son Enos: Take these plates. And I told him the things which my brother Nephi has commanded me, and he promised obedience unto the commands. And I make an end of my writing upon these plates, which writing has been small; and to the reader I bid farewell, hoping that many of my brethren may read my words. Brethren, adieu,” reports Jacob 7.1-27. Lord Jesus Christ, Who hast given unto us such Food of Thy goodness unto salvation and life eternal, preserve us by means of this Food in purity and without defilement, dwelling within us by Thy divine protection. Please guide us by Thy divine grace into the path of Thy holy will, which desires our good, and by it may we be fortified against all the assaults of our enemies, that we may be accounted worthy to hear Thy voice, and to follow Thee, the only mighty and true Shepherd, and to obtain the place prepared in Thy Heavenly kingdom, O our God and Saviour Jesus Christ. Life-giving God, please quicken me to call upon Thy name, for my mind is ignorant, my thoughts vagrant, my affections Earthly, my heart unbelieving, and only Thy Spirit can help my infirmities. I approach Thee as Father and friend, my portion forever, my exceeding joy. #RandolphHarris 24 of 25

I believe in Thee as the God of nature, the ordainer of providence, the sender of Jesus my Saviour. My guilty fears discourage an approach to Thee, but I praise Thee for the blessed news that Jesus reconciles Thee to me. May the truth that is in him illuminate in me all that is dark, establish in me all that is wavering, comfort in me all that is wretched, accomplish in my all that is of Thy goodness, and glorify in me the name of Jesus. I pass through a vale of tears but bless Thee for the opening gate of glory at its end. Please enable me to realize as mine the better, Heavenly country. Prepare me for every part of my pilgrimage. Uphold my steps by Thy word. Please let no iniquity dominate me. Please teach me that Christ cannot be the way if I am the end, that He cannot be redeemer if I am my own saviour, that there can be no true union with Him while the creature has my heart, that faith accepts Him as redeemer and Lord or not at all. Constant association with Him can only benefit the sensitive after all. It exalts and tutors them. However, it leaves the insensitive exactly as they were before. Long ago Jesus pointed out the futility of casting a good seed on a stony ground. Not that this lack of sensitivity is to be deprecated. Nature has set us all on different rungs of ger evolutionary ladder. No one is to blame for being what he or she is. #RandolphHarris 25 of 25

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Light of Light, and God of God, Who didst bow Thy holy Heavens, and descend to Earth for the salvation of the World, out of Thy love of humans; extend Thine Almighty right hand, and send out Thy blessings on all us. Hallow our bodies and souls by this Sacrifice which we have received, and guide our steps into the paths of righteousness, that we may behave ourselves according to Thy will, and observe Thy commandments and do them all the days of our life, and come to a blessed end, and sing a ceaseless hymn with Thy Saints to Thee, and Thy Father, and Thy Holy Spirit.
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Know Your Prices, Keep Smiling, Create an Alarm–There is More than One Way to Arrive at a Redemption from Phoniness!

June 4, 2020 12:50 am

The doctrine that maintains that what I cannot have I must teach myself not to desire; that a desire eliminated or successfully resisted, is as good as a desire satisfied, seems to me a sublime form of the doctrine of sour grapes: What I cannot be sure of, I cannot truly want. Complex modern democratic societies the Second World War face the task of securing three public goods. These are legitimacy, economic welfare, and a viable sense of collective identity. These are “goods” in the sense that their attainment is considered worthy and desirable by most members of such societies; furthermore, not attaining one or a combination thereof would cause problems in the functioning of these societies such as to throw them into crises. These goods stand in a complex relation to one another: excessive realization of one such good may be in conflict with may jeopardize the realization of others. For example, economic welfare may be attained at the cost of sacrificing legitimacy by curtailing union rights, by limiting a more rigorous examination of business accounting practices, or by encouraging the unfair use of protectionist state measures. Too great an emphasis on collective identity may come at the cost of marginalized workers and dissidents whose civil and political rights may be impinged upon by a revival of a sense of collective identity. #RandolphHarris 1 of 23

Thus legitimacy claims and collective identity demands, particularly if they take a nationalist tone, may come into conflict. There can also be conflicts between the claims of economic welfare and the demands of collective identity, as when excessive forms of protectionism and nationalism isolate countries in the World economic context, possibly leading to declining standards of living. Conversely, too great an emphasis on economic welfare may undermine a sense of collective identity by increasing competition among social groups and by weakening the claims of political sovereignty vis-à-vis other state. In a well-functioning democratic society the demands of legitimacy, economic welfare, and collective identity ideally exist in some form of equilibrium. The present essay is concerned with one good among others which democratic societies must attain: the good of legitimacy. I am concerned to examine the philosophical foundations of the democratic legitimacy. I will argue that legitimacy in complex democratic societies must be thought to result from the free and unconstrained public deliberation of all about matter of common concern. Thus a public sphere of deliberation about matters of mutual concern is essential to the legitimacy of democratic institutions. #RandolphHarris 2 of 23

Democracy, in my view, is best understood as a model for organizing the collective and public exercise of power in the major institutions of a society on the basis of the principle that decisions affecting the well being of a collectivity can be viewed as the outcome of a procedure of free and reasoned deliberation among individuals considered as moral and political equals. Certainly any definition of essentially contested concepts like democracy, freedom, and justice is never a mere definition; the definition itself already articulates the normative theory that justifies the term. Such is the cause with the preceding definition. My understanding of democracy privileges a deliberative model over other kinds of normative considerations. This is not to imply that economic welfare, institutional efficiency, and cultural stability would not be relevant in judging the adequacy of a normative definition of democracy. Economic welfare claims and collective identity needs must also be satisfied for democracies to function over time. However, the normative basis of democracy as a form of organizing our collective life is neither the fulfillment of economic welfare nor the realization of a stable sense of collective identity. #RandolphHarris 3 of 23

For just as the attainment of certain levels of economic welfare may be compatible with authoritarian political rule, so too antidemocratic regimes may be more successful in assuring a sense of collective identity than democratic ones. The practical rationality embodied in democratic institutions has a culture-transcending validity claim. This form of practical reason has become the collective and anonymous property of cultures, institutions, and traditions as a result of the experiments and experiences, both ancient and modern, with democratic rule over the course of human history. The insights and perhaps illusions resulting from these experiments and experiences are sedimented in diverse constitutions, institutional arrangements, and procedural specifics. When one think through the form of practical rationality at the core of democratic rule, Hegel’s concept of “objective Spirit” (objekiver Geist) appears to me particularly appropriate. The moral life is the perfection of spirit objective—the truth of the subjective and objective spirit itself. The failure of this latter consists—partly in having its freedom immediately in reality, in something external therefore, in a thing—partly in the abstract universality of its goodness. The failure of spirit subjective similarly consists in this, that it is, as against the universal, abstractly self-determinant in its inward individuality. #RandolphHarris 4 of 23

When these two imperfections are suppressed, subjective freedom exists as the covertly and overtly universal rational will, which is sensible of itself and actively disposed in the consciousness of the individual subject, whilst its practical operation and immediate universal actuality at the same time exist as moral usage, manner and custom—where self-conscious liberty has become nature. The consciously free substance, in which the absolute “ought” is no less an “is,” has actuality as the spirit of a nation. The abstract disruption of this spirit singles it out into persons, whose independence it, however, controls and entirely dominates from within. However, the person, as an intelligent being, feels that underlying essence to be one’s own very being—ceases when so minded to be a mere accident of it—looks upon it as one’ absolute final aim. In its actuality one sees not less an achieved present, than somewhat one brings about by one’s action—yet somewhat which without all question is. Thus, without any selective reflection, the person performs one’s duty as one’s own and as something which is; and in this necessity one has oneself and one’s actual freedom. It is the rationality intrinsic to these anonymous yet intelligible rules, procedures and practices that any attempt aiming at the reconstruction of the logic of democracies must focus upon. #RandolphHarris 5 of 23

The more we realize what infinite harm neurotic conflicts inflict on the personality, the more stringent appears the need truly to resolve them. However, since, as we now understand, this cannot be done by rational decision nor by evasion nor by the exertion of will power, how can it be done? There is only one way: the conflicts can be resolved only by changing those conditions within the personality that brought them into being. This is a radical way, and a hard one. In view of the difficulties involved in changing anything within ourselves, it is quite understandable that we should scour the ground for short cuts. Perhaps that is why individuals—and others as well—so often ask: If one sees one’s basic conflict, is that enough? The answer is clearly, no. Even when the analyst—discerning quite early in the analysis just how the individual is divided—is able to help one recognize this split, the insight is of no immediate profit. It may bring a certain relief in that the individual begins o see a tangible reason for one’s troubles instead of simply being lost in a mysterious haze; but one cannot apply it to one’s life. A perception of how one’s divergent parts operate and interfere with one another makes one no les divided. One hears these facts as one hears a strange message; it seems plausible, but one cannot realize its implications for oneself. #RandolphHarris 6 of 23

One is bound to invalidate the facts by manifold unconscious mental reservations. Unconsciously one will insist that the analyst is exaggerating the magnitude of one’s conflicts; that one would be quite all right if it were not for outside circumstances; that love or success would rid one of one’s distress; that one can evade one’s conflicts by keeping away from people; that though it may be true of ordinary folk that they cannot serve two masters, one with one’s unlimited powers of will and intelligence could manage to do so. Or one may feel-again unconsciously—that the analyst is a charlatan or a well-meaning fool, feigning professional cheerfulness; that one ought to know the individual is ruined beyond repair—which means that the individual responds to the analyst’s suggestions with one’s own feelings of hopelessness. Since such mental reservations point to the fact that the individual either clings to one’s particular attempts at solution—these being much more real to one than the conflicts themselves—or that one fundamentally despairs of recovery, all the attempts and all their consequences must be worked through before the basic conflict can profitably be tackled. The search for an easier road has given rise to another questions, lent weight by Dr. Freud’s emphasis on genesis: Is it enough to relate these conflicting drives—once they have been recognized—to their origins and early manifestations in the childhood situation? #RandolphHarris 7 of 23

Again the answer is, no—and again, for the most part, the same reasons apply. Even the most detailed recollection of one’s early experiences gives the individual little beyond a more lenient, ore condoning attitude toward oneself. It in no way make one’s present conflicts any less disrupting. A comprehensive knowledge of early environmental influences and the changes they effected in the child’s personality, though it has little direct therapeutic values, does have a bearing on our inquiry into the conditions under which neurotic conflicts develop. As is generally recognized, this knowledge is also of great prophylactic value. If we know what environmental factors are helpful to a child’s development and what factors delay and limit it, a way is opened to the prevention of the rank growth of neuroses in future generations. It was, after all, the changes in one’s relations with oneself and others that originally brought about the conflicts. Briefly, a child may find oneself in a situation that threatens one’s inner freedom, one’s spontaneity, one’s feeling of security, one’s self-confidence—in short the very core of one’s psychic existence. One feels isolated and helpless, and as a result one’s first attempts to relate oneself to others are determined not by one’s real feelings but by strategic necessities. #RandolphHarris 8 of 23

One cannot simply like or dislike, trust or distrust, express one’s wishes or protest against those of others, but has automatically to devise ways to cope with people and to manipulate them with minimum damage to oneself. The fundamental characteristics that evolve in this way may be summarized as an alienation from the self and others, a feeling of helplessness, a pervasive apprehensiveness, and a hostile tension in one’s human relations that ranges from general wariness to definite hatred. As long as these conditions persist, the neurotic cannot possibly dispense with any of one’s conflicting drives. On the contrary, the inner necessities from which they stem become even more stringent in the course of the neurotic development. The fact that the pseudo solutions increase the disturbance in one’s relations with others and with oneself means that real solutions become less and less attainable. The goal of therapy, therefore, can only be o change the conditions themselves. The neurotic must be helped to retrieve oneself, to become aware of one’s real feelings and wants, to evolve one’s own set of values, and to relate oneself to others on the basis of one’s feelings and convictions. If we could achieve this by some magic, the conflicts would be dispelled without their having even to be touched upon. #RandolphHarris 9 of 23

As there is no magic, we must know what steps have to be taken to being about the desired change. Therapy affords insight and helps the individual grow. It helps makes one more empathic and gives theory more experiential meaning. If affords more faith in one’s understanding life. The real aristocrats among those in therapy are those who have had nervous breakdowns. Everybody else is kind of “square.” Therapy can yield a fuller awareness of the extent to which one has been inauthentic in one’s everyday existence, and some help and encouragement to dare to be genuine in one’s everyday existence. This experience can also be gotten out of a good platonic relationship, probably. There is more than one way to arrive at redemption from phoniness. Such experience can enhance one’s sensitivity to phoniness, to inauthenticity in another person; and it also gives one an opportunity to be a role model of authenticity of others. Now, if you can get this courage to be authentic in some way other than therapy, so much the better; but I suspect it is rather difficult to. There may be some wise seniors who have knocked around a lot, and who have worked in every kind of work—who have cheated, lied, stolen, and sinned. They have paid the consequences of all these things #RandolphHarris 10 of 23

After paying the consequences for their bad behaviour, on their own, they may have realized how they shortchanged themselves. They may have arrived at the authentic way, and can be regarded as natural untrained graduates of a therapeutic program. Since they have been one, they can spot phony. They are experts. They are more expert at phoniness than the others. They can help an individual grope for a way to be more genuine and at the same tie be effective in life. They can help a person realize that one does not have to be destroyed when one is genuine, that one will not inevitably be divorced, fired, or run out of town if one presents oneself as one is In 50 or 60 years, a human may discover authenticity and have some therapeutic capacity. However, a training analysis or bout of therapy may expedite this. The corporate World has a toe and heel, and each performs a different function: one delivers a service, the other collects payment for it. When an organization seeks to create demand for a service and then deliver it, it uses the smile and the soft questioning voice. Behind this delivery display, the organization’s worker is asked to feel sympathy, trust, and good will. On the other hand, when the organization seeks to collect money for what it has sold, its workers may be asked to use a grimace and the raised voice of commands. #RandolphHarris 11 of 23

Behind this collection display of beneficial and comforting emotions and expressions, the worker is asked to feel distrust and sometime positive bad will. Some companies assign the function of debt collecting to outside agencies in order to preserve pleasant and morally satisfying associations with the company name. The builder’s billing department explained: “We use eight or nine collection agencies around the country. No one initiates actions in this office. We prefer that the agency be the bad guy or gal and we be he nice people.” Just over 1 percent of customers do not pay their bills. After solicitations, some 40 percent pay, and 33 percent of that goes to the collection agency. In each kind of display, the problem for the worker becomes how to create and sustain the appropriate feeling. The reason for describing the polar extremes of emotional labour, as represented by a sale agent and the bill collector, is that it can give us a better sense of the great variety of emotional task required by jobs that fall in between. It can help us see how emotional labour distributes itself up and down the social classes and how parents can train children to do the emotional labour required by different jobs. Now this is tremendously important for us today as it has been in the past. Perhaps we are in a time when it is more important that ever. The prospering of God’s cause on Earth depends upon His people thinking well. #RandolphHarris 12 of 23

Today we are apt to downplay or disregard the importance of good thinking to strong faith; and some, disastrously, even regard thinking as opposed to faith. They do not realize that in so doing they are not honoring God, but simply yielding to the deeply anti-intellectualist currents in the New World. They do not realize that they are operating on the same satanic principle that produced the “killing fields” of Cambodia, where those with any sign of education—even the wearing of glasses—were killed on the spot or condemned to starvation and murderous labour. We too easily forget that it is great thinkers who have given direction to the people of Christ in their great moments: Paul, John, Augustine, Luther, Calvin, and Wesley, to name a few. At the head of the list is Jesus Christ Himself, who was and is the most powerful thinker the World has ever known. Logical is a great design of a noble science that allows us to rescue our reasoning powers from their unhappy slavery and darkness; and thus, with all due submission and deference, it offers an humble assistance to divine revelation. Its chief business is to relieve the natural weakness of the mind by some better efforts of nature; it is to diffuse a light over the understanding in our inquiries after truth. And it renders its daily service to wisdom and virtue. #RandolphHarris 13 of 23

Bluntly, to serve God well we must think straight; and crooked thinking, unintentional or not, always favours evil. And when the crooked thinking gets elevated into group orthodoxy, whether religious or secular, there is always, quite literally “hell to pay.” That is, hell will take its portion, as it has repeatedly done in the horrors of the World history. To take the “information” of the Scripture into a mind thinking straight under the direction and empowerment of the Holy Spirit, by contrast, is to place our feet solidly on the high road of spiritual formation under God. “The law of the LORD is perfect, restoring the soul; the testimony of the Lord is sure, making wise the simple. The commandment of the LORD is pure, enlightening the eyes,” reports Psalm 19.7-8. And “Thy word I have treasured in my heart, that I may not sin against Thee,” reports Psalm 119.11. “Thy word is a lamp to my feet, and a light to my path,” reports Psalm 119.105. “I love Thy commandments above gold, yes, above fine gold. Therefore I esteem right all Thy precepts concerning everything,” reports Psalm 119.127-128. “Those who love Thy law have great peace, and nothing causes them to stumble,” reports Psalm 119.165. Worship does not just “happen.” Worship requires careful preparation on the part of minister and congregations. #RandolphHarris 14 of 23

I have experienced both side of this, and I know Sunday morning can be the worst time of the week. It is probably true that couples, especially those with young children, have more disagreements on Sunday morning than on any other day of the week. Sometimes by the time we get to church, worship is an impossibility—unless, perhaps, the sermon is on repentance! The answer to the problem begins Saturday (on Friday night for those who attend church on Saturday) preparation. (Any men who interpret the following as women’s work are wrong. Both husband and wife should share responsibility for the practical and spiritual preparations for the Lord’s Day.) It is advisable that young families have their clothing clean and laid out of Saturday (or Friday) night, and even breakfast be decided upon. The whereabouts of Bibles and lessons should be known, and even better, ought to be collected and ready. There should be an agreed-upon time to get up which leaves plenty of time to get ready for church. Going to bed at a reasonable hour is also a good idea. Spiritually, prayer about the Lord’s Day is essential—prayer for the service, the music, the pastors, one’s family and one’s self. #RandolphHarris 15 of 23

The Puritans understood this well. As one of their great preachers, George Swinnock, quaintly expressed it: Prepare to meet thy God, O Christian! Betake thyself to thy chamber on the Saturday (of Friday) night. The oven of thine heart thus baked, as it were, overnight, would be easily heated the next morning; the fire so well raked up when thou wentest to bed, would be the sooner kindled when thou shouldst rise. If thou wouldst thus leave thy heart with God on the Saturday (or Friday) night, thou shouldst fine it with him in the Lord’s Day morning. On Sunday (or Saturday) everyone needs to get up on time, eat at a set hour, and leave plenty early, ideally after a short time of family prayer asking that God will be glorified and speak to each family member. If you do this, Sunday (or Saturday) worship will ascend to new heights. Next you ought to come expecting to uniquely meet God in corporate worship. Congregational worship makes possible an intensity of devotion which does no as readily come in individual worship. On the tragic level, a mob tends to descend to a much deeper level of cruelty than individuals by themselves. It is also understood that the appreciation and enjoyment of an informed group of music lovers at a symphony is more intense than that of a single listener at home. This holds true for worship as well, because corporate worship provides a context where passion is joyously elevated and God’s Word comes with unique power. #RandolphHarris 16 of 23

“At home in my own house there is no warmth or vigour in me, but in church when the multitude is gathered together, a fire is kindled in my heart and it breaks its way through,” reports Martin Luther. We must come with great expectation—for we will experience just what we expect. Anything may be found in symbol. However, how do we know that what it points to is not itself a more abstract symbol. In order to speak of symbolic knowledge one must delimit the symbolic realm by an unsymbolic statement. Were there no limit to symbolism, there would be no knowledge either. Faith would imply an indefinite progress from symbol to further symbol, without any ultimate encounter with the Unsymbolic. That is, it would be a regress, an acknowledgement of the ultimacy of despair, of the impossibility of making sense out of the human situation, of the universal fallacy of thinking that revelatory situations truly are revelatory, or revelation without content. Some argue that the human intellect is fallen, depraved, darkened, and blinded, and therefore human reason is irrelevant or suspect when it comes to becoming or growing as a Christian. Now, even if this point is granted in the case of evangelizing unbelievers, it does not follow that Christians should not use or cultivate their intellects once they become disciples. Moreover, from the fact that reasoning alone will not bring someone to Christ, it does not follow that we should not persuade or reason with people. #RandolphHarris 17 of 23

Preaching alone will not save people without the Spirit’s work, but will still preach and work on our messages. We should do the same thing with our use of reason in evangelism. This will is fallen and depraved too, but God still commands people to make a choice to believe. The doctrine of total depravity does not mean that the image of God is effaced, that sinners are as evil as they could possibly be, or that the intellect, emotions, and will are gone or completely useless. Rather, total depravity means that the entire person, including the intellect, has been adversely affected by the Fall and is separate from God. The sinner alone cannot extricate oneself from this condition and cannot merit God’s favour or commitment oneself to God on the basis of one’s own righteousness. Further, the entire personality is corrupt but no inoperative, and every aspect of our personality has a natural inclination to fun in ways contrary to God’s ways. However, none of this means that reason, considered itself, is bad. “Behold, my brethren, do ye not remember to have read the words of the prophet Zenos, which he spake unto this house of Israel, saying: Hearken, O ye house of Israel, and hear the words of me, a prophet of the Lord. For behold, thus saith the Lord, I will liken thee, O house of Israel, like unto a tame olive tree, which a human took and nourished in his vineyard; and it grew, and waxed old, and became to decay. #RandolphHarris 18 of 23

“And it came to pass that the master of the vineyard went forth, and he saw that his olive three began to decay; and he said: I will prune it, and dig about it, and nourish it, that perhaps it may shoot forth young and tender branches, and it perish not. And it came to pass that he pruned it, and digged about it, and nourished it according to its word. And it came to pass that after many days it began to put forth somewhat a little, young and tender branches; but behold, the main top thereof began to perish. And it came to pass that the master of the vineyard saw it, and he said unto his servant: It grieveth me that I should lose this tree; wherefore, go and pluck off those branches which are beginning to wither away, and we will cast them into the fire hat they may be burned. And behold, saith the Lord of the vineyard, I take away many of these young and tender branches, and I will graft them whithersoever I will; and it mattereth not that if it so be that the root of this tree will perish, I may preserve the fruit thereof unto myself; wherefore, I will take these young and tender branches, and I will graft them whithersoever I will. Take thou branches of the wild olive tree, and graft them in, in the stead thereof; and these which I have plucked off I will cast into the fire and burn them, that they may not cumber the ground of my vineyard. #RandolphHarris 19 of 23

“And it came to pass that the servant of the Lord of the vineyard did according to the word of the Lord of the vineyard, and grafted in the branches of the wild olive tree. And the Lord of the vineyard caused that is should be digged about, and pruned, and nourished, saying unto his servants: It grieveth me that I should lose this tree; wherefore, that perhaps I might preserve them unto myself the natural branches of the tree; and also that I may lay up fruit thereof against the season, unto myself; for it grieveth me that I should lose this tree and the fruit thereof. And it came to pass that the Lord of the vineyard went his way, and hid the natural branches of the tame olive tree in the nethermost parts of the vineyard, some in one and some in another, according to his will and pleasure. And it came to pass that a long time passed away, and the Lord of the vineyard said unto his servant: Come, let us go down into the vineyard, that we may labour in the vineyard. And it came to pass that the Lord of the vineyard, and also the servant, went down into the vineyard to labour. And it came to pass that the servant said unto his master: Behold, look here; behold the tree. And it came to pass that the Lord of the vineyard looked and beheld the tree in the which the wild olive branches had been grafted: and it had sprung forth and begun to bear fruit. And he beheld that it was good; and the fruit thereof was like unto the natural fruit. #RandolphHarris 20 of 23

“And he said unto the servant: Behold, the branches of the wild have taken hold of the moisture of the root thereof, that the root thereof hath brought forth much strength; and because of the much strength of the root thereof the wild branches have brought forth tame fruit. Now, if we had not grafted these branches, the tree therefore would have perished. And now, behold, I shall lay up much fruit, which the tree thereof I shall lay up against the season, unto mine own self. And it came to pass that the Lord of the vineyard said unto the servant: Come, le us go to the nethermost part of the vineyard and behold if the natural branches of the tree have not brought forth much fruit also, that I make lay up of the fruit thereof against the season, unto mine own. And it came to pass that they went forth whither the master had hid the natural branches of the tree, and he said unto the servant: Behold these; and he beheld the first that it had brought forth much fruit; and he beheld also that it was good. And he said unto the servant: Take of the fruit thereof, and lay it up against the season, that I may preserve it unto mine own self; for behold, said he, this long time have I nourished it, and it hath brought for much fruit,” reports Jacob 5.1.20. O Taste and see how good the Lord is Alleluia. Bless the Lord in the Heavens, Alleluia. Bless Him in the highest, Alleluia. #RandolphHarris 21 of 23

Bless the Lord, all ye Angels of His, Alleluia. Bless Him, all His host, Alleluia. What blessings or thanksgiving can we offer for this Sacrament? Thee only, O Jesus, do we bless, with the Father and the most Holy Spirit, now and forever. Blessed Creator, Thou hast promised Thy beloved sleep: Please give me restoring rest needful for tomorrow’s toil; if dreams be mine, let them not be tinged with evil. Let Thy Spirit make my time of repose a blessed temple of His holy presence. May my frequent lying down make me familiar with death, the bed I approach remind me of the grace, the eyes I now close picture to me their final closing. Keep me always ready, waiting for admittance to Thy presence. Weaken my attachment to Earthly things. May I hold life loosely in my hand, knowing that I receive it on condition of its surrender; as pain and suffering betoken transitory health, may I not shrink from a death that introduces me to the freshness of eternal youth. I retire this night in full assurance of one day awaking with Thee. All glory for this precious hope; for the gospel of grace, for thine unspeakable gift of Jesus, for the fellowship of the Trinity. Withhold not Thy mercies in the night season; Thy hand never weariness, Thy power needs no repose, Thine eye never sleeps. #RandolphHarris 22 of 23

Help me when I helpless lie, when my conscience accuses me of sin, when my mind is harassed by foreboding thoughts, when my eyes are held awake by person anxieties. Show Thyself to me as the God of all grace, love and power; Thou hast a balm for every wound, a solace for all anguish, a remedy for every pain, a peace for all disquietude. Permit me to commit myself to Thee awake or asleep. “For, as I have often old you before and now say again even with tears, many live as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is on Earthly things. However, our citizenship is in Heaven. And we eagerly await a Saviour from there, the Lord Jesus Christ, who, by the power that enables Him to being everything under his control, will transform our lowly bodies so that they will be like his glorious body, reports Philippians 3.18-21. Chris is administering the Bread of the Saints and the Cup of life for remissions of sins. Thou art Christ our Lord and Saviour, Who wast born of the Virgin Mary. While we receive this most holy Cup, please deliver us from all sin. The Spiritual dispeller of darkness, the Spiritual Father is not only holy Himself but is also an experienced teacher of the way to holiness for others. One who takes upon oneself the task of guiding disciples should possess sure-footed experience gained by years of work with the most varied kinds of apprentices. #RandolphHarris 23 of 23

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Diary of the Seducer—Expecting Nothing of Life He Was Entirely Absorbed by the Game itself!

May 30, 2020 2:00 am

The deepest hunger in the American soul today is for something truly useful to do with one’s life. If, as in so often the case in America now, the end result is human exploitation, environmental destruction, or debasement of values, what values does work really have? What does it mean to be an adult? It means certain rights and privileges that do not belong to children and adolescents, for one thing. However, as for any such “fringe benefits,” there are dues to pay. These dues come in the form of responsibilities, obligations, and expectations of other individuals and society. Morality is based on individual rights and standards which have been critically examined and agreed upon by the whole society. A sharp distinction has been drawn between the situation of the discredited with tension to manage and the situation of the discreditable with information to manage. The stigmatized employ an adaptive technique, however, which requires the student to bring together these two possibilities. The difference between visibility and obtrusiveness is involved. It is a fact that persons who are ready to admit possession of stigma (in many cases because it is known about or immediately apparent) may nonetheless make a great effort to keep the stigma from looming large. #RandolphHarris 1 of 21

The individual’s object is to reduce tension, that is, to make it easier for oneself and the others to withdraw covert attention from the stigma, and to sustain spontaneous involvement in the official content of the interaction. However, the means employed for this task are quite similar to those employed in passing—and in some cases identical, since what will conceal a stigma from unknowing persons may also ease matters for those in the know. It is thus that a girl who gets around best on her artificial leg employs crutches or an artful but patently artificial limb when in company. This process will be referred to as covering. Many of these who rarely try to pass, routinely try to cover. One type of covering involves the individual in a concern over the standards incidentally associated with one’s stigma. Thus the visually impaired, who sometimes have a facial disfigurement in the region of the eyes, distinguish among themselves according to whether this is the case or not. Dark glasses sometimes worn to give voluntary evidence of blindness may at the same time be worn to cover evidence of defacement—a case revealing unsightedness while concealing unsightliness: The blind, in all conscience, have enough advertisement of their condition without adding a cosmetic factor to it. #RandolphHarris 2 of 21

I think of nothing that would add so much to the tragedy of a blind man’s position as the feeling that, in the fight to regain his vision, he had lost not only the fight but the wholesomeness of his appearance as well. Similarly, since blindness can lead to the appearance of clumsiness, there may occur a special effort to re-learn motor propriety, an “ease and grace and adeptness at all those motions which the sighted World looks upon as ‘normal.’” A related type of covering involves an effort to restrict the display of those failings most centrally identified with the stigma. For example, a near-blind person who knows that the persons present know about one’s differentness may yet hesitate to read, because to do this one would have to bring the book up to a few inches of one’s eyes, and this one may feel expresses to glaringly the qualities of blindness. This type of covering, it should be noted, is an important aspect of the “assimilative” techniques employed by members of minority ethnic groups; the intent behind devices such as change in name and change in nose shape is not solely to pass, but also to restrict the way in which a known about attribute obtrudes itself into the center of attention, for obtrusiveness increases the difficulty of maintaining easeful inattention regarding the stigma. #RandolphHarris 3 of 21

The most interesting expression of covering, perhaps, is that associated with the organization of social situations. As already suggested, anything which interferes directly with the etiquette and mechanics of communication obtrudes itself constantly into the interaction and is difficult to disattend genuinely. Hence individuals with stigma, especially those with a physical disability, may have to learn about the structure of interaction in order to learn about the lines along which they must reconstitute their conduct if they are to minimize the obtrusiveness of their stigma. From the efforts, then, one can learn about features of interaction that might otherwise be too much taken for granted to be noted. For example, the hard of hearing learn to talk with the degree of loudness that listeners feel is appropriate for the situation, and also to be ready to deal with those junctures during interaction that specifically require hearing if the properties are to be maintained: Frances figure out elaborate techniques to cope with ‘dinner lulls,’ intermissions at concerts, football games, dances, and so on, in order to protect her secret. However, they served only to make her more uncertain, and in turn more cautious, and in turn more uncertain. Thus, Frances had it down pat that at a diner party she should sit next to someone with a strong voice; if someone asked her a direct question, choke, cough, or get hiccups; take hold of the conversation herself, ask someone to tell a story she had already heard, ask questions the answers to which she already knew. #RandolphHarris 4 of 21

Similarly, the blind sometimes learn to look directly at the speaker even though this looking accomplishes no seeing, for it prevents the blind from staring off into space or hanging the head or otherwise unknowingly violating the code regarding attention cues through which spoke interaction is organized. Now, let us consider some typical sadistic attitudes. We can best observe these in persons who are fairly uninhibited in expressing their sadistic tendencies toward others, whether they themselves are conscious of having such tendencies or not. When, in the following, I speak of a sadistic person, I mean a person whose attitudes toward others are predominantly sadistic. Such a person may want to enslave others or to enslave the partner in particular. One’s “victim” must be a superhuman’s slave, a creature not only without wishes, feelings, or initiative of one’s own but without any claims whatever upon the master. This tendency may take the form of molding or educating the victim, as Professor Higgings in Pygmalion molds Eliza. At best it can have some constructive aspects, as in the case of parents with children or teachers with pupils. Occasionally this aspect obtains in relations dealing with pleasures of the flesh, particularly if the sadistic partner is the more mature. It is sometimes conspicuous in homosexual relations between an older and a young man. #RandolphHarris 5 of 21

However, even there if the slave gives any indication of meaning to go one’s own way, of having friends or interests of one’s own, the devil’s horns will show themselves. Frequently, though not invariably, the master is haunted by a possessive jealousy and uses it as a means of torture. It is peculiar to sadistic relationships of this kind that keeping a hold over the victim is of more absorbing interests than the person’s own life. One will neglect one’s career, forego the pleasures or advantages of meeting other persons rather than grant the partner any independence. The ways in which the partner is kept enslaved are characteristic. They vary only within a comparatively limited range and depend on the personality structure of both members. The sadistic person will give the partner just enough to make the relationship appear worth one’s while. One will fulfill certain of the partner’s needs—though rarely more than will keep one at a minimum subsistence level, psychically speaking. And one will impress upon one the unique quality of what one gives. Nobody else, one will point out, could give one such understanding, such support, so much satisfactions in pleasures of the flesh or so many interests; nobody else, indeed, would ever put up with one. Again, one may hold one with the lure of better times—implicitly or explicitly, one will promise love or marriage or a better financial status or better treatment. #RandolphHarris 6 of 21

Sometimes one will stress one’s own need of the partner and appeal to one on that ground. All these tactics are the more effective in that by being so possessive and so disparaging one isolates the partner from others. If the latter is made sufficiently dependent one may finally threaten to leave one. still further means of intimidation may be employed, but these have so much a life of their own that they will be discussed separately, in another context. Naturally, we cannot understand what goes on in such a relationship without taking into account the characteristics of the partner. Often one is of the complaint type and hence in dread of desertion; or one may be a person who has profoundly repressed one’s own sadistic drives and is helpless on that account—as will be shown later. The mutual dependence that accrues from such a situation arouses resentment not only in the enslaved but in the enslaver as well. If the latter’s need for detachment is pronounced, one is especially resentful of the partner’s absorbing so much of one’s thought and energy. Not realizing that one oneself has created these cramping ties, one may reproach the partner for being grasping or clinging. One’s wanting to break away on such occasions is as much an expression of fear and resentment as a means of intimidation. Not all sadistic craving aims at enslavement. Another sort finds its satisfaction in playing on the emotions of another person as on an instrument. #RandolphHarris 7 of 21

A man or woman who expects nothing of one’s own life can be entirely absorbed in the game of playing with your emotions, which in turn gives them a reason to live. One knows when to show interest and when to be indifferent. One is hypersensitive in anticipating and observing the girl’s reactions to one. One knows what will arouse and what will check his or her desires for pleasures of the flesh. However, one’s sensitivity is limited to the requirements of the sadistic play: one is totally unconcerned with what this experience might mean to the young lady or young man’s life. This conscious shrewd calculation, more often goes on unconsciously. However, it is the same game of attracting and rejecting, charming and disappointing, elevating and degrading, bringing joy and brining grief. Another characteristic is to exploit the partner. Exploitation is not necessarily a sadistic enterprise; it may be employed merely for the sake of gain. In sadistic exploitation, too, gain may be a consideration, but it is often illusory and wholly out of proportion to the affect put into its pursuit. For the sadist, exploitation becomes a kind of passion in its own right. What matters is to experience the triumph of getting the better of others. Its specifically sadistic colouring appears in the means used for exploitation. The partner is subjected, directly and indirectly, to ever mounting demands, and is made to feel guilty humiliated if one does not fulfill them. #RandolphHarris 8 of 21

The sadistic person can always find a justification for feeling discontented or unfairly treated, and for demanding still more on the account. The fulfilling of such demands never evokes gratitude, and how the demands themselves are often prompted by the desire to hurt the other person and put one in one’s place. They may have to do with material things or needs involving pleasures of the flesh or assist in establishing a career; they may be demands for special consideration, exclusive devotion, boundless tolerance. There is nothing specifically sadistic in their content: what does point to sadism is the expectation that the partner should, by whatever means are available, fill out a life that is emotionally empty. This, too, is well illustrated by constant complaints of feeling bored and wanting stimulation and excitement. The need to feed, vampirelike, on the emotional vitality of another person is as a rule completely unconscious. However, it is probable that it is at the bottom of the craving to exploit and that it is the soil from which the expressed demand draw their sustenance. When we realize that there is simultaneously a tendency to frustrate others, the nature of the exploitation becomes still clearer. It would be a mistake to say that the sadistic person never wants to give anything. Under certain conditions one may even be generous. #RandolphHarris 9 of 21

What is typical of sadism is not a stinginess in the sense of withholding but a much more active, though unconscious, impulse to thwart others—to kill their joy and to disappoint their expectations. Any satisfaction or buoyancy of the partner’s almost irresistibly provokes the sadistic person to spoil it in some way. If the partner looks forward to seeing one, one tends to be sullen. It the partner wants pleasures of the flesh, one will be frigid or impotent. One may not even have to do, or fail to do, anything beneficial. By simply radiating gloom one acts as a depressant. One did not have to do anything: it was enough for one just to be. They shriveled and turned morbid by mere infection. What an exquisite refinement of the will to power, what an elegant cruelty! And what an amazing gift for that contagious gloom which damps even the highest spirits and stifles the very possibility of joy. As significant as any of these is the sadistic person’s tendency to disparage and humiliate others. One is remarkably keen at seeing shortcomings, at discovering the weak spots in others and pointing them out. One knows intuitively where others are sensitive and can be hurt. And one tends to use one’s intuition mercilessly for derogatory criticism. This may be rationalized as honesty or as a wish to be helpful; one may believe oneself to be sincerely troubled by doubts in regard to the other person’s competence or integrity—but if the sincerity of one’s doubts are questioned, one will become panicky. #RandolphHarris 10 of 21

It may also appear as mere suspiciousness. The individual may say: “If only I could trust that person!” However, after having translated one in one’s dreams into everything loathsome from a worm to a germ, how could one expect to trust him or her! In other words, suspiciousness can be merely a consequence of disparaging another person in one’s own mind. And if the sadistic person is unaware of one’s disparaging attitude one may be conscious only of the resulting suspiciousness. Again it would seem more appropriate to speak of a passion for fault-finding than of simply tendency. One not only turns one’s searchlight on actual flaws but is extremely adept at externalizing one’s own faults and so building up a case against the other fellow. If, for instance, one has upset someone by one’s own behavior, one will immediately show concern or even contempt for that person’s emotional instability. If the partner, being intimidated, is not entirely frank with one, one will reproach him or her for one’s secrecy or for lying. One will reproach one for being dependent on one when one oneself has one all one could to make one so. Such undermining is not just a matter of words but is accompanied by all sorts of scornful behaviour. Humiliating and degrading practices of pleasures of the flesh can be one of its expression. #RandolphHarris 11 of 21

When any of these drives is frustrated, or when the tables are turned and the sadistic person feels oneself dominated, exploited, or scored, one may have spells of an almost insane rage. In one’s imagination, then, no torture is great enough to inflect upon the offender: one may kick him or her, beat him or her, slice him or her to pieces. These spells of sadistic rage can in turn be repressed, and give raise to a state of acute panic or some functional somatic disturbance pointing to an increase of inner tension. What, then, is the meaning of these trends? What are the inner necessities that compel a person to behave with such cruelty? The assumption that sadistic trends are the expression of a perverted drive in dealing with pleasures of the flesh has n basis in fact. It is true that they can be expressed in behaviour that is based in pleasures of the flesh. In this they are no exception to the general rule that all our character attitudes are bound to manifest themselves in the sphere of pleasures of the flesh—as they do in our way of working, in our gait, in out handwriting. It is also true that many sadistic pursuits are carried on with a certain excitement or, as I have said repeatedly, with an absorbing passion. The conclusion, however, that these affects of thrill or excitement are involved in the nature of pleasures of the flesh, even when they are not felt as such, merely rests on the premise that every excitement is in itself dealing with pleasure of the flesh. #RandolphHarris 12 of 21

However, there is no evidence to substantiate such a premise. Phenomenologically the two sensations of sadistic thrill and abandonment in pleasures of the flesh are entirely different in nature. The assertion that sadistic impulses are a persisting infantile trend has a certain appeal in that young children are often cruel to animals or younger children, and apparently get a thrill out of it. In view of this superficial similarity one might say that the elementary cruelty of the child has merely been refined. However, actually it is not only refined: the cruelty of the adult sadist is different in kind. As we have seen, it has distinct characteristics which are lacking in the child’s outright cruelty. The child’s cruelty seems to be a comparatively simple response to feeling oppressed or humiliated. One asserts oneself by exercising one’s vengeance on weaker folk. Specifically sadistic trends are more complicated and grow from more complicated roots. Besides, like every attempt to account for later peculiarities by relating them directly to early experiences, this one, too, leave an all-important question unanswered that we will come back to at a later date. Now that we have explored the issue of freedom as an expression of grace, we can quote the remainder of Galatians 5.13, “But do not use your freedom to indulge the sinful nature; rather, serve one another in love.” #RandolphHarris 13 of 21

The moral law, rightly understood, does not squelch grace or abridge our freedom in Christ. God’s grace provides the only proper motive, as well as the only powerful motivation, to obey His commands. Our obedience, to be true obedience, must arise out of love for God and gratitude for His grace. The moral law of God gives direction to our love. If I truly desire to express my love to God, I need to know how to do that appropriately. Jesus gave us very simply directions (simple to understand, if not to practice): “If you love me, you will obey what I command,” reports John 14.15. Though the law gives direction, it provides no power to enable us to obey it. However, God, by delivering us from the reign of sin and the law, and bringing us unto His realm of grace, has provided the power in Christ and through His Spirit. So God by His grace has given us the right motive, the right rule of direction, and the needed power to live a life of love. Only when we understand these basic truths are we in a position to respond to Paul’s exhortation not to abuse our freedom, but instead, to serve one another in love. Here is a spiritual principle: We cannot exercise love unless we are experiencing grace. You cannot truly love others unless you are convinced that God’s love for you in unconditional, based solely on the merit of Christ, not on your performance. John said, “We love because we first loved us,” reports 1 John 4.19. #RandolphHarris 14 of 21

Our love, either to God or to others, can only be a response to His love for us. There are five words all beginning with the letter “L” that we need to keep in right relationship to one another. All five are either used or implied in Galatians 5.13-14. They are law, liberty, love, license, and legalism. (I have not used license up to now, and by that word I mean an abuse of our freedom in order to indulge our sinful nature.) We need to learn to live within the right relationships of law and love, law and liberty, and liberty and love. Only when we have those relationships in proper order will we avoid the traps of license on the one hand and legalism on the other. Grace keeps the law, love, and liberty in right relationship to one another. In one southern state, a narrow two-lane highway has been built through a swampland by building up the road bed above the swamp. You must be extra alert not to drift off the rod because there is no margin for error. If you go off the road, you do not end up on a grassy shoulder but rather submerged in a swamp. The built-up roadbed can also represent grace that allows you to drive safely through the swampland of legalism and license. When you focus on grace in the fullness of its meaning, you will keep the law, liberty, and love in their proper relationship to one another. However, if you focus on anyone of the instead of on grace, you will invariably end up in the swamp of legalism or license. #RandolphHarris 15 of 21

What do I mean by the phrase, “grace in the fullness of its meaning?” An expression often used in a pejorative sense is cheap grace. The term denotes an attitude that, since God’s grace is unconditional, I may live as I please; I may sin as much as I want because God will still love me and forgive me. That is the attitude of license. It results from focusing exclusively on liberty and denigrating God’s law. To counteract this sinful attitude, some of us in Christian ministry have fallen into legalism. We have taught, either directly or implicitly, that God’s grace is conditional, that there is a degree to which it is based on our performance. We have unduly focused on God’s law and disparaged liberty. However, the reality is that there is no such things as cheap grace. To us, the recipients, grace is not cheap; it is unconditionally free. However, grace is not cheap to God either. Although grace is part of essential nature of God, the extending of His grace to us cost Him the most expensive price every paid, the death of His own dear Son. So grace is never cheap. It is absolutely free to us, but infinitely expensive to God. That is what I mean by grace in the fullness of its meaning. Anyone who is prone to use grace as a license for irresponsible, sinful behaviour, surely does not appreciate the infinite price God paid to give of His grace. However, anyone who tends to use legalism as a hedge against license, just as surely forget that grace cannot be earned by our behaviour. #RandolphHarris 16 of 21

All of us need to diligently apply ourselves to learning to live under the reign of God’s transforming grace. Then love, liberty, and the law will take their proper places in our lives, and we will avoid the swamplands of both legalism and license. The Book of Jacob who is the Brother of Nephi—the words of his preaching unto his brethren. He confoundeth a person who seeketh to overthrow the doctrine of Christ. A few words concerning the history of the people of Nephi. Jacob and Joseph seek to persuade humans to believe in Christ and keep His comandments—Nephi dies—wickedness prevails among the Nephites. About 544-421 Before Christ. “For behold, it came to pass that fifty and five years had passed away from the time that Lehi left Jerusalem; wherefore, Nephi gave me, Jacob, a commandment concerning the small plates, upon which these things are engraven, And he gave me, Jacob, a commandment that I should write upon these plates a few of the things which I considered to be most precious; that I should not touch, save it were lightly, concerning the history of this people which are called the people of Nephi. For he said that the history of his people should be engraven upon his other plates, and that I should preserve these plates and hand them down unto my seed, from generation to generation. #RandolphHarris 17 of 21

“And if there were preaching which was sacred, or revelation which was great, or prophesying, that I should engraven the heads of them upon these plates, and touch upon them as much as it were possible, for Christ’s sake, and for the sake of our people. For because of faith and great anxiety, it truly had been made manifest unto us concerning our people, what things should happen unto them. And we also had many revelations, and the spirit of much prophecy; wherefore, we knew of Christ and his kingdom, which should come. Wherefore we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God, that they might enter into his rest, lest by any means one should swear in his wrath they should not enter in, as in the provocation in the days of temptation while the children of Israel were in the wilderness. Wherefore, we would to God that we could persuade all humans not to rebel against God, to provoke him to anger, but that all humans would believe in Christ, and view his death, and suffer his cross and bear the shame of the World; wherefore, I, Jacob, take it upon me to fulfill the commandment of my brother Nephi. Now Nephi began to be old, and he saw that he must soon die; wherefore, he anointed a human to be a kind and a ruler over his people now, according to the reigns of the kings. #RandolphHarris 18 of 21

“The people having loved Nephi exceedingly, he having been a great protector for them, having wielded the sword of Laban in their defence, and having labored in all his days for their welfare—wherefore, the people were desirous to retain in remembrance his name. And whoso should reign in his stead were called by the people, second Nephi, third Nehip, and so forth, according to reigns of the kings; and thus they were called by the people, let them be of whatever name they would. And it came to pass that Nephi died. Now the people which were not Lamanites were Nephites; nevertheless, they were called Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites, and Ishamaelites. However, I, Jacob, shall not hereafter distinguish them by these names, but I shall call them Lamanites that seek to destroy the people of Nephi, and those who are friendly to Nephi I shall call Nephites, or the people of Nephi, according to the reigns of the kings. And now it came to pass that the people of Nephi, under the reign of the second king, began to grow hard in their hearts, and indulge themselves somewhat in wicked practices, such as like unto David of old desiring many wives and concubines, and also Solomon, his son. Yea, and they also began to search much gold and silver, and began to be lifted up somewhat in pride. Wherefore I, Jacob, gave into them these words as I taught them in the temple, having first obtained mine errand from the Lord. #RandolphHarris 19 of 21

“For I, Jacob, gave unto them these words as I taught them in the temple, having first obtained mine errand from the Lord. For I, Jacob, and my brother Joseph had been consecrated priests and teachers of this people, by the hand of Nephi. And we did magnify our office unto the Lord, taking upon us the responsibility, answering the sins of the people upon our own heads if we did not teach them the word of God with all diligence; wherefore, by labouring with our might their blood might not come upon our garments; otherwise their blood would come upon our garments, and we would not be found spotless at the last day,” reports Jacob 1.1-19. May the oblation, O Lord, be of good effect, which I humbly offer to Thy Majesty for the welfare of your children; that their lives, amid prosperity and adversity, may everywhere be guided by Thy providence; through Jesus Christ our Lord. Lord Jesus, please give me to love Thee, to embrace Thee, though I once took lust and sin in my arms. Thou didst love me before I loved Thee, an enemy, a sinner, a loathsome work. Thou didst own me when I disclaimed myself; thou dost love me as a son, and weep over me as over Jerusalem. Love brought Thee from Heaven to Earth, from Earth to the cross, from the cross to the grace. Love caused Thee to be weary, hungry, tempted, scorned, scourged, buffeted, spat upon, crucified, and pierced. #RandolphHarris 20 of 21

Love led Thee to bow Thy head in death. My salvation is the point where perfect created love and the most perfect uncreated love meet together; for thou dost welcome me, not like Joseph and his brothers, loving and sorrowing, but loving and rejoicing. Thy love is not intermittent, cold, changeable; it does not cease or abate for all my enmity. Holiness is a spark from Thy love kindled to a flame in my heart by Thy Spirit, and so it ever turns to the place from which it comes. Let me see Thy love everywhere, not only in the cross, but in the fellowship of believers and in the World around me. When I feel the warmth of the Sun of righteousness with healing power. When I feel the tender rain may I think of the gospel showers that water my soul. When I walk by the river side may I praise thee for that stream that makes the eternal city glad, and washes white my robes that I may have the right to the tree of life. Thy infinite love is a mystery of mysteries, and my eternal rest lies in the eternal enjoyment of it. “You see that his faith and his actions were working together, and his faith was made complete by what he did. And the scripture was fulfilled that says, ‘Abraham believed in God, and it was credited to hum as righteousness, and he was called God’s friend. You see that a person is justified by what he does and not by faith alone,” reports James 2.22-24. #RandolphHarris 21 of 21

Cresleigh Homes

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Please be present, be present, Jesus, Good High Prisent, in the midst of us, as Thou wast in the midst of Thy disciples. Please sanctify this oblation. (If you are interested in a home, you can contact Cresleigh Homes Customer Care Department at 3001 Douglas Boulevard #110, Roseville, California 95661. You can fax it to this number: 916-781-6080. Or you can call 916-526-3642. When you move into you new home, everything should be in working order.)

#CresleighHomes

Tell Me, Pretty Maiden, are there Any More at Home Like You?

May 29, 2020 1:27 am

Nobody starts off stupid. You have only to watch babies and infants, and think seriously about what all of them learn and do, to see that, except for some who face natural limitations, they show a style of life, and a desire and ability to learn that in a more mature person we might call genius. Hardly an adult in a thousand, or ten thousand, could in any three years of one’s life learn as much, grow as much in one’s understanding of the World around one, as every infant learns and grows in one’s first three years. When people are expected to behave in specific ways or are told that they are stupid or bright or ugly or lovable, they often begin to act in these ways. This is called a self-fulfilling prophecy. These expectations may come from parents and other authority figures, but they can also come from peers. In childhood, and especially in adolescence, peer pressure and peer evaluation become very important. It would be better to take words like “stupid” and “dumb” out of the vocabulary you use with any child. In our culture, which places a premium on intelligence, a person who is called stupid often enough is very unlikely to take risks or do anything challenging. (“Why try? I am so dumb I cannot do it.”) Often students who do not speak out in class fear that what they have to say may sound uneducated, and the instructor and other students may laugh at or ridicule them. So these students sit, mute, in class after class. #RandolphHarris 1 of 22

Persons in the grip of neurotic hopelessness manage to “carry on” in one way or another. If their capacity to be creative has not been too greatly damaged by their neurosis, they may be able fairly consciously to resign themselves to the state of their personal lives and concentrate on a field in which they can be productive. They may submerge themselves in a social or religious movement or in the work of an organization. Their work may be useful; the fact that they lack zest can be outweighed by their having no personal ax to grind. Others, in adapting themselves to their particular frame of life, may cease to question it but yet not attach much meaning to it, trying merely to fulfill their obligations. It is, I believe, the state of a defect condition, in contrast to neurosis. I interpret it, however, as the outcome of neurotic processes. They may, on the other hand, give up all serious or promising pursuits and turn to the periphery of life, trying to snatch from it some bit of enjoyment, finding their interest in a hobby or in incidental pleasures like good eating, interior design, or gardening. Or they may drift and deteriorate, let themselves go to pieces. Unable to do any consistent work, they take to drink, gambling, whoring. The kind of alcoholism described by Charles Jackson in The Lost Week-End, where a binge drinker mostly of rye, fancies himself as a writer. #RandolphHarris 2 of 22

And in his state of neurosis, he lapses into foreign phrase and quotes Shakespeare even while attempting to steal a woman’s purse, trying to pawn a typewriter for drinking money. This represents and end stage of such a condition. In this connection it might be interesting to examine whether an unconscious determination to go to pieces may not supply a powerful psychic contribution to such chronic diseases as tuberculosis and cancer. Finally, persons without hope may turn destructive, but at the same time make an attempt at restitution by living vicariously. This, in my opinion, is the meaning of sadistic trends. Because Dr. Freud regarded sadistic trends as instinctual, psychoanalytical interest has been largely focused on the so-called sadistic perversions. Sadistic patterns in everyday relationships, though not ignored, have not been strictly defined. Any kind of assertive or aggressive behaviour is conceived of as a modification or sublimation of instinctual sadistic trends. Dr. Freud, for instance, regarded a striving for power as such a sublimation. It is true that a striving for power can be sadistic; but in a person who sees life as a battle of all against all, it can merely represent a struggle for survival. Actually, it need not be neurotic at all. The result of this lack of discrimination is that we have neither a comprehensive picture of the forms sadistic attitudes may take nor any criteria as to precisely what is sadistic. #RandolphHarris 3 of 22

It is left pretty much to individual intuition to determine what may rightly be called sadism and what may not—a situation hardly conductive to sound observation. The mere act of hurting others is in itself no indication of a sadistic tendency. A person may be engaged in a struggle of a personal or general nature in the course of which one had to hurt not only one’s adversaries but one’s associates as well. Hostility toward others may also be merely reactive. A person can feel hurt or frightened and want to hit back with a force that, while disproportionate to the objective provocation, is subjectively quite in keeping with it. It is easy, however, to deceive oneself on this score: all too often a justifiable reaction is claimed when actually a sadistic tendency was in operation. However, the difficulty in distinguishing one from the other does not mean that reactive hostility is nonexistent. Finally, there are all those offense tactics of the aggressive type who feels one is fighting for survival. I should not call any of these aggressions sadistic; others may get hurt in the process, but the hurting or damaging is an inevitable by-product rather than a prime intention. To put it simply, we could say that although the kinds of action we refer to here are aggressive or even hostile, they are not perpetrated in a mean spirit. There is no conscious or unconscious satisfaction derived from the very fact of hurting. #RandolphHarris 4 of 22

It has been repeatedly argued that equality undermines liberty. Some would say that a society in which principles like my radical egalitarian principles were adopted, or even the liberal egalitarian principles of Rawls or Dworkin were adopted, would not be a free society. My arguments have been just the reverse. I have argued that it is only in an egalitarian society that full and extensive liberty is possible. Perhaps the egalitarian and the anti-egalitarian are arguing at cross purposes? What we need to recognize, it has been argued, is that we have two kinds of rights both of which are important to freedom but to rather different freedoms and which are freedoms which not infrequently conflict. We have rights to fair terms of cooperation but we also have rights to non-interference. If a right of either kind is overridden our freedom is diminished. The reason why it might be thought that the egalitarian and the anti-egalitarian may be arguing at cross purposes is that the egalitarian is pointing to the fact that rights to fair terms of cooperation and their associated liberties require equality while the anti-egalitarian is pointing to the fact that rights to fair terms of cooperation and their associated liberties require equality while the anti-egalitarian is pointing to the fact that rights to noninterference and their associated liberties conflict with equality. They focus on different liberties. #RandolphHarris 5 of 22

What I have said above may not be crystal clear, so let me explain. People have a right to fair terms of cooperation. In political terms this comes to the equal right of all to effective participation in government and, in more broadly social terms, and for a society of economic wealth, it means people having a right to a roughly equal distribution of the benefits and burdens of the basic social arrangements that affect their lives and for them to stand in such relations to each other such that no one has the power to dominate the life of another. By contrast, rights to non-interference come to the equal right of all to be left alone by the government and more broadly to live in a society in which people have a right peacefully to pursue their interests without interference. The conflict between equality and liberty comes down to, very essentially, the conflicts we get in modern societies between rights to fair terms of cooperation and rights to noninterference. As Joseph Schumpeter saw and J.S. Mill before him, one could have a thoroughly democratic society (at least in conventional terms) in which rights to noninterference might still be extensively violated. A central anti-egalitarian claim is that we cannot have an egalitarian society in which they very precious liberties that go with the rights to non-interference would be violated. #RandolphHarris 6 of 22

Love, power, and justice are united in God and they are united in the new creation of God in the World. Humans are estranged from the ground of their being, from themselves, and from their World. However, they are still humans. One cannot completely cut the tie with their creative ground, one is still a centred person and in this sense united with oneself. One still participates in one’s World. In other words: The reuniting love, the power of resisting non-being, and the creative justice are still active in one. Life is not unambiguously good. Then it would not be life but only the possibility of life. And life is not unambiguously evil. Then non-being would have conquered being. However, life is ambiguous in all its expressions. It is ambiguous also with respect to love, power, and justice. We have touched on this fact in many places in our previous discussions. We must now consider it in the light of the new creation within the World of estrangement, which I suggest calling the holy community. In an anticipating summary I would say: in the holy community the agape quality of love cuts into the libido, eros, and philia qualities of love and elevates them beyond the ambiguities of their self-centeredness. In the holy community the spiritual power, by surrendering compulsion, elevates power beyond the ambiguities of its dynamic realization. #RandolphHarris 7 of 22

In the holy community justification by grace elevates justice beyond the ambiguities of its abstract and calculating nature. This means that in the holy community love, power, and justice in their ontological structure are affirmed but that their estranged and ambiguous reality is transformed into a manifestation of their unity within the divine life. Let us first consider the ambiguities of love and the work of love as agape in the holy community. Libido is good in itself! We have defended it against Dr. Freud’s depreciation of what he described as the infinite libidinous drive with its ensuing dissatisfaction and death instinct. We have accepted this as the description in estrangement, but not of libido in its creative meaning. Without libido life would not move beyond itself. The Bible knows this as well as recent depth psychology, and we should be grateful that our new insights into the deeper levels of human nature have rediscovered the Biblical realism which was covered by several strata of idealistic and moralistic self-deception about humans. Biblical realism knows both that libido belongs to human’s created goodness and that it is distorted and ambiguous in the state of human’s estrangement. Libido has become unlimited and has fallen under the tyranny of the pleasure principle. It uses the other being not as an object of reunion but as a tool for gaining pleasure out of one. #RandolphHarris 8 of 22

Desire for pleasures of the flesh is not evil as the breaking of conventional laws, but the desires for the pleasures of the flesh in autonomy in pleasures of the flesh are evil if they bypass the center of the other person—in other words, if they are not united with the two other qualities of love, and if they are not under the ultimate criterion of the agape quality of love. Agape seems the other one in one’s center. Agape sees one as God sees one. Agape elevates libido into the divine unity of love, power, and justice. The same is true of eros. We have, following Plato, defined eros as the driving force in all cultural creativity and in all mysticism. As such eros has the greatness of divine-human power. It participates in creation in the natural goodness of everything created. However, it also participates in the ambiguities of life. The eros quality of love can be confused with the libido quality and be drawn into its ambiguities. Witness for this is the fact that the New Testament could not use the word eros any more because of its predominantly sexual connotations. And even the mystical eros can express itself in symbols which are not only taken from the life involving pleasures of the flesh but which draw the love to God to an openly ascetic, hiddenly passionate level in pleasures of the flesh. However, more is involved when we speak of the ambiguity of the eros quality of love. It is the aesthetic detachment which can take hold of our relation to culture and makes eros ambiguous. #RandolphHarris 9 of 22

The aesthetic stage of humans spiritual development is not a stage but a Universal quality of love exposed to dangers. The ambiguity of cultural eros is its detachment from the realities which it expresses and consequently the disappearing of existential participation and ultimate responsibility. The wings of eros becomes wings of escape. Culture is irresponsibly enjoyed. It has not received the justice which it can demand. Agape cuts into the detached safety of a merely aesthetic eros. It does not deny the longing toward the good and the true and its divine source, but it prevents it from becoming an aesthetic enjoyment without ultimate seriousness. Agape makes the cultural eros responsible and the mystical eros personal. The ambiguities of the philia quality of love appeared already in its first description as person-to-person love between equals. However large the group of equals may be, the philia quality of love establishes preferential love. Some are preferred, the majority are excluded. This is obvious not only in intimate relations as family and friendship, but also in the innumerable forms of sympathetic person-to-person encounters. The implicit or explicit rejection of all those who are not admitted to such a preferential relation is negative compulsion and can be as cruel as any compulsion. However, such a rejection of others is tragically unavoidable. Nobody can escape the necessity to exercise it. #RandolphHarris 10 of 22

There are special forms of love with philia quality which are called a symbiotic relation and which make this tragic necessity rather clear. If the one partner of the philia-relation is used by the other one either for the sake of masochistic dependence or of sadistic domination or of both in interdependence, something which seemed to be friendship of highest quality is in reality compulsion without justice. Again, agape does not deny the preferential love of the philia quality, but it purifies it from a subpersonal bondage, and it elevates the preferential love into universal love. The preferences of friendship are not negated, but they do not exclude, in a kind of aristocratic self-separation, all the others. Not everybody is a friend, but everybody is affirmed as a person. Agape cuts through the separation of equals and unequals, of sympathy and antipathy, of friendship and indifference, of desire and disgust. It needs no sympathy in order to love; it loves what it has to reject in terms of philia. Agape loves in everybody and through everybody love itself. What agape does to the ambiguities of love, Spiritual power does to the ambiguities of natural power. The ambiguities of power are rooted in the dynamic character and the compulsory implications of power. #RandolphHarris 11 of 22

Spiritual power is not the conquest of these ambiguities by resignation of power, because this would mean resignation of being. I would be the attempt to annihilate oneself in order to escape guilt. Spiritual power is not the denial of power dynamics. In many stories about the working of the Spiritual power bodily effects are mentioned, like elevation, removal from one place to the other, shock, and horror. There are always psychological effects visible. Spirit is power, grasping and moving out of the dimension of the ultimate. It is not identical with the realm of ideas or meanings. It is dynamic power, overcoming resistance. Hen what is its difference from the other forms of power? The Spiritual power works neither through bodily nor through psychological compulsion. It works through a human’s total personality, and this means, through one as finite freedom. It does not remove one’s freedom, but it makes one’s freedom free from the compulsory elements which limit it. The Spiritual power gives a center to the whole personality, a center which transcends the whole personality and, consequently, is independent of any elements. And this is ultimately the only way of uniting the personality with itself. If this happens human’s natural or social power of being becomes irrelevant. One may keep them, one may resign some of them or even all of them. #RandolphHarris 12 of 22

The Spiritual power works through them or it works through the surrender of them. One may exercise Spiritual power through words or thought, through what one is and what one does, or through the surrender of them or through the sacrifice of oneself. In all these forms one can change reality by attaining levels of being which are ordinarily hidden. This is the power which elevates the holy community above the ambiguities of power. I do not need to say much about the relation of grace and justice. The act of forgiving has been mentioned in connexion with the encounter of person and person. If based on reuniting love, in justification by grace, mutual forgiveness is justice. Only God can forgive, because in Him along love and justice are completely united. The ethics of forgiveness are rooted in the message of divine forgiveness. Otherwise they are delivered to the ambiguities of justice, oscillating between legalism and sentimentality. In the holy community this ambiguity is conquered. Agape conquers the ambiguities of love, Spiritual power conquers the ambiguities of power, grace conquers the ambiguities of justice. This is true not only of the encounters of humans with humans, but also in the encounter of humans with oneself. Humans can love oneself in terms of self-acceptance only if one is certain that one is accepted. Otherwise one’s self-acceptance is self-complacency and arbitrariness. #RandolphHarris 13 of 22

Only in the light and in the power of the “love from above” can one love oneself. This implies the answer to the question of human’s justice toward oneself. One can be just towards oneself only in so far as ultimate justice is done to one, namely the condemning, forgiving, and giving judgement of “justification.” The condemning element in justification makes self-complacency impossible, the forgiving element saves from self-condemnation and despair, the giving element provides for a Spiritual center which unites the elements of our personal self and makes power over oneself possible. Justice, power, and love towards oneself is rooted in the justice, power, and love which we receive from that which transcends us and affirms us. The relation to ourselves is a function of our relation to God. We have a question about the reunion of humankind in terms of love, power, and justice. It is not easy to find an answer that can be given on the level of political organization. Is there an answer out of the relation to the ultimate? It is the merit of pacifism that, in spite of its theological shortcomings, it has kept this question alive in modern Christianity. Without it the Churches probably would have forgotten the torturing seriousness of any religious affirmation of war. On the other hand, pacifism has usually restricted a much larger problem of human existence to the question of war. #RandolphHarris 14 of 22

However, there are other questions of equal seriousness in the same sphere. One of them is the question of armed conflicts within a power group, always going on potentially in the use of police and armed forces for the preservation of order, sometimes coming into the open in revolutionary wars. If successful, they are later on called “glorious revolutions.” Does the union of humankind mean that not only national but also revolutionary wars are excluded? And if so, has the dynamics of life come to an end: and des this mean that life itself has come to an end? One can ask the same question with respect to the dynamics of the economic life. Even in a static society such as that of the Middle Ages, the economic dynamics were important and had tremendous historical consequences. One should remain aware of the fact that often more destruction and suffering is produced by economic than by military battles. Should the economic dynamics be stopped and a static World system of production and consumption be introduced? If this were so the whole technical process would also have to be stopped, life in most realms would have to be organized in ever repeated processes. Every disturbance would have to be avoided. Again the dynamics of life and with life itself would have come to an end. #RandolphHarris 15 of 22

Let us assume for a moment that this were possible. Under an unchangeable central authority all encounters of power with power are regulated. Nothing is risked, everything decided. Life has ceased to transcend itself. Creativity has come to an end. The history of humans would be finished, post-history would have started. Humankind would be a flock of blessed animals without dissatisfaction, without drive into the future. The horrors and sufferings of the historical period would be remembered as the dark ages of humankind. And then it might happen that one or the other of these blessed humans would feel a longing for these past ages, their misery and their greatness, and would force a new beginning of history upon the rest. This image will show that a World without the dynamics of power and the tragedy of life and history is not the Kingdom of God, is not the fulfilment of humans in their World. Fulfilment is bound to eternity and no imagination can reach the eternal. However, fragmentary anticipations are possible. The Church itself is such a fragmentary anticipation. And there are groups and movements, which although they do not belong to the manifest Church, represents something we may call a “latent Church.” However, neither the manifest nor the latent Church is the Kingdom of God. #RandolphHarris 16 of 22

Many problems connected with the all-embracing subject of this essay have not been mentioned at all. Others have been touched on only briefly, and others have been treated rather inadequately. However, I hope that I have proved one thing: that the problems of love, power, and justice categorically demand an ontological foundation and a theological view in order to be saved from the vague talk, idealism, and cynicism with which they are usually treated. If they do not see them in the light of their own being and of being-itself, humans cannot solve any of their great problems. Many Christians have never thought through the meaning and importance of worship. It is not an overstatement to say that our pleasure-centered culture has produced many who work at their play and play at their worship. Why this confusion and tragic failure regarding worship? The answer lies in another question: Why do we worship—is it for God or for humans? The unspoken but increasingly common assumption of today’s Christendom is that worship is primarily of us—to meet our needs. Such worship services are entertainment-focused, and the worshipers are uncommitted spectators who are silently grading the performance. From this perspective preaching becomes a homiletics of consensus—preaching to felt needs—human’s conscious agenda instead of God’s. #RandolphHarris 17 of 22

Such preaching is always topical and never textual. Biblical information is minimized, and the sermons are short and full of stories. Anything and everything is judged by how it affects humans. This terribly corrupts one’s theology. The telltale sign of this kind of thinking is the common post-worship question, What did you think of the service today? The real questions ought to be, What did God think of it and of those who worshipped? and What did I give to God? It is so easy to forget that in going to worship our main concern should be to “worship in spirit and in truth,” as reported in John 4.24—not to receive a lift for ourselves. Therefore, it is important that we understand, in distinction to the popular view that worship is for us, that worship begins not with humans as its focus, but God. Worship must be orchestrated and conducted with the vision before us of an august, awesome, holy, transcendent God who is to be pleased and, above all, glorified by our worship. Everything in our corporate worship should flow from this understanding. What about our needs then? When we worship and adore God in our singing and prayer and listening to the Word, His shalom will well in our souls so that we will leave with a glad sense of personal blessings—a great lift. However, this is a byproduct, not a goal, a further evidence of the generous grace of God. #RandolphHarris 18 of 22

The fact that there have been higher beings who have gone beyond the mass in goodness and insight, in serenity and radiant self-mastery, can be taken as a hint of re-embodiment’s purpose. One speaks or writes as one who is perfectly at home in these higher levels of consciousness. If an illuminated teacher or an illuminating book cannot lead anyone into the Kingdom of Heaven and keep one there, they can at least give everyone a clue which, if followed up, may lead there. “And now I, Nephi, cannot write all the things which were taught among my people; neither am I mighty in writing, like unto speaking; for when a human speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of humans. However, behold, there are many that harden their hearts against the Holy Spirit, that it hath no place in them; wherefore, they cast many things away which are written and esteem them as things of naught. However I, Nephi, have written what I have written, and I esteem it as of great worth, and especially unto my people. For I pray continually for them by day, and mine eyes water my pillow by night, because of them; and I cry unto my God in faith, and I know that he will hear my cry. #RandolphHarris 19 of 22

“And I know that the Lord God will consecrate my prayers for the gain of my people. And the words which I have written in weakness will be made strong unto them; for it persuadeth them to do good; it maketh known unto them of their fathers; and it speaketh of Jesus, and persuadeth them to believe in him, and to endure to the end, which is life eternal. And it speaketh harshly against sin, according to the plainness of the truth; wherefore, no human will be angry at the words which I have written save he shall be of the spirit of the devil. I glory in plainness; I glory in truth; I glory in my Jesus, for he hath redeemed my soul from hell. I have charity for my people, and great faith in Christ that I shall meet many souls spotless at his judgment-sent. I have charity for the Jew—I say Jew, because I mean them from whence I came. I also have charity for the Gentiles. However, behold, for none of these can I hope expect they shall be reconciled unto Christ, and enter into the narrow gate, and walk in the strait path which leads to life, and continue in the path until the end of the day of probation. And now, my beloved brethren, and also Jew, and all ye ends of the Earth, hearken unto these words and believe in Christ; and if ye believe not in these words believe in Christ. And if ye shall believe in Christ ye will believe in these words, for they are words of Christ, and he hath given them unto me; and they teach all people that they should do good. #RandolphHarris 20 of 22

“And if they are not the words of Christ, judge ye—for Christ will show unto you, with power and great glory, that they are his words, at the last day; and you and I shall stand face to face before his bar; and ye shall know that I have been commanded of hm to write these things, notwithstanding my weakness. And I pray the Father in the name of Christ that many of us, if not all, may be saved in his kingdom at that great and last day. And now, my beloved brethren, all those who are of the house of Israel, and all ye ends of the Earth, I speak unto you as the voice of one crying from the dust: Farewell until that great day shall come. And you hat will not partake of the goodness of God, and respect the words of the Jews, and also my words, and the words which shall proceed forth out of the mouth of the Lamb God, behold, I bid you an everlasting farewell, for these words shall condemn you at the last day. For what I seal on earth, shall be brought against you at the judgment bar; for thus hath the Lord commanded me, and I must obey. Amen,” reports 2 Nephi 33.1-15. We beseech Thee, O Lord, in Thy mercy to sanctify these gifts, and having received the offering of the spiritual sacrifice, to make us a perpetual oblation unto Thee; through Jesus Christ our Lord. Please look mercifully, O Lord, on these present offerings, that they may avail both for our devotion and our salvation; through Jesus Christ our Lord. #RandolphHarris 21 of 22

My God, I bless Thee that Thou hast given me the eye of faith, to see Thee as Father, to know Thee as a covenant God, to experience Thy love planted in me; for faith is the grace of union by which I spell out my entitlement to Thee: Faith casts my anchor upwards where I trust in Thee and engage Thee to by my Lord. Be pleased to live and move within me, breathing in my prayers, inhabiting my praises, speaking in my words, moving in my actions, living in my life, causing me to grow in grace. Thy bounteous goodness has helped me believe, but my faith is weak and wavering, its light dim, its steps tottering, its increase slow, its backsliding frequent; it should scale the Heavens, but lies groveling in the dust. Lord, fan this divine spark into glowing flame. When faith sleeps, my heart becomes an unclean thing, the fount of every loathsome desire, the cage of unclean lusts all fluttering to escape, the noxious tree of deadly fruit, the open wayside of Earthly tares. Lord, awake faith to put forth its strength until all Heaven fills my soul and all impurity is cast out. Remember, O Lord, Thy servants and handmaids here present, whose faith and devotion are discerned and known by Thee. Please let me enjoy the Earth. #RandolphHarris 22 of 22

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Please have mercy, O Lord, upon Thy children for whom I offer this sacrifice of praise to Thy Majesty; that they may be able to lead a good life in this World, and happily to attain eternal blessedness.
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The Spirit of Liberty is the Spirit Which is Not too Sure that it is Right and Seeks to Understand Minds

May 27, 2020 11:28 pm

The great want which humankind labours under at this present moment is sleep. The World should recline its vast head on the first convenient pillow and take an age-long nap. Which is a more effective learning strategy: reward or punishment? This question is still undecided. At present, evidence for each side is about equal. The following guidelines, however, can be applied in teaching situations, especially those involving young children. In general, rewarding desired behaviours is more effective than punishing undesired behaviours—you can still catch more files with honey than with vinegar. If punishment is necessary, it is most effective if used immediately after the undesired response. For instance, if a child must be punished, it is best done right after the child has acted incorrectly. If one parents says to the child, “Just wait until your father (or mother) gets home—then, you will get it,” the child learns to fear the arrival of the punisher and, in the process, often forgets the offense for which he or she is being punished. If punishment must be used, the reason for the punishment should be explained. “I am only doing this for your own good,” or “This hurts me more than it does you,” is less likely to teach a child a specific behaviour than saying, “I am not letting you go to the movies because you socked your little brother. This hurts him and makes him cry, and I do not want you to do it again.” #RandolphHarris 1 of 23

If it is possible, combine reward and punishment. If necessary, punish the undesired behaviour, but also be sure to reward the desired behaviour. For example, do not just spank a child for playing in the street; also praise and reward the child for playing in the yard instead. Punish the undesired behaviour, not the behaver. For instance, communicate to a child that you feel his or her behaviour is “bad”—not that you think the child is bad. Most punishment do not work on very young children. Under about one year of age, children do not understand that some behaviours are acceptable and some are not and why this is so. They may think they are being punished just for being there, and more often than not they begin to associate the punisher with punishment. When you feel emotionally charged, especially if you are filled with rage, never, never, never punish a child. Adults often forget their own strength. Children are fragile and easily hurt. The only thing a child learns through abuse is hatred and fear. There is a great distinction between negative reinforcement and abusive punishment. In many cases, punishment only suppresses or limits the undesired behaviour; it does not really extinguish it. The self-actualized open to all qualified and eager seekers the mysteries and treasures of one’s own inner experience, that they may profit by one’s past struggles and present success. #RandolphHarris 2 of 23

The self-actualized brings revelations to meet our gropings, inspirations to meet our doubts. One becomes, for those docile enough to receive them, a bearer of grace and a vessel of truth, a bestower of comfort and a dispenser of confidence. Prophets and the self-actualized, teachers and saints receive the urge to share their knowledge and experience with others. Whence does this urge derive? Both lower and higher, personal and nonpersonal sources are possible. However, if from the highest, then we may say that God sends His messages to humankind through these channels. The self-actualized who starts a movement or puts one’s thoughts out, acts as a lighthouse which guides many a fumblings but aspiring soul. If one does not accept disciples individually it is because one serve humans otherwise. Those who try to get such acceptance and find themselves rebuffed may consider one selfish, cold, remote. However, they will be greatly mistaken. One can serve humankind—not each person separately but in groups or masses—and one may do this by lecturing, by writing or simply by directing one’s prayer in the appropriate way. For a writer’s books spread not only one’s ideas but also something of oneself. One can put thought on a high level but the way in which one does this depends upon one’s circumstances. #RandolphHarris 3 of 23

The self-actualized can put thought on a high level personally as a private teacher, impersonally as a public lecturer or writer, or anonymously as a proficient contemplative. All these people who have attained Reality inevitably leave a record for others or for posterity, but not necessarily with their name attached. Has anyone of the self-actualized ever vanished without leaving behind a trace of Power, knowledge, goodness, and inspiration? Even if not in words or deeds, something is left in the unseen atmosphere. They are not usually members of any sect, but circumstances or necessity may sometimes render it desirable that they be such. The self-actualized may or may not descend into the arena of action but if not one will still find ways and means to inspire, guide, or ennoble the actions of other people. One does this by teaching them and travelling among the, or by sitting still and meditating alone, or by disseminating writings among them. Even when one is unheard publicly one can help by the concentrated mind’s great power. One does what one can to introduce here and there into the consciousness of others, through whatever means one possesses, the seeds of higher ideas. These seeds may not grow and certainly may not fructify for many years, but that is not one’s affair. One knows that the vitality in these seeds and depth of mental ground in which they have been sown will inevitably lead to some result. It is enough. One has sown seed. #RandolphHarris 4 of 23

One does not have to wait for roots to form, stems to grow, fruits to appear. One’s work is done. In this momentous period the true self-actualized has special work to do in trying to protect the human race from its own folly. One way is intercessory prayer which may help to mitigate the effects of the World crisis. This requires solitude. It is an impersonal contemplation and must not be disturbed by those who break into it, either to unload their personal problems or to offer personal service which in the end has the same result. Yes, some of us are genuinely aware of the soul’s existence and intimately know its freedom and blessedness. Modesty has hitherto imposed silence upon us about the fact, although compassion induced us to break it on occasions. However, we mystics must now stand on our own dignity. It is time that the World, brough to its inevitable and by us expected materialistic dead-end, should realize at last that we are not talking out of our hats but out of a real and impeccable experience. It would be an unpardonable treachery to our duty in the final and terrible World-crisis of this materialistic age if, out of false modesty or fear of intimidation by a cynical society, we who daily feel and commune with the divine presence, who realize its tremendous importance for humanity’s present condition and future life, fail to testify to its existence and reality. #RandolphHarris 5 of 23

If today we venture to speak more freely and frequently, our ideas may drop into a few hospitable minds and sublimely penetrate their consciousness. It is not the self-actualizer’s function to tackle the Worldly problems which governments usually deal with: the social, political, economic, and technical ones. One’s particular work is concerned with, first, one’s ordinary duty of professional service through whatever skill one possesses to earn one’s livelihood, and second, making truth available. The mere existence of one who succeeds in identifying oneself with God benefits every sensitive person who meets one, even for a minute or two. Further, it inspires spiritual seekers who never get the chance to meet one but who hear favourably about one and respectfully receive what they hear. Finally, posterity benefits from the records left about one. Each teacher—if one is divinely commissioned—leaves a deposit of truth after he or she dies. The Master who leaves a record of one’s own climb, or a testimony to the goal’s existence, or a path pioneered for those who would follow, or an instructed disciple here and there, leaves something of oneself. Even where help may not directly and outwardly be given when difficult circumstances press on a human, it may yet be indirectly and inwardly given to one’s mind, which has to deal with, or endure, them. #RandolphHarris 6 of 23

One can awaken some persons to this divine presence within themselves, but not all. One may do this mysteriously by some unknown process, or one may do it deliberately and with the display of one’s technique. The abstract does not appeal to the masses, because it gives them nothing. However, an embodied human can be seen, heard, and touched, to that extent can be understood, to that extent one gives them something; one can be followed, admired, feared, reverenced, or worshipped. Secure as one is in one’s own peace of mind, it is inevitable that the more sensitive among those who meet one feel it too. However, those who come with hostility, personal or intellectual, will be avoided if possible or find their time cut to the shortest if not. Such a person has a catalytic action on the minds and even on the lives of those who come into sympathetic contact with one. Just by being oneself one makes the philosophic virtues real to others. One does not need to be conscious of a clearly defined mission before one sets about doing something for the enlightenment of others. There is always some means open to one, some little thing one can do to make this knowledge available or to set an example of right living. It is one’s duty to communicate what one feels there, what one finds there, to those who are excluded from it. #RandolphHarris 7 of 23

If at times, and with sympathetic auditors, one’s duty becomes one’s joy, at other times and with insensitive auditors it becomes one’s cross. Jesus exemplified this in His own history. The illuminate practices a wiser philanthropy than those who are presented as models of this virtue. One has no wish to take charge of anyone’s life or undertake the management of anyone’s affairs. One is not allowed by the code of ethics corresponding to one’s knowledge to make other people’s decisions for them. Hence one can say neither yes nor no to such highly personal questions. However, one can point out the consequences which are likely to follow in each case. Basically, people are just like children. They need attention. Sometimes people are really nervous when meeting people or dealing with new situations. And some of the troublemakers really just want your attention. The people-as-child analogy can be extended to cover sibling rivalry: You cannot play cards with just one person because the other people will get jealous. Think of unruly people just as you would think of a child and that will widen tolerance of them. If their needs are like those of a child, those needs are supposed to come first. The worker’s right to anger is correspondingly reduced; as an adult one must work to inhibit and suppress anger at children. #RandolphHarris 8 of 23

Should the analogy to children fail to induce the necessary deep acting, surface-acting strategies for handling “irate” can be brought into play. People are urged to “work” the customers name in, as in “Yes, Mr. Camdenski,” it is true construction of your new home is talking a little longer than expected.” This reminds the individual that he is not anonymous, that there is at least some pretension to a personal relation and that some emotion management is owed. Again, workers are told to use terms of empathy. Whatever happens, you are supposed to say, I know just how you feel. Lost your light fixture? I know just how you feel? Late for a walk though? I know just how you feel. Did not get that lot you were counting on? I know just how you feel. Employees reports that such expressions of empathy are useful in convincing people that they have misplaced the blame and misaimed their anger. Remember, to treat people like they are guests in your living room, and guests are to be made comfortable and their emotional outburst are expected to be met by support. Never get super angry with a customer, they are the source of revenue. Supervisors never speak officially of an obnoxious or outrageous customer, only of an uncontrolled customer. The term suggests that a fact has somehow attached itself to this customer—not that the customer has lost control or even had any control to lose. #RandolphHarris 9 of 23

Again, the common phrase “mishandled customer” suggests a bungle somewhere up the line, by someone destined to remain lost in the web of workers that stretched from curbside to architecture. By linguistically avoiding any attribution of blame, the idea of a right to be angry at the customer is smuggled out of discourse. Linguistically speaking, the customer never does anything wrong, so he or she cannot be blamed or made the object of anger. One time, a man was waiting for a special ordered light fixture, and one of the other home buyers sagged it and had it installed in her house. The builder responded by saying politely, “I notice this man’s light fixture was installed in your house.” The dirty deed was done, but, the implication was, by no one in particular. Such implicit reframing dulls a sense of cause of effect. It separates object from verb and verb from subject. The home buyer does not feel accused, and the builder does not feel as if he or she is accusing. Emotion work has been accomplished, but it has hidden its tracks with words. Company language is aimed not only at diffusing anger, but at minimizing fear. As in the case when a refrigerator was specially ordered and delivered to the wrong address. This was labeled an incident. The term incident calms the nerves. How could we be terrified at an incident? #RandolphHarris 10 of 23

Thus, the words that workers use and do not use help them avoid emotions inappropriate to a living room full of guest. Dealing with difficult people is part of the job. It makes us angry sometimes. And anger is part of stress. So that is why I would like to talk to you about being angry. I am not saying you should do this [work on your anger] for your corporation. I am not saying you should do it for the home buyers. I am saying do it for yourselves. The only question to be seriously discussed is “How do you rid yourself of anger?” From my experience in supervisory work I know that the problem of hopelessness is often not clearly envisaged by the analyst and hence not properly dealt with. Some of my colleagues have been so overwhelmed by the individual’s hopelessness—which they recognized but did not see as a problem—that they became hopeless themselves. This attitude is of course fatal to an analysis, for no matter how good the technique or how brave the effort, the individual senses that the analyst has really given him or her up. The same holds true outside the analytical situation. Nobody can be a constructively helpful friends or mate who does not believe in the possibility of the companion’s fulfilling one’s own potentialities. Sometimes colleagues have made the opposite mistake of not taking the individual’s hopelessness seriously enough. #RandolphHarris 11 of 23

They felt the individual needed encouragement and gave it—which is commendable, but quite insufficient. When this happens, the individual, even if one appreciates the analyst’s good intentions, is quite justified in being annoyed with one, since deep down one knows that one’s hopelessness is not just a mood that can be dissipated by well-meant encouragement. In order to take the bull by the horns and tackle the problem directly, it is necessary first to recognize from indirect indications like the ones cited above that the individual feels hopeless and the extent to which one feels so. Then it must be understood that one’s hopelessness is fully warranted by one’s entanglements. The analyst must realize and explicitly convey to the individual that one’s situation is hopeless only so long as the status quo persists and is regarded as unchangeable. In simplified form, the whole problem is illustrated by a scene from Chekhov’s Cherry Orchard. The family, faced with bankruptcy, are in despair at the thought of leaving their estate with its beloved cherry orchard. A man of affairs offers the sound suggestion that they build modest homes for rent on a part of the estate. With their hidebound views, they cannot countenance such a project, and since there is no other solution they remain without hope. They ask helplessly, as if they had not heard the suggestion, whether nobody can advise or help them. #RandolphHarris 12 of 23

If their mentor were a good analyst he would say: “Of course the situation is difficult. However, what makes it hopes is your own attitude toward it. If you would consider changing your claims on life there would be no need to feel hopeless.” The belief that the individual can really change, which means essentially that one can really resolve one’s conflicts, is the factor that determines whether or not the therapist dare to tackle the problem and whether one can do it with a reasonable chance of success. It is here that my differences with Dr. Freud come into clear relief. Dr. Freud’s psychology and the philosophy underlying it are essentially pessimistic. This is patent in his outlook on the future of humankind as well as in his attitude toward therapy. And on the basis of his theoretical premises, he cannot be anything but pessimistic. Humans are driven by instincts which at best are only to be modified by “sublimation.” His instinctual drives for satisfaction are inevitably frustrated by society. His “ego” is helplessly tossed about between instinctual drives and the “superego,” which itself can only be modified. The superego is primarily forbidding and destructive. True ideals do not exist. The wish for personal fulfillment is narcissistic. Humans are by nature destructive and a death instinct compels them either to destroy others or to suffer. #RandolphHarris 13 of 23

All these theories leave little room for an optimistic attitude toward change and limit the value of the potentially splendid therapy Dr. Freud originated. In contrast, I believe that compulsive trends in neuroses are not instinctual but spring from disturbed human relationships; that they can be changed when these improve and that conflicts of such origin can really be resolved. This does not mean that therapy based on the principles I advocate has no limitations. Much work remains to be done before we can clearly determine these limitations. However, it does mean that we have well-founded reasons for believing in the possibility of radical change. Why, then, is it so important to recognize and tackle an individual’s hopelessness? In the first place, this approach is of value in dealing with special problems like depression and suicidal tendencies. We can, it is true, lift an individual depression by merely uncovering the particular conflicts in which the person is caught at the time, without touching upon one’s general hopelessness. However, if we want to prevent recurring depressions it has to be tackled because it is the deeper source from which the depressions emanate. Nor can insidious chronic depression be coped with unless one goes to this original source. #RandolphHarris 14 of 23

The same hold true for suicidal conditions. We know that such factors as acute despair, defiance, and vindictiveness lead to suicidal impulses; but it is often too late to prevent suicide after the impulse has become manifest. By paying minute attention to the less dramatic signs of hopelessness and by taking up the problem with the patient at the proper time, it is probable that many suicides could be averted. It is not that collective talk determines the mood of the workers. Rather, the reverse is true: the needed mood determines the nature of the worker’s talk. To keep the collective mood stripped of any painful feelings, serious talk of death, divorce, politics, religion, and news is usually avoided. People want to forget about COVID-19 and feel safe in the modest castles, which they imagine to be in a storybook fairytale. On the other hand, when there is time for it, mutual morale raising is common. As one said: “When one sales agent is depressed, thinking, ‘I am ugly, what am I doing as a sales representative?’ other sales representatives, even without quite knowing what they are doing, try to cheer her up. They straighten her collar for her, to get her up and smiling again. I have done it too, and needed it done.” Once established, team solidarity can have two effect. It can improve morale and thus improve service. #RandolphHarris 15 of 23

However, team solidarity can also become the basis for sharing grudges against the homebuyers or the corporation. Perhaps it is the second possibility that manager meant to avoid wen in Recurrent Training they offered examples of “bad” social emotion management. One teacher cautioned her students: “When you are angry with a homebuyer, do not head for the galley to blow off steam with another sales representative.” In the galley, the second sales representative, instead of calming the angry worker down, may further rile him or her up; one may become an accomplice to the aggrieved worker. Then, as the instructor put it, “There will be two of you hot to trot.” The message is, when you angry, go to a trusted therapist who will calm you down. Consider calling him or her for a phone appoint so not to drive while angry. Even if you are not suicidal, but cannot afford a therapist, a suicide hotline may be worth trying out. Support for anger or a sense of grievance—regardless of what inspires it—is bad for service and bad for the corporation. Thus, the informal ways in which workers check on the legitimacy of a grievance or look for support in blowing off steam become points of entry for company suggestions. Corporations sometimes have Ghost-Buyers who occasionally Ghost-Buy a house, and there may be senior representative on the crew, the base supervisor, and the plainclothes company supervisors who occasionally monitor employee behaviour. #RandolphHarris 16 of 23

One homebuyer was asked to fill out a company-elicited passenger opinion poll and fill out a questionnaire, and the results were presented by letter to the workers. As one male sales representative, seven years with the corporation describes it: We get told how we are doing twice a year when we are sent homebuyer evaluations. They show how the builder is competing. Oh, the homebuyers are asked to rank sales representatives: “genuinely concerned, made me feel welcome. Spoke to me more than required. Wide awake, energetic, eager to help. Seemed sincere when talking to the potential homebuyers and confirmed homebuyers. Helped established a relaxed community atmosphere. Enjoying their jobs. Treated homebuyers as individuals.” We see how this builder is doing in the competition. We are supposed to really get into it. Supervision is thus more indirect than direct. It relies on the sales representative’s sense of what homebuyers will communicate to management, who will, in turn, communicate to workers. Supervisors do more than oversee workers. Even when people are paid to be nice at all times, and when their efforts succeed, it is a remarkable accomplishment. This is possible because of emotion work, feeling rules, and social exchange. #RandolphHarris 17 of 23

A profit motive is slipped in under acts of emotion management, under the rules that govern them, under the gift exchange. Who benefits now, and who pays? The lesson in deep acting—acting “as if the office is your home” and “as if this unruly homebuyer has a traumatic past”—are themselves a new development in deskilling. The mind of the emotion worker, the source of the ideas about what mental moves are needed to settle down an irate, has moved upstairs in the hierarchy so that the worker is restricted to implementing standard procedures. Of more general significance is the fact that the individual’s hopelessness constitutes a hindrance to the cure of any severe neurosis. We have to deal with a counterplay of meticulous and forward-moving forces, with resistance and incentive. Resistance is a collective term for all the forces within the individual that operate to maintain the status quo. One’s incentive, on the other hand, is produced by the constructive energy that urges one on toward inner freedom. This is the motive power with which we work and without which we could do nothing. It is the force that helps that individual overcome resistance. It makes one’s associations productive, there by giving the analyst a chance for better understanding. It gives one the inner strength to endure the inevitable pain of maturing. #RandolphHarris 18 of 23

It makes one willing to take the risk of abandoning attitudes that have given one a feeling of safety and to make the leap into the unknown of new attitudes toward oneself and others. The analyst cannot drag the individual through this process; the individual oneself must want to go. It is this invaluable force that is paralyzed by a condition of hopelessness. And in failing to recognize and tackle it the analyst deprives oneself of one’s best ally in the battle against the individual’s neurosis. The individual’s hopelessness is not a problem that can be solved by any single interpretation. There is already a substantial gain if, instead of being engulfed by a feeling of doom that one regards as unalterable, the individual begins to recognize it as a problem that may eventually be solved. This step liberates one sufficiently to go ahead. There will, of course, be ups and downs. One may feel optimistic, even overoptimistic, if one acquires some helpful insight, only to succumb to one’s hopelessness again as soon as one approaches a more upsetting one. Each time the matter must be tackled anew. However, the hold it has on the individual will relax as one realizes that one can really change. One’s incentive will grow accordingly. It may be limited, at the beginning of the analysis, to a mere wish to get rid of one’s most disturbing symptoms. #RandolphHarris 19 of 23

However, the incentive gains strength as the individual becomes increasingly aware of one’s shackles, and as one gets a taste of how it feels to be free. When we shall apprehend the meaning of life, we may discover that it provides its pre-self-actualized in such prodigies. The highest service one can render is in silent contemplation, which inspires so many aspiring souls to a higher life. This is the truth. If one is sensitive, reflective, and penetrative, the mere fact that these prophets, these light-bringers and way-showers have exited at all is enough to change a human’s life. Even if one does no more than open the human mind to its higher possibilities, one does enough. Angels speak by the power of the Holy Ghost—humans must pray and gain knowledge for themselves from the Holy Ghost. About 559-545 Before Christ. “And now, behold, my beloved brethren, I suppose that ye ponder somewhat in your hearts concerning that which ye should do after ye have entered in by the way. However, behold, why do ye ponder these things in your hearts? Do ye not remember that I said unto you that after ye had received the Holy Ghost ye could speak with the tongue of Angels? And now, how could ye speak with the tongue of Angels save it were by the Holy Ghost? Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the word of Christ will tell you all things what ye should do. #RandolphHarris 20 of 23

“Wherefore, now after I have spoken these words, if ye cannot understand them it will be because ye ask not, neither do ye knock; wherefore, ye are not brought into the light, but must perish in the dark. For behold, again I say unto you that if ye will enter in by the way, and receive the Holy Ghost, it will show unto you all things what ye should do. Behold, this is the doctrine of Christ, and there will be no more doctrine given until after he shall manifest himself unto you in the flesh. And when he shall manifest himself unto you in the flesh, the things which he shall say unto you shall ye observe to do. And now I, Nephi, cannot say more; the Spirit stoppeth mine utterance, and I am left to mourn because of the unbelief, and the wickedness, and the ignorance, and the stiffneckedness of humans; for they will not search knowledge, when it is given unto them in plainness, even as plain as word can be. And now, my beloved brethren, I perceive that ye ponder still in your hearts; and it grieveth me that I must speak concerning this thing. For if ye would hearken unto the Spirit which teacheth a human to pray, ye would know that ye must pray; for the evil spirit teacheth not a human to pray, but teacheth one that one must not pray. #RandolphHarris 21 of 23

“However, behold, I say unto you that ye must pray always, and not faint; that ye must not perform anything unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul,” reports 2 Nephi 32.1-9. Please send forth, O Lord, we beseech Thee, the Holy Spirit, to make these present offerings Thy Sacrament unto us, and purify our hearts for its reception. Privileges—O Lord God, please teach e to know that grace precedes, accompanies, and follows my salvation, that it sustains the redeemed soul, that not one link of its chain can ever break. From Calvary’s cross wave upon wave of grace reaches me, deals with my sin, washes me clean, renews my heart, strengthens my will, draws out my affection, kindles a flame in my soul, rules throughout my inner human, consecrates my every thought, word, work, teaches me Thy immeasurable love. How great are my privileges in Christ Jesus! Without him I stand far off, a stranger, an outcast; in him I draw near and touch his kingly sceptre. Without him I dare not lift up my guilt eyes; in him I gaze upon my Father-God and friend. #RandolphHarris 22 of 23

Without him I hide my lips in trembling shame; in him I open my mouth in petition and praise. Without him all is wrath and consuming fire; in him is all love, and the repose of my soul. Without him is gaping hell below me, and eternal anguish; in him its gates are barred to me by his precious blood. Without him darkness spreads its horrors in front; in him an eternity of glory is my boundless horizon. Without him all within me is terror and dismay, in him every accusation is charmed into joy and peace. Without him all things external call for my condemnation; in him they minister to my comfort, and are to be enjoyed with thanksgiving. Praise be to thee for grace, and for the unspeakable gift of Jesus. Although by the revelation of grace in this life we cannot know of God “what He is,” and thus are united to Him as to one unknown; still we know Him more fully according as many and more excellent of His effects are demonstrated to us, and according as we attribute to Him some things known by divine revelation, to which natural reason cannot reach, as, for instance, that God is Thee and One. For the images either received from sense in the natural order, or divinely formed in the imagination, we have so much more excellent intellectual knowledge, the stronger the intelligible light is in humans; and thus through revelation given by the images a fuller knowledge is received by the infusion of the divine light. #RandolphHarris 23 of 23

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Randolph Harris II International Institute

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