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Nature, in Giving Humans Tears, Bears Witness She Gave Humans the Softest Hearts!
Last year was not all that bad. We led the league in flu shots. Becoming number one is easier than remaining number one. The split-up of production and consumption also created, in all Second Wave societies, a case of obsessive “macrophilia”—a kind of Texas infatuation with bigness and growth. If it were true that long production runs in the factory would produce lower unit costs, then, by analogy, increases in scale would produce economies in other activities as well. “Big” became synonymous with “efficient,” and maximization became the fifth key principle. Cities and nations would boast of having the tallest skyscraper, the largest damn, or the World’s biggest miniature golf course. Since bigness, moreover, was the result of growth, most industrial governments, corporations, and other organizations pursued the ideal of growth frenetically. Japanese workers and managers at the Matsushita Electric Company would jointly chorus each day: “Doing our best to promote production, sending our goods to the people of the World, endlessly and continuously, like water gushing from a fountain. Grow, industry, Grow, Grow, Grow! Harmony and sincerity! Matsushita Electric!” In 1960, as the United States of America completed the stage of traditional industrialism and began to feel the first effects of the Third Wave of change, its fifty largest industrial corporations had grown to employ an average of 80,000 workers each. General Motors alone employed 595,000, and one utility, Vail’s AT&T, employed 736,000 women and men. #RandolphHarris 1 of 24
This meant, at an average household size of 3.3 that year, that well over 2,000,000 people were dependent upon paychecks from this one company alone—a group equal to one half the population of the entire country when Hamilton and Washington were stitching it into a nation. (Since then AT&T has swollen to even more gargantuan proportions. By 1970 it employed 956,000—having added 136,000 employees to its work force in a single twelve mother period. By 2020, because of diversification and advanced technology in telecommunications, the company AT&T had 230,000 employees, but is still the largest employer in the U.S. telecommunications industry today, ahead of Verizon, T-Mobile U.S. and Sprint. AT&T was a special case and, of course, Americans were peculiarly addicted to bigness. However, macrophilia was no monopoly of the Americans. In France in 1963 fourteen hundred firms—a mere .0025 percent of all companies—employed fully 38 percent of the work force. Governments in Germany, Britain, and other countries actively encouraged mergers to create even larger companies, in the belief that larger scale would help them compete against the American giants. Nor was this scale maximization simply a reflection of profit maximization. Karl Marx had associated the “increasing scale of industrial establishments” with the “wider development of their material power.” Dr. Lenin, turn, argued that “huge enterprises, trusts and syndicates had brought the mass production technique to its highest level of development.” His first order of business after the Soviet revolution was to consolidate Russian economic life into smallest possible number of the largest possible units. #RandolphHarris 2 of 24
Mr. Stalin pushed even harder for maximum scale and built vast new projects—the steel complex at Magnitogorsk, another at Zaporozhstal, the Balkhash copper smelting plant, the tractor plants at Kharkov and Stalingrad. He would ask how large a given American installation was, then order construction of an even larger one. In The Cult of Bigness in Soviet Economic Planning, Dr. Leon M. Herman writes: “In various parts of the USSR, in fact, local politicians became involved in a race for attracting the ‘World’s larges projects.’” By 1938 the Communist party warned against “gigantomania,” but with little effect. Even today Russian and East European communist leaders are victims of what Dr. Herman calls “the addiction to bigness.” Such faith in sheer scale derived from narrow Second Wave assumptions about the nature of “efficiency.” However, the macrophilia of industrialism went beyond mere plants. It was reflected in the aggregation of many different kinds of data into the statistical tool known as Gross National Product (GNP), which measured the “scale” of an economy by totting up the value of goods and services produced in it. This tool of the Second Wave economists had many failings. From the point of view of GNP it did not matter whether the output was in the form of food, education and health services, or munitions. The hiring crew to build a home or to demolish one both added to GNP, even though one activity added to the stock of housing and the other subtracted from it. GNP also, because it measured only market activity or exchanges, relegated to insignificance a whole vital sector of the economy based on unpaid production—child-rearing and housework, for example. #RandolphHarris 3 of 24
Despite these shortcomings, Second Wave governments around the World entered into a blind race to increase GNP at all costs, maximizing “growth” even at the risk of ecological and social disaster. The macrophiliac principle was built so deeply into the industrial mentality that nothing seemed more reasonable. Maximization went along with standardization, specialization, and the other industrial ground rules. Finally, all industrial nations developed centralization into a fine art. While the Church and many First Wave rulers knew perfectly well how to centralize power, they dealt with far les complex societies and were crude amateurs by contrast with the men and women who centralized industrial societies from the group floor up. All complicated societies require a mixture of both centralized and decentralized operations. However, the shift from a basically decentralized First Wave economy, with each locality largely responsible for producing its own necessities, to the integrated national economies of the Second Wave led to totally new methods for centralizing power. These came into play at the level of individual companies, industries, and the economy as a whole. The early railroads provide a classic illustration. Compared with other business they were the giants of their day. In the United States of America in 1850 only forty-one factories had a capitalization of $250,000.00 USD ($8,740,097.40 USD in 2021 dollars) or more. By contrast, the New York Central Railroad as early as 1860 boasted a capitalization of $30,000,000.00 USD ($972,993,975.90 USD in 2021 dollars). To run such a gargantuan enterprise, new management methods were needed. #RandolphHarris 4 of 24
The early railroad managers, therefore, like the managers of the space program in our own era, had to invent new techniques. They standardized technologies, fares, and schedules. They synchronized operations over hundreds of miles. They created specialized new occupations and departments. They concentrated capital, energy, and people. They fought to maximize the scale of their networks. And to accomplish all this they created new forms of organization based on centralization of information and command. Employees were divided into “line” and “staff.” Daily reports were initiated to provide data on car movements, loadings, damages, lost freight, repairs, engine miles, et cetera. All this information flowed up a centralized chain of command until it reached the general superintendent who made the decisions and sent orders down the line. The railroads, as business historian Alfred D. Chandler Jr., has shown, soon became a model for other large organizations, and centralized management came to be regarded as an advanced, sophisticated tool in all the Second Wave nations. In politics, too, the Second Wave encouraged centralization. In the United States of America, as early as the late 1780’s, this was illustrated by the battle to replace the loose, decentralist Articles of Confederation with a more centralist Constitution. Generally the First Wave rural interests resisted the concentration of power in the national government, while Second Wave commercial interest led by Hamilton argued, in The Federalist and elsewhere, that a strong central government was essential not only for military and foreign policy reasons but for economic growth. The resultant Constitution of 1787 was an ingenious comprise. Because First Wave forces were still strong, the Constitution reserved important powers to the states rather than the central government. #RandolphHarris 5 of 24
To prevent overly strong central power it also called for a unique separation of legislative, executive, and judicial powers. However, the Constitution also contained elastic language that would eventually permit the federal government to extend its reach drastically. As industrialization pushed the political system toward greater centralization, the government in Washington took on an increasing number of powers and responsibilities and monopolized more and more decision-making at the center. Within the federal government, meanwhile, power shifted from Congress and the courts to the most centralist of the three branches—the Executive. By the Nixon years, historian Arthur Schlesinger (himself once an ardent centralizer) was attacking the “imperial presidency.” The pressures toward political centralization were even stronger outside the United States of America. A quick look at Sweden, Japan, Britain, or France is enough to make the United States of America’s system seem decentralized by comparison. Jean-Francois Revel, author of Without Marx or Jesus, makes this point in describing how governments respond to political protest: “When a demonstration is forbidden in France, there is never any doubt about the source of the prohibition. If it is a question of a major political demonstration, it is the [central] government,” he says. “In the United States of America, however, when a demonstration is forbidden, the first question everyone asks is, ‘By whom?’” Dr. Revel points out that it is usually some local authority operating autonomously. The extremes of political centralization were found, of course, in the Marxist industrial nations. #RandolphHarris 6 of 24
In 1850 Mr. Marx called for a “decisive centralization of power in the hands of the state.” Mr. Engels, like Mr. Hamilton before him, attacked decentralized confederations as “an enormous step backward.” Latter on the Soviets, eager to accelerate industrialization, proceeded to construct the most highly centralized political and economic structure of all, submitting even the smallest of production decisions to the control of central planners. The gradual centralization of a once decentralization economy was assisted, moreover, by a crucial invention whose very name reveals its purpose: the central bank. In 1694, at the very dawn of the industrial age, while Newcomen was still tinkering with the steam engine, William Paterson organized the Bank of England—which became a template for similar centralist institutions in all Second Wave phase without constructing its own equivalent of this machine for the central control of money and credit. Paterson’s bank sold government bonds; it issued government back currency; it later began to regulate the lending practices of other banks. Eventually it took on the primary function of all central banks today: central control of the money supply. In 1800 the Banque de France was formed for similar purposes. This was followed by the formation of the Reichsbank in 1875. In the United States of America, the collision between First and Second Wave forces led to a major battle over central banking shortly after the adoption of the Constitution. Mr. Hamilton, the most brilliant advocate of the Second Wave policies, argued for a national bank on the English Model. The South and the frontier West, still wedded to agriculture, opposed him. Nevertheless, with the support of the industrializing Northeast, he succeeded in forcing through legislation that created the Bank of the United State—forerunner of today’s Federal Reserve System. #RandolphHarris 7 of 24
Employed by government to regulate the level and rate of market activity, central banks introduced—by the back door, as it were—a degree of unofficial short-range planning into capitalist economies. Money flowed through every artery in Second Wave societies, both capitalist and socialist. Both needed, and therefore created, a centralized money pumping station. Central banking and centralized government marches hand in hand. Centralization was another dominating principle of Second Wave civilization. What we see, therefore, is a set of six guiding principles, a “program” that operated to one degree or another in all the Second Wave countries. These half-dozen principles—standardization, specialization—were applied in both the capitalist and socialist wings of industrial society because they grew, inescapably, out of the basic cleavage between producer and consumer and the ever-expanding role of the market. These principles in turn, each reinforcing the other, led relentlessly to the rise of bureaucracy. They produced some of the biggest, most rigid, most powerful bureaucratic organizations the World had ever seen, leaving the individual to wander in a Kafka-like World of looming mega-organizations. If today we feel oppressed and overpowered by them, we can trace our problems to the hidden code that programmed the civilization of the Second Wave. This six principles that formed this code lent a distinctive stamp to Second Wave civilization. Today, as we shall shortly see, every one of these fundamental principles is under attack by the forces of the Third Wave. #RandolphHarris 8 of 24
So, indeed, are the Second Wave elites who are still applying these rules—in business, in banking, in labour relations, in government, in education, in the media. For the rise of a new civilization challenges all the vested interests of the old one. In the upheavals that lie immediately ahead, the elites of all industrial societies—so accustomed to setting the rules—will in all likelihood go the way of the feudal lords of the past. Some will be by-passed. Others will be dethroned. Many will be reduced to impotence or shabby gentility. Several—the most intelligent and adaptive—will be transformed and emerge as leaders of the Third Wave civilization. To understand who will run things tomorrow as the Third Wave is becoming dominant, we must first know exactly who is running things today. Modern suburbia is the period of the twentieth century prior to the second World War was one of momentous changes in the volume of suburbanization. This was the era in which the city reached is zenith and suburbs fully came into their own. Cities were booming. The year 1920 was a watershed insofar as it marked the first time the nation was more than half (51.7 percent) urban. The Roaring Twenties exemplified the urban adolescence of a country that was now explicitly being shaped by urban goals and values. As stated during the Depression of the 1930s by the Report of the Urbanization Committee to the National Resources Committee: “The faults of out cities are not those of decadence and impending decline, but of exuberant vitality crowding its way forward under tremendous pressure—the flood rather than the drought. #RandolphHarris 9 of 24
“The city is both the great playground and the great battleground of the Nation…An unprecedented mobility arising from the harnessing of stream, electricity, and internal-combustion engine to humans and materials are responsible for this phenomenal urban development. Swifter forms of urban and interurban transportation have further led to suburban migration and caused the emergence of metropolitan districts instead of individual cities as the actual areas of urban life.” Thus, in the period before the second World War, the cities appeared robust and growing in economic and social dominance, not in decline and decay. Suburbs were part of the growth of the urban area, no longer simply a footnote. With some 17 million residents in 1930 (the total American population was 123.1 million), suburbs were becoming a majority component of metropolitan population. Suburban population was already 45 percent as large as the central-city population. Suburbs built between the first and second World Wars (1918-1942) represented the first steps toward mass suburbanization. Elite suburbs of the nineteenth-century model—that is large, large architecturally designed homes—continued to be built. However, such suburbs, as for example, Shaker Heights, east of Cleveland, Ohio; were now more oriented to streetcar lines than railroads. Moreover, the growing upper-middle class use of automobiles for commuting now put a premium on living in a quality suburb not too distant from downtown offices. Thus, across the country, upper-status inner-ring suburbs on the “good side” of the city saw fine homes constructed during the 1920s. #RandolphHarris 10 of 24
These pre-World War II suburbs were built to have the best of both Worlds. They could appeal to the long standing antiurbanism of many Americans. They also appealed to those seeking to remove themselves from heavy concentration of new immigrant populations in the central cities. The suburbs could also boas that with their greenery they were closer to nature and thus better places to raise children. All this could be enjoyed while residents remained within a short commute of the city and kept all urban advantages. This meant not only the city’s cultural life and nightlife, but more importantly, the advantages of the city’s gas, electric, and telephone utilities. Inner-ring suburbs might have their own government, run their own schools, and collect their own lower taxes, but they were connected to city gas mains, electric lines, water and sewer systems, and telephones. Affluent suburban residents thus obtained all the practical advantages of living in the city while escaping the costs and problems. No wonder the popular middle-class women’s magazine such as Ladies’ Home Journal, Redbook, and Good Housekeeping extolled the benefits of suburban living. You could have the mythical American Pie Life with a beautiful house with the gorgeous roses surrounded by the pristine white picket fence while surrendering none of the urban comforts and advantages. Housing styles in affluent lace curtain between-war suburbs reflected the privileged positions of their owners. Depending on one’s preference, the homeowner could build an ideal home in a Colonial New England style while next door a Grand Queen Anne Victorian and next to an English half-timbered Tutor, and across the Street from a center-entrance Georgian and at the corner a Spanish-Moorish style villa. #RandolphHarris 11 of 24
The last style reflected the importance of the expanding Southern California movie industry. Films such as The Sheik created a fad for all things thought to be Moorish Arab, which, when combined with the Spanish influences in Southern California, produced an ersatz Spanish-Moorish style found in places as far from the ocean and sun as Milwaukee, Wisconsin. An excellent example of the ersatz style then called Spanish is expensive Palos Verdes, Estates outside of Los Angeles. The style has come to be known as Californian style; that is, low hacienda-style stucco-sided and red-tiled-roofed homes with terraces and verandas. Overall, if not exciting, Palos Verdes produced a very pleasant and harmonious physical perspective. Architectural styles during the 1920s and early 1930 were often mixed in occasionally bizarre and electric fashions. For example, for a number of years I lived in the suburb of Shorewood, just north of Milwaukee, in a marvelous 1930 Dutch Colonial home that had a living room done in Spanish-Moorish style complete with rounded arches and rough Spanish plaster. The builders of such homes created for themselves far more than housing; they created the romantic idealization of earlier eras. “A man’s home was his castle,” where he could life if not as a lord, at least as a latter-day country gentleman. And all this could be had while benefiting from twentieth-century urban technology of indoor plumbing, central heating, and electricity. In the words of President Herbert Hoover, “To own one’s home is a physical expression of individualism, of enterprise, of independence, and of the freedom of spirit” (Speech quoted in American Home, February 1932, p. 253). #RandolphHarris 12 of 24
It should be remembered that most of the communities in which these “expressions of individualism” were located were deliberately racially, religiously, ethnically, and economically restricted In Palos Verdes, for example, cost restrictions mandated minimum lot sizes, set back requirements, and minimum construction costs. Residential covenants attached to the deeds excluded most groups and religions. An exception was made for live-in servants. The irony of such exclusive housing is that the heritage for the architecture that was so popular came from a community development designed to copy Mexican-style hacienda architecture apparently never occurred to the developers or residents. The feeling of being accepted by someone we love is a basic human need. In the pas 100 years, the United States of America has changed significantly and become far more loving and accepting. Being accepted by good people motivates us. It increases our sense of self-worth and self-confidence. Those who cannot find acceptance from desirable sources often seek it elsewhere. They may look to people who are not interested in their well-being. They may attach themselves to false friends and do questionable things to try to receive the acknowledgement they are seeking. They may seek acceptance by wearing a particular brand of clothing to generate a feeling of belonging or status. For some, striving for a role or a position of prominence can also be a way of seeking acceptance. They define their worth by a position they hold or status they obtain. Even in the Church we are not always free from this type of thinking. #RandolphHarris 13 of 24
Seeking acceptance from the wrong sources or for incorrect reasons puts us on a dangerous path—one that is likely to lead us astray and even to destruction. Instead of feeling cherished and self-confident, we will eventually feel abandoned and inferior. However, see that you look to God and live. The ultimate source of empowerment and lasting acceptance is our Heavenly Father and His Son, Jesus Christ. They know us. They love us. They do not accept us because of our title or position. They do not look at our status. They look into our hearts. They accept us for who we are and what we are striving to become. Seeking and receiving acceptance from Them will always lift and encourage us. As we look into our hearts, we screen ourselves. What no one around us knows, we surely know. We know our motives and desires. When we engage in sincere, honest reflection, we do not rationalize or deceive ourselves. As we sincerely and prayerfully ponder he extent to which our hearts are hones and broken, we will be taught by the Holy Ghost. We will receive a sweet confirmation or gentle correction, inviting us to act. At first it would seem that humans in the World, having among themselves no type of moral relations or acknowledged duties, could be neither good nor evil, and had neither vices nor virtues, unless, if we take these words in a physical sense, we call those qualities that can harm an individual’s preservation “vices” in one, and those that can contribute to it “virtues.” In that case it would be necessary to call the one who least resists the simple impulses of nature the most virtuous. However, without departing from the standard meaning of these words, it is appropriate to suspend the judgment we could make regarding such a situation and to be on our guard against our prejudices, until we have examined with scale in hand whether there are more virtues than vices among civilized humans. #RandolphHarris 14 of 24
Or whether all things considered they would not be in a happier set of circumstances if they had neither evil to fear nor good to hope for from anyone, rather than subjecting themselves to a universal dependence and obliging themselves to receive everything from those who do not oblige themselves to give them anything. Above all, let us not conclude with Dr. Hobbes that because humans have no idea of goodness one is naturally evil; that one is vicious because one does not know virtue; that one always refuses to preform service for one’s fellow humans which one reasonably attributes to oneself, to those things one needs, one foolishly imagines oneself to be the sole proprietor of the entire Universe. Dr. Hobbes has very clearly seen the defect of all modern definitions of natural right, but the consequences one draws from one’s own definition show that one takes it in a sense that is no less false. Were he to have reasoned on the basis of the principles he established, Dr. Hobbes should have said that since the state of nature is in the state in which the concern for our self-preservation is the least prejudicial to that of others, that state was consequently the most appropriate for the peace and the best suited for the human race. Dr. Hobbes says precisely the opposite, because he had wrongly injected into the savage human’s concern for self-preservation the need to satisfy a multitude of passions which are the product of society and which have made laws necessary. The evil human, he says, is a robust child. It remains to be seen whether savage humans are a robust child. #RandolphHarris 15 of 24
Were we to grant Dr. Hobbes this, what would we conclude from it? That is this human were as dependent on others when one is robust as one is when one is weak, there is no type of excess to which one would not tend: one would not tend: if she was too slow in offering one nourishment, one would disrespect one’s mother; should one find one’s younger brother annoying, one would harm him; should one be assaulted or aggravated by an individual, one would bite that person’s leg. However, being robust and being dependent are two contradictory suppositions in the state of nature. When they are dependent, humans are weak, and when one is emancipated from that dependence before one is robust. Dr. Hobbes did not see that the same cause prevents them at the same time from abusing their faculties, as one oneself maintains. Hence we could say that savages are not evil precisely because hey do not know what it is to be good; for it is neither the development of enlightenment nor the restraint imposed by the law, but the clam of the passions and the ignorance of vices which prevents the from doing evil. So much more profitable to these is the ignorance of vice than the knowledges of virtue is to those. Moreover, there is another principle that Dr. Hobbes failed to notice, and which, having been given to humans in order to mitigate, in certain circumstances, the ferocity of one’s egocentrism or the desire for self-preservation before this egocentrism of one came into being, tempers the ardor one has for one’s own well-being by an innate repugnance o seeing one’s fellow humans suffer. #RandolphHarris 16 of 24
I do not believe I have any contradiction to fear in grating the only natural virtue that the most excessive detractor of human virtues was forced to recognize. I am referring to pity, a disposition that is fitting for beings that are as weak and as subject to ills as we are; a virtue all the more universal and the more useful to humans in that it precedes in one any kind of reflection, and so natural that even animals sometimes show noticeable signs of it. Without speaking of the tenderness of mothers for their young and of the perils hey have to brave in order to protect them, one daily observes the repugnance that horses have for trampling a living body with their hooves. An animal does not go undisturbed past a dead animal of its own species. There are even some animals that give them a kind of sepulchre; and the mournful lowing of the cattle entering a slaughterhouse voices the impression they received of the horrible spectable that strikes them. One notes with pleasure the author of The Fable of the Bees, having been forced to acknowledge humans as a compassionate and sensitive being, departing from one’s cold and subtle style in the example one gives, to offer us the pathetic image of an imprisoned human who sees outside one’s cell a ferocious animal tearing a child from its mother’s arms and nourishment, mashing its frail limbs with its murderous teeth, and ripping with its claws the child’s quivering entrails. What horrible agitation must be felt by this witness of an event in which one has no personal interest! What anguish must one suffer at this sigh, being unable to be of any help to the fainting mother or to the dying child. #RandolphHarris 17 of 24
Such is the pure movement of nature prior to all reflection. Such is the force of natural pity, which the most depraved mores still have difficulty destroy, since everyday one sees in our theaters someone affected and weeping at the ills of some unfortunate person, and who, were one in the tyrant’s place, would intensify the torments of one’s enemy still more; [like the bloodthirsty Sulla, so sensitive to ills he had not caused, or like Alexander of Pherae, who did not dare attend the performance of any tragedy, for fear of being seen weeping with Andromache and Priam, and yet who listened impassively to the cries of so many citizens who were killed every day on his orders. Nature, in giving humans tears, bears witness that she gave the human race the softest hearts.] If nature have not given humans pity to assist their reason, there is a clear awareness that, with all their mores, humans would have never been anything but monsters; but one has not seen that from this quality alone flow all the social virtues that one wants to deny in humans. In fact, what are generosity, mercy, and humanity, if not pity applied to the weak, to the guilty, or to the human species in general. Benevolence and even friendship are, properly understood, the products of a constant pity fixed on a particular object; for is desiring that someone not suffer anything but desiring that one be happy? Were it true that the commiseration were merely a sentiment that puts us in the position of the one who suffers, a sentiment that is obscure and power in savage humans, develop but weak in humans dwelling in civil society, what importance would this idea have to the truth of what I say, expect to give it more force? #RandolphHarris 18 of 24
In fact, commiseration will be all the more energetic as the witnessing animal identifies itself more intimately with the suffering animal. Now it is evident that this identification must have been infinitely close in the state of nature than in the state of reasoning. Reason is what engenders egocentrism, and reflection strengthens it. Reason is what engenders egocentrism, and reflection strengthens it. Reason is what turns humans in upon oneself. Reason is what separates one from all that troubles one and afflicts one. For centuries, philosophers have debated what it means to be human. However, the answer has eluded us. Perhaps it is because it is so simple. To be human means to choose. Philosophy is what isolated one and what moves one to say in secret, at the sight of a suffering human, “Perish if you will; I am safe and sound.” No longer can anything but danger to the entire society trouble the tranquil slumber of the philosopher and yank one from one’s bed. One’s fellow humans can be killed with impunity underneath one’s window. One has merely to place one’s hands over one’s ears and argue with oneself a little in order to prevent nature, which rebels within one, from identifying one with the human being assassinated. Savage humans do not have this admirable talent, and for lack of wisdom and reason one is always seen thoughtlessly talent, and for lack of wisdom and reason one is always seen thoughtlessly giving in to the first sentiment of humanity. When there is a riot or a street brawl, the populace gathers together; the prudent human withdraws from the scene. It is the rabble, the women of the marketplace, who separate the combatants and prevent decent people from killing one another. #RandolphHarris 19 of 24
It is therefore quite certain that pity is a natural sentiment, which, by moderate in each individual the activity of the love of oneself, contributes to the mutual of the entire species. Pity is what carries us without reflection to the assistance of those we see suffering. Pity is what, in the state of nature, takes the place of laws, mores, and virtue, with the advantage that no one is tempted to disobey its sweet voice. Pity is what will prevent every robust savage from robbing a weak child or an infirm old man of one’s hard-earned subsistence, if one oneself expects to be able to find one’s own someplace else. Instead of the sublime maxim of reasoned justice, Do unto others as you would have them do unto you, pity inspires all humans with another maxim of natural goodness, much less perfect but perhaps more useful than the preceding one: Do what is good for you with as little hard as possible to others. In a word, it is in this natural sentiment, rather than in subtle arguments, that one must search for the cause of the repugnance at doing evil that every human would experience, even independently of the maxims of education. Although it might be appropriate for Socrates and minds of his stature to acquire virtue through reason, the human race would long ago have ceased to exist, if its preservation had depended solely on the reasoning of its members. With passions so minimally active and such a salutary restraint, being more wild than evil, and more attentive to protecting themselves from the harm they could receive than tempted to do harm to others, humans were not so subject to very dangerous conflicts. #RandolphHarris 20 of 24
Since they had no sort of intercourse among themselves; since, as a consequence, they knew neither vanity, nor deference, nor esteem, nor contempt; since they had not the slightest notion of mine and thine, nor any true idea of justice; since they regarded the acts of violence that could befall them as an easily redressed evil and not as an offense that must be punished; and since they did not even dream of vengeance except perhaps as a knee-jerk response right then and there, like the dog that bites the stone that is thrown at one, their disputes would rarely have had bloody consequences, if their subject had been no more sensitive than food. Likewise, a mother who is overwhelmed by power negative emotions, like anger or grief, while nursing her infant, could be the cause of its spasms and convulsions. Even medical science admits that a depressive kind of emotionalism contributes towards causing hardening of the arteries and hence earlier old age. Whenever Gandhi had an important decision to make, and went through protected self-wrangling in the process, the physician who attended him noted that his blood pressure rose considerably. Once Gandhi went to sleep in such a condition. Next morning the pressure had fallen to normal. During the night he had ended the mental pressure and arrived at a decision! Angina pectoris is recognized by many physicians now as a very serious disease, often fatal and always painful, mostly brought on by extreme nervous tension. The power of the mind over flesh is proved convincingly even by such simple, everyday experiences as the vomiting caused by a horrible sigh, the weeping caused by a tragic one, the loss of appetite of positive indigestion caused by bad news, and the headache caused by quarreling. #RandolphHarris 21 of 24
As long as we live in this World, trails and tribulations will dog our steps. Job has it right. “Human life on Earth is just one unending trudge” (7.1). Each one of us, therefore, ought to take care. Do not underestimate the power of a temptation. Do no overestimate your own power of a temptation. Do not overestimate your power to resist a temptation. After all, we do not want the Devil to take us by surprise. He never sleeps. He goes about seeking whom he may devour, as Peter wrote in his First Letter (5.8). What is the moral? No one’s so honied and wholesome that one cannot be deviled for dinner. And at dinner, or so the Gospels would have us believe, the Devil’s the guest from Hell. Yes, temptations are often useful to the human race, whether they come n small packages or large. However, how can this be? They bring us low, purge, scourge, and school us in the fire; that is to say, they scare the living daylights out of us. All the Saints have passed barefoot over the coals and in the process still made some spiritual progress. Alas, those who cannot withstand temptations become the shipwrecked, cast adrift forever. Yes, there is a moral. There is no religious order so lofty or monastery so remote that the Unwanted Visitor cannot slip in and make some mischief. Over time Humankind has not been able to defend itself successfully from the assaults of all temptations. Our common experience tells us that. And the reason why? The source of our temptations has already invaded us; that is to say, we were born in concupiscence, and in concupiscence we thrive. Sad to say, we did not need the Letter of James to remind us that (1.14). #RandolphHarris 22 of 24
We do have some success in the fight. However, as one temptation or tribulations is dispatched, another will soon take its place. We will always have something to whack away at, it seems, for are no we still paying the price for pummeling our Primal Felicity? Many seek to flee he temptations altogether. Alas, the escape route is clogged, and the refugee is destined to succumb! Advancing to the rear, then, is not the answer. We cannot hope to conquer that way. However, through spiritual cunning—that is to say, through Patience and True Humility—we become the stronger, and the tempters have to try harder. If a wildly successful plant—that is to say, a temptation—causes you pain, you will probably take the pruning knife and trim it back. Do that, and it will return the hardier. Pull out its root, however, and it is gone forever. You will feel better, and your spiritual garden will recover its charm. The way we stand, you can see we have grown up this way together, out of the same soil, with the same rains, leaning in the same way toward the Sun. See how we lean together in the same direction. How the dead limbs of one of us rest in the branches of another. How those branches have grown around the limbs. How the two are inseparable. And if you look you can see the different ways we have taken this place into us. Magnolia, loblolly bay, sweet gum, Southern bayberry, Pacific bayberry; whenever we grow there are many of us; Monterey pine, sugar pine, white-bark pine, four-lead pine, single-leaf pine, bristle-cone pine, foxtail pine, Torrey pine, Western red pine, Jeffrey pine, bishop pine. And we are various, and amazing in our variety, and our differences multiply, so that edge after edge of the endlessness of possibility is exposed. You know we have grown this way for years. And to no purpose you can understand. #RandolphHarris 23 of 24
Yet what you fail to know we know, and the knowing is in us, how we have grown this way, why these years were not one of them heedless, why we are shaped the way we are, not all straight to your purpose, but to ours. And how we are each purpose, how each cell, how light and soil are in us, how we are in the soil, how we are in the air, how we are both infinitesimal and great and how we are infinitely without any purpose you can see, in the way we stand, each alone, yet none of us separable none of us beautiful when separate but all exquisite as we stand, each moment heeded in this cycle, no detail unlovely. Our God and God of our father and mothers, please remember the merit of our ancestors who, from year to year, appeared before Thee in America, Thy Holy City. How deep was their rejoicing as they brought their offerings before Thee! We pray Thee, imbue us, O Lord our God, with their faith in Thee and their joy in Thy World, their love for Thy Scripture and their yearning for freedom and justice. May we, in their spirit of sacrificial devotion, fulfill our duty toward the rebuilding of Thy Holy Land, the fountain of our life, that we may ever serve Thee in reverence as in days of yore. Because of our sins we were exiled from the Holy Land and removed far away from its sacred soil We cannot therefore make our festival pilgrimages before Tee nor can we fulfill our obligations in Thy chosen House, the great and holy Temple which was called by Thy name, because of the destruction that has come upon Thy Sanctuary. May it be Thy will, O Lord our God and God of our fathers and mothers, merciful King, in Thine abundant compassion, again to have mercy upon us and upon Thy Sanctuary. O rebuild it speedily and please enhance its glory. #RandolphHarris 24 of 24
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Specialization Can Get Jobs Done with Less Loss of Time and Labour!
This happy breed of humans, this little World, this precious stone set in the silver sea, which serves it in the office of a wall, or as a moat defensive to a house, against the envy of less happier lands. This blessed plot, this Earth, this realm, this America. O! beware, my lord, of jealousy; it is the green-eyed monster which doth mock the meat it feeds on. One of the second great principles that ran through all Second Wave societies: specialization. For the more the Second wave eliminated diversity in language, leisure, and life-style, the more it needed diversity in the sphere of work. Accelerating the division of labour, the Second Wave replaced the casual jack-of-all-work peasant with the narrow, purse-lipped specialist and the worker who did only one task, Taylor-fashion, over and over again. As early as 1720 a British report on The Advantages of the East India Trade made the point that specialization could get jobs done with “less loss of time and labour.” In 1776 Adam Smith opened The Wealth of Nations with the ringing assertion that “the greatest improvement in the productive powers of labour seems to have been the effects of the division of labour.” Dr. Smith, in a classic passage, described the manufacture of a pin. A single old-style workman, performing all the necessary operations by himself, he wrote, could turn out not only a handful of pins each day—no more than twenty and perhaps not even one. By contrast, Dr. Smith described a “manufactory” he had visited in which the eighteen different operations required to make a pin were carried out by ten specialized workers, each performing only one or a few steps. Together they were able to produce more than forty-eight thousand pins per day—over forty-eight hundred per workers. #RandolphHarris 1 of 20
By the nineteenth century, as more and more work shifted into the factory, the pin story was repeated again and again on an ever-larger scale. And the human costs of specialization escalated accordingly. Critics of industrialism charged that highly specialized repetitive labour progressively dehumanized the worker. By the time Henry Ford started manufacturing Model T’s in 1908 it took not eighteen different operations to complete a unit but 7,882. In his autobiography, Ford noted that of these 7,882 specialized jobs, 949 required “strong , able-bodied, and practically physically perfect men,” 3,338 needed men of merely “ordinary” physical strength, most of the rest could be performed by “women or older children,” and, he continued coolly, “we found that 670 could be filled by legless men, 2,637 by one-legged men, two by armless men, 715 by one-armed men and 10 by blind men.” Basically, the specialized job required not a whole person, but only a part. No more vivid evidence that overspecialization can be brutalizing has ever been adduced. A practice which critics attributed to capitalism, however, became an inbuilt feature of socialism as well. For the extreme specialization of labour that was common to all Second Wave societies had its roots in the divorce of production from consumption. Russian, Poland, Germany, or Hungary can no more run their factories today without elaborate specialization than can Japan or the United States of America—whose Department of Labour in 1977 published a list of twenty thousand identifiably different occupations. #RandolphHarris 2 of 20
In both capitalist and socialist industrial states, moreover, specialization was accompanied by a rising tide of professionalizing. Whenever the opportunity arose for some group of specialists to monopolize esoteric knowledge and keep newcomers out of their field, profession emerged. As the Second Wave advanced, the market intervened between a knowledge-holder and a client dividing them sharply into producer and consumer. Thus, health in Second Wave societies came to be seen as a product provided by a doctor and a health-delivery bureaucracy, rather than a result of intelligent self-care (production for use) by the patient. Education was supposedly “produced” by the teacher in the school and “consumed” by the student. All sorts of occupational groups from librarians to salemen began clamouring for the right to call themselves professionals—and for the power to set standards, prices, and conditions of entry into their specialties. By now, according to Michael Pertschuck, Chairman of the U.S. Federal Trade Commission, “Our culture is dominated by professionals who call us ‘clients’ and tell us of our ‘needs.’” In Second Wave societies even political agitation was conceived of as a profession. Thus Dr. Lenin argued that the masses could not bring about revolution without professional help. What was needed, he asserted, was an “organization or revolutionaries” limited in membership to “people” whose profession is that of a revolutionary.” Among communist, capitalists, executives, educators, priests, and politicians, the Second Wave produced a common mentality and a drive toward an ever more refined division of Labour. #RandolphHarris 3 of 20
Like Prince Albert at the great Crystal Palace Exhibition of 1851, they believed that specialization was “the moving power of civilization.” The Great Standardizers and The Great Specializers marched hand in hand. The widening split between production and consumption also forced a change in the way Second Wave people dealt with time. In a market-dependent system, whether the market is planned or free, time equals money. Expensive machines cannot be allowed to sit idly, and they operate at rhythms of their own. This produced the third principle of industrial civilization: synchronization. Even in the earliest societies work had to be carefully organized in time. Warriors often had to work in unison to trap their prey. Fishermen had to coordinate their efforts in rowing or hauling in the nets. George Thomson, many years ago, showed how various work songs reflected the requirements of labour. For the oarsmen, time was marked by a simple two-syllable sound like O-op! The second syllable indicated the moment of maximum exertion while the first was the time for preparation. Hauling a boat, he noted, was heavier work than rowing, “so the moments of exertion are spaced at longer intervals,” and we see, as in the Irish hauling cry Ho–li–ho–hup!, a longer preparation for the final effort. Until the Second Wave brought in machinery and silenced the songs of the worker, most such synchronization of effort was organic or natural. It flowed from the rhythm of the seasons and from biological processes, from the Earth’s rotation and the beat of the heart. Second Wave societies, by contrast, moved to the beat of a machine. #RandolphHarris 4 of 20
As factory production spread, the high cost of machinery and the close interdependence of labour required a much more refined synchronization. If one group of workers in a plan was late in completing a task, others down the line would be further delayed. Thus punctuality, never very important in agricultural communities, became a social necessity, and clocks and watches began to proliferate. By the 1790’s they were already becoming commonplace in Britain. Their diffusion came, in the words of British historian E. P. Thompson, “at the exact moment when the industrial revolution demanded a greater synchronization of labour.” Not by coincidence, children in industrial cultures were taught to tell time at an early age. Pupils were condition to arrive at school when the bell rang so that later on they would arrive reliably at the factory or office when the whistle blew. Jobs were timed and split into sequences measure in fractions of a second. “Nine-to-five” formed the temporal frame for millions of workers. Nor was it only working life that was synchronized. In all Second Wave societies, regardless of profit or political considerations, social life, too, became clock-driven and adapted to machine requirements. Certain hours were set aside for leisure. Standard-length vacations, holidays, or coffee breaks were interspersed with the work schedules. Children began and ended the school year at uniform times. Hospitals woke all their patients for breakfast simultaneously. Transport systems staggered under rush hours. Broadcasters fitted entertainment into special time slots—“prime time,” for example. Every business had its own peak hour or seasons, synchronization arose—from factory expediters and schedulers to traffic police and time-study men. #RandolphHarris 5 of 20
By contrast, some people resisted the new industrial time system. And here again gender differences arose. Those who participated in Second Wave work-chiefly men—became the most conditioned to clock-time. Second Wave husbands continually complained h their wives kept them waiting, that they had no regard for time, that it took them forever to dress, that they were always late for appointments. Women, primarily engaged in noninterdepedent housework, worked to less mechanical rhythms. For similar reasons urban populations tended to look down upon rural folk as slow and unreliable. “They do not show up on time! You never know whether they will keep an appointment.” Such complaints could be traced directly to the difference between Second Wave work based on heightened interdependence and the First Wave work centered in the field and the home. Once the Second Wave became dominant even the intimate routines of life were locked into the industrial pacing system. In the United States of America and Russian, in Singapore and Sweden, in France and Denmark, Germany and Japan, families arose as one, ate at the same time, commuted, worked, returned home, went to bed, slept, and even participated in pleasures of the flesh more or less in unison as the entire civilization, in addition to standardization and specialization, applied the principle of synchronization. The rise of the market gave birth to yet another rule of Second Wave civilization—the principle of concentration. First Wave societies lived off widely dispersed sources of energy. Second Wave societies became almost totally dependent on highly concentrated deposits of fossil fuel. #RandolphHarris 6 of 20
However, the Second Wave concentrated more than energy. It also concentrated population, stripping the countryside of people and relocating them in giant urban centers. It even concentrated work. While work in First Wave societies took place everywhere—in the home, in the village, in the fields—much of the work in Second Wave societies was done in factories where thousands of labourers were drawn together under a single roof. Nor was it only energy and work that were concentrated. Writing in the British social science journal New Society, Stan Cohen has pointed out that, with minor exceptions, prior to industrialism “the poor were kept at home or with relatives; criminals were fined, whipped or banished from one settlement to another; if they were poor, the insane were kept in their families, or supported by the community.” All these groups were, in short, dispersed throughout the community, instead of segregating them to one location, so they could go unnoticed and the community would remain functional and peaceful. Industrialism revolutionized the situation. The early nineteenth century, in fact, has been called the time of Great Incarcerations—when criminals were rounded up and concentrated in prisons, the mentally ill rounded up and concentrated in “lunatic asylums,” and children rounded up and concentrated in schools, exactly as workers were concentrated in factories. Concentration occurred also in capital flows, so that Second Wave civilization gave birth to the giant corporation and, beyond that, the trust or monopoly. #RandolphHarris 7 of 20
By the mid-1960s, the average cars costs about $2,752 $(23,518.24 in 2021 dollars), and a gallon of gas was around 31 cents ($2.65 in 2021 dollars). During this same time frame, the Big Three auto companies in the United States of America produced ninety-four percent of all American cars. In Germany five companies—Volkswagen, Daimler-Benz, Opel (GM), Ford-Werke, and Bayerische Motor Werke AG accounted for 91 percent of production. In France, Renault, Citroen, Simca, and Peugeot turned out virtually 100 percent. In Italy, Fiat alone built 90 percent of all autos. Similarly, in the United States of America 80 percent or more aluminum, beer, a tobacco cigarette, and breakfast foods were produced by four of five companies in each field. In Germany 92 percent of all the plasterboard and dyes, 98 percent of photo film, 91 percent of industrial sewing machines, were produced by four or fewer companies in each respective category. The list of highly concentrated industries goes on and on. Socialist managers were also convinced that concentration of production was “efficient.” Indeed, many Marxist ideologues in the capitalist countries welcomed the growing concentration of industry in capitalist countries as a necessary step along the way to the ultimate total concentration of industry under state auspices. Dr. Lenin spoke of the “conversion of all citizens into workers and employees of one’s huge “conversion of all citizens into workers and employees of one huge ‘syndicate’—the whole state. Half a century later the Russian economist Dr. N. Lelyukhina, writing in Voprosy Ekonomiki could report that “the USSR possesses the most concentrated industry in the World.” #RandolphHarris 8 of 20
Whether in energy, population, work, education, or economic organization, the concentrative principle of Second Wave civilization ran deep—deeper, indeed, than any ideological differences between Moscow and the New World. With all this new commerce and the use of the automobile, the idea that government is somehow responsible for providing good roads is not a long-standing historical American belief. Prior to the Civil War, state governments and even localities sometimes became engaged in the building of turnpikes. However, this was most often done not so much as a statement of public policy but as a means of making money. Public corporations offered stock to investors on assumption that the roads would turn a handsome profit. In practice this hope was rarely realized. Even within the city itself the improvement of a street commonly would be done by the city, but at private expense. Property owners facing the street generally paid special tax assessments for street improvements. The assumption was that the owners would benefit from the paving both in conveniences and increased property values, and thus they should be assessed for the improvement. Only in the latter-nineteenth century did business leaders and middle-class city residents become increasingly vocal over the need for municipalities to assume the responsibility for the paving and maintenance of streets in the city. However, what finally tipped the scales in favour of paving in many communities was not the coming of the automobiles, but rather the widespread bicycle craze of the 1890s. Bicycle clubs and enthusiasts provided the extra pressure for well-paved municipal roads. #RandolphHarris 9 of 20
By the turn of the century, most large municipalities were well along in replacing gravel, cobblestone, and brick streets with asphalt. Heavily traveled streets and new roads were often constructed with concrete. Beyond the city lines was another matter. Auto travel outside of the city was a major adventure. Roads varied from improved gravel to unimproved cowpath. No national road system existed, and prior to World War I, coast-to-coast auto trips received national newspaper coverage. Completion of such difficult coast-to-coast ordeals, which commonly took months, were used by automobile manufactures to advertise the reliability of their products. Following the first World War, the U.S. Army even sent a convoy of trucks coast to coast across the United States of America to highlight the need for a national road. One of the officers leading the convoy was the then-Captain Dwight Eisenhower, who viewed the publicity stunt as a chance to see the country. The 1919 trip from Washington, D.C., to San Francisco took the army convoy sixty-wo days. In the 1950s, President Eisenhower would sign into law the bill creating our present interstate highway system. In the 1920s, responding to increasing pressure from the motoring public and an effective political lobby of auto dealers, road builders, tire manufactures, and the like, the federal government gradually accepted major responsibility for maintaining roads between major cities. In 1916 the Federal Road Act had provided funds for state to organize higher departments. #RandolphHarris 10 of 20
The 1921 Federal Road Act got the federal government directly into the highway-building business. A Bureau of Public Roads was established to plan highways to all cities of 50,000 or more, and the federal government agreed to pay half the cost of highways designated as “primary roads.” This was the effective beginning of the national highway system. Some states, particularly the more prosperous ones outside the south, also established major road-building programs of their own. The best-known and most enduring of these state plans was that of New York. The regional planner Robert Moses built a series of landscaped, limited-access parkways radiating from New York City. The regional planner Robert Moses built a series of landscaped, limited-access parkways radiating from New York City north to Westchester Country and Connecticut and east into Long Island. The first of these parkways, designed t allow New Yorkers a pleasant means to escape the city, was the Bronx River Parkway. The parkways were deigned for pleasure driving rather than businesses, so trucks and busses were banned. To prevent anyone from later changing this purpose, Mr. Moses deliberately designed the parkways to have many overpasses too low for trucks to pass under. Although today the various parkways carry several times the traffic for which they were designed, these 1920s parkways are still the most attractive routes into or out of New York City. The period between World Wars also witnessed the construction of many new bridges and tunnels. For example, virtually all of Chicago’s current bridges linking its Loop and downtown with the north and west of the city were constructed during the 1920s. #RandolphHarris 11 of 20
New York City dramatically improved its automobile access when the Holland Tunnel opened in 1927 and the George Washington Bridge opened four years later. Philadelphia’s Ben Franklin Bridge, opened in 1926, greatly simplified access to that city, while on the west coast a decade later the San Francisco Bay Bridge and the Golden Gate Bridge assured San Francisco’s continued development. The Golden Gate Bridge is today an internationally recognized symbol for San Francisco. The importance of the Bay Bridge to the economic activity of the city was dramatically emphasized in 1990 when the bridge had to be closed for months because of Earthquake damage. It is easy to forget just how dependent contemporary life is upon truck transport. Trucks in many ways did for goods what the automobile did for people. Unlike railroads, trucks were free of fixed routes and fixed schedules. Their use eliminated the necessity of being on a railway right-of-way. Trucks were far more flexible; they could make door-to-door pickups and deliveries. Motor truck deliveries were also much faster than rail for short hauls. Moreover, motor trucks had no need of elaborate terminal facilities on valuable inner-city land. Truck registrations more than tripled during the 1920s, from one to three and a half million. Although it was not recognized at the time, the breakaway from reliance on central-city rail-accessible factories had begun. As truck transport grew, a central-city rail-accessible factories had begun. As truck transport grew, a central-city plant location next to the railroad line became less of a necessity. Increasingly, the more important factor was easy access to an interstate highway. #RandolphHarris 12 of 20
During the nineteenth and early-twentieth century period of industrialization, factories had located in an inner-city industrial belt surrounding the central business district. This had occurred largely out of necessity since raw materials and goods could not be transported without rail access. Steam-driven industrial plants also relied on the trains to being the coal that powered he factories. The cost of inner-city land and congestion of an inner-city location were seen as inevitable prices of doing business. However, while moving goods by horse drawn wagon was difficult and expensive in the city, it was impossible for intercity cartage. Prior to the 1920s, there was no alternative to the railroad. The technology of the truck changed this. Trucks could easily haul five to six times the weight a wagon could, and they could do it at ten times the speed. This mean an inner-city factory or warehouse location might no longer be a necessity. This widespread use of electric motors to replace steam generators also meant that the factory no longer needed to be dependent on coal delivered by rail for its power. Electric power lines could cleanly and efficiently accomplish what previously required large coal-fed steam generators. The 1920s and 1930s, however, did not see trucks replace rail as the major form of interurban transport. That would occur after the building of the publicly funded interstate highway system following World War II. The truck’s initial advantage was in the short haul. The 1937 report of the National Resources Committee showed that motor trucks had a lower costs per mile within the first 250 miles of the city. #RandolphHarris 13 of 20
Lower equipment and maintenance costs indicated that motor cartage was superior in cost and speed for the short haul. Rail transport, however, retained a major advantage in both cost and efficiency for longer-distance travel. The longer trip, the lower cost per mile for rail transport. Also, the motor trucks of the interwar years were not able to carry the largest or heaviest loads. Nor were the highways suitable for carrying large loads at high speeds. Finally, the railroads continued to benefit from the fact that existing industrial plants were located along rail lines and from the history of shipping goods by rail. The continuation of old patterns was not seriously challenged during the Depression of the 1930s, since few new plants were built either in the cities’ industrial zones or on more peripheral locations. Only the second World War, with its demand for huge war plants that could be located on open suburban land, would demonstrate the feasibility of locating new commercial plants in peripheral locations. Our Heavenly Father and Jesus Christ have shown us by Their examples and teachings that work is important in Heaven and on Earth, and that is why transportation and home life are important to so many people. God created the Heavens and the Earth. He caused the seas to gather in one place and the dry land to appear. He caused grass, herbs, and trees to grow on the land. He created the Sun, the Moon, and the Stars. God created every living thing in the sea or on the land. Then He placed Adam and Eve on the Earth to take care of it and to have dominion over all living things. #RandolphHarris 14 of 20
The child’s mind is not simply that of a miniature adult. First, as parents, teachers, or Christian educators we may wish to be sensitive to children’s limitations. Hard as it is for the adult to appreciate, preschoolers may be forming mostly misconceptions—which must later be reversed—of the meaning of Bible stories that adults love to teach them. Young primary school children may be incapable of grasping the analogy on which the object lesson of the children’s sermon is based. When we try to pour gallon-sized concepts into pint-sized minds, we should not be surprised when our children come home and tell us about “Gladly, the cross eyed bear.” As children’s minds develop, so do their conceptions of God. They put away childish things such as their conceptions of Santa Clauslike deity—which may not be exactly what they were taught but rather what they thought they were taught. Some revert to alternative simplistic images of God and the World. “We try to domesticate God,” observes Madeleine L’Engle, “to make his might actions comprehensible to our finite minds.” Others will struggle—with the competing claims of various religions, with the problem of evil and the suffering of the innocent, with the clash between scientific findings and literal interpretations of biblical texts—and will reject their childish faith. If God’s thoughts and ways are higher than our own (as a jet flies higher than a bird), then God is to us as we are to the preschooler, only more so. Just as the preschooler cannot fathom adult logic, indeed is baffled by mysteries and paradoxes that are, perhaps, were simplicities to God. #RandolphHarris 15 of 20
Our position before God is rather like that of the occupant of a two-dimensional flatland trying to understand our three-dimensional World, or like our trying to conceptualize a World with four dimensions. Try as we might, we can no more think our way through things that are to us ultimate riddles than a four-year-old can do calculus. If God is all-powerful and all-good, then why does evil exist? (It is the classic dilemma. Either God cannot abolish evil or He will not. If He cannot, He is not all-powerful; if He will not, He s not all-good.) However, we have to live peaceably with the mysteries of faith “For My thoughts are not your thoughts neither are your ways My ways,” says the Lord. “For as the Heavens are higher than the Earth, so are My ways higher than your ways, and My thoughts than your thoughts,” reports Isaiah 55.8-9. Also, try this one: If God is the sovereign Creator and sustainer of all history, what room is there for human freedom? If there is even an ounce of human freedom, enabling history to be deflected this way or that at different forks in the road, how can God be its sovereign Lord? If, on the other hand, God is ultimately in control of everything, even of our choices, how can we humans be deemed responsible? Such issues—called contradictions by nonbelievers and paradoxes by persons of faith—are indeed troubling, but less so once we realize that if God’s thoughts and ways were like our own, God would not be God, or else we would be gods, too. Imagine a dog caught in a trap or a child with a thorn in a finger. To assist either we must ask them to trust what their limited intelligence cannot comprehend: that moving the law father back into the trap is the way to get it out, that hurting the finger more may be the way to stop it hurting. #RandolphHarris 16 of 20
We can only hope that, based on noting besides their confidence in us, the dog and the child will have faith. Sometimes, because of their unbelief, we can do no mighty works. Nevertheless, if human life is in fact ordered by a beneficent being whose knowledge of our real needs and of the way in which they can be satisfied infinitely exceeds our own, we must expect a priori that His operations will often appear to us far from beneficent and far from wise, and that it will be our highest prudence to give Him our confidence in spite of this. Make no mistake about what we are suggesting. We are not saying, “Give up the struggle, do not doubt, stop trying to turn childish beliefs into more mature ones.” The Old Testament heroes of faith were people who dared admit their bafflement, who even dared argue with God. To immediately shrug off every difficult question by saying that we cannot know God’s thoughts is not so much intellectual humility as it is a cop-out. Some baffling issues may be neither inherent contradictions nor paradoxes, but simple unresolved puzzles that will eventually yield to careful, patient analysis. However, if having pondered, searched, and struggled, we remain baffled, we can relax. To our finite minds some philosophical puzzles seem impenetrable. At such points, science may actually be an assistance to faith, both by reminding us of the immaturity of our cognition (on a divine scale) and by suggesting that irreconcbale concepts may, from our perspective, be an essential characteristic of nature. Light is a wave and light is a particle, the physicists tell us. “There are trivial truths and great truths,” said the physicist Niels Bohr. “The opposite of a trivial truth is plainly false. The opposite of a great truth is also true.” #RandolphHarris 17 of 20
After grappling with the paradoxes and contradictions of faith we are left a frightful decision. The choice is between unbelief, which sees sheer madness the divine wisdom. To love with the mysteries of faith requires that we do not demand of God that we be able to comprehend His being. We must in the last analysis accept that as the Heavens are higher than the Earth or as a mature adult’s understanding is higher than a toddler’s, so God’s ways are higher than our own. It is good to be dumped on. How often? Occasionally. Why? It is a reminder. Of what? That this is not our World; that we are exiles somewhere between this World and the next. It is all right to hope, but not to put hope in this World. It is not so bad to be lied about. How often? Every now and then. Why? It is an experience. It draws us toward humility and shields us against vainglory. By and large we Devouts are virtuous gents. However, to be vilified in the marketplace, crucified in the monastery! That is what often happens, but who knows the real story? God knows. He is our witness. He will vouch for us when the Final Times comes. What happens when a person plants oneself firmly in Go? One learns one does not have to stay far for nourishment. What happens when that same person is tried and tested or besieged with bad thoughts? One comes to understand there is nothing without God, as John has written (15.5), and that one needs more. What happens when that person cries, groans, and puts to prayer all the miseries one suffers? It wears one down to the point that one desires death to come, that “one can be dissolved and be with Christ,” as Saint Paul wrote to the Philippians (1.23). #RandolphHarris 18 of 20
One or all these calamities will help the person of goodwill to take note. Perfect Security and Plentiful Peace—these commodities cannot be had, at least in this World. However, when we feel the great power of God, there will be a transformation rather than a loss. If humans live only wholly in beneficial harmonious feelings, if one consistently rejects all negative and destructive ones, the result must certainly be that one will enjoy better health in the body as one already enjoys the best in mind des have at the very leas a limited influence upon the body. This is proven by mental shock hastening the heartbeat; by worry acting on the nervous system and affecting the flow of secretions, thus contributing towards indigestion; by violent anger raising the blood pressure. Because fear liberates toxic poisons, the expression “died of fright” may be literally true. If one emotion brings a blush of blood to the face, another takes the blood away and leaves pallor. In the first case, it has led the minute arteries of the skin to expand; in the second case, it has led them to contract. If this is what a momentary state of mind can do to the body, imagine what a persistent state can do! Intense happiness felt on hearing some important good news will start a smile on the face. Intense anxiety wrinkles the forehead and depressed the mouth; if it becomes habitual and chronic, the bowels become constipated. These two facts about wholly opposite moods are known to nearly everyone, because the line of causality is straight, obvious, and universally witnessed. What is less known because harder to discern is the third fact that selfish inconsiderate stubbornness and constant hatred create the poison of uric acid in the bloodstream and his indirectly lead to rheumatism. What is first felt mentally is also most immediately reflected physically. #RandolphHarris 19 of 20
The Old World system lists the following inner causes of functional sickness: fear and untruthfulness weaken the kidneys; anger affects the liver; depression and worry affect the lungs; excessive joy affects the heart; overactive mentality affect the stomach; timidity, indecision, and cowardice affect the liver by producing insufficient bile. Consider the life of trees. Aside from the axe, what trees acquire from humans is inconsiderable. What humans may acquire from trees is immeasurable. From their mute forms there flow a poise, in silence; a lovely sound and motion in response to wind. What peace comes to those aware of the voice and bearing of trees! Trees do not scream for attention. A tree, a rock, has no pretence, only a real growth out of itself, in close communion with the universal spirit. A tree retains a deep serenity. It establishes in the Earth not only its root system but also those roots of its beauty and is unknown consciousness. Sometimes one may sense a glisten of that consciousness, and with such perspective, feel that humans are not necessarily the highest form of life. Thou didst choose us for Thy service from among all peoples, loving us and taking delight in us. Thou didst exalt us above all tongues by making us holy though Thy commandments. Thou hast drawn us near, O our King, unto Thy service and hast called us by Thy great and holy name. And Thou hast given us in love, O Lord our God, [Sabbaths for rest,] holidays for gladness, festivals and seasons for rejoicing. Thou hast granted us [this Sabbath day, and] this Feast of Unleavened Bread, the Season of our Freedom, this Feast of Weeks, the Season of the Giving of our Blessings, this Feast of Tabernacles, the Season of our Gladness, this Eighth Day Feast of Assembly, the Season of our Gladness, as a holy convocation, commemorating our liberation from shackles. #RandolphHarris 20 of 20
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Scripture Does Not Confine “Soulishness” to Humans and Neither Does Biology!
California is part of the United States of America, the most powerful country in the World. Now, I am not expecting you to believe me, but what I tell you is he truth. No passion so effectually robs the mind of all its powers of acting and reasoning as fear. Every civilization has a hidden code—a set of rules or principles that run through all its activities like a repeated design. As industrialism pushed across the planet, its unique hidden design became visible. It consisted of a set of six interrelated principles that programmed the behaviour of millions. Growing naturally out of the divorce of production and consumption, these principles affected every aspect of life from romance and sports to work and national security. Much of the angry conflict in our schools, businesses, and governments today actually centers on these half-dozen principles, as Second Wave people instinctively apply and defend them and Third Wave people challenge and attack them. However, this is getting ahead of the story. The most familiar of these Second Wave principles is standardization. Everyone knows that industrial societies turn out millions of identical products. Fewer people have stopped to notice, however, that once the market became important, we did more than simply standardize Coca-Cola bottles, light bulbs, and automobile transmissions. We applied the same principle to many other things. Among the first to grasp the importance of this idea was Theodore Vail who, at the turn of the century, built the American Telephone & Telegraph Company into a giant. (Not to be confused with the multinational ITT, the International Telephone & Telegraph Corporations.) #RandolphHarris 1 of 26
Working as a railway postal clerk in the late 1860’s, Mr. Vail had noticed that no two letters necessarily when to their destination via the same route. Sacks of mail traveled back and forth, often taking weeks or months to reach their destinations. Mr. Vail introduced the idea of standardized routing—all letter going to the same place would go the same way—and helped revolutionize the post office. When he later formed AT&T, he set out to place an identical telephone in every American home. Mr. Vail standardized not only the telephone handset and all its components but AT&T’s business procedures and administration as well. In a 1908 advertisement he justified his swallowing up small telephone companies by arguing for “a clearing-house of standardization” that would ensure economy in “construction of equipment, lines and conduit, as well as in operating methods and legal work,” not to mention “a uniform system of operating and accounting.” What Mr. Bail recognized is that to succeed in the Second Wave environment, “software”—id est, procedures and administrative routines—had to be standardized along with hardware. Mr. Vail was only one of the Great Standardizers who shaped industrial society. Another was Frederick Winslow Taylor, a machinist turned crusader, who believed that work could be made scientific by standardizing the steps each worker performed. In the early decades of this century Mr. Taylor decided that there was one best (standard) way to perform each job, one best (standard) tool to perform it with, and a stipulated (standard) time in which to complete it. #RandolphHarris 2 of 26
Armed with this philosophy, Mr. Taylor became the World’s leading management guru. In his time, and later, he was compared with Dr. Freud, Karl Marx, and Benjamin Franklin. Nor were capitalist employers, eager to squeeze the last ounce of productivity from their workers, alone in their admiration for Taylorism, with its efficiency experts, piecework schemes, and rate-busters. Communists shared their enthusiasm. Indeed, Vladimir Lenin urged Mr. Taylor’s methods be adapted for use in socialist production. An industrializer first and a Communist second, Mr. Lenin, too, was a believer in standardization. In Second Wave societies, hiring procedures as well as work were increasingly standardized. Standardized tests were used to identify and weed out the supposedly unfit, especially in the civil service. Pay scales were standardized throughout whole industries, along with fringe benefits, lunch hours, holidays, and grievance procedures. To prepare youth for the job market, educators designed standardized curricula. Men alike Alfred Binet and Lewis Terman devised standardized intelligence tests. School grading policies, admission procedures, and accreditation rules were similarly standardized. The multiple-choice test came into its own. The mass media, meanwhile, disseminated standardizing imagery, so that millions read the same advertisements, the same news, the same short stories. The repression of language used by marginalized ethnicities and cultures was implemented by central governments, combined with the influence of mass communications, led to the near disappearance of local and regional dialects or even whole languages, such as Welsh and Alsatian. #RandolphHarris 3 of 26
“Standard” American, English, French, or, for that matter, Russian, supplanted “nonstandard” languages. Different parts of the country began to look alike, as identical gas stations, billboards, and houses cropped up everywhere. The principle of standardization ran through every aspect of daily life. At an even deeper level, industrial civilization needed standardized weights and measures. It is no accident that one of the first acts of the French Revolution, which ushered the age of industrialism into France, was an attempt to replace the crazy-quilt patchwork of measuring units, common in preindustrial Europe, with the metric system and a new calendar. Uniform measures were spread through much of the World by the Second Wave. Moreover, if mass production required the standardization of machines, products, and processes, the ever-expanding market demanded a corresponding standardization of money, and even prices. Historically, money had been issued by banks and private individuals as well as by kings. Even as late as the nineteenth century privately minted money was still in use in parts of the United States of America, and the practice lasted until 1935 in Canada. Gradually, however, industrializing nations suppressed all nongovernmental currencies and managed to impose a single standard currency in their place. Until the nineteenth century, moreover, it was still common for buyers and sellers in industrial countries to haggle over every sale in the time-honoured fashion of a Cairo bazaar. #RandolphHarris 4 of 26
In 1825 a young Northern Irish immigrant named A. T. Stewart arrived in New York, opened a dry-goods store, and shocked customers and competitors alike by introducing a fixed price for every item. This one-price policy—price standardization—made Mr. Stewart one of the merchant princes of his era and cleared away one of the key obstacles to the development of mass distribution. Whatever their other disagreements, advanced Second Wave thinks shared the conviction that standardization was efficient. At many levels, therefore, the Second Wave brought a flattening out of differences through a relentless application of principle of standardization. Speculators were quick to see the financial opportunities in building commuter suburbs. Many of those who invested in streetcar lines were primarily interested in real estate profits rather than managing transit companies. Real estate speculators realized that having a streetcar line running to their properties did wonders for sales. The trolley was a subdivider’s dream, since previously marginal land that had been purchased at low cost could not be subdivided and sold at tremendous profit. Thus, for example, in Boston, the West End Line was originally established from Boston to Brookline by Henry Whitney to attract customers to his land. Nor was land speculation restricted to the largest cities. In Richmond, Virginia, where the electric streetcar had been invented, William Ginter built a streetcar line at his own expense in order to boom his north side upper-class commuter suburb of Ginter Parl. The streetcar line lost money, but the development more than made up for it in sold lots. #RandolphHarris 5 of 26
The most extensive system created primarily to sell real estate was developed by Henry E. Huntington in the Los Angeles, California USA area. His Pacific Electric Railway Company operated an extensive system of “Big Red” interurbans (heavier built streetcars for longer runs). Interurbans radiated out from Los Angeles throughout the Los Angeles basin area. Huntington consciously operated interurban streetcar lines to new areas at a loss in order to spur sales of his real estate holdings. Decades before the automobile was a potent force, Huntington’s interurbans had invented urban sprawl. Trying together spatially separate new communities of homeowners, the streetcars created the multicentered Los Angeles of today. Automobiles are often blamed for the sprawl of Los Angeles area; but the automobile did not create the sprawl—it simply allowed the orange groves between communities to be filled in. None of this is to suggest that trolley lines were not economic money-makers in their own right. Electrification of existing horsecar lines and consolidation of smaller companies into traction franchises made huge fortunes for company owners. The handful of owners of New York’s Metropolitan Street Railway Company made $100,000, 000 USD (approximately $3,130,174, 418.60 in 2021 dollars). In Chicago, Charles Yerkes, by astute business sense and a willingness to use bribery and unethical practices, had consolidated most of that city’s streetcars under his control. In so doing, he also became one of the most hated men in the city. His arrogant demand that he be given the sole franchise for the city for fifty years only failed to pass a bribed Chicago City Council because of the outage of an armed mob of city residents who stormed City Hall. (Unrepentant, Yerkes moved to England and bought the London Underground.) #RandolphHarris 6 of 26
Only after World War I did the streetcar companies, with their fixed nickel fares, increasing operating and maintenance costs, and aging equipment, becomes money-loosing operations. By this time, earlier excesses of the traction companies had made fare increases virtually impossible. In city after city transit companies were being sandwiched between rising costs and fixed revenues. Particularly during World War I, there were sharp increases in the wages paid transit operators, and older, heavily used equipment needed replacement. Most transit system, however, were tied to a 5-cent fare, and any attempt to raise fares led to massive public outcries. Given the fortunes made by earlier transit owner “robber barons,” there was little public sympathy for transit companies. Now was there any support for public subsidies or tax relief for what were seen as private companies. The use of public monies for the building and maintenance of roads for automobile usage was, on the other hand, viewed as necessary. Streetcar companies thus cut back on service and equipment, which in turned caused them to lose more riders to the faster and more flexible automobiles. Nor could bus lines ever win back automobile users. In spite of the riches initially going to the owners and investors, the electric street railways were a bargain for passengers. The standard fare was 5 cents, which was half the cost of the horsecars. Moreover, the consolidated trolley lines would take one anywhere in the system, and transfers were free. At the turn of the century, the trolleys were transporting customers to the extent of 2 billion trips a year. The streetcar had become an American way of life. From this point on, American city dwellers, and more important, suburbanites, would take easy and rapid mobility for granted as a basic right. #RandolphHarris 7 of 26
While the electric streetcar made middle-class suburbanization possible, the automobile was to make suburbanization the dominant residential pattern. As the twentieth century opened, the automobile was strictly a novelty—a rich man’s plaything. In all North America, there were only 8,000 horseless carriages, and most of these both expensive and highly unreliable vehicles. What changed North America into a continent of automobiles was Henry Ford’s Model T. The Model T was first introduced in 1908 and remained in production until 1927. The use of assembly line techniques and few variations (exempli gratia, Model T’s came in one colour—black) meant that the price of the “flivver” kept dropping during the two decades of its production. By the mid-1920s, a new basic Model T, which, when introduced, had cost $950.00 ($14,613.44 in 2021 dollars), could be bought for under $300 ($4,614.77 in 2021 dollars), while used models sold for as little as $50.00 ($769.13 in today’s dollars). (This promoted a social revolution as well, for it meant that young people with autos could easily escape the chaperonage of adults.) Ford’s assembly lines revolutionized auto manufacture by turning out a thousand completed cars every working day. The Model T looked ungainly, but although modestly powered, it was remarkably durable and dependable. Its high ground clearance meant it could navigate even rutted country roads, and it was so simple to repair that any farm boy could fix it. Moreover, the “Tin Lizzie” was inexpensive enough for the average middle-class urban or farm family to own. #RandolphHarris 8 of 26
By the time Ford finally brought out his new Model A in 1927, some 16 million Model T’s had been built, and every second vehicle on the road was a Ford. The rise in automobile registrations indicated how Ford’s assembly lines were bringing a revolution that was changing the face of America. Registrations jumped from 2.5 million in 1915 to 9 million in 1920. This was in spite of automobiles being defined as nonessential for production during the 1917-1918 period, when he United States of America was in World War I. By 1930 auto registrations has skyrocketed to 26.5 million, and in spite of the Great Depression, another 4.5 million cars were added during the 1930s. (Today the United States has 276 million cars registered with a population of 332 million people.) The widespread usage of automobiles by the 1920s meant that cars were being increasingly viewed as necessities rather than as simply recreational vehicles. The Sunday afternoon ride in the car might still take place, but for those suburbanites located near a rail or streetcar track, the auto was a commuting necessity. The automobile made possible the development of previously inaccessible land not served by mass transit. The consequence was a suburban middle-class housing boom in the 1920s. The wide interstitial areas between the transit lines could now be profitably developed. Land speculators, home builders, and those middle-class families owning an automobile no longer were tied to narrow corridors of development. By 1941 the Bureau of Public Roads reported that over 2,100 communities ranging in size up to 50,000 population were without any form of public transportation. Those commuters who could afford the cost of an auto could now drive to work and live where they pleased within a reasonable commuting distance. #RandolphHarris 9 of 26
Automobile suburbs were built at lower densities than earlier suburbs that were tied to fixed transit lines. Both newer and more established suburbs also began using the newly developed planning tool of zoning in order to exclude not only commercial activities but also inexpensive homes on small lots. Zoning laws came into widespread usage following the pioneering New York City Zoning Resolution of 1916 and subsequent court cases that ruled that zoning was a legal use of the police power of a municipality. Suburbs, whether upper or middle class, also sought to exclude not only less expensive homes, but also residents who did not match the racial, ethnic, and even religious makeup of existing residents. This was done in two ways. The simplest and most effective was through pressure on realtors not to show or sell homes to unwanted groups. Thus, if it were an all-Protestant suburb, Catholics or Jewish would be “steered” to other areas. The second method used was that of establishing for an area exclusive “restrictive covenants.” Restrictive covenants placed legal restrictions on property deeds, which prevented the resale of the property to specific groups. Some groups would have to pay well above market price, even if others were not interested in the home, just to be able to buy into the community because no one would sale to them or would not sale to them unless it was well above market value. As of 1950 over thirty-three percent of the homes in Los Angeles, California had restrictive covenants. By means of restrictive covenants and informal real estate practices, pre-World War II suburbs were stratified tightly according to race, ethnicity, and socioeconomic status. Only in 1948 did the Supreme Court say such restrictions were unenforceable, and not until the 1968 Fair Housing Act were restrictive covenants declared illegal. #RandolphHarris 10 of 26
During the 1920 middle-class, auto-based suburbs sprang up surrounding every major city. The pattern of auto-based suburbs continued, although at a far reduced pace, throughout the Depression years of 1930s. By the eve of World War II, the auto had become the prime means of suburbanites, and even many city dwellers, commuting to work. This was true even in the older suburbs having public transit. In fact, by the beginning of the 1930s, over half of the commuter in all but the largest cities already were driving to work. Commuters in New York and Chicago still relied primarily on mass transit lines, but mot of those in Washington, Cincinnati, St. Louis, Milwaukee, Kanas City, and Los Angeles drove. New York, and to a lesser extent Chicago, retained reliance on public transport in the center of the city both because there were few places for commuters to park their automobiles. Even today one finds New Yorkers who do not and cannot drive. However, in smaller cities, even before the mass suburbanization following World War II, the American suburbanite was committed to automobile commuting. Commuter suburbs built before the second World War largely were bedroom suburbs. They remained dependent on the central city for employment, entertainment, major shopping, and most services. However, they were fiercely politically and legally independent. The result was that the city, which had earlier lost it ability to annex suburbs along the railroad and streetcar corridors, now was virtually surrounded by suburban entities. The city had been encircled and banded by a ring of municipalities so that annexation was virtually impossible. #RandolphHarris 11 of 26
All of the consequences of this inability to expand were not perceived in the 1920s and 1930s. During the 1920s, the cities were economically strong, and during the Depression the focus was on retrenchment. There was little concern about the problems of suburbs liming city growth. Only during the housing boom following World War II did all of the consequences of banding the city with a ring of independent suburbs become evident. Evolutionary psychologists have explored our presumed human special capacity for altruism—for selflessly helping and caring for others. The theologian Jurgen Moltmann has said that self-giving is “God’s trinitarian nature, and is therefore a mark of all His works.” Clearly, self-giving is found not just in God’s human work. “Aiding others at the cost or risk to oneself is widespread in the animal kingdom,” notes Frans de Waal. So, there goes another claim to our uniqueness. Scripture does not confine “soulishness” to humans and neither does biology. However, as we have also seen, just because two behaviours are superficially similar is no reason to assume that the underlying mechanism and thinking patterns are identical. Self-giving, self-sacrificing behaviours are superficially similar is no reason to assume that the underlying mechanisms and thinking patterns are identical. Self-giving, self-sacrificing behaviour appears in different animals. However, that in itself tell us nothing about what underlies those behaviours. Self-giving behaviour may, for example, occur with or without self-awareness. Dr. De Waal had no doubt that “evolution has produced the requisites for mortality: a tendency to develop social norms and enforce the, to capacities of empathy and sympathy, mutual assistance and a sense of fairness, the mechanisms of conflict resolution, and so on.” #RandolphHarris 12 of 26
It seems, therefore, that there are good arguments for believing that some aspects of self-giving and self-limiting behaviour have developed over evolutionary history and become more and more pronounced among nonhuman primates. Those of us who begin from theistic presuppositions can see embedded with creation the seeds, development, and fruit of self-giving behaviour, which is built into the brain and has fully flowered in humankind. Such behaviour is not rigidly determined but is expressed moment to moment as people live in community and make personal choices. We need not deny the emergence of self-giving behaviour, which is built into the brain and has fully flowered in humankind. Such behaviour is not rigidly determined but is expressed moment to moment as people live in community and make personal choices. We need not deny the emergence of self-giving altruism in primate in order to defend the unique self-emptying sacrifice of Jesus Christ. That, we believe, was a unique and ultimate act that sets Christ apart from all others. If evolutionary science nevertheless seems to erode one’s sense of our mystery and spiritual significance, consider this: knowing how something came to be and how it works need never destroy our appreciation for its beauty and uniqueness. A music student who comes to understand the physics of organ sound can still savour the grandeur of Bach played on a great organ. As long ago as the fifth century, St. Augustine was able to express this awe from human creatures embedded in a long history: “The Universe was brought into being in a less than fully formed state, but was gifted with the capacity to transform itself from unformed matter into a truly marvelous array of structures and life forms.” #RandolphHarris 13 of 26
Looking back to the birth of the Universe also evokes our sense of awe. It blows our minds—the entire Universe apparently inflating in an essential instant from a mere point to cosmological size. Scientists tells us that if energy in this Big Bang hand been infinitesimally less, the Universe would have collapsed back on itself. Had it been the teeniest bit more, the resulting thin Universe would never have supported life. As it is, the Universe is exquisitely “fine-tuned,” just precisely right to produce intelligent beings. Is there a benevolent Creator behind it? Although science is silent on that, it does offer us an amazing picture of an extraordinary nature that over time has given rise to everything from bacteria to the human brain. Our nature may be, as the Bible says, from dust to dust, but we are also amazing, priceless creatures, made in God’s own image for relationship with one another and with our creator. Therefore, the study of animal behaviour and cognition has a long history in psychology and poses no troubling issues for Christians. Attempts to specify uniquely human traits, such as the ability to read others’ minds, to display self-giving altruism, or to use language, have foundered with observations of animal mind reading and animal altruism, and with the training of chimpanzees to communicate by sign. However, then, scholars remind us that surface behaviour similarities between humans and other animals need not signify identical underlying processes. Moreover, animal cognition and helping is only a budding form of human thinking and altruism, and but a pale reminder of the infinite intelligence and love of God. #RandolphHarris 14 of 26
Finally, acknowledging the long emergence of life on Earth need not diminish by one iota our sense of awe at our own mysterious workings and spiritual significance. We must infer that the first words humans used had a much broader meaning in their minds than do those used in languages that are already formed; and that, being ignorant of the division of discourse into its constitutive parts, at first they gave each word the meaning of a whole sentence. When they began to distinguish subject from attribute and very from noun, which was no mean effort of genius, substantives were at first only so many proper nouns; the [present] infinitive was the only verb tense; and the notion of adjectives must have developed only with considerable difficulty, since every adjective must have developed only with considerable difficulty, since every adjective is an abstract word, and abstractions are difficult and no particularly natural operations. At first each object was given a particular name, without regard to genus and species which for those first founders were not in a position to distinguish; and all individual things presented themselves to their minds in isolation, as they are in the spectacle of nature. If one oak tree was called A, another was called B. [For the first idea one draws from two things is that they are not the same; and it often requires quite some time to observe what they have in common.] Thus the more limited the knowledge, the more extensive becomes the dictionary. The difficulty inherent in all this nomenclature could not easily be alleviated, for in order to group beings under various common and generic denominations, it was necessary to know their properties and their differences. Observations and definitions were necessary, that is to say, natural history and metaphysics, and far more than men of those times could have had. #RandolphHarris 15 of 26
Moreover, general ideas can be introduced into the mind only with the assistance of words, and the understanding grasps them only through sentences. That is one reason why animals cannot form such ideas or even acquire the perfectibility that depends on them. When a monkey moves unhesitatingly from one nut to another, does anyone think the monkey had the general idea of that type of fruit and that one compares its archetype with these two individuals? Undoubtedly not; but the sight of one of these nuts recalls to one’s memory the sensations one received of the other; and one’s eyes, modified in a certain way, announce to one’s sense of taste the modification it is about to receive. Every general idea is purely intellectual. The least involvement of the imagination thereupon makes the idea particular. Try to draw for yourself the image of a tree in general; you will never succeed in doing it. In spite of yourself, it must be seen as small or large, barren or leafy, light or dark; and if you were in a position to see in it nothing but what you see in every tree, this image would no longer resemble a tree. Purely abstract beings are perceived in the same way, or are conceived only through discourse. The definition of a triangle alone gives you the true idea of it. As soon as you behold one in your mind, it is a particular triangle and not some other one, and you cannot avoid making its lines to be perceptible or it plane to have a colour. It is therefore necessary to utter sentences, and thus to speak, in order to have general ideas. For as soon as the imagination stops, the mind proceeds no further without the assistance of discourse. If, then, the first inventors of language could give names only to idea thy already had, it follows that the firs substantives could not have been anything but proper nouns. #RandolphHarris 16 of 26
However, when, by means I am unable to conceive, our new grammarians began to extend to extend their ideas and to generalize their words, the ignorance of the inventors must have been subjected this method to very strict limitations. And just as they had at first unduly multiplied the names of individual things, owning to their failure o know the genera and species, they later made too few species and genera, owing to their failure to have considered beings in all their differences. Pushing these divisions far enough would have required more experience and enlightenment than they could have had, and more investigations and work then they were willing to put into it. Now if even today new species are discovered everyday that until now had escaped the attention of humans who judged things only on first appearance! As for primary classes and the most general notions, it is superfluous to add that they too much have escaped them. How, for example, would they have imagined or understood the words “matter,” “mind,” “substance,” “mode,” “figure,” and “movement,” when our philosophers, who for so long have been making use of them, have a great deal of difficulty understand them themselves; and when, since the ideas attached to these words are purely metaphysical, they found no model of them in nature? I stop with these first steps, and I implore my judge to suspend their reading here to consider, concerning the invention of physical substantives alone, that is to say, concerning the easiest part of the language to discover, how far language still had to go in order to express all the thoughts of humans, assume a durable form, be capable of being spoken in public, and influence society. #RandolphHarris 17 of 26
I implore them to reflect upon how much time and knowledge were needed to discover numbers, abstract words, aorists, and all the tenses of verbs, particles, syntax, the connecting of sentences, reasoning, and the forming of all logic of discourse. As for myself, being shocked by the unending difficulties and convinced of the almost demonstrable impossibility that languages could have arisen and been established by merely human means, I leave to anyone who would undertake it the discussion of the following difficult problem: which was the more necessary: an already formed society for the invention of languages, or an already invented language for the establishing of society? Whatever these origins may be, it is clear, from the little care taken by nature to bring humans together through mutual needs and to facilitate their use of speech, how little she prepared them for becoming habituated to the ways of society, and how little she contributed to all that humans have done to establish the bonds of society. In fact, it is impossible to imagine why, in that primitive state, one human would have done to establish the bonds of society. In fact, it is impossible to imagine why, in that primitive state, one human would have a greater need for another human than a monkey or a wolf has for another of its respective species; or, assuming this need, what motive could induce the other human to satisfy it; or even, in this latter instance, how they could be in mutual agreement regarding the conditions. I know that we are repeatedly told that nothing would have been so miserable as a human in that state; and if it is true, as I believe I have proved, that it is only after many centuries that humans could have had the desire and the opportunity to leave that state, that would be charge to being against nature, not against one whom nature have thus constituted. #RandolphHarris 18 of 26
However, if we understand the word miserable properly, it is a word which is without meaning or which signifies merely a painful privation and suffering of the body of the soul. Now I would very much like someone to explain to me what kind of misery can there be for a free being whose heart is at peace and whose body is in good health? I ask which of the two, civil, or natural life, is more likely to become insufferable to those who live it? We see about us practically no people who do not complain about their existence; many even deprive themselves of it to the extent they are able, and the combination of divine and human laws is hardly enough to stop his disorder. I ask if anyone has ever heard tell of a savage who was living in liberty ever dreaming of complaining about one’s life and of killing oneself. Let the judgment therefore be made with less pride on the side real misery lies. On the other hand, nothing would have been so miserable as savage humans, dazzled by enlightenment, tormented by passions, and reasoning about a state different from one’s own. It was by a very wise providence that the latten faculties one possessed should develop only as the occasion to exercise them presents itself, so that they would be neither superfluous nor troublesome to one beforehand, nor underdeveloped and useless in time of need. In instinct alone, humans had everything they needed in order to live in the state of nature; in a cultivated reason, one has only what one needs to live in society. #RandolphHarris 19 of 26
Others have said that pre-existing merits in this life are the reason and cause of the effect of predestination. For the Pelagians taught that the beginning of doing well came from us; and the consumption from God: so that it came about that the effect of predestination was granted to one, and not to another, because the one made a beginning by preparing, whereas the other did not. However, against this we have the saying of the Apostle (2 Corinthians 3.5), that “we are not sufficient to think anything of ourselves as of ourselves.” Now no principle of action can be imagined previous to the act of thinking. Wherefore it cannot be said that anything begun in us can be the reason of the effect of predestination. And so others said that merits following the effect of predestination are the reason of predestination; giving us to understand that God gives grace to a person, and pre-ordains that He will give it, because He knows beforehand that He will make good use of that grace, as if a king were to give a horse to a soldier because he knows he will make good use of it. However, these seem to have drawn a distinction between that which flows from grace, and that which flows from free will, as if the same thing cannot come from both. It is, however, manifest that what is of grace is the effect of predestination; and this cannot be considered as the reason of predestination, since it is contained in the notion of predestination. Therefore, if anything else in us be the reason of predestination, it will outside the effect of predestination. Now there is no distinction between what flows from free will, and what is of predestination; as there is no distinction between what flows from a secondary cause and form a first cause. For the providence of God produces effects through the operation of secondary causes. Wherefore, that which flows from free-will is also of predestination. #RandolphHarris 20 of 26
We must say, therefore, that the effect of predestination may be considered in a twofold light—in one way in particular; and this there is no reason why one effect of predestination should not be the reasons or cause of another; a subsequent effect being the reason of a previous effect, as its final cause; and the previous effect being the reason of the subsequent as its meritorious cause, which is reduced to the disposition of the matter. Thus we might say that God pre-ordained to give glory on account of merit, and the He pre-ordained to give grace to merit glory. In another way, the effect of predestination may be considered in general. Thus, it is impossible that the whole of the effect of predestination in general should have any causes coming from us; because whatsoever is in humans disposing them towards salvation, is all included under the effect of predestination; even the preparation for grace. For neither does his happen otherwise than by divine help, according to the prophet Jeremias (Lam 5.21): “covert us, O Lord, to Thee, and we shall be converted.” Yet predestination has in this way, in regard to its effect, the goodness of God for its reason; towards which the whole effect of predestination is directed as to an end; and from which it proceeds, as from its first moving principle. The use of grace foreknown by God is not the cause of conferring grace, except after the manner of a final cause; as was explained above. Humans kill for love, for revenge, for survival, even for ideas. Perhaps it is part of human nature, but in this survival, must we also be taught to hate? Predestination has its foundation in the goodness of God as regards its effects in general. Considered in its particular effect, however, one effect is the reason of another; as already stated. #RandolphHarris 21 of 26
The reason for predestination of some, and reprobation of others, must be sought for in the goodness of God. Thus He is said to have made all things through His goodness, so that the divine goodness might be represented in things. Now it is necessary that God’s goodness, which it itself is one and undivided, should be manifested in many ways in His creation; because creatures in themselves cannot attain to the simplicity of God. Thus it is that for the completion of the Universe there are required different grades of being; some of which hold a high and some a low place in the Universe. That this multiformity of graces may be preserved in things, Go allows some evils, lest many good things should never happen, as was said above. Let us then consider the whole of the human race, as we consider the whole of the Universe. God will to manifest His goodness in humans; in respect to those whom He predestines, by means of His mercy, as sparing them; and in respect of others, whom He reprobates, by means of His justice, in punishing them. This is he reason why God elects some and rejects others. To this the Apostle refer, saying (Romans 9.22, 23): “What if God, willing to show His wrath [that is, the vengeance of His justice], and to make His power known, endured [that is, permitted] with much patience vessels of wrath, fitted for destruction; that He might show the riches of His glory on the vessels of mercy, which He hath prepared unto glory,” and (2 Timothy 2.20): “But in a great house there are not only vessels of gold and silver; but also of wood and of Earth; and some, indeed, unto honour, but some unto dishonour.” #RandolphHarris 22 of 26
Yet why God chooses some for glory, and reprobates others, has no reason, expect the divine will. Whence Augustine says (Tract. Xxvi. In Joan): “Why He draws one, and another He draws not, seek not to judge, if thou dost not wish to err.” Thus too, in the things of nature, a reason can be assigned, since primary matter is although uniform, why one part of it was fashioned by God from the beginning under the form of fire, another under the form of Earth, that there might be a diversity of species in things of nature. Yet why this particular part of matter is under this particular form, and that under another, depends upon the simple will of God; as from the simple will of the artificer it depends that this stone is in part of the wall, and that in another; although the plan requires that some stones should be in this place, and some in that place. Neither on this account can there be said to be injustice in God, if He prepares unequal lots for unequal things. This would be altogether contrary to the notion of justice, if the effect of predestination were granted as a debt and not gratuitously. In things which are given gratuitously, a person can give more or less, just as one pleases (provided one deprives nobody of one’s due), without any infringement of justice. This is what the master of the house said: “Take what is thine, and go thy way. It is not lawful for me to do what I will? (Matthew 20.14, 15). Hail, holy Light. Saint John of the Cross, held unjustly as a prisoner, found his cell filled with light as he dreamed one night the Virgin appeared to him promising help if he escaped. Marinus, the Danish mystic, told me that Jesus appeared to him in meditation surrounded by a ball of light. #RandolphHarris 23 of 26
We want peace, of course, but sometimes we do not want to spend a lot of time trying to acquire it. Instead, we lose ourselves in the crowd, intrude ourselves into foreign affairs—that is to say, in affairs outside the monastery walls. Continue to do that, and we will surely lose what little peace we have. What is the attraction outside? Why do we pounce on every invitation, attend every function? Why do we ignore every chance to gather ourselves within? Blessed are those who live uncomplicated lives, for they shall have heads without headaches. Why have some Saints been such perfect models of the contemplative life? Because they strove to deaden their Earthly desires. In doing so they were not without some spiritual guile. They emptied out the innermost parts of their hidden hearts so they could cling to God. Inside the walls we play too much with our pet distractions; outside, we mingle too often with the passing parade. Rarely do we stamp out a vice completely. Daily do we forget to light a candle under ourselves. Rarely do we achieve the perfection that is possible within one day. And so we remain neither particular pretension. If we were maximally dead to ourselves and only minimally involved with others, then we could divine the divine, that is to say experience some of the delights in the Heavenly Garden. However, are we not, so we cannot. Our passion and concupiscences are plants, wildly successful plants chocking everything in sight. About to swing on down the road to perfection in the merry hope of following the Saints, we take a header on the first cobble and howl to high Heaven! Bruised knees, bruised feelings, we decide to stay home and nurse our hurts, not all that unhappy, it has to be admitted, about postponing the trip for the thousandth time. #RandolphHarris 24 of 26
Hold your ground like the brave embroiled in battle; that is what we should do. Have no fear. God will give us a sign from above. For He is prepared to help those who slug it out for a greater glory. After all, He promotes the fights, He says, so we can enjoy the victories. Spiritual progress, that is what we are concerned about here. Observing only the externals of our religion is not enough. Devotion will dry up if that is all we are going to do. Our garden’s overrun. Let us put ax to the root. Let us purge ourselves of the spurge, the gorse and the vetch, the cattail and the creeper. That is to say, as the Gospel of Matthew exhorts (3.10), let us root out our passions, the deadly nightshades that haunt our patch. Only then will the roses emerge. Stamp out just one vice a year, and you will soon be a perfect individual. That is a piece of common wisdom but, apparently, experience tells us otherwise. In the beginning of our monastic life, we were more obedient and more observant than we are today, many years after our first vows. Or so it seems in retrospect. Fervor and progress ought to inch along each day—that is the way it was in the Great Bernard’s day, or so he said in one of his sermons (27.5), when many of his monks managed to retain their firs fervor for a lifetime. However, nowadays it is an eyebrow raider if some boke can retain just a smidge of his first fervor for a few weeks! What is the moral? No pan, no gain. If we had undergone more pain at the beginning, we would have more gain by now. And would not that be nice? #RandolphHarris 25 of 26
Not to do what you are used to is hard. Harder still, to do what you are not accustomed to. However, if you do not make it a practice of dealing with the small annoyances, you will be helpless in the face of a big challenge. Make no mistake about it. Self-denial is what we are talking about here. Now is the time to make a new start. Resist your inclination. Unlearn your bad behaviour, lest it lead you little by little to worse behavior. Oh, if you would only make a turnaround! You would start pleasing yourself and stop annoying others. Living your life well, that is the way to pay more attention to your spiritual progress. O God, my mother, my father, lord of the hills, lord of the valleys, lord of the forest, please be patient with me. I am about to do what has always been done. Now I make you an offering, that you may be warned: I am about to charm your heart. Perhaps you will have the strength to endure it. I am going to work you in order that I may live. Let no animal purse me, no snake, no scorpion, no wasp annoy me, no failing timber hit me, no ax, no machete catch me. With all my heat I am going to work you. Thou art our Almighty God, O Lord eternal; how mighty is Thy name in all the Earth! And the Lord shall be King over all the Earth; on that day shall the Lord be One and His name one. As it is written in holy Scripture: The Lord shall reign forever; Thy God, O Zion, shall be Sovereign unto all generations. Hallelujah. Unto all generations we will declare Thy greatness, and to all eternity we will proclaim Thy holiness. Our mouth shall ever speak Thy praise, O our God, for Thou art a great and holy God and King. Blessed art Thou, O Lord, the Holy God. #RandolphHarris 26 of 26
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Father God, I am at Peace Today Because I Know You are in Control!
We should live our lives as though Christ were coming this afternoon. God desires to dwell in the midst of His redeemed people on His own terms and His own grounds. That is, Divine holiness having dealt with human’s sinfulness. “As obedient children, do not conform to the evil desires you had when you lived in ignorance. However, just as one who called you is holy, be holy in all you do; for it is written: ‘By holy, because I am holy,’” reports 1 Peter 1.14-15. The same giant wedge that split producer from consumer in Second Wave societies also split work into two kinds. This had an enormous impact on family life, gender roles, and on our inner live as individuals. One of he most common gender stereotypes in industrial society defines men as “objective” in orientation, and women as “subjective.” If there is a kernel of truth here, it probably lies not in some fixed biological reality but in the psychological effects of the invisible wedge. In Firs Wave societies most work was performed in the fields or in the home, with the entire household toiling together as an economic unit and with most production destined for consumption within the village or manor. Work life and home life were fused and intermingled. And since each village was largely self-sufficient, the success of the peasants in one place was not dependent upon what happened in another. Even within the production unit most workers performed a variety of tasks, swapping and shifting roles as demanded by the season, by sickness, or by choice. The preindustrial division of labour was very primitive. As a result, work in First Wave agricultural societies was characterize by low levels of interdependency. #RandolphHarris 1 of 26
The Second Wave, washing across Britain, France, Germany, and other countries, shifted work from field and home to factory, and introduced a much higher level of interdependency. Work now demanded collective effort, division of labour, coordination, the integration of many different skills. Its success depended upon the carefully scheduled cooperative behaviour of thousands of far-flung people, many of whom never laid eyes on one another. The failure of a major steel mill or glass factory to deliver needed supplies to an auto plant could, under certain circumstances, send repercussions throughout a whole industry or regional economy. The collision of low- and high-interdependency work produced severe conflict over roles, responsibilities, and rewards. The early factory owners, for example, complained that their workers were irresponsible—that they cared little about the efficiency of the factory, that they went fishing when most needed, engaged in horseplay, or turned up drunk and could not pony up their rent money because they blew it at the tavern. In fact, most of the early industrial workers were rural folk who were accustomed to law interdependency, and had little or no understanding of their own role in the overall production process or of the failures, breakdowns, and malfunctions occasioned by their “irresponsibility.” Moreover, since most of them earned pitiful wages, they had little incentive to care. However, Mrs. Winchester, at the time, paid her workers triple the market rate, and provided them housing, not in the main mansion, but in other Victorian farm houses located on the original 768 acres she owned. #RandolphHarris 2 of 26
In the clash between these two work systems, the new forms of work seemed to triumph. More and more production was transferred to the factory and office. The countryside was stripped of population. Millions of workers became part of high-interdependence networks. Second Wave work overshadowed the old backward form associated with the First Wave. This victory of interdependence over self-sufficiency, however, was never fully consummated. In one place the older form of work stubbornly held on. This place was the home. Each home remained a decentralized unit engaged in biological reproduction, in child-rearing, and in cultural transmission. If one family failed to reproduce, or did a poor job of rearing it children and preparing them for life in the work system, its failures did not necessarily endanger the accomplishment of those tasks by the family next door. Housework remained, in other words, a low-interdependency activity. The housewife continued, as always, to perform a set of crucial economic functions. She “produced.” However, she produced for Sector A—for the use of her own family—not for the market. As the husband, by and large, marched off to do the direct economic work, the wife generally stayed behind to do the indirect more advanced form of work; the woman was left behind to take care of the other, more backward form of work. He moved, as it were, into the future; she remained in the past. This division produced a split in personality and inner life. The public or collective nature of factory and office, the need for coordination and integration, brought with it an emphasis on objective analysis and objective relationships. #RandolphHarris 3 of 26
Men, prepared from boyhood for their role in the shop, where they would move in a World of interdependencies, were encouraged to become “objective.” Women, prepared from birth for the tasks of reproduction, childrearing; and household drudgery, performed to a considerable degree in social isolation, were taught to be “subjective”—and were frequently regarded as incapable of the kind of rational, analytic thought that supposedly went with objectivity. Not surprisingly, women who did leave the relative isolation of the household to engage in interdependent production were often accused of having been defeminized, of having grown cold, tough, and—objective. Gender differences and gender role stereotypes, moreover, were sharpened by misleading indemnification of men with production and woman with consumption, even though men also consumed and women also produced. In short, while women were oppressed long before the Second Wave began to roll across the Earth, the modern “war of the roses” can be traced in large measure to the conflict between two work-styles, and beyond that to the divorce of production and consumption. The split economy deepened the gender split as well. What we have seen so far, therefore, is that once the invisible wedge was hammered into place, separating producer from consumer, a number of profound changes followed: A market had to be formed or expanded to connect the two; new political and social conflicts sprang up; new gender roles were defined. However, the split implied far more than this. It also meant that all Second Wave societies would have to operate in similar fashion—that they would have to meet certain basic requirements. #RandolphHarris 4 of 26
Whether the object of production was profit or not, whether the “means of production” were public or private, whether the market was “free” or “planned,” whether the rhetoric was capitalist or socialist made no difference. So long as production was intended for exchange, instead of use, so long as it has to flow through the economic switchboard or market, certain Second Wave principles had to be followed. Once these principles are identified, the hidden dynamics of all industrial societies are laid bare. Moreover, we can anticipate how Second Wave people typically think. For these principles added up to the basic rules, the behaviour code book, of Second Wave civilization. It is difficult to fully understand the tremendous importance of the electric streetcar to the development of American suburbs. The electric streetcar literally changed the physical shape of metropolitan areas. It also contributed mightily to the modern residential pattern where one’s area of residence tells a great deal about one’s socioeconomic status. Electric streetcars permitted the construction of economically and socially homogenous suburbs. There had been numerous attempts to build an electric streetcar, but the first successful—that is, reliable—system was put into operation in Richmond, Virginia USA, in 1888. The system was designed by Frank Sprague, an inventor and electrical engineer who had earlier worked under Thomas Edison. Dr. Frank Sprague’s system was relatively straightforward. Electric current was transferred from an overhead line to the electric motor powering the wheels by means of a troller, or trolley, that was held against the overhead line by means of a spring. However, when Dr. Sprague signed the Richmond contract in 1887, much of the necessary equipment had yet to be designed, much less built and tested. #RandolphHarris 5 of 26
Moreover, Dr. Sprague’s contract specified that unless he could build a fully working system within a year that was acceptable to the Richmond officials, they would pay nothing. Dr. Sprague assumed the full cost of designing and building the entire system. To the delight of the city fathers and mothers, the system worked as specified. Dr. Sprague’s design was clearly superior to any of the experimental systems that had been tested elsewhere and found unreliable. Dr. Sprague’s system proved to be both safe and reliable. Within a year twenty other cities had brought Dr. Sprague’s system and he was both a famous and rich man. Dr. Sprague’s new electric streetcars were adopted in city after city with remarkable speed. Horse-drawn car lines, which accounted for two-third of all streetcar lines in 1890, the remainder being mostly cable system, had virtually vanished a mere decades later. Seldom has any invention so completely replaced its predecessors in such a short period. Electric streetcars had clear advantage over the earlier cable and horse-drawn systems. Electric streetcars could average 15 miles per hour, which was a least double and sometimes triple the speed of its cable and horse-drawn competitors. Moreover, the trolleys had over three times the carrying capacity of the horse-drawn cars without any of the pollution. The electric systems also cost far less to build and operate than cable systems. By 1902 electric trolleys accounted for 97 percent of all streetcar milage, with 2 percent still operated by cable care lines and only 1 percent of horse cars. #RandolphHarris 6 of 26
The electric streetcars, which provided comparatively high-speed transit for a modest 5-cent fare, changed the way urban-area dwellers lived. There no longer was any necessity for middle-class families to live within walking distance of their place of work. Industrialization was making residence near one’s work less attractive, while the streetcar meant it was not possible for middle-class employees to live in suburbs (Municipal Statistic Areas) as far as 10 or even 12 miles from the central business district and commute both rapidly and inexpensively. Within a short period, new middle-class residential suburbs were being constructed along the right-of-way of the streetcar lines. The burgeoning streetcar suburbs made it possible for the middle class to live in new housing areas on the city’s fringe while still being able to commute within thirty minutes to downtown offices and even shop at downtown department stores. From 1890 to 1920, the streetcar dominated metropolitan transport. The very shape of the metropolitan area changed. Previously, outer growth had occurred more or less everywhere on the periphery where growth was not constrained by geography. The electric streetcar, by contrast, restricted growth to narrow, fingerlike development along the streetcar tracks. Real estate developers built homes paralleling the tracks, but only to a depth of a few blocks on either side. The interstitial areas remained undeveloped. The special configuration of the American city changed from that of a compact city to that of a star-shaped metropolitan area. #RandolphHarris 7 of 26
The streetcar lines, which opened up outlying sites for development, often also made the existing city homes of the well to do and the upper-middle class living along major city thoroughfares less desirable. Living along an electric streetcar line was extremely noisy. Streetcars, in those days, made a great deal of clamour with squealing wheels and changing bells, and their constant passage created major noise pollution for those living in homes adjacent to the trolly line. On a hot summer’s night, with all the windows open, the jarring sound of screeching metal on metal made sleep difficult. Once-quiet residential streets became noisy streetcar lines. As a consequence, those who could afford to move o quieter and more sedate surroundings—usually further out. Because a location along the streetcar line was good for business, retail stores frequently opened stores in what were previously residences. A common pattern was for a storefront extension to be built out to the sidewalk on what was originally the front yard of a home. This pattern consisting of a shop in front with the original house behind can still be seen in many older cities today. Middle-class residents of turn-of-the-century streetcar suburbs also found that their new homes had practical advantages beyond that of fast transportation to the city. Sewer lines, water lines, and gas lines tended to be installed along the street right-of-way, while electric and telephone poles paralleled the tracks. This was comparatively inexpensive for the utilities (usually private companies) to do, since it did not involve ripping up already-paved streets. #RandolphHarris 8 of 26
Suburbanites, being well-off, were also ideal customers from the business standpoint. Thus, outlying streetcar suburbs often received the services of the new utilities well before hey came to working-class areas of the city. Outer areas built at the turn of the century had from their time of construction “modern” advantages such as toilets and electricity. By contrast, some poor city neighbourhoods still had to use outhouses and light their homes with kerosene. At the time of World War I, three-quarters of American homes still did not have electric service. Even more important than the physical and quality-of-life differences between the city and the suburbs were the emerging social differences. Simply put, the suburban trolley lines allowed the upper-middle and middle class to move out. The technology of the steam railroad had allowed the well-to-do of earlier decades to separate their place of work from their place of residence. Now the technology of the streetcar allowed the middle class to do the same. The new suburban areas were almost exclusively middle class. The poor were excluded from the new subdivisions. Homogeneous economic and social communities replaced the more mixed pattern of the earlier walking city. Segregation of population as well as of land uses was becoming the norm. By providing the means for the middle class to move out of the city, the trolley provided a physical inheritance of housing type and distribution that we can still see throughout North America. Newer and more affluent homes on larger lots were built in outlying areas. #RandolphHarris 9 of 26
As one would ride the streetcar from center to suburb, there would be a clear upgrading in the size and quality of residences. When traveling the old street car routes, even over a century later, the patterns can still be clearly through the cities of the east coast and middle west today. Many of what were new middle-class neighbourhoods at the turn of the century became residences of the metropolis’ working class and poor, but now they are becoming the neighbourhoods of the affluent due to expanding businesses and economic growth, and a lot of people are dying to get their hands on old building, Brownstones, Victorians and redevelop them or find land near the city to copy these designs. Essentially the pattern of an inverse relationship between the centrality of residence and socioeconomic status of those occupying the property reverted to its original target group. While the electric streetcar lines certainly did not invent social and economic exclusivity, the trolleys did facilitate the separation of the city into homogenous socioeconomic, ethnic, and racial enclaves. The suburbs, in addition to being heavily middle class, also differed in ethic composition from the central city. The turn of the century was the high tide of southern and eastern European immigration to the United States of America. Ellis Island received over a million immigrants a year during the first decade to the twentieth century. The industrial cities of the east and Midwest were the principal destinations of these Italian, Polish, Slavic, and Jewish immigrants. As of 1900, over three-quarters of the population of cities such as New York, Boston, Cleveland, and Chicago were listed by the Bureau of the Census as being of foreign stock. #RandolphHarris 10 of 26
That is, the census listed the cities as being foreign because most of their population was born outside of the United States of America, or their parents were born outside of the United States of America. Suburbs, by contrast, were overwhelmingly WASP (White, Anglo-Saxon, Protestant). The new suburbs allowed those who feared the menace of “rum, Romanism, and rebellion” to escape to segregated neighbourhoods. Those who were uncomfortable living in a city teeming with foreign immigrants now had a convenient and comfortable alternative. Additionally, the suburbs offered middle-class WASPs the opportunity to remove themselves and their families from both the taxes and immigrant-dominated political machines of the city. Suburban enclaves were essentially homogeneous in social, economic, and ethnic composition. By the time of World War I, the pattern of a segregated urban area had become the norm. The poor and ethic working class lived in the central city, while the affluent and middle-class nonethnics increasingly commuted from out-city and suburban areas. However, in capital cities like Sacramento, California USA, some politicians built mansions near and around the state capitol so they could walk to work. Developers also created apartment buildings on N Street and a senator’s hotel on 15th street for political to live in. Were we to want to suppose a savage human as skilled in the art of thinking as our philosophers make one out to be; were we, following their example, to make one full-fledged philosophers, discovering by oneself the most subline truths, and, by chains of terribly abstract reasoning, forming for oneself maxims of justice and reason drawn from the love of order in general or from the known will of one’s Creator. #RandolphHarris 11 of 26
In a word, we were to supposed there was in one’s mind as much intelligence and enlightenment as one needs, and is in fact found to have dullness and stupidity, what use would the species have for all that metaphysic, which could not be communicated and which would perish with the individual who would have invented it? What progress could the human race make, scattered in the woods among animals? And to what extent could humans mutually perfect and enlighten one another, when, with neither a fixed dwelling nor any need for one another, they would hardly encounter one another twice in their lives, without knowing or talking to one another. Let us consider how many ideas we owe to the use of speech; how much grammar trains and facilitates the operations of the mind. And let us think of the inconceivable difficulties and the infinite amount of time that the first invention of languages must have cost. Let us join their reflections to the preceding ones, and we will be in a position to judge how many thousands of centuries would have been necessary to develop successively in the human mind the operations of which it was capable. May I be permitted to consider for a moment the obstacles to the origin of languages. First of all, how could have languages become necessary; for since humans had no communication among themselves nor any need for it, I fail to see either the necessity of this invention or its possibility, if it were not indispensable. I might well say, as do many other, that languages were born in the domestic intercourse among fathers, mothers, and children. #RandolphHarris 12 of 26
However, aside from the fact that this would not resolve the difficulties, it would make the mistake of those who, reasoning about the state of nature, intrude into it ideas taken from society. They always see the family gathered in one and the same dwelling, with its members maintaining among themselves a union as intimate and permanent as exists among us, where so many common interests unite them. However, the fact of the matter is that in that primitive state, since nobody had houses or huts or property of any kind, each one bedded down in some random spot and often for only one night. Males and females came together fortuitously as a result of chance encounters, occasion, and desire, without there being any great need for words to express what they had to say to one another. They left one another with the same nonchalance. The mother at first nursed her children for her own need; then, with habit having endeared them to her, she later nourished the for their own need. Once they had the strength to look for their food, they did not hesitate to leave the mother herself. And since there was practically no other way of finding one another than not to lose sight of one another, they were soon at the point of not even recognizing one another. It should also be noted that, since the child had all one’s needs to explain and consequently more things to the mother than the mother to the child, it is the child who must make the greatest effort toward inventing a language, and that the language one uses should in large part be of one’s own making, which multiplies languages as many times as there are individuals to speak them. This tendency was abetted by a nomadic and vagabond life, which does not give any idiom time to gain a foothold. #RandolphHarris 13 of 26
For claiming that the mother teaches her child the words one ought to use in asking her for this or that is a good way of showing how already formed languages are taught, but it does not tell us how languages are formed. Let us suppose this first difficulty has been overcome. Let us disregard for a moment the immense space that there must have been between the pure state of nature and the need for languages. And, on the supposition that they are necessary, let us inquire how they might have begun to be established. Here we come to a new difficulty, worse still than the preceding one. For if human needed speech in order to learn to think, they had a still greater need for knowing how to think in order to discover the art of speaking. And even if it were understood how vocal sounds had been taken for the conventional expression of our ideas, it would still remain for us to determine what could have been conventional expressions for ideas that, not having a sensible object, could not be indicated either by gesture or by voice. Thus we scarcely able to form tenable conjectures regarding the birth of this art of communicating thought and establishing intercourse between minds, a sublime art which is already quite far from its origin, but which the philosopher sill sees at so prodigious a distance from is perfection that there is no human so foolhardy as to claim that it will ever achieve it, even if the sequences of change that time necessarily brings were suspended in its favour, even if prejudices were to be barred from the academies or be silent before them, and even if they were able to occupy themselves with that thorny problem for whole centuries without interruption. #RandolphHarris 14 of 26
Human’s first language, the most universal, the most energetic and the only language one needed before it was necessary to persuade humans assembled together, is the cry of nature. Since this cry was elicited only by a kind of instinct in pressing circumstances, to beg for help in great dangers, or for relief of violent ills, it was not used very much in the ordinary courses of life, where more moderate feelings prevail. When the ideas of human begin to spread and multiply, and closer communication was established among them, they sought more numerous signs and a more extensive language. They multiplied vocal inflections and combined them with gestures, which by their nature, are more expressive, and whose meaning is less dependent on a prior determination. They therefore signified visible and mobile objects by means of gestures, and audible ones by imitative sounds. However, since a gesture indicates hardly anything more than present or easily described objects and visible actions; since its use is not universal, because darkness or the interposition of a body renders it useless; and since it requires rather than stimulates attention, humans finally thought of replacing them with vocal articulations, which, while not having the same relationship to certain ideas, were better suited to represent all ideas as conventional signs. Such a substitution could only be made by a common consent and in a way rather difficult to practice for humans whose crude organs had as yet no exercise, and still more difficult to conceive in itself, since that unanimous agreement had to have had a motive, and speech appears to have been necessary in order to establish the use of speech. #RandolphHarris 15 of 26
Research on the “theory of mind” began with David Premack and Guy Woodruff’s 1978 description of animals that understand the minds of other animals. Theory of mind refers to an animal’s (or a person’s) ability to respond not just to another’s behaviour but also according to what it assumes about the other’s beliefs and desires. As a species’ brain cortex volume increases, so does its ability to read minds—to infer others’ mental states—and even to deceive others and to invent tools. For example, the psychologists Andre Whiten and Richard Byrne repeatedly saw one young baboon pretending to have been attacked by another as a tactic to get its mother to drive the other baboon away from its food. When observing monkey-human similarities in abilities such as mind reading, it becomes tempting to say that humans are therefore “nothing but” complex primates, and to ignore the distinctiveness of the ethical, moral, and religious aspects of human though and behaviour. However, primate abilities, including primates’ mind-reading capacity, may get overplayed. Dr. Byrne notes: “It is tempting, but may be utterly wrong, to assume that an animal….has some idea of the effect its behaviour is having on the mind of another.” Actually, one warns, the explanation may be simpler: “Rapid learning in social circumstances, a good memory for individuals and their different characteristics, and some simple genetic tendencies are capable of explaining much that has impressed observers as intelligent in simian primates.” #RandolphHarris 16 of 26
Dr. Frans de Waal similarly cautions against exaggerated claims: “Even if animals other than ourselves act in ways tantamount to moral behaviour, their behaviour does not necessarily rest on deliberations of the kind we engage in. It is hard to believe that animals weigh their own interests against the rights of others, that they develop a view of the greater good of society or that they feel lifelong guilt about something they should not have done….To communicate intentions and feelings is one thing; and to clarify what is right, and why, and what is wrong, and why, is quite something else. Animals are no moral philosophers.” Despite the concern of some Christian about apparently narrowing gap between ourselves and nonhuman primates, we see no great issues at stake in this research. We welcome developments in evolutionary psychology. As Dr. Byrne and Dr. de Waal illustrate, scholars are often dismayed by the excited interpretations of their findings in the popular media. If Christians are more discerning, they will be able to glimpse fresh pointers to the Creator’s greatness in the wonders of creation. They will also be able to draw on the findings of evolutionary psychology as they exercise stewardship for the creation and compassion for humanity. Research on theory of mind, for example, has expanded our understanding of autistic children, who have difficulty in reading others’ minds and therefore in responding appropriately. #RandolphHarris 17 of 26
When I think about London, I usually see a mental picture of Euston Street. However, when I think (as I do) that London has several million inhabitants, I do not mean that there are several million images of people contained in my image of Euston Station. Nor do I mean that several millions of real people live in the real Euston Station. In fact though I have the image while I am thinking about London, what I think or say is not about that image, and would be manifest nonsense if it were. It makes sense because it is not about my own mental pictures but about the real London, outside my imagination, of which no one can have an adequate mental picture at all. Or again, when we say that the Sun is ninety-odd million miles away, we understand perfectly clear what we mean by this number; we can divide and multiply it by other numbers and we can work out how long it would take to travel that distance at any given speed. However, this clear thinking is accompanied by imagining which is ludicrously false to what we know that the reality must be. To think, then, is one thing, and to imagine is another. What we think or say can be, and usually is, quite different from what we imagine or picture; and what we mean may be true when the mental images that accompany it are entirely false. It is, indeed, doubtful whether anyone except an extreme visualist who is also a trained artist ever has mental images which are particularly like the things one is thinking about. #RandolphHarris 18 of 26
In these examples the mental image is not only unlike the reality but is known to be unlike it, at least after a moment’s reflection. I know that London is not merely Euston Station. Let us now go on to a slightly different predicament. I once heard a lady tell her young daughter that you would die if you are too many tablets of aspirin. “But why?” asked the child, “it is not poisonous.” “How do you know it is not poisonous?” said the mother. “Because,” said the child, “when you crush an aspirin tablet you do not find horrid red things inside it.” Clearly, when this child though of poison she had a mental picture of Horrid Red Things, just as I have a picture of Euston when I think of London. The difference is that whereas I know my image to be very unlike the real London, the child through that poison was really red. To that extent she was mistaken. However, this does not mean that everything she thought or said about poison was necessarily nonsensical. She knew perfectly well that a poison was something which killed you or made you ill if you swallowed it; and she knew, to some extent, which of the substances in her mother’s house were poisonous. If a visitor to that house had been warned by the child, “Do not thin that. Mother says it is poison” he would have been ill advised to neglect the warning on the ground that “This child has a primitive idea of poison as Horrid Red Things, which my adult scientific knowledge has long since refuted.” #RandolphHarris 19 of 26
Thinking may be sound in certain respect where is it accompanied not only by false images but by false images mistake for true ones. What the Old Testament writers called the shekinah is a sacred and luminous appearance. More than a hundred years ago, Konko Daijin founded a new religion in Japan. Called Konkokyo, “the religion of the golden light,” it enjoined its followers to live in dependence on “the God of Heaven’s brightness.” One of the states of samadhi in Tibetan and Chinese Buddhism is called “Pure Light.” One of the Attained Ones in this religion is Amita, or Amitabha, the “Buddha of Boundlessly Diffused Light.” That there is actually a light emitted by the divine World of being is indicated by the following excerpt from, I believe, a Mahayana Buddhist: “There are four successive stages of piercing in reality, identical in sleep and dying. The first, ‘Revelation,’ is experienced in the earliest period of sleep, and appears as a moonlit cloudless sky. The drowsiness deepens and ‘Augmentation’ is reached. It appears as brilliant clear sunlight. Few can go beyond this into the third stage, ‘Immediate Attainment.’ Here there is total darkness. It vanishes when sleep gets deeper still; then the Void is penetrated, called ‘Innate Light,’ the first clear radiance. The student thus passes into Reality and Enlightenment, whether in the nightly death of sleep or the end of human life.” The Quakers believe that what they call the Inner Light is a supernatural thing. #RandolphHarris 20 of 26
Saint Brendan saw, while at ceremonial prayer in the presence of other celebrated ancient Irish holy men, a bright flame-like light rising above his head and continuing until the end of the ceremony. If God is to be seen, then it must happen in a Light, as God Himself is Light. LIGHT: The seventeenth-century Welsh poet Henry Vaughan expressed the same idea in his lines: I saw Eternity the other night, like a great Ring of pure and endless light. If the grains, fruits, cereals, and vegetables which we eat are themselves undernourished because the soil in which they grow is deficient in minerals or otherwise exhausted then we in turn will not really receive from our food the proper nourishment we believe it is giving nor will the cattle pastured on such depleted soil. Nor is this all If the foods derived from unbalanced soil are our mainstay for a lengthy period of years, the unbalance will be reflected in our body as some kind of sickness or malfunction. Wherever and whenever people are properly nourished and housed in safe and clean locations, as the rule, and not the rarity that it is today for a certain segment of the population, we may expect violence and crime to abate markedly. The change our to proper nourishment creates in some cases a feeling of bodily weakness. This will be limited to the transition period only, which may be a matter of days or months, depending on the individual. Such persons should make the changeover gradually. Many others have made the change quite abruptly without any fatigue or any hard. #RandolphHarris 21 of 26
The person who is afraid to alter one’s living habits, and especially one’s eating and drinking habits, because one is afraid that other persons may regard one as queer, eccentric, or fanatic forgets that the ownership of one’s body, the responsibility for its well-being, belongs to one, not them. Theory left unapplied is only one-third of knowledge. A surgeon knew and taught that anger would raise the pressure of the blood and strain the heart in proportion to its severity. Yet it was anger that eventually killed him. The influence of body on mind is shown by the efficacy—in his case at least—of Socrates’ method of smiling at himself when counterattacking a negative emotion while it was ye in is slender beginning. There is a corrective purpose in the existence of disease. Any cure which removed the symptoms but fails to correct the inner mental or physical cause of them is merely a temporary expedient, not a real cure. It serves the ego’s present convenience. However, the future must necessarily be menaced by a reappearance of the same disease, or of a different one which will also express the cause. And this may happen either in the same lifetime or in the next. A disease whose origin is physical will not need more than a physical remedy to cure it. However, one of a physical, mental, or moral nature can be reached and overcome only by corresponding means. The long walk which might fatigue your strength and become difficult drudgery becomes easy and endurable if, at the dame time, your mind is deeply absorbed in concentration on some lofty matter. Why? Because you are not then thinking of your ego. Such is the power of mind over the body. #RandolphHarris 22 of 26
If one lives only and wholly in an optimistic harmonious feeling, if one consistently rejects all negative and destructive ones, the result must certainly be that ne will enjoy better health in the body as one already enjoys the best in mind. Shun the madding crowd. Turn a deaf ear to the histories of the World. Whether original works or just condensation, they crow out our knowledge of the World of the spirit. And the vanity in these volumes—a light dusting at first, but before you know it, it is snowing soot! Many is the time I wish I had not gone outside the walls. All I did was talk. I yammered and listened to the yammerings of others, but when it was time to return to the realm of silence, my ears were battered the colour of plum. Tittlers and tattlers I suppose we all are when it comes to our bruised hearts; talk helps, and someone needs to listen. However, why is it that jokes and japes are so good a relieving the stress, the depression? Well, it must be the magpies in us, and though I hesitate to say it, it is not so bad every now and then to give them voice to jabber and to chatter and to tell you what the matter is with you. These klatches outside the walls, they are such a pain! At best, in vain. At worst, inane. They are for exterior consolation only, for they clash with the very consolation that is interior and divine. Inside the walls we Devouts must watch and pray, as the Gospel of Matthew urges us (26.41), that none of our time is spent idly. However, if we have to speak and to have the permission, we should do so but only about bonda fide Edifables; St. Paul would have the Ephesians do just that (4.29). Otherwise, abuse of this rule in particular and negligence of our own spiritual progress in general will lead us to lose control of our tongue. #RandolphHarris 23 of 26
Nevertheless, because you are in a religious community devoted to the Lord, conversational topics related to spiritual progress should come up from time to time. As Joseph and Oliver worked together on the translation of the golden plates, they learned many things. They were much interested in what was written about baptism for the remission of sins. They talked about it, studied about it from the Bible, and desired very much to be baptized as Christ taught in the golden book. One day they went into the woods to pray, asking God to explain baptism to them. It was a beautiful spring day, May 15, 1829. As they prayed near the Susquehanna River in Pennsylvania, an Angel came to them in a cloud of light saying he was John the Baptist of whom they had read in the New Testament. He said that he had been sent Saints Peter, James, and John, who has been apostles with Jesus when He lived on Earth. The Angel laid his hands upon them, saying, “Upon you, my fellow servants, in the name of Jesus, I confer the priesthood of Aaron, and his shall never again be taken from the Earth until the son of Levi do offer again an offering unto the Lord in righteousness.” The Angel explained that humans having the Aaronic priesthood may do much of the work in the church. He told them, however, that the Aaronic priesthood does not carry the authority for laving on of hands for the gift of the Holy Spirit. This power should be given to them later. Then he said, “God and be baptized.” Joseph and Oliver went into the water of the Susquehanna River. Joseph firs baptized Oliver, and then Oliver baptized Joseph. Then the Angel told them to ordain each other. As the two came out of the water they were so filled with the power of the Holy Spirit that they understood things they had been unable to understand previously, and many things were shown them about the Lord’s work which they were to do. #RandolphHarris 24 of 26
It is a wonderful experience for these two young men to hear the voice of an Angel speaking the words of the Lord. With great joy they returned to their work of translating. They old some of the family and closest friends about this wonderful experience and what God was about to do. Samuel and Hyrum Smith, two of Joseph’s brothers, believed and were baptized. Hyrum, the older brother, was a quiet and gentle man who loved Joseph very much. He was very happy about the wonderful message of Jesus, and he wanted to go out at once to tell everyone about it. Though he understood little about the things he heard and saw, he wanted to preach to the World. However, it was not the right time for men to preach, for the work of translating the golden plates had not been finished, and no one fully understood the teaching of Christ. Jesus Christ spoke by revelation through Joseph telling Hyrum to wait a little longer, then he could preach. The words of the Lord to Hyrum were: “Behold, I say unto you, Keep my commandments, and seek to bring forth and established the cause of Zion. Seek not for riches, but for wisdom. Put thy trust in that Spirit which leadeth to do good; yea, to do justly, to walk humbly, to judge righteously; and this is my Spirit. I will impart unto you of my Spirit, which shall enlighten your mind, which shall fill your soul with joy. By this shall you know all things whatsoever you desire of me. You need not suppose that you are called to preach until you are called. Wait a little longer, until you shall have my word, my rock, my church, and my gospel, that you may know of a surety my doctrine. #RandolphHarris 25 of 26
“Then, behold, according to your desires, yea, even according to your faith, shall it be done unto you. However, now hold your peace; study my word which has gone forth among the children of humans, and also study my word which shall come forth among the children of humans, or that which is now translating. Treasure up in your hearts until the time which is in my wisdom that you shall go forth.” With these instructions the men continued their study and work so they might bring to all people the wonderful message of the gospel of Jesus Christ. The Earth, adored with heights and gentle slopes and plains, bears plants and herbs of various healing powers. May she spread wide for us, afford us joy! On whom are ocean, river, and all waters, on whom have sprung up food and ploughman’s crops, on whom moves all that breaths and stirs aboard—Earth, may she grant to us the long first draught! Whatever I dig up of you, O Earth, may you have quick replenishment! O purifying One, may my thrust never reach right into your vital points, your heart! O Earth, O Mother, dispose my lot in gracious fashion that I may be at ease, and in harmony with your powers. God’s glory pervades the Universe; His ministering Angels inquire of one another: Where is the place of His glory? In response they give praise. Praised be the glory of the Lord from His Heavenly abode. From His Heavenly abode may He turn in mercy and bestow grace unto the people who, reciting in the Shema evening and morning, twice daily, proclaim in love the unity of His name, saying: Hear, O America: the Lord our God, the Lord is one. He is our God; He is our Father, our Sovereign and our Deliverer. In His mercy He will again make known in the presence of all the living that He will be your God. “I am the Lord your God. #RandolphHarris 26 of 26
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In the Morning He Sells His Bed of Cotton and in the Even Returns in Tears to Buy it Back!
To restore a sense of reality, I think Walt Disney should have had a Hardluckland. With so few resources of ills, humans in the state of nature hardly has any need therefore of remedies, much less physicians. Human race is in no worse condition than all the others in this respect; and it is easy to learn from hunters whether in their chases they find many sick animals. They find quite a few that have received serious wounds that healed quite nicely, that have had bones or even limbs broken and reset with no other surgeon than time, no other regimen than their everyday life, and that are no less perfectly cured for not having been tormented with incisions, poisoned with drugs, or exhausted with fasting. Finally, however correctly administered medicine may be among us, it is still certain that although a sick savage, abandoned to oneself, has nothing to fear except one’s illness. This frequently makes one’s situation preferable to ours. Therefore we must take care not to confuse savage humans with the humans we have before our eyes. Nature treats all animals left to their own devices with a partiality that seems to show how jealous se is of that right. The horse, the cat, the bull, even he mule, are usually taller, and all of them have a more robust constitution, more vigour, more strength, and more courage in the forests than in our homes. They lose half of these advantages in becoming domesticated; it might be said that all our efforts at feeding them and treating them well only end in their degeneration. It is the same for humans themselves. In becoming habituated to the ways of society and a slave, one becomes weak, fearful, and servile; one’s soft and effeminate lifestyle completes the enervation of both one’s strength and courage. #RandolphHarris 1 of 23
Let us add that the difference between the savage and the human and the domesticated human should be still greater than that between the savage and the animal and the domesticated animal; for while animal and human have been treated equally by nature, humans give more comfort to themselves than to the animals they tame, and all of these comforts are so many specific causes that makes them degenerate more noticeably. It is therefore no great misfortune for those first humans, nor, above all, such a great obstacle to their preservation, that they are naked, that they have no dwelling, and that they lack all those useful things we take to be so necessary. If they do not have furry skin, they have no need for it in warm countries, and in cold countries they soon learn to help themselves to the skins of animals they have vanquished. If they have but two feet to run with, they have two arms to provide for their defense and for their needs. Perhaps their children learn to walk late and with difficulty, but mothers carry them easily: an advantage that is lacking in other species, where the mother, on being pursued, finds herself forced to abandon her young or to comfort her pace to theirs. [It is possible there are some exceptions to this. For example, the animal from the province of Nicaragua which resembles a fox and which has feet like a man’s hands, and according to Dr. Coreal, has a pouch under its belly in which the mother places her young when she is forced to take flight. No doubt this is the same animal that is called tlaquatzin in Mexico; the female of the species Laet descries as having a similar pouch for the same purpose.] #RandolphHarris 2 of 23
Finally, unless we suppose those singular and fortuitous combinations of circumstances of which I will speak later, and which might very well have never taken place at any rate it is clear that the firs human who made clothing or a dwelling for oneself was giving oneself things that were hardly necessary, since one done without them until then and since it is not clear why, as a grown human, one could not endure the kind of life he had endured ever since one was a child. Alone, idle, and always near danger, savage humans must like to sleep and be a light sleeper like animals which do little thinking and, as it were, sleep the entire time they are not thinking. Since one’s self-preservation was practically one’s sole concern, one’s best trained faculties ought to be those that have attack and defense as their principal object, either to subjugate one’s prey or to prevent one’s becoming the prey of another animal. On the other hand, he organs that are perfected only by softness and sensuality must remain in a state of crudeness that excludes any kind of refinement in one. And with one’s senses of touch and taste: those of sight, hearing and smell will have the greatest subtlety. Such is the state of animals in general, and, according to the reports of travellers, such also is that of the majority of savage peoples. Thus we should not be surprised that the Hottentots of the Cape of Good Hope can sight ships with the naked eye as far out at sea as he Dutch can with telescopes; or that the savages of America were as capable of trailing Spaniards by smell as the best dogs could have done; or that all these barbarous nations endure their nakedness with no discomfort, whet their appetites with hot peppers, and drink European liquors like water. #RandolphHarris 3 of 23
In any terrestrial being I see nothing but an ingenious machine to which nature has given senses in order for it to renew its strength and to protect itself, to a certain point, from all that tends to destroy or disturb it. I am aware of precisely the same things in the human machines, with the differences that nature alone does everything in the operations of an animal, whereas humans contribute, as a free agent, to one’s own operations. The former chooses or rejects by instinct and the later by an act of freedom. Hence an animal cannot deviate from the rule that is prescribed to it, even when it would be advantageous to do so, while humans deviate from it, often to one’s own detriment. Thus a pigeon would die of hunger near a bowl filled with choice meats, and so would a cat perched atop a pile of fruit or grain, even though both could nourish themselves quite well with the food they disdain, if they were of a mind to try some. And thus dissolute humans abandon themselves to excesses which cause them fever and death, because the mind perverts the senses and because the will still speaks when nature is silent. Every animal has idea, since it has senses; up to a certain point it even combines its ideas, and in this regard humans differ from animals only in degree. Some philosophers have even suggested that there is a greater difference between two given humans than between a given human and an animal. Therefore it is not so much understanding which causes the specific distinction of humans from all other animals as it is one’s being a free agent. Nature commands every animal, and beasts obey. Humans feel the same impetus, but they know they are free to go along or to resist; and it is above all in the awareness of this freedom that the spirituality of one’s soul is made manifest. For physics explains in some way the mechanism of the senses and the formation of ideas; but in the power, we find only purely spiritual acts, above which the laws of mechanics explain nothing. #RandolphHarris 4 of 23
However, if the difficulties surrounding all these questions should leave some room for dispute on tis difference between human and animal, here is another very specific quality which distinguishes them and about which there can be no argument: the faculty of self-perfection, a faulty which, with the assistance of circumstances, successively develops all the others, and resides among us as much in the species as in the individual. On the other hand, an animal, at the end of a few months, is what it will be all its life; and is species, at the end of a thousand years, is what it was in the first of those thousand years. Why are humans alone to becoming imbeciles? Is it not that they thereby return to their primitive state, and that, while the animal which has acquired nothing and which also has nothing to lose, always retains its instinct, human, in losing through old age or other accidents all that one’s perfectibility has enabled one to acquire, thus falls even lower than the animal itself? It would be sad for us to be forced to agree that this distinctive and almost unlimited faculty is the source of all human’s misfortunes; that this is what, by dint of time, draws one out of that original condition in which one would pass tranquil and innocent days; that this is what, through centuries of giving rise to one’s enlightenment and one’s errors, one’s vices and one’s virtues, eventually makes one a tyrant over oneself and nature. It would be dreadful to be obliged to praise as a beneficent being the one who first suggested to the inhabitant on the banks of the Orinoco the use of boards which one binds to one’s children’s temples, and which assure them of at least part of their imbecility and their original happiness. #RandolphHarris 5 of 23
Savage humans, left by nature to instinct alone, or rather compensated for the instinct one is perhaps lacking by faculties capable of first replacing them and hen of raising one to the level of instinct, will therefore begin with purely animal functions. Perceiving and feeling will be one’s first state, which one will have in common with all animals. Willing and not willing, desiring, and fearing will be the first and nearly the only operations of one’s soul until new circumstances bring about new developments in it. Whatever the moralists may say about it, human understanding owes much to the passions, which, by common consensus, also owe a great deal to it. It is by their activity that our reason is perfected. We seek to know only because we desire to find enjoyment; and it is impossible to conceive why someone who had neither desires nor fears would go to the bother of reasoning. The passions in turn take their origin from our needs, and their progress from our knowledge. For one can desire or fear things only by virtue of the ideas one can have of hem, or from the simple impulse of nature; and savage humans, deprived of every sort of enlightenment, feels only the passions of this latter sort. One’s desires do not go beyond one’s physical needs. The only goods one knows in the Universe are nourishment, a woman and rest; the only evils one fears are pain and hunger and homelessness. I say pain and not death because an animal will never know what it is to die; and knowledge of death and its terrors is one of the first acquisitions that humans have made in withdrawing from the animal condition. #RandolphHarris 6 of 23
Were it necessary, it would be easy for me to support this view with the facts and to demonstrate that, among all the nations of the World, the progress of the mind has been precisely proportionate to the needs received by peoples from nature or to those needs to which circumstances have subjected them, and consequently to the passions which inclined hem to provide for those needs. I would show the arts coming into being in Egypt and spreading with the flooding of the Nile. I would follow their progress among the Greeks, where they were seen to germinate, grow and rise to the Heavens among the sands and rocks of Attica, though never being able to take root on the fertile banks of the Eurotas. I would point out that in general the peoples of the north are more industrious than those of the south, because they cannot get along as well without being so, as if nature thereby wanted to equalize things by giving to their minds the fertility it refuses their soil. However, without having recourse to the uncertain testimony of history, does anyone fail to see that everything seems to remove savage humans from the temptation and the means of ceasing to be savage? One’s imagination depicts nothing to one; one’s heart asks nothing of one. One’s modest needs are so easily found at hand, and one is so far from the degree of knowledge necessary to make one desire to acquire greater knowledge, that one can have neither foresight nor curiosity. The spectacle of nature becomes a matter of indifference to one by din of its becoming familiar to one. It is always the same order, always the same succession of changes. One does not have a mind for marveling at the greatest wonders; and we must not seek in one the philosophy that a human needs in order to know how to observe once what one has seen everyday. #RandolphHarris 7 of 23
One’s soul, agitated by nothing, is given over to the single feeling of one’s own present existence, without any idea of the future, however, near it may be, and one’s projects, as limited as one’s views, hardly extend to the end of the day. Such is, even today, the extent of the Carib’s foresight. In the morning one sells one’s bed for cotton and in the evening one returns in tears to buy it back, for want of having foreseen that one would need it at night. The more one meditates on this subject, the more distance from pure sensations to the simplest knowledge increases before our eyes; and it is impossible to conceive how a human could have crossed such a wide gap by one’s forces alone, without the assistance of communication and without the provocation of necessity. How many centuries have perhaps gone by before humans were in a position to see any fire other than that from the Heavens? How many different risks did they have to run before they learned the most common uses of that element? How many times did they let it go out before they had acquired the art of reproducing it? And how many times perhaps did each of these secrets die with the one who had discovered it? What will we say about agriculture, an art that requires so much labour and foresight, that depends on so many other arts, that quite obviously is practicable only in a society which is at least in its beginning stages, and that serves us not so much to derive from the Earth food it would readily provide without agriculture, as to force from it those preferences that are most to our taste? #RandolphHarris 8 of 23
However, let us suppose that humans multiplied to the point where the natural productions were no longer sufficient to nourish them: a supposition which, it may be said in passing, would show a great advantage for the human species in that way of life. Let us suppose that, without forges or workshops, farm implements had fallen from the Heavens into the hands of the savages; that these humans had conquered the mortal hatred they all have for continuous work; that they had learned to foresee their needs far enough in advance; that they had guessed how the soil is to be cultivated, grains sown, and trees planted; that they had discovered the arts of grinding wheat and fermenting grapes: all things they would need to have been taught by the gods, for it is inconceivable how they could have picked these things up on their own. Yet, after all this, what human would be so foolish as to tire oneself out cultivating a field that will be plundered by the first comer, be it human or beast, who takes a fancy to the crop? And how could each human resolve to spend one’s life in hard labour, when, the more necessary to one the fruits of one’s labour may be, the surer one is of not realizing them? In a word, how could this situation lead humans to cultivate the soil as long as it is not divided among them, that is to say, as long as the state of nature is not wiped out? There is no security against Miracle to be found by the study of Nature. She is no the whole of reality but only a part; for all we know she might be a small part. #RandolphHarris 9 of 23
If that which is outside her wishes to invade her she has, so far as we can see, no defences. However, of course many who disbelieve in Miracles would admi all this. Their objection comes from the other side. They think that the Supernatural would not invade: they accuse those who say that it has done so of having a childish and unworthy notion of the Supernatural. They therefore reject all form of Supernaturalism which assert such interference and invasions: and specially form called Christianity, for in it the Miracles, or at least some Miracles, are more closely bound up with the fabric of the whole belief than in any others. All the essentials of Hinduism would, I think, remain unimpaired if you subtracted the miraculous, and the same is almost true of Mohammedanism. However, you cannot do that with Christianity. It is precisely the story of a great Miracle. A naturalistic Christianity leaves out all that is specifically Christian. The difficulties of the unbeliever do not begin with questions about this or that particular miracle; they begin much further back. When a human who has had only the ordinary modern education looks into any authoritative statement of Christian doctrine, one finds oneself face to face with what seems to one a wholly “savage” or “primitive” picture of the Universe. One finds that God is supposed to have had a “Son,” just as if God were a mythological deity like Jupiter or Odin. He finds that this “Son” is supposed to have “come down from Heaven,” just as if God had a palace in the sky from which He had sent down His “Son” like a parachutist. #RandolphHarris 10 of 23
One finds that this “Son” then “descended into Hell”—into some land of the dead under the surface of a (presumably) flat Earth—and thence “ascended” again, as if by a balloon, into His Father’s sky palace, where He finally sat down in a decorated chair places a little to His Father’s right. Everything seems to presuppose a conception of reality which the increase of our knowledge has been steadily refuting for the last two thousand and twenty-two years and which no honest human in one’s sense could return to today. It is this impression which explains the contempt, and even disgust, felt by many people for the writings of modern Christians. When one a human is convinced that Christianity in general implies a local “Heaven,” a flat Earth, and a God who can have children, one naturally listens with impatience to our solutions of particular difficulties and our defences against particular objections. The more ingenious we are in such solutions and defences the more perverse we seem to one. “Of course,” he says, “once he doctrines are there, clever people can invent clever arguments to defend them, just as, when once a historian has made a blunder one can go on inventing more and more elaborate theories to make it appear that it was not a blunder. However, if one had read one’s documents correctly in the first instance, it is clear that none of these elaborate theories would have been thought of. In the same way, if the writers of the New Testament had had he slightest knowledge of what the real Universe is actually like, is it not clear that Christian theology would never have come into existence at all?” #RandolphHarris 11 of 23
Thus, at any rate, I used to think myself. The very human who taught me to think—a hard, satirical atheist (ex-Presbyterian) who doated on the Golden Bough and filled one’s house with the products of the Rationalist Press Association—thought in the same way; and one was a man as honest as the daylight, to whom I here willingly acknowledge an immense debt. His attitude to Christianity was for me the starting point of adult thinking; you may say it is bred in my bones. And yet, since those days, I have come to regard that attitude as a total misunderstanding. Remembering, as I do, from within, the attitude of the impatient sceptic, I realize very well how one is fore-armed against anything I may say for the rest of this essay. “I know exactly what this man is going to do,” he murmurs. “He is going to start explaining all these mythological statements away. It is the invariable practice of these Christians. On any matter whereon science has not yet spoken and on which they cannot be checked, they will tell you some preposterous fairytale. And then, the moment science makes a new advance and shows (as it invariably does) their statement to be untrue, they suddenly turn round and explain that they did not mean what they said, that they were using a poetic metaphor or constructing an allegory, and that all they really intended was some harmless moral platitude. We are sick of this theological thimblerigging.” Now I have a great deal of sympathy with that sickness and I freely admit that “modernist” Christianity has constantly played just the game of which the impatient sceptic accuses it. #RandolphHarris 12 of 23
However, I also think there is a kind of explaining which is not explaining away. In one sense I am going to do just what the sceptic thinks I am going to do: that is, I am going to distinguish what I regard as the “core” or “real meaning” of the doctrines from that in their expression which I regard as inessential and possibly even capable of being changed without damage. However, then, what will drop away from the “real meaning” under my treatment will precisely not be the miraculous. It is the core itself, the core scraped as clean of inessentials as we can scrape it, which remains for me entirely miraculous, supernatural—nay, if you will, “primitive” and even “magical.” “Do not unfold your heart to anyone,” said the cautious Jeremiah (17.5). When you get a problem, present it to a counselor who knows what one is doing and does not hesitate to tell you. The Book of Proverbs suggests much the same (25.9). Do not hang on the youngster and do not dawdle with the outsiders. Do not dally with the rich and famous; or so says the Book of Proverb (25.6). The humble and the simple, the devout and the obedient, these are the ones to associate with. And with them busy yourself only in the Edifiables. Do not commend yourself to any one woman in particular, but commend all women as a group to God. That is what Jesus son of Sirach would have us do (9.1-9). Do not draw attention to yourself in a crowd. However, if you must have some familiars, then choose God and His Holy Angels. Charity knows no bounds, but familiarity, apparently, has its limits. For example, we hear of a person who has a glowing reputation and immediately thing we could be such good friends. However, when we meet one face to face, of course we are polite, but once one opens one’s mouth, our eyes begin to glaze. #RandolphHarris 13 of 23
And we are just vain enough to think that the opposite is not true. However, how true it is! Others should be quite pleased to meet us, we think, but, astonishingly, as soon as we begin to speak, and of course we speak so very well, their eyes grow steely, staring right through us; that is to say, they sense the latent load that is in us. It is a great thing you are living under obedience; that is to say, doing things the way a superior wants them, not the way you think they ought to be. And it is safer too. Nobody blames an inferior when something goes wrong. However, many Devout under obedience today feel they are prisoners, and their complaints rise like murmurings from the cell block. However, these Devouts will never achieve freedom of mind until they wholeheartedly subject themselves to the will of God. However, do not let me stop you. If you want, hit the road, hithering and thithering wherever you like! Mark you, you will not find rest until you humbly subject yourself to the superior’s regime. However, if you are so dreamy, then dream this: Yourself in front of the last monastery at the end of the World, ringing the bell at the gate—things will definitely be better here! Sweet dream, I grant you, but it is still a dream. And how many of today’s Devout have fallen for it! Yes, it is true, each one of us associates with those who feel the same way. However, Go is among us now. If we ever hope to achieve peace of soul, we have to leave behind what we feel. Is that too much to ask? #RandolphHarris 14 of 23
Who is so wise that one can know everything there is to know? No one, of course. Therefore, do not rely too much on how you feel on any given day. However, do not hesitate to listen to the way others feel. At any given day. However, do not hesitate to listen to the way others feel. At any given moment we all feel we know wat is the right and good thing to do. However, next time it happens to you, take God’s advice and drive it out of your mind. Why? Follow yourself, and you will end up in ever decreasing circles. Follow another, and you will find yourself farter down the path toward perfection than you could have ever dreamed. Good Counsel, or o the Proverb goes (12.15): to accept it keeps one’s spirituality fresh, but to give it to the young of soul on a daily basis ages the counselor prematurely. Advice is one thing, but it is not the only thing. There are also Sound Reason and Good Cause. They too can encourage one to acquiesce to others. No matter whence the wisdom, not to defer to another is clear indication that, no matter what your age, you are either a pompous twit or a willful snot. The causes of life’s history cannot resolve the riddle of life’s meaning. What we today call evolutionary psychology—the study of the evolution of behaviour and the mind, using principles of natural selection—is akin to what psychologist once called “comparative psychology.” Comparative psychology explored sensation, learning, and behaviour across the phylogenetic scale of animal life, from worms to humans. #RandolphHarris 15 of 23
With increasing brain complexity, comparative psychologists observed more elaborate learning and behaviours. Then “ethologists”—scientists studying animal behaviour in natural contexts—alerted us to complex behaviours exhibited by simple animals such as ants and bees. Still, all of this was relatively uncontroversial and therefore quite unlike evolutionary psychology, which has made the covers of Time, Der Spiegel, and leading scientific journals. Unlike comparative psychology and ethology, evolutionary psychology has seemed to challenge our self-understanding—our view of huma nature and our place in nature. “From the beginning philosophers have agonized over the question of what make us human,” notes Frans de Waal, a leading primatologist. “Is there a difference in kind or merely a difference in the degree between ourselves and other animals? Direct comparisons between people and animals are often seen as demeaning, even offensive.” Such comparisons are hardly new, even within theological circles. “It is dangerous to show a human too clearly how much one resemble the beast, without at the same time showing him his greatness,” wrote Blasie Pascal in the seventeenth century. “It is also dangerous to allow him too clear a vision of his greatness without his baseness. It is even more dangerous to leave one in ignorance of both.” Evolutionary psychology helps reduce that ignorance. Today, some excited psychologists see evolutionary psychology as mounting a takeover bid for the whole of psychology. David Buss chose the subtitle The New Science of the Mind for his recent book Evolutionary Psychology. #RandolphHarris 16 of 23
Dr. Buss then proceeded to reorganize the whole of psychology within evolutionary psychology. Others offer more modest claims. Britain’s Open University says simply, “Evolutionary psychology focuses on how human beings came to be the apparently special terrestrial beings we are today.” However, what is special about us? All terrestrial beings have special properties and abilities. Moles live underground. Bird fly. Monkeys swing through trees. Does language mark us as special? (The training of chimps to communicate by sign suggests a simple form of language in nonhuman primates). Are humans special only by virtue of having more complex thinking abilities? By linking us to animal ancestors, doe evolutionary psychology deny our faith claim of uniqueness that comes from God’s gracious invitation to a personal relationship? We believe no. Evolutionary psychology has no interest in such a question (though individual evolutionary psychologists will have views on this). The Light of God is felt as energy pulsing in space and tingling in the body; it is seen, usually with the mind’s eye but sometimes with the body’s, as an unearthly radiance; it is intuited as a glory filling the whole of one’s inner being. The Light is seen visually as a golden ball, a brilliant ray or shaft or beam, and finally as a vague radiance diffused in all directions. It may stay within the orbit of vision quite motionless and still. Or it may quiver, throb, and pulsate. Or it may shoot forward like a lightning flash. One who beholds the Light may be grateful for several reasons. First, it is the only occult experience of which it may be said ta it is entirely without risk or peril. #RandolphHarris 17 of 23
Secondly, the light is the loftiest of all clairvoyant visions. Third, it confers the feeling of perfect felicity, not in the Worldly sense, but of an ethereal unearthly kind. Fourth, it is a direct manifestation of God to humans, being the first of one’s outpourings, hence an uncommon blessing, a grace. Fifth, if it appears in consciousness as Power, the recipient may feel a tremendous force, unknown otherwise, throbbing all around and within one, or a sudden lightening-like flash of complete comprehension: one understands what neither bodily sense nor intellectual faculty can understand—the supernatural meaning of Spirit, of eternity, of transfiguration, and of reality. The Light may be sent forth as a ray to touch the heart or the head of any particular person to uplift or console, pacify emotions or exalt ideas; it may also be sent to encircle a person protectively. Light is also symbolic. Contrast with darkness, it suggests redemption and knowledge as against sinfulness and ignorance. It is significant that not only is night the time when human crime and passion are at their maximum but it is also the time when worrying thoughts are at their most morbid. The day with its brightness has ever been a symbol of spirituality, the night with its darkness a symbol of materiality. For one who has found one’s own spirit, finds peace and is free from fear, and consequently from its child—worry—too. The very nature of sunshine—all light—and the very condition in which sunrises and sunsets occur—stillness—helps us to understand why Light and the Overself are bracketed together. #RandolphHarris 18 of 23
Your own consciousness shinning, void, inseparable from the great body of radiance, is subject neither to birth nor death, but is the same as the immutable light, God. Use the light within you to revert to your natural clearness of sight. Among those who have seen this light, some Christians have named in “the glory of God,” or “the self-effulgent light.” The Light is a shining of the Holy Spirit in the soul. Through this light, God is truly known by the worthy and beloved soul. Light is identical with the Holy Spirit, and it reveals the reality of that Spirit while sanctifying the person. “The Lord is my Light,” report Psalm 27. Since predestination includes will, the reasons can be found on the part of the things willed; inasmuch as God wills one thing on account of something else. Wherefore nobody has been so insane as to say that merit is the cause of divine predestination as regards the ac of the predestinator. However, this is the question, whether, as regards he effect, predestination has any cause; or what comes to the same thing, whether God preordained that He would give the effect of predestination to anyone on account of any merits. Accordingly were some who held that the effect of predestination was pre-ordained for some on account of pre-existing merits in a former life. This was the opinion of Origen, who thought that the souls of humans were created in the beginning, and according to the diversity of their works different states were assigned to them in this World when united with the Body. The Apostle, however, rebuts this opinion where he says (Romans 9.11, 12): “For when they were not yet born, nor had done any good or evil not of works, but of Him hat calleth, it was said of her: The elder shall serve the younger.” The wisdom of the World-Mind has put quick-lines into the terrestrial mind—which you may call instinct if your wish—which show it how to keep alive by picking out the food needed. #RandolphHarris 19 of 23
Humans, being the possessor of a terrestrial body, shares a proportion of these instincts; for the rest one must use one’s judgements. Only good, beneficial thoughts were allowed to enter one’s head and good food one’s stomach. We are free to reduce the area of our destructiveness and to lessen the amount of pain we inflict. If we could examine the prehistoric period of humans, and not merely one’s last century, we would find that the duration of one’s life has since been shortened, while the condition of one’s body has deteriorated through new diseases. The cause in both cases lies in one’s changed feeding habits to some extent, and in one’s unrestricted habits dealing with pleasures of the flesh to a much larger extent. Where humans have given themselves up to excitement involving pleasures of the flesh as a continuing and enduring feature of one’s life—as contrasted with the wild animals which experience it only at particular seasons—the cause exists not in the different nature with which one has been endowed but in the excess of strongly nutritive material which has absorbed into one’s body. To prove that this is so, one has only to take the case of one’s domestic animals which, when also getting superfluous nutriment, are excited more often than the wild ones. Our definition of sin needs is widening. It is also sinful to break the laws of hygiene, to indulge in habits that are either poisonous or devitalizing. The overactive hyper-irritable nerve and brain fatiguing kind of life in which civilized humans have entangled themselves builds up much inner tension and loads one with useless psychic burdens of negative feelings. #RandolphHarrs 20 of 23
Depression, melancholia, and despair have been known to being on wasting ailments and even death. The mind’s suffering, if too intense and too prolonged, may shift to the flesh. Of these lower emotional causes of ill health, fear and shock are perhaps the commonest. Many an illness or the malfunctioning of an organ or a disease begin with a strong negative thought, and, by the latter’s constant repetition until it hardens into a chronic mental-emotional condition, builds up to a crisis in a subsequent year. It is the routine activity of the brain and especially the mental tendency toward anxiety and fear which is expressed through it, which interferes with Nature’s healing process—whether these be spiritual or physical or both—or obstructs them or delays them or defeats them completely. This anxiety arises through he sufferer’s confinement to one’s personal ego and through one’s ignorance of the arrangements in the World-Idea’s body-pattern for the human body’s protective care. The remedy is in one’s own hands. It is twofold: first to change from negative to optimistic thinking through acquiring either faith in this care or else knowledge of it; second, to give body and brain as total a rest as one’s capacity allows, which is achieved through fasting and in prayer. The first change is more easily made by immediately substituting the beneficial and the opposite idea as soon as the pessimistic one appears in one’s field of consciousness. #RandolphHarris 21 of 23
One trains oneself not to accept any harmful thought and watches one’s mind during this period of training. This constructive thought must be held and nourished with firm concentration for as long as possible. The second change calls for an abstinence from all thoughts, a mental quiet, as well as an abstinence from anything that may be stressful. To the extent that one can release oneself by inner discipline from one’s negatives, to that extent will one release oneself from many troubles which might otherwise descend upon one. As irritations fell away from one’s personal feelings, ills of body, circumstance, or relationship fall away from threatening one’s personal fortunes. If the mind of a spiritual healer can help to remove disease, it is equally true that the mind of some other person can contribute to cause it. If one’s own wrong thinking may be partly or wholly responsible for one’s diseases, others who are thinking constantly or powerfully about one may be partly or even wholly responsible for them too. His is the basis of sorcery in the East and of witchcraft in the medieval West. The mental and emotional adjustment to frustration or loss which philosophy brings about is definitely therapeutic. If ignorance of the laws of our psychophysical being causes many people to contravene those laws and become sick, carelessness about obeying them brings illness to some who do not know them. Selfish people, worrying people, negative people, complaining people, venomous people need to find this inner peace. #RandolphHarris 22 of 23
People have to learn not to conjure dark angels, which fill them with guile and hate One must focus on the Light of God. It will heal them of their moral maladies, which in turn may be the causes of their physical maladies. Psychosomatic illnesses are curable by physical means. However, either the cures are temporary or other symptoms of a different kind appear and replace hose which have disappeared. Merely to express belief in faith healing is no enough to receive healing. If they are directed towards the inner causes of the illness, there must also be willingness to make needed moral and psychological adjustments. Everyone without a single exception wants to be healed of one’s diseases but how few want just as much to be healed of their hatreds, their rages, and their lusts? It is sometimes possible to deduce the nature of the wrong-doing from the nature of the subsequent affliction. Although they have tightly bound my arms and legs, all over the mountain I hear the song of birds, and the forest is field with perfume of spring-flowers. Who can present me from freely enjoying these, which take from the long journey a little of its loneliness? God causes the rain to fall. Thou sustainest the living with lovingkindness, and in great mercy callest the departed to everlasting life. Thou upholdest the falling, healest the sick, settest free those in bondage, and keepest faith with those that sleep in the dust. Who is like uno Thee, Almighty King, who decreest death and life and bringest forth salvation? Faithful art Thou to grant eternal life to the departed. Blessed art Thou, O Lord, who callest the dead to life everlasting. Holy art Thou and holy is Thy name and unto Thee holy beings render praise daily. Blessed art Thou, O Lord, the Holy God. #RandolphHarris 23 of 23
CRESLEIGH MEADOWS AT PLUMAS RANCH
Plumas Lake, CA |
Now Selling!
Cresleigh Meadows is now selling! Found just north of Feather River Boulevard, Cresleigh Meadows is home of the largest neighborhood in Plumas Ranch as well as the popular Bear River Park. With four floor plans available, ranging from approximately 2,000 – 3,500 square feet offering, three to five bedrooms, we are certain you will find the home that fits your needs and lifestyle.
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Do Your Duty and Leave the Rest to God!
People can cry much easier than they can change. The Second Wave, like some nuclear chain reaction, violently split apart two aspects of our lives that had always, until then, been one. In so doing, it drove a giant invisible wedge into our economy, our psyches, and even our pleasureful selves. At one level, the industrial revolution created a marvelously integrated social system with its own distinctive technologies, its own social institutions, and its own information channels—all plugged tightly into each other. Yet, at another level, it ripped apart the underlying unity of society, creating a way of life filled with economic tension, social conflict, and psychological malaise. Only if we understand how this invisible wedge has shaped our lives throughout the Second Wave era can we appreciate the full impact of the Third Wave that is beginning to reshape us today. The two halves of human life that the Second Wave split apart were production and consumption. We are accustomed, for example, to think of ourselves as producers or consumers. This was not always true. Until the industrial revolution, the vast bulk of all the food, goods, and services produced by the human race was consumed by the producers themselves, their families, or a tiny elite who managed to scrape off the surplus for their own use. In most agricultural societies the great majority of people were peasants who huddled together in small, semi-isolated communities. They lived on a subsistence diet, growing just barely enough to keep themselves happy. #RandolphHarris 1 of 22
Lacking the means for storing food over long periods, lacking the roads necessary to transport their product to distant markets, and well aware that any increase in output was likely to be confiscated by the owner of enslaved people or feudal lord, they also lacked any great incentive to improve technology or increase production. Commerce existed, of course. We know that small numbers of intrepid merchant carried goods for thousands of miles by camel, wagon, or boat. We know that cities sprang up dependent on food from the countryside. By 1519, when the Spaniards arrived in Mexico, they were astonished to find thousands of people in Tlatelolco engaged in buying and selling jewels, precious metals, slaves and sandals, cloth, chocolate, ropes, skins, turkeys, vegetables, rabbits, dogs, and pottery of a thousand kinds. The Fugger Newsletter, private dispatches prepared for German bankers in the sixteenth and seventeenth centuries, give colourful evidence of the scope of trade by that time. A letter from Cochin, in India, describes in detail the trails of a European merchant who arrived with five ships to buy pepper for transport to Europe. “A pepper store is fine business,” he explains, “but it requires great zeal and perseverance.” This merchant also shipped cloves, nutmeg, flour, cinnamon, mace, and various drugs to the European market. Nevertheless, all this commerce represented only a trace element in history, compared with the extent of production for immediate self-use by the agricultural slave or serf. #RandolphHarris 2 of 22
Even as late as the sixteenth century, according to Fernand Braudel, whose historical research on the period is unsurpassed, the entire Mediterranean region—from France and Span at one end to Turkey at the other—supported a population of sixty to seventy million, of which 90 percent lived on the soil, producing only a small amount of goods for trade. Writes Braudel, “60 percent or perhaps 70 percent of the overall production of the Mediterranean never entered the market economy.” And if this was the case in the Mediterranean region, what should we assume of Northern Europe, where the rocky soil and long cold winters made it even more difficult for the less affluent to extract a surplus from the soil? If we conceive of the First Wave economy, before the industrial revolution, as consisting of two sectors, it will help us under the Third Wave. In Sector A, people produced for their own use. In Sector B, they produced for trade or exchange. Sector A was huge; Sector B was tiny. For most people, therefore, production and consumption were fused into a single life-giving function. So complete was this unity that the Greeks, the Romans, and the medieval Europeans did not distinguish between the two. They lacked even a word for consumer. Throughout the First Wave Era only a tiny fraction of the population was dependent on the market; most people lived largely outside it. In the words of the historian R. H. Tawney, “pecuniary transitions were a fringe on a World of natural economy.” #RandolphHarris 3 of 22
The Second Wave violently changed this situation. Instead of essentially self-sufficient people and communities, it created for the first time in history a situation in which the overwhelming bulk of food, goods, and services was destined for sale, barter, or exchange. It virtually wiped out of existence goods produced for one’s own consumption—for use by the actual producer and one’s family—and created a civilization in which almost no one, not even a farmer was self-sufficient any longer. Everyone became almost totally dependent upon food, goods, or services produce by somebody else. In short, industrialism broke the union of production and consumption, and split the producer from the consumer. The fused economy of the First Wave was transformed into the split economy of the Second Wave. The consequences of this fission were momentous. Even now we scarcely understand them. First, the market place—once a minor and peripheral phenomenon—moved into the very vortex of life. The economy became “marketized.” And this happened in both capitalist and socialist industrial economies. Western economists tend to think of the market as a purely capitalist fact of life and often use the term as though it were synonymous with “profit economy.” Yet from all we know of history, exchange—and hence a marketplace—sprang up earlier than, and independently of, profit. For the market, properly speaking, is nothing more than an exchange network, a switchboard, as it were, through which goods or services, like messages, are routed to their appropriate destinations. It is not inherently capitalist. Such a switchboard is just as essential to a socialist industrial society as it is to profit-motivated industrialism. #RandolphHarris 4 of 22
The market as a switchboard must exist whether trade is based on money or barter. It must exist whether or not profit is siphoned out of it, whether prices follow supply and demand or are fixed by the state, whether the system is planned or not, whether the means of production are private or public. It must exist even in a hypothetical economy of self-managed industrial firms in which workers set their own wages high enough to eliminate profit as a category. So overlooked is this essential fact, so closely has the market been identified with only one of its many variants (the profit-based, private-property model, in which prices reflect supply and demand), that there is not even a word in the conventional vocabulary of economics to express the multiplicity of its forms. Throughout these pages, the term “market” is used in its full generic sense, rather than in the customary restrictive way. Semantics aside, however, the basic points remains: wherever producer and consumer are divorced, some mechanism is needed to mediate between them. This mechanism, whatever its form, is what I call the market. In fort, wherever the Second Wave struck and the purpose of production shifted from use to exchange, there had to be a mechanism through which that exchange could take place. There had to be a market. However, the market was not passive. The economic historian Karl Polanyi has shown how the market, which was subordinated to the social or religio-cultural goals of early societies, came to set the goal of industrial societies. #RandolphHarris 5 of 22
Most people were sucked into the money system. Commercial values became central, economic growth (as measured by the size of the market) became the primary goal of governments, whether capitalist or socialist. For the market was an expansive, self-reinforcing institution. Just as the earliest division of labour had encouraged commerce in the first place, now the very existence of a market or switchboard encouraged a further division of labour and led to sharply increased productivity. A self-amplifying process had been set in motion. This explosive expansion of the market contributed to the fastest rise in living standards the World had ever experienced. In politics, however, Second Wave governments found themselves increasingly torn by a new kind of conflict born of the split between production and consumption. The Marxist emphasis on class struggles has systematically obscured the larger, deeper conflict that arose between the demands of producers (both workers and managers) for higher wages, profits, and benefits and the counterdemand of consumer (including the very same people) for lower prices. The seesaw of economic policy rocked on this fulcrum. The growth of the consumer movement in the United States of America, the recent uprising in Brazil against government-decreed fuel prices (the gasoline), the endlessly raging debate in Britain about prices and incomes policy, the deadly ideological struggles in Russia over whether heavy industry or consumer goods should receive first priority, are all aspects of the profound conflict engendered in any society, capitalist or socialists, by the split between production and consumption. #RandolphHarris 6 of 22
Not only politics but culture, too, was shaped by this cleavage, for it also produced the most money-minded, grasping, commercialized, and calculating civilization in history. One need scarcely be a Marxist to agree with The Communist Manifesto’s famous accusation that the new society “left remaining no other nexus between man and man than naked self-interest, than callous ‘cash payment.’” Personal relationships, family bonds, love, friendship, neighbourly and community ties all became tinctured or corrupted by commercial self-interest. Correct in identifying this dehumanization of interpersonal bonds, Marx was incorrect, however, in attributing it to capitalism. He wrote, of course, at a time when the only industrial society he could observe was capitalist in form. Today, after more than a century of experience with industrial societies based on socialism, or at least state socialism, we know that aggressive acquisitiveness, commercial corruption, and the reduction of human relationships to coldly economic terms are no monopoly of the profit system. For the obsessive concern with money, goods, and things is a reflection not of capitalism or socialism, but of industrialism. It is a reflection of the central role of the marketplace in all societies in which everyone is dependent upon the marketplace rather than on one’s own productive skills for the necessities of life. In such a society, irrespective of its political structure, not only products are bought, sold, traded, and exchanged, but labour, ideas, art, and souls as well. #RandolphHarris 7 of 22
The Western purchasing agent who pockets an illegal commission is not so different from the news editor who takes kickbacks from city and state leaders for not investigating them, airing stories on their personal life and job performance to keep the public’s attention off them so they can do whatever they want in the background without being held accountable. It is also no different from a plumber who demands a bottle of vodka to do what he is paid to do. The French or British or American artist who writes or paints for money alone is not so different form the Polish, Czech, or Russian novelist, painter, or playwright who sells one’s creative freedom for such economic perquisites as a dacha, bonuses, access to a new car or otherwise unobtainable goods. Such corrupt is inherent in the divorce of production from consumption. The very need for a market or switchboard to reconnect consumer and producer, to move goods from the producer to the consumer, necessarily places those who control the market in a position of inordinate power—regardless of the rhetoric they use to justify that power. This divorce of production from consumption, which became a defining feature of all industrial or Second Wave societies, even affected our psyches and our assumptions about personality. Behaviour came to be seen as a set of transactions. Instead of a society based on friendship, kindship, or tribal or feudal allegiance, there arose in the wake of the Second Wave a civilization based on contractual ties, actual or implied. Even husbands and wives today speak of martial contracts. #RandolphHarris 8 of 22
The cleavage between these two roles—producer and consumer—created at the same time a dual personality. The very same person who (as a producer) was taught by family, school, and boss to defer gratification, to be disciplined, controlled, restrained, obedient, to be a team player, was simultaneously taught (as a consumer) to seek instant gratification, to be hedonistic rather than calculating, to abandon discipline, to pursue individualistic pleasure—in short to be a totally different kind of person. In the West especially, the full firepower of advertising was trained on the consumer, urging one to borrow, to buy on impulse, to “Fly now, pay later,” and, in so doing, to perform a patriotic service by keeping the wheels of the economy turning. Although outlying suburban areas existed prior to the 1850s, places we would clearly recognize as suburbs began to appear in greater number at that time. What made possible the suburbs as we know it was a revolution in mobility. The emergence of a reasonable, reliable, and safe public transport for the first time made city-suburban commuting feasible. What really changed the urban-suburban equation was the transportation technology of the railroad. The introduction of the horse-drawn streetcar in the 1850s further stimulated suburban growth by providing a more frequent and convenient means of transportation. Building and operating a horse streetcar line on light rails was far less expensive than operating a railway on heavy rails. #RandolphHarris 9 of 22
Moreover, from the commuters’ viewpoint the streetcar had the added advantage of frequent schedules at a low fixed fare. Most horse streetcars charged 10 cents, while the omnibuses charged 15 cents. Furthermore, the streetcars could hold thirty to forty people and transport them at a speed of 6 or 7 miles an hour. This was twice as fast as walking or taking the uncomfortable omnibus. The rapid expansion of horse streetcar lines during the 1850s meant that now not only wealthy businessmen using the railroads could be regular commuters, but also shopkeepers and tradesmen. By the advent of the Civil War, horse streetcar lines provided regular and dependable service both within and to the extremities of all larger cities. New York alone had some 142 miles of track, which transported almost 100,000 passengers a day. However, the mass exodus from the city would not happen until the 1950s. The great bulk of those affluent enough to commute daily were quite comfortable in their urban town houses, and they were not eager to forsake the comforts and culture of the city for the more bucolic charms of the urban periphery. Not until the Civil War and its industrial changes transformed the center of the cities from the preindustrial pattern emphasizing trade, commerce, and limited local manufacture to the industrial patter emphasizing a workplace filled with factories and tenement slums packed with immigrants would suburbanism become a distinct way of life. #RandolphHarris 10 of 22
The Civil War (1861-1865) provides a good dividing line between the compact commercial-based walking city of the antebellum period and the large, sprawling industrial-based cities that followed the war. During the Civil War the economy of northern cities shifted from a mercantile or trade focus to an industrial economy. Assisted by a new Republican party protective tariffs that kept out more cost-effective foreign competition, northern industrialists began producing the bulk of the nation’s steel, military hardware, and woolen goods. Prior to the war, most of these goods had been imported. The huge war-stimulated demand for goods, and the war-inflated profits, were a boon to new industries. Although steamboats were a new technology, they produced a lot of pollution and were deemed inefficient. However, the railroad system was the darling of its time. The introduction of industrialization initially encouraged centripetal rather than centrifugal forces. Urban densities increased, and cites became more crowded. Within the cities the new manufacturing plants and industrial factories concentrated in areas near but not in the central core. Since property at the very center of the city was too expensive for industrial usage, industry usually located in a ring surrounding the central core. This provided good access to local markets as well as to rail and often water transportation. Rail lines rarely went into the very heart of the larger cities. Rather, the terminals were on the outer edges of the downtown commercial area. This was both because the downtown land was too valuable for such a usage and because steam engines spewed out not only filthy smoke but also sparks that started fires. #RandolphHarris 11 of 22
Thus, both land economies and municipal regulations eventually banned steam locomotives from the central core of most cities. However, for manufacturing industries located near the center of a rail line was essential since the plants depended on the railways to bring them raw materials and the coal used to fire their steam turbines. The rail lines were also crucial for shipping goods to nonlocal markets. The result was that in the city after city, the zone just outside the downtown was converted from residential to manufacturing and commercial activities. The housing that remained in the zone consisted of high-occupancy tenements for the poorly paid workers in the local factories. The post-Civil War concentration of industries in the so-called zone of transition also led to the concentration of storage and wholesale distribution as well as manufacturing activities in the same general area. This, in turn, made the zone around downtown even les desirable as a residential area for those owning property. However, the changes in the zone of transition meant sharp appreciation in land values and, thus, large profits for those owning land. As areas went from good residential housing to factories and tenements, fortunes were made. Speculators often would buy properties in anticipation of even further rises as land usage changed. Hopes of profits from land use change also discouraged investment in improving the existing buildings. Rather, the existing buildings were turned into slum housing. Older residential properties near the factories were commonly divided into many small units in order to house the unskilled—often immigrant—workers who worked for minimal wages in the industrial plants. #RandolphHarris 12 of 22
Often working twelve hours a day six days a week, the industrial worker could not afford to live anywhere but near the factories. The slow and expensive nature of public transportation also ruled out any separation of place of work and place of residence. The result was that surrounding the factories, landlords converted existing homes to multiunit, one-room flats. They also built jaw-to-jaw, cheaply constructed tenements to cover every open space. These tenements were then packed to unbelievable densities with immigrant workers—first Irish, then German, Jewish, Italian, Polish, Black, and Hispanic. These slums provided immigrant labourers with housing close to the factories in which they worked—but at a horrendous prince in terms of health and decency of life. Population densities in tenement zones sometimes exceeded 100,000 persons per square mile. These remarkably high levels of crowding contrasted with the declining housing-density levels in the more middle-class neighbourhoods developing on the cities’ periphery. The post-Civil War city thus saw the preindustrial pattern of downtowns having a mixed residential and business usage being supplanted by the industrial pattern of downtown land being devoted to commerce and business while the next zone was one of industry and tenements for minimally paid workers. The latter part of the nineteenth century saw the remaining central-core residences quickly give way to business offices and retail establishments. #RandolphHarris 13 of 22
Especially found in the city core were firms that thrived on crowds and congestion such as the new large department stores. High central-city land values were an inevitable result of a free-market system and a high business demand for a central location. Centrality meant access, and access was crucial to exchanging business information and making contacts. Nineteenth-century businesses a century before the era of fax machines, and even before telephone were in widespread business use, had real difficulties quickly exchanging information. To exchange information, it was necessary that offices be close to one another. This was commonly done by means of office boys who served as messengers. If your business was out of the range of the office boys, you were out of the loop. Several inventions of the late quarter of the century, such as Otis’s practical steam-powered elevator and William LeBaron Jenney’s iron-girdered buildings, further increased both the value of the central-city land and the number of working people that could be officed on that land. Buildings could now grow upward. The development of a practical steam, and by the late 1890s, electric, elevator meant that the height of buildings was no longer restricted to the maximum five or six floors that anyone in good health was expected to climb. The iron- or steel-girdered building, first developed in Chicago in 1889, was even more revolutionary. #RandolphHarris 14 of 22
Since the emergence of cities, buildings had been constructed to be supported by their outer walls. In the case of the office buildings, this meant massive outer walls at the base of the building, with the walls becoming progressively thinner as height increased. Since the walls were load bearing, windows had to be small. This was a major limitation in the era before widespread use of electric illumination. This method of building by use the walls for support meant that the maximum number of floors any building could have was ten or eleven. The development of steel-framed buildings changes all this. Steel-framed buildings were constructed by erecting a frame of steel girders and then basically hanging the building’s walls on this frame. Since the outer walls were not load bearing, windows could be made much larger, as in the “Chicago windows” of Louis Sullivan’s Carson, Pirie, Scott & Co. department store in Chicago’s Loop. Steel-framed building techniques meant that offices, businesses, and hotels could now be stacked vertically one floor upon another as high as economics and local ordinances would allow. All of the above provided a strong incentive for middle- and particularly upper-class outmovement. What was needed was an effective means of daily transport for the middle classes. Horse streetcars, as previously noted, provided a reasonably comfortable ride at twice the speed of the omnibus. Putting a coach on light rails also opened up peripheral land along the rail line to real estate speculations. Fortunes were made by promoting for suburban development what was previously low-valued out-of-town property. #RandolphHarris 15 of 22
Horsecar, and later the electric trolley played crucial roles in extending Boston from a pedestrian city having a 2-mile radius in 1850 to a metropolitan area having a 10-mie radius in 1900. However, in spite of their obvious advantages, horse streetcars also had serious limitations. Most of these had to do with the horse itself. Pulling a car loaded with thirty people was a major effort, particularly in the heat of the summer or when there was an incline. No infrequently, overworked animals were beaten by drivers and collapsed under the strain. Estimates for the number of horses dying in New York streets during the peak years of horse streetcar usage are roughly 15,000 animals dying a year. When an animal pulling a streetcar died or was injured and had to be destroyed, the carcass was no only left on the street, but the riders had to wait for a new horse to arrive and be hitched. Moreover, horses spent the majority of the day in the stable, and whether they were used or not they had to be fed. Horses also caused tremendous waste and pollution problems. Each mature horse produced approximately 26 pounds of manure and several gallons of urine each day. As a result, at the beginning of the twentieth century, New York City each day had to deal with 2.5 million pounds of horse manure and 60,000 gallons of urine. Horse streetcars, thus, contributed in a major fashion to urban sanitation and public health problems. Horse-drawn streetcars brought manure and files. #RandolphHarris 16 of 22
Cables cars initially seemed to provide an answer to the disadvantages of horse streetcars. Cable cars were firs used in San Francisco in 1873 as a means of coping with the city’s steep hills. By the 1880s, cable cars had spread east and come into wide usage nationwide. Cable cars, which ran by clamping the cable car onto a moving cable that ran in a tunnel between the streetcar tracks, were far cleaner (no horse small, manure, or urine) than horse streetcars. Moreover, they could go faster, pull heavier weights, and even go up hills and safely down the other side. The ability to go down a hill at fixed rate of speed was the real achievement. Poor brakes not infrequently led o wagons going down steep hills and breaking loose and out of control. Without the cable cars’ ability to grip onto a cable that was always moving the same constant speed, streetcars, with their minimum friction between steel wheels and stee rails, would slide down the hills like a sled, even if wheel brakes were applied. During the 1800s large cities from New York to San Francisco built cable car systems along heavily traveled routes. Chicago alone had 86 miles of cable car track and 1,500 cable cars. The problem with the cable cars was that, for all their strengths, they also had some serious liabilities. The cars were pulled along by a single strand of twisted wire cable winding miles out from and back to the system generator that turned the cable. Unfortunately, the cable wore out, and a break anywhere in the miles of cable meant the entire system was down until the break was spliced. #RandolphHarris 17 of 22
Also, there were sometimes problems of operators not being able to disengage their grips from the constantly moving cable. This meant a runaway car could only be stopped if it hit something or was closed down. If the cable car that was unable to disengage from the cable could no stop, those cares ahead also had to stay engaged to the cable to keep from being rammed. Thus, one runaway created a whole series of runaways. Cable car systems were also wasteful of energy since the cable kept running regardless of whether cars were engaged on it, loading passengers, or out of service. Cable systems were also far more expensive to build then a horse streetcar system, and unlike horse streetcar systems, they could not be gradually expanded. With a cable system, you could no add an extra mile of track and a few more horses and cars. You had to make a heavy front-end investment in both the heavy steam engines to move the cable and the expensive cable. Moreover, you had to pay to dig up the streets and then install the cable in is tunnel. This cos a great deal before the system was operational. Today, only San Francisco retains is cable cars. They are a tremendous tourist attraction and kept now largely for that reasons. There are some formidable enemies, against which humans do not have a means of self-defense: natural infirmities, childhood, old age, and illness of all kinds—sad signs of our weakness, of which the first two are common to all animals, with the last belonging principally to humans in living society. #RandolphHarris 18 of 22
On the subject of childhood, I even observe that a mother, by carrying her child everywhere with her, can feed it much more easily than females of several animals species, which are forced to be continually coming and going, with great fatigue, to seek their food and suckle or feed their young. It is true that if a woman were to perish, the child runs a considerable risk of perishing with her. However, this danger is common to a hundred other species, whose young are for quite some time incapable of going off to seek their nourishment for themselves. And although childhood is longer among us, our lifespan is also longer; thus things are more or less equal in this respect, although there are other rules, not relevant to my subject, which are concerned with the duration of infancy and he number of young. Among the elderly, who are less active and perspire little, the need for food diminishes with the faculty of providing for it. And since savage life shields them from gout and rheumatism, and since old age is, of all ills, the one that human assistance can least alleviate, they eventually die without anyone being aware that they are ceasing to exist, and almost without being aware that they are ceasing to exist, and almost without being aware of it themselves. With regard to illness, I would not repeat the vain and false pronouncements made against medicine by the majority of people in good health. Rather, I will ask whether there is any solid observation on the basis of which one can conclude that the average lifespan is shorter in those countries where the art of medicine is most neglected than in those where it is cultivated most assiduously. #RandolphHarris 19 of 22
And, if we give ourselves more ills than medicine can furnish the remedies, how could his be the case? The extreme inequalities in our lifestyle: excessive idleness among some, excessive labour among others; the ease with which we arouse and satisfy our appetites and our sensuality; the overly refined foods of the wealthy, which nourish them with irritating juices and overwhelm them with indigestions; the bad food of the poor, who most of the time do not have even that, and who, for want of food, are inclined to stuff their stomachs greedily whenever possible; staying up until all hours, excesses of all kinds, immoderate outbursts of every passion, bouts of fatigue and mental exhaustion; countless sorrows and afflictions which are felt in all levels of society and which perpetually gnaw away at our souls: these are the fatal proofs that most of our ills are of our own making, and that we could have avoided nearly all of them by preserving the simple, regular, and solitary lifestyle prescribed to us by nature. If nature has destined us to be healthy, I am almost dare to affirm that the state of reflection is a state contrary to nature and that the man who meditates is a depraved animal. When one thinks about the stout constitutions of savages, at least of those whom we have not ruined with our strong liquors; when one becomes aware of the fact that they know almost no illnesses but wounds and old age, one is strongly inclined to believe that someone could easily write the history of human maladies by following the history of civil societies. #RandolphHarris 20 of 22
There is no universal maximum of the amount of food and frequency of meals. That depends on the human’s type and on one’s activity. Each must find out what keeps one most efficient. One should pray daily for the strength to overcome bad habits. Indeed, prayer for the Overself’s Grace in his connection is most important. Do not deny the physical causes of disease; it only refers them back to an earlier start in the mind. We know that a person can worry oneself into a state of physical sickness, but there seems to be less acceptance for the opposite idea that the emotions and thoughts can also produce healing and not injury. When fears and doubt, negative thoughts and pessimistic moods strongly dominate the inner life for long periods, or for a shorter one more strongly, they may provoke repercussions in the physical body and create disease. The subconscious activity of mind provides the working link between thinking, feeling, and the flesh through brain and spine, through sympathetic nerve system and delicate nerve plexus. In this way the interplay of character, health, and fortune is brought about. When a human is ever bitter, resentful, unkind, and critical; never gentle, constructive, praising, and compassionate; then poison trickles through one’s inner being, and must in the end reappear in one’s bodily being. Some of the thoughts which poison mind and blood, negatives to be cast out and kept out, are: spite, ill will, unforgiveness, violent conduct, and constant fault-finding. The sins of the heart bring on diseased physical being and this in turn if not changed, brings on a diseased physical being. #RandolphHarris 21 of 22
All negative states of mind and emotions are destructive. They work harm to some one of the body’s organs or interfere with its functions. If those states are continuous, they sink into the subconscious and the results appear as disease. This is possible because the sympathetic nervous system, which controls the automatic functions of the body, such as circulation and elimination, digestion and nutrition, is open to influence by the subconscious mind. The emotions and moods which work destructively on the physical body and may be the real origin of its sickness include fear, hatred, anger, jealousy, despondency, anxiety, worry, doubt, and inordinate excitement. It is not one’s occasional thoughts which create sickness or affect fortune, but one’s habitual ones. Those who nurture hate or vow revenge, slowly shorten the life period of their physical body. Blessed is the spot, and the house, and the place, and the city, and the heart, and the mountain, and the refuge, and the cave, and the valley, and the land, and the sea, and the island, and the meadow where mention of God hah been made, and His praise glorified. When I called upon the Lord, ascribe greatness unto our God. O Lord, open Thou my lips and my mouth shall declare Thy praise. Praised art Thou, O Lord our God and God of our fathers, God of Abraham, God of Isaac and God of Jacob, mighty, revered and exalted God. Thou bestowest lovingkindness and possesses all things. Mindful of the patriarchs’ love for Thee, Thou wilt in Thy love bring a redeemer to their children’s children for he sake of Thy name. O King, Thou Helper, Redeemer and Shield, be Thou praised, O Lord, Shield of Abraham. Thou, O Lord, art mighty forever. Thou callest the dead to immortal life for Thou art mighty in deliverance. #RandolphHarris 22 of 22
Cresleigh Homes
Lush detailing makes the Meadows Res 2 model at #PlumasRanch feel cozy and luxurious at the same time. We’re picturing curling up on the couch with a glass of sparkling apple cider as we speak… ahhh…. 🍷
Plumas Ranch offers three distinct communities to choose from: Riverside, Meadows, and Bluffs. Home sizes range from 1,740 to over 3,400 square feet with up to five bedrooms, three and one half bathrooms, and three-car garages available.
Like all Cresleigh floorplans, their layouts are creative, versatile, and envisioned to maximize every available foot of space. https://cresleigh.com/cresleigh-meadows-at-plumas-ranch/residence-2/
The covered entry opens up to an expansive foyer, and immediately light fills the open concept kitchen, breakfast nook, and great room. There is also a formal dining room and a butler’s pantry.
If Nature Herself Proves Artificial, Where Will You Go to Seek Wildness?
If you want to make beautiful music, you must play rhythm and blues together the way Minnie Riperton, The Isley Brothers, Debarge, Diana Ross, Anita Baker, or Patti LaBelle did. As you sit reading this page, receptors for touch and pressure in the seat of your pants are sending nerve impulses to your brain. Although these sensations have been present all along, you were probably not aware of them until just now. This “seat-of-the-pants phenomenon” is an example of selective attention (voluntarily focusing on a specific sensory input). We are able o “tune in on” a single sensory message while excluding others. Another familiar example of the is the “cocktail party effect.” When you are in a group of people, surrounded by voices, you can still select and attend to the voice of the person you are facing. Of if that person gets dull, you can eavesdrop on conversations all over the room. (Be sure to smile and nod your head occasionally!) Actually, if you hear your own name spoken somewhere in the room, no matter how interesting your companion may be, your attention will probably shift away. We do find what others say about us to be very interesting, do we not? One of the things that held me back from Supernaturalism was a deep repugnance to the view of Nature, which, as I thought, Supernaturalism entailed. I passionately desired that Nature should exist “on her own.” The idea that she had been made and altered, by God, seemed to take from her all that spontaneity which I found so refreshing. #RandolphHarris 1 of 22
In order to breathe freely I wanted to feel that in Nature one reached at last something that simply was: the thought that she had been manufactured or “put there,” and put there with a purpose, was suffocating. I wrote a poem in those days about a sunrise, I remember, in which, after describing the scene, I added that some people liked to believe there was a Spirit behind it all and that this Spirit was communicating with them. And face it, when there is a summer lightning storm, people still feel like primitive people did, that they did something to upset God. Nonetheless, the poem was not much good and I have forgotten most of it: but it ended up by saying how much rather I would feel: “That in their own right Earth and Sky continually do dance for their own sakes—and here crept I to watch the World by chance.” “By chance!”—one could not bear to feel that the sunrise had been in any way “arranged” or had anything to do with oneself. To find that it had not simply happened, that it had been somehow contrived, would be as bad as finding that the fieldmouse I saw beside some lonely hedge was really a clockwork mouse put there to amuse me, or (worse still) to point some moral lesson. The Greek poet asks, “If water sticks in your throat, what will you wash it down?” I likewise asked, “If Nature herself proves artificial, where will you go to seek wilderness? Where is the real out-of-doors?” To find that all the woods, and small streams in the middle of the woods, and odd corners of mountain valleys, and the wind and the grass were only a sort of scenery, only backcloths for some kind of play, and that play perhaps one with a moral—what flatness, what an anticlimax, what an unendurable bore! #RandolphHarris 2 of 22
The cure of this mood began years ago: but I must record that the cure was not complete until I began to study this question of Miracles. At every stage in my discovery, I have found my idea of Nature becoming more vivid and more concrete. I set out on a work which seemed to involve reducing her status and undermining her walls at every turn: the paradoxical result is a growing sensation that if I am not very careful, she will become the heroine of my story. She has never seemed to me more great or more real than at this moment. The reason is not far to seek. As long as one is a Naturalist, “Nature” is only a word for “everything.” And Everything is not a subject about which anything very interesting can be said or (save by illusion) felt. One aspect of things strikes us and we talk of the “peace” of Nature; another strikes us and we talk of the “peace” of Nature; another strikes us and we talk of her cruelty. And then, because we falsely take her for the ultimate and self-existent Fact and cannot quite repress our high instinct to worship the Self-existent, we are all at sea and our moods fluctuate and Nature means to us whatever we please as the moods select and slur. However, when we recognize that Nature is a creature, a created thing, with its own particular tang or flavour, everything becomes different. There is no need any longer to select and slur. It is not in her, but in Something far beyond her, that all lines meet and all contrasts are explained. It is no more baffling that the creature called Nature should be both fair and cruel than the first man you meet in the train should be a dishonest grocer and a kind husband. For she is not the Absolute: she is one of the creatures, with her good points and her bad points and her own unmistakable flavour running through them all. #RandolphHarris 3 of 22
To say that God has created her is not to say that she is unreal, but precisely that she is real. Would you make God less creative than Dr. Shakespeare or Dr. Dickens? What He creates is created in the round: it is far more concrete than Falstaff or Sam Weller. The theologians certainly tell us that He created Nature freely. They mean that He was not forced to do so by any external necessity. However, we must not interpret freedom negatively, as if Nature were a mere construction of parts arbitrarily stuck together. God’s creative freedom is to be conceived as the freedom of a poet: the freedom to create a consistent, beneficial thing with its own inimitable flavour. Dr. Shakespeare need not create Mr. Falstaff: but if he does, Mr. Falstaff must be above average weight. God need not create this Nature. He might have created others, He may have created others. However, granted this Nature, then doubtless no smallest part of her is there except because it expresses the character He chose to give her. It would be a miserable error to suppose that the dimensions of space and time, the death and re-birth of vegetation, the unity in multiplicity of organisms, the union in opposition of genders, and the colour of each particular apple in Herefordshire this autumn, were merely a collection of useful devices forcibly welded together. They are the very idiom, almost the facial expression, the smell or taste, of an individual thing. The quality of Nature is present in them all just as the Latinity of Latin is presented in every inflection or the “Correggiosity” of Correggio in every stroke of the brush. #RandolphHarris 4 of 22
Nature is by human (and probably by Divine) standards partly good and partly evil. We Christians believe that she has been corrupted. However, the same tang or flavour runs through both her corruptions and her excellences. Everything is in character. Mr. Falstaff does not sin in the same way as Mr. Othello. Mr. Othello’s fall bears a close relation to his virtues. If Mrs. Perdita had fallen she would not have been bad in the same way as Lady Macbeth: if Lady Macbeth has remained good her goodness would have been quite different from that of Mrs. Perdita. The evils we see in Nature are, so to speak, the evils proper to this Nature. Her very character decreed that is she were corrupted the corruption would take this form and not another. The horrors of parasitism and the glories of motherhood are good and evil worked out of the same basic theme or idea. I spoke just now about the Latinity of Latin. It is more evident to us than it can have been to the Romans. “Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone. If it is possible, as far as I depends on you, live at peace with everyone. Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay says the Lord. On the contrary: ‘If your enemy is hungry, feed him (or her); if he (or she) is thirsty, give him (or her) something to drink. In doing this, you will heap burning coals on his (or her) head. Do not be overcome by evil, but overcome evil with good,’” reports Romans 12.17-21. The Englishness of English is audible only to those who know some other language as well. In the same way and for the same reason, only Supernaturalists really see Nature. You must go a little way from her, and then turn round, and look back. Then at last the true landscape will become visible. #RandolphHarris 5 of 22
You must have tasted, however briefly, the pure water from beyond the World before you can be distinctly conscious of hot, salty tang of Nature’s current. To treat her as God, or as Everything, is to lose the whole pith and pleasure of her. Come out, look back, and then you will see…this astonishing cataract bears, babies and bananas: this immoderate deluge of atoms, orchids, oranges, cancers, canaries, fleas, gases, tornadoes and toads. How could you ever have thought that it was merely a stage-set for the moral drama of men and women? She is herself. Offer her neither worship nor contempt. Meet her and know her. If we are immortal, and if she is doomed (as the scientists tells us) to run down and die, we shall miss this half-shy and half-flamboyant creates, this ogress, this hoyden, this incorrigible fairy, this dumb witch. (However, mother Nature does not die out as long as the plant still exists. She produces polar opposites and extremes and usually, one extreme wins out, either hot or cold, dark or light.) The theologians tell us that she, like ourselves, is to be redeemed. The “vanity” to which she was subjected was her disease, not her essence. She will be cured, but cured in character: no tamed (Heaven forbid) nor sterilized. We shall still be able to recognise our old enemy, friend, playfellow and foster-mother, so perfected as to be not less, but more, herself. And that will be a merry meeting. When the Earth is left to is natural fertility and covered with immense forests that were never mutilated by the axe, it offers storehouses and shelters at every step to animals of every species. #RandolphHarris 6 of 22
Humans, dispersed among animals, observe and imitate their industry, and thereby raise themselves to the level of animal instinct, with the advantage that, whereas each species has only its own instincts, humans, who may perhaps have none that belongs o them, appropriates all of them to oneself, feeds oneself equally well on most of the various foods which the other animals divine among themselves, and consequently finds one’s sustenance more easily than any of the rest can. Accustomed from childhood to inclement weather and the rigours of the seasons, acclimated to fatigue, and forced, naked and without arms, to defend their lives and their prey against other ferocious beasts, or to escape them by taking flight, humans develop a robust and nearly unalterable temperament. Children enter the World with the excellent constitution of their parents and strengthen it with the same exercises that produced it, thus acquiring all the vigour that the human race is capable of having. Nature treats them precisely the way the law of Sparta treated the children of its citizens: it renders strong and robust those who are well constituted and makes all the rest perish, thereby differing from our present-day societies, where the state, by making children burdensome to their parents, kills them indiscriminately before their birth. Since the savage human’s body is the only instrument one knows, one employs it for a variety of purposes that, for lack of practice, our are incapable of serving. #RandolphHarri 7 of 22
And our industry deprives us of the force and agility that necessity obliges one to acquire. If one had had an axe, would one’s wrists break such strong branches? If one had had a sling, would one throw a stone with so much force? If one had had a ladder, would one climb a tree so nimbly? If one had had a horse, would one run so fast? Give a civilized man time to gather all his machines around him, and undoubtedly one will easily overcome a savage man. However, if you want to see an even more unequal fight, pit them against each other naked or disarmed, and you will soon realize the advantage of constantly having all of one’s forces at one’s disposal, of always being ready for any event, and of always carrying one’ entire self, as it were, with one. Dr. Hobbes maintains that humans are naturally intrepid and seeks only to attack and to fight. On the other hand, an illustrious philosopher thinks, and Cumberland and Pufendorf also affirm, that nothing is as timid as humans in the state of nature, and that one is always trembling and ready to take flight at the slightest sound one hears or at the slightest movement one perceives. That may be the case with regard to objects with which one is not acquainted. And I do not doubt that one is frightened by all the new sights that present themselves to one every time one can neither discern the physical good and evil one may expect from them nor compare one’s forces with the dangers one must one: rare circumstances in the state of nature, where everything takes place in such a uniform manner where the face of the Earth is not subject to those sudden and continual changes caused by the passions and inconstancy of peoples living together. #RandolphHarris 8 of 22
However, since savage humans live dispersed among the animals and, finding oneself early on in a position to measure oneself against them, one soon makes the comparison; and, aware that one surpasses them in skillfulness more than they surpass one in strength, one learns not to fear them anymore. Pit a bear or a wolf against a savage who is robust, agile, and courageous, as they all are, armed with stones and a hefty cudgel, and you will see that the danger will be at least equal on both sides, and that after several such experiences, ferocious beasts, which do not like to attack one another, will be quite reluctant to attack a human, having found one to be as ferocious as themselves. With regard to animals that actually have more strength than humans have skillfulness, one is in the same position as other weaker species, which nevertheless subsist. Humans have the advantage that, since they are no less adept than they at running and at finding almost certain refuge in trees, one always has the alternative of accepting leaving the encounter and the choice of taking flight or entering into combat. Moreover, it appears that no animal naturally attacks humans, except in the case of self-defense or extreme hunger, or shows evidence of those violent antipathies towards one that seem to indicate that one species is destined by nature to serve as food for another. [No doubt these are the reasons why some marginalized groups and savages bother themselves so little about the ferocious beast they may encounter in the woods. In this respect, the Caribs of Venezuela, among others, live in the most profound security and without the slightest inconvenience. Although they are practically naked, says Francisco Coreal, they boldly expose themselves in the forest, armed only with bow and arrow, but no one has ever heard of one of them being devoured by animals.] #RandolphHarris 9 of 22
All human groups, from primitive times to today, depend on face-to-face, person-to-person communication. However, systems were needed for sending messages across time and space as well. The ancient Persians are said to have set up towers or “call-posts,” placing humans with shrill loud voices atop them to relay messages by shouting from one tower to the next. The Romans operated an extensive messenger service called the cursus publicus. Between 1305 and the early 1800’s, the House of Taxis ran a form of pony express service all over Europe. By 1628 it employed twenty thousand humans. Its couriers, clad in blue and silver uniforms, crisscrossed the continent carrying messages between princes and generals, merchants and money lenders. During First Wave civilization all these channels were reserved for the rich and powerful only. Ordinary people had no access to them. Attempts to send letter by other means were looked upon with suspicion or forbidden by the authorities. In short, while face-to-face information exchange was open to all, the newer systems used for carrying information beyond the confines of a family or a village were essentially closed and used for purposes of social or political control They were, in effect, weapon of the elite. The Second Wave, as it moved across country after country, smashed this communications monopoly. This occurred not because the rich and powerful grew suddenly altruistic but because Second Wave technology and factory mass production required “mass-ive” movements of information that the old channels simply could no longer handle. #RandolphHarris 10 of 22
The information needed for economic production in primitive and First Wave societies is comparatively simple and usually available from someone near at hand. It is mostly oral or gestural in form. Second Wave economies, by contrast, required the tight coordination of work done at many locations. Not only raw materials but great amounts of information had to be produced and carefully distributed. For this reason, as the Second Wave gained momentum every country raced to build a postal service. The post office was an invention quite as imaginative and socially useful as the cotton gin or the spinning jenny and, to an extent once forgotten, but becoming more popular in modern times as people question the security and privacy of electronic messages, look to be more humane and send handwritten notes, and also are doing more commerce online and like to have packages delivered by the post office so they can access locked buildings and communities. The American orator Edward Everett declared: “I am compelled to regard the Post-office, next to Christianity, as the right arm of our modern civilization.” For the post office provided the first wide open channel for industrial-era communications. By 1837 the British Post Office was carrying not merely messages for an elite but some 88 million pieces of mail a year—an avalanche of communications by the standards of the day. By 1960, at about the time the industrial era peaked and the Third Wave began its surge, that number had already climbed to 10 billion. That same year the U.S. Post Office was distributing 355 pieces of domestic mail for every man, woman, and child in the nation. #RandolphHarris 11 of 22
The surge in postal messages that accompanied the industrial revolution merely hints, however, at the real volume of information that began to flow in the wake of the Second Wave. An even greater number of messages poured through what might be called “micro postal systems” within large organizations. Memos are letters that never reach the public communications channels. In 1955, as the Second Wave crested in the United States of America, the Hoover Commission peeked inside the files of three major corporations. It discovered, respectively, thirty-four thousand, fifty-six thousand, and sixty-four thousand documents and memos on file for each employee on the payroll! Nor could the mushrooming informational needs of industrial societies be met in writing alone. Thus the telephone and telegraph were invented in the nineteenth century to carry their share of the ever-swelling communications load. By 1960 Americans were placing some 256 million phone calls per day—over 93 billion a year—and even the most advanced telephone system and networks in the World were often overloaded. All these were essentially systems for delivering message from one sender to one receiver at a time. However, a society developing mass production and mass consumption needed ways to send mass messages, too—communications from one sender to many receivers simultaneously. If need be, unlike the preindustrial employer, who could personally visit each of one’s handful of employees in their own homes, the industrial employer could not communicate with his thousands of workers on a one-by-one basis. Still less could the mass merchandiser or distributor communicate with one’s customer one by one. Second Wave society needed—and not surprisingly invented—powerful means for ending the same message to many people at once, cost effectively, rapidly, and reliably. #RandolphHarris 12 of 22
Postal services could carry the same message to millions—but not instantly. Yet in the year 2020, the United States Post Office had an annual operating revenue of $73.1 billion, 495,941 career employees, and mail volume of 129.2. In addition, with cyber security concerns and President Trump being banned from social media, this reminds people of the freedom the post office and telephone still provide as a means communicate with the country. Although the post office cannot deliver messages instantly at this time, telephones have the ability carry massages in an instant—but not always legally to millions of people simultaneously. This gap came to be filled by the mass media. Today, of course, the mass circulation newspaper and magazine are so standard a part of daily life in every one of the industrial nations that they are taken for granted. Yet the rise of these publications on a national level reflected the convergent development of many new industrial technologies and social forms. Thus, they were made possible by the coming together of trains to transport the publications throughout a [European-size] country in a single day; rotary presses capable of turning out dozens of millions of copies in several hours; a network of telegraphs and telephones…above all a public taught to read by compulsory education, and industries needing to mass distribute their products. In the mass media, from newspaper and radio to movies and television, we find once again an embodiment of the basic principle of the factory. All of them stamp identical messages into millions of brains, just as the factory stamps out identical products for use in millions of homes. Standardized, mass-manufactured “fact,” counterparts of standardized, mass-manufactured products, flow from a few concentrated image-factories out to millions of consumers. Without this vast, powerful system for channeling information, industrial civilization could not have taken form or functioned reliably. #RandolphHarris 13 of 22
Thus there sprang up in all industrial societies, capitalist and socialist alike, an elaborate info-sphere—communication channels through which individual and mass messages could be distributed as efficiently as goods or raw materials. This info-spere intertwined with and serviced the techo-sphere and the socio-sphere, helping to integrate economic production with private behaviour. Each of these spheres performed a key function in the larger system, and could not have existed without the others. The techno-sphere produced and allocated wealth; the socio-sphere, with its thousands of interrelated organizations, allocated role to individuals in the system. And the info-sphere allocated the information necessary to make the entire system work. Together they formed the basic architecture of society. We see here in outline, therefore, the common structures of all Second Wave nations—regardless of their cultural or climatic difference, regardless of their ethnic and religious heritage, regardless of whether they call themselves capitalist or communist. These parallel structures, as basic in Russia and Hungary as in Germany, France, or Canada, set the limits within which political, social, and cultural differences were expressed. They emerged everywhere only after bitter political, cultural, and economic battle between those who attempted to preserve the older First Wave structure and those who recognized that only a new civilization could solve the painful problems of the old. The Second Wave brought with it a fantastic extension of human hope. For the first time men and women dared to believe that poverty, hunger, disease, and tyranny might be overthrown. Utopian writers and philosophers, from Abbe Morelly and Robert Owen to Saint-Simon, Fourier, Proudhon, Louis Blanc, Edward Bellamy, and scores of others, saw in the emerging industrial civilization the potential for introducing peace, harmony, employment for all, equality of wealth or of opportunity, the end of privilege based on birth, the end of all those conditions that seemed immutable or eternal during the hundreds of thousands of years of primitive existence and the thousands of year of agricultural civilization. #RandolphHarris 14 of 22
If today industrial civilization seems to us something less than utopian—if it appears, in fact, to be oppressive, dreary, ecologically precarious, war-prone, and psychologically repressive—we need to understand why. We will be able to answer this question only if we look at the gigantic wedge that split the Second Wave psyche into two warring parts. Cities of the pre-Civil War era were compact walking cities. The radius of even the largest cities did not extend over three miles. Even in New York a walk of an hour would bring the stroller from the central city to open countryside. If one were adventurous and could afford it, a three-quarters-of-an-hour ride from Wall Street on the new horse-drawn streetcars would bring one to the norther boundary of the city, where a swampy area of suburban shacks was being transformed into what would become Central Park. Not that many people rode in private or even public transportation. While the streets evidenced many carriages, owning such was a privilege restricted to the upper and some of the upper middle classes. Maintaining a horse and carriage in the city—with keeping the coachman and stable hands that were part of such ownership—was an expense beyond the means of ordinary citizens. Most cities, by the 1850s, had public omnibuses for middle-class usage. Omnibuses were essentially overcrowded urban stagecoaches. The poor qualities of urban streets, however, made the omnibuses uncomfortable as well as crowded, slow, and expensive. Thus, before the advent of horse-pulled streetcars in the 1850s, most middle-class urban dwellers got where they were going by walking. In good weather it was both faster and more comfortable than riding the omnibuses. The poor, regardless of weather or distance, always walked. #RandolphHarris 15 of 22
The decades prior to the Civil War (1861-1865) saw the rapid expansion of existing cities and the founding of many new ones. All were densely packed walking cities. In the two score of years prior to 1860, cities grew at a pace faster than they grew before or ever since. Of the fifty largest cities today, only seven were incorporated before 1816; thirty-nine were incorporated between 1816 and 1876; and only four have been incorporated since 1876. The effect of environmental factors on the growth of pre-Civil War cities is evident from the fact that of the nine cities that had surpassed a population of 100,000 by 1860, eight were major ports. The one exception really was not ana exception. It was Brooklyn, which was an independent city until 1898, when it was incorporated into New York. Brooklyn, of course, shared the best natural harbour on the east coast with New York. New York was by far the most important American city of the eve of the Civil War. It had a population of over 1 million in 1860 (only London and Paris were larger); it was the financial center of the nation; and its docks handled a third of the country’s exports and a full two-thirds of its imports. However, in spite of its tremendous growth, even New York retained many preindustrial-city characteristics. The urban economy was still in a commercial rather than industrial stage. Business people were primarily merchants, although they intermittently took on subsidiary functions such as manufacturing, speculating, and banking. In spite of the ready availability of land, the eighteenth—and nineteenth-century American city was remarkably densely packed. An examination today of the old central area of cities such as Philadelphia, Boston, Baltimore, or Charleston reveals block after block of tightly packed town houses. Lots were commonly only twenty feet wide and occasionally even narrower, with houses built right on the lot line. Front yards were nonexistent, with houses even of the wealthy fronting on the sidewalk, which in turn was immediately adjacent to the street. #RandolphHarris 16 of 22
This tight housing pattern was in part a carryover of the European pattern. European cities were tightly packed in part because of the existence of city walls. Cities in North America were not constrained by external ramparts as were the cities in Europe. Where longwall fortifications had once existed, such as Wall Street in New York or Fort Dearborn in Chicago, they were rapidly dismantled once the surrounding Indian populations had been extinguished and the threat of Indian attack eliminate. The Canadian exceptions of the stone-walled cities of Montreal and Quebec reflected a French rather than English tradition. They were exceptions that proved the rule. A hundred and fifty years ago affluent town houses abutting Fifth Avenue in New York City represented the ideal of urban life. In upper-class neighbourhoods, there was minimal traffic, but a lot of congestion in the central business district. The high density did not occur in United States of America cities as a result of crowding within the walls for defense purposes. Far more important was the maintenance of high-density neighbourhoods because of custom and fashion. The new homes of the wealthy in Georgian London were built cheek to jowl, and the eastern seaboard cities of the United State of America followed the London fashion. The existence of nearby open land did not, at first, sway American cities from following the European pattern. Even small towns built housing side by ide while surrounded by mile upon mile of vacant land. Overall, the American city mixed commercial, residential, and even manufacturing activities, but each large city had a few blocks of home of wealthy residents crowded near the center of the city. #RandolphHarris 17 of 22
Often these elite homes were only a block or two from far more humble housing. Traces of this preindustrial walking city pattern of centrally located elite areas can still be seen in Beacon Hill in Boston, Chestnut Street in Philadelphia, and Washington Square in New York. Having a central location was a sign of social and economic achievement. It was fashionable to have a central core address. Thus small central-city lots were extremely valuable, while within walking distance there was unbuilt-upon open land. Cities were also densely packed as a matter of practicality. Before the era of rapid and inexpensive mass transit, it was a major inconvenience to be outside of the central area. Thus, peripheral areas were given over largely to the less affluent and those on the fringes of society. In an era of slow, uncomfortable, and expensive transportation, the families of means took the center, and the poor were more likely to be relegated to the periphery. Within the city one walked to work in the morning, walked home for lunch, walked back to work, and then walked home again in the evening. This was not a major chore, since home and business were never far removed. They might, in fact, be in the same building: The first floor was given over to commerce, the second and third reserved for family and clerks, and the fourth perhaps for storage. People lived and worked in the same house or at last in the same neighbourhood. The separation of workplace and residence that was to become a hallmark of the industrial city was limited in the preindustrial American city. Virtually everyone lived in less than a mile from their place of work. #RandolphHarris 18 of 22
The result of all of the above was that the walking city had little spatial separation of economic activities and residential areas. Nor was there the sharp division and spatial separation of socioeconomic status that we associate with contemporary urban areas. The wealthy clearly lived far more comfortable lives and on better blocks than the urban poor, but they did not live in neigbourhoods that were physically far removed from the poor. Spacial and social separation of socioeconomic classes would be a product of the technologies of the post-Civil War industrial era. O beautiful for spacious skies, for amber waves of grain; for purple mountains’ majesty, above the fruited plain. America, America, God shed His grace on thee, and crown Thy good with brotherhood from sea to shining sea. Magnified and sanctified be the name of God throughout the World which He hath created according to His will. May He establish His kingdom during the days of out life and during the life of all the house of America, speedily, yea, soon; and say ye, Amen. May His great name be blessed for ever and ever. Exalted and honoured be the name of the Holy One, bleed be He, whose glory transcends, yea, is beyond all praises, hymns and blessing that humans can render unto Him; and say ye, Amen. The light streaming from a table lamp proves the existence of electricity. The light streaming into the mind in these exalted moments proves the existence of the Soul. Whoever approaches the Divine Source of all things comes into the aura of its Power and the perception of its Light. This is not ordinary light: it is holy, transcendental, and awe-inspiring. #RandolphHaris 19 of 22
The experience of divine Light is no hallucination but an actuality, an entirely real one, even a thrilling one. If the Light is not resisted, by timidity, ignorance, or egoism, it will work upon the entire human being, radically transforming one’s outlook, life, and consciousness. In its Light human beings to see what one has not seen with the body’s eyes, the intellect’s understanding. If one can hold oneself in the Light steadily and unfalteringly, one’s consciousness will be raised to a higher plane. The inner light will give one a glimpse of an ennobled and purified life and inspire one with the urge to realize it. Generally the seeing of light during prayer is a favourable sign of present experience or good omen of future experience. It indicates that prayer in depth is being attained or will be later. The light may seem spread out in space or as a thin ray alone. It may appear as a tiny black-centered sun or as a large round ball. There are still other forms—such as lightning and stars. Generally, too, there will be a living dynamic quality in it, a movement, a winking, and a fiery flickering. Light manifestations: (a) throbbing with Energy, (b), as Overself, (c) thought-free Peace or Joy. Without a prayer is anyone who put one’s hope in anthropoids and hominoids, said Jeremiah (17.5). One should put it in Jesus Chris, for the love of whom one should serve the poor and even be mistaken for the poor. What shame can there be in that? asked Saint Paul in his Second Letter to the Corinthians (2 Corinthians 4.5). #RandolphHarris 20 of 22
Do not rise above your station. Just place your hope in God who is above all stations. Do what you think you should do, and God will be the witness of your goodwill. Do not rely on your own counsel or seek the counsel of another. Rely instead on the grace of God, who helps the humble and humbles those who think they have no need of help. That is the encouragement of the Letter of James (4.6). Do not glory in wealth, said the pauperous Jeremiah (9.23), especially if you have a stash. Do not brag about your friends, especially if they have positions of importance. If you have to glory at all, then take great pride in God, who surpasses all created things and desires above all else to give Himself as a gift. That is what Saint Paul urged the First Corinthians to do (1.31). Do not boast about your magnitude or your pulchritude! It takes only a sniffle to snuff your life out, corrupt your corpse, bury your bones. Do not whistle at the snappiness of your talent or the snazziness of your attire. God will not like that, and He is the whole of whim you are only a part. Do not think better of yourself than others. Why? Because at that very moment God might just think you worse than others. He, if anybody, should know what stuffings are found in Humankind, as the Gospel of John has hinted (2.15). Do not be proud of your good works. Why? Because your judgments are not necessarily God’s. What tickles your fancy might make God sneeze, and then who would say Gesundheit? #RandolphHarris 21 of 22
If you do something god, believe better in others; that they will keep your humility fresh. Prefer others to yourself to another, and there is no telling which of your legs God will break first. The humble soul’s vista is shimmering with peace. The heart of the proud soul, however, is frequently clouded with jealousy or rage. The piers are pummeled by the waves; in a lonely field the rain lashes an abandoned train; outlaws fill the mountain caves. Fantastic grow the evening gowns; agents of the Fisc purse absconding tax-defaulters through the sewers of provincial towns. Caesar’s double-bed is warm as an unimportant clerk writes I DO NOT LIKE MY WORK on a pink official form. Unendowed with wealth or pity, little bird with scarlet legs, sitting on their speckled eggs, eye each flu-infected city Altogether elsewhere, vast herds of reindeer move across miles and miles of golden moss, silently and very fast. The clouds of adverse fortune and ill health pass and change over the Earth of human’s body. In that body there is ultimately reflected one’s own mental and emotional reactions to them. The human being is whole, but has different aspects. What manifests itself as an emotional disturbance in one aspect may also manifest itself later as a bodily sickness. The body’s health and the ego’s fortune eventually match the good or ill shape of the ego’s thought. To overlook the psychological factor in the cause of sickness and to concentrate solely on the physical factor is much too narrow-mined and not truly scientific. At the present stage of human knowledge, it is too simple and naïve an attitude to cover all cases. Mental causes cannot be put in a test tube and examined; this is one reason why they have been overlooked. If you prejudge everyone, you will end up losing yourself and becoming one of “them,” but still be rational and use great discernment. #RandolphHarris 22 of 22
BRIGHTON STATION AT CRESLEIGH RANCH
Rancho Cordova, CA |
Now Selling!
Brighton Station at Cresleigh Ranch is Rancho Cordova’s newest home community! This charming neighborhood offers an array of home types with eye catching architecture styles such as Mid-Century Modern, California Modern, Prairie, and Contemporary Farmhouse.
Located off Douglas Road and Rancho Cordova Parkway, the residents of Cresleigh Ranch will enjoy, being just minutes from shopping, dining, and entertainment, and quick access to Highway 50 and Grant Line Road providing a direct route into Folsom. Residents here also benefit from no HOA fees, two community parks and the benefits of being a part of the highly-rated Elk Grove Unified School District.
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What Kind of Soul is it that Can Eat, Drink, and be Marry?
Sometimes it is necessary to go a long distance out of the way in order to come back a short distance correctly. In all Second Wave societies a third institution arose that extended the control of the first two. This was the invention known as the corporation. Until then, the typical business enterprise had been owned by an individual, a family, or a partnership. Corporations existed, but were extremely rare. Even as late as the American Revolution, according to business historian Arthur Dewing, “no one could have concluded” that the corporation—rather the partnership or individual proprietorship—would become the main organizational form. As recently as 1800s there were only 335 corporations in the United States of America, most of them devoted to such quasi-public activities as building canals or running turnpikes. The rise of mass production changed all this. Second Wave technologies required giant pools of capital—more than a single individual or even a small group could provide. So long as proprietors or partners risked their entire personal fortunes with every investment, they were reluctant o sink their money in vast or risky ventures. To encourage them, the concept of limited liability was introduced. If a corporation collapsed, the investor stood to lose only the sum invested and no more. This innovation opened the investment floodgates. Moreover, the corporation was treated by the courts as an “immortal being”—meaning it could outlive its original investors. This meant, in turn, that it could make very long-range plans and undertake far bigger projects then ever before. #RandolphHarris 1 of 22
By 1901 the World’s first billion-dollar corporation—United States Steel—appeared on the scene, a concentration of assets unimaginable in any earlier period. By 1919 there were half a dozen such behemoths. Indeed, large corporations became an in-built feature of economic life in all the industrial nations, including socialist and communist societies, where the form varied but the substance (in terms of organizations) remained very much the same. Together these three—the nuclear family, the factory-style school, and the gain corporation—became the defining social institutions of all Second Wave societies. And, throughout the Second Wave World—in Japan as well as in Switzerland, Britain, Poland, the United States of America, Russian—most people followed a standard life trajectory: reared in a nuclear family, they moved en masse through factorylike schools, then entered the service of a large corporation, private or public. A key Second Wave institution dominated each phase of the lifestyle. Around these three core institutions a host of other organizations sprang up. Government ministries, sports clubs, churches, chambers of commerce, trade unions, professional organizations, political parties, libraries, ethnic associations, recreational groups, and thousands of others bobbed up in the wake of the Second Wave, creating a complicated organizational ecology with each group servicing, coordinating, or counterbalancing another. At first glance, the variety of these groups suggests randomness or chaos. However, a closer look reveals a hidden pattern. #RandolphHarris 2 of 22
In one Second Wave country after another, social inventors, believing the factory to be the most advanced and efficient agency for production, tried to embody its principles in other organizations as well. Schools, hospitals, prisons, government bureaucracies, and other organizations thus took on many of the characteristics of the factory—its division of labour, its hierarchical structure and is metallic impersonality. Even in the arts we find some of the principles of the factory. Instead of working for a patron, as was customary during the long reign of agricultural civilization, musicians, artist, composers, and writers were increasingly thrown on the mercies of the marketplace. More and more they turned out “products” for anonymous consumers. And as this shift occurred in every Second Wave country, the very structure of artistic production changes. Music provides a striking example. As the Second Wave arrived, concert halls began to crop up in London, Vienna, Paris, and elsewhere. With them came the box office and the impresario—the businessman who financed the production and then sold tickets to culture consumers. The more tickets he could sell, naturally, the more money he could make. Hence more and more seats were added. In turn, however, larger concert halls required louder sounds—music that could be clearly heard in the very last tier. The result was a shift from chamber music to symphonic forms. #RandolphHarris 3 of 22
Says Curt Sachs in his authoritative History of Musical Instruments, “The passage from an aristocratic to a democratic culture, in the eighteenth century, replaced the small salon by the more and more gigantic concert halls, which demanded greater volume.” Since to technology existed yet to make this possible, more and more instruments and players were added to produce the necessary volume. The result was the modern symphony orchestra, and it was for this industrial institution that Beethoven, Mendelson, Schubert, and Brahms wrote their magnificent symphonies. The orchestra even mirrored certain features of the factory in its internal structure. At first the symphony orchestra was leaderless, or the leadership was casually passed around among players. Later the players, exactly like workers in a factory or bureaucratic office, were divided into departments (instrumental sections), each coordinated from above by a manager (the conductor) or even, eventually, a straw boss farther down the management hierarchy (the first violinist or the section head). The institution sold its product to a mass market—eventually adding phonograph records to its output. The music factory had been born. The history of the orchestra offers only one illustration of the way the Second Wave socio-sphere arose, with its three core institutions and thousands of varied organizations, all adapted to the needs and style of the industrial techno-sphere. However, a civilization is more than simply a techno-sphere and a matching socio-sphere. All civilizations also require an “info-sphere” for producing and distributing information, and here, too, the changes brought by the Second Wave were remarkable. #RandolphHarris 4 of 22
Before the middle of the nineteenth century, the advantages of the city and the difficulties of commutation insured that commuters were not a significant proportion of the populations of most cities. The historian Henry Binford argues that early suburbs, rather then being appendages or outgrowths from the city, were freestanding, thinly settled, semirural communities. Such communities included manufacturing and commercial activity related to the city, but the limited mobility of persons and goods meant that contact with the city was sporadic rather than daily. Going into the city just took too much effort. Before the late 1840s travel required considerable energy, time, and expense. In their social life and political organization, early suburbs were more villages than smaller clones of the central city. Only when transportation improved, would fringe areas be transformed into commuter suburbs. In the meantime, fringe locations would be hybrid communities. Even before the era of mass transportation and the period when the suburbs would have regular contact with the city, the suburban fringe had already begun to change in significant ways. First, the suburbs had become more diverse villages, with a mixture of newcomers, some of whom had links to the central city and some of whom had economic and other links to the country. Secondly, partially as a consequence of the increased population diversity, there was increased social complexity. #RandolphHarris 5 of 22
As the populations of the suburban villages became more diverse, their social organizations became more complex, with overlapping circles of interests and involvement. Boundaries became more varied and flexible. People’s social, religious, business, and political networks were increasingly likely to vary from individual to individual. Finally, the villages were changing politically. Newer and younger men had a wider range of interests, and they were more open to the growth of local government and its evolution from village to suburban forms. However, not all American suburban areas of a century and a half ago were impoverished, housing only the poor and outcast. Outer areas had open land, and America’s Jeffersonian agrarian heritage contributed to an ideology that encouraged open space while viewing cities as source of discord and social evils. Since virtue (and affordably land) increased as one approached rural life, the goal of some urbanites was to be in the city, but just barely. Thus suburban development of Brooklyn as an independent suburban community, across the harbour from Manhattan, indicated how the dilemma of continuing urban business without abandoning the city could be resolved using the technology of the ferryboat. Living in Brooklyn, across the harbour from Manhattan, provided the prototype compromise. Brooklyn was the first commuter suburb. With its ferryboat connection to Manhattan, Brooklyn Heights had easy access to the city while at the same time retaining the suggestion of a bucolic community. #RandolphHarris 6 of 22
By 1841 half of the householders who had bought land in Brooklyn Heights commuted to offices in Manhattan. By no stretch could these commuters be characterized as social outcasts or those on the margins of society. Hezekiah Beers Pierrepoint developed Brooklyn Heights as a community, noting “Gentlemen whose business or profession required daily attendance into the city cannot better, or with less expense, secure the health and comfort of their families.” Here in his comments were the themes that would be used to promote and advertise suburban living for the next century and a half. Suburbia claimed to offer a superior lifestyle, was a more healthful place to live, and was less expensive in the bargain. There are two kinds of inequality in the human species: one which I call natural or physical, because it is established by nature and consists in the difference of age, health, bodily strength, and qualities of mind or soul. The other may be called moral or political inequality, because it depends on a kind of convention and is established, or at least authorized, by the consent of humans. This latter type of inequality consists in the different privileges enjoyed by some at the expense of other, such as being richer, more honoured, more powerful than they, or even causing themselves to be obeyed by them. There is no point in asking what the source of natural inequality is, because the answer would be found enunciated in the simple definition of the word. #RandolphHarris 7 of 22
There is still less of a point in asking whether there would not be some essential connection between the two inequalities, for that would amount to asking whether those who command are necessarily better than those who obey, and whether strength of body or mind, wisdom or virtue are always found in the same individuals in proportion to power or wealth. Perhaps this is a good question for slabs to discuss within earshot of their masters, but it is not suitable for reasonable and free people who seek the truth. Precisely what, then, is the subject of this discourse? To mark, in the progress of things, the moment when, right taking the place of violence, nature was subjected to the law. To explain the sequence of wonders by which the strong could resolve to serve the weak, and the people to buy imaginary repose at the prince of real felicity. The philosophers who have examined the foundations of society have all felt the necessity of returning to the state of nature, but none of them has reached it. Some have not hesitated to ascribe to human in that state the notion of just and unjust, without bothering to show that one had to have that notion, or even that it was useful to one. Others have spoken of the natural right that everyone has to preserve what belongs to one, without explaining what they mean by “belonging.” Others started out by giving authority to the stronger over the weaker, and immediately brought about government, without giving any thought to the time that had to pass before the meaning of the words “authority” and “government” could exist among humans. #RandolphHarris 8 of 22
Finally, all of them, speaking continually of need, avarice, oppression, desire, and pride, have transferred to the state of nature the ideas they acquired in society. They spoke about savage humans, and it was civil humans they depicted. It did not even occur to most of our philosophers to doubt that the state of nature had existed, even though it is evident from reading the Holy Scriptures that the first man, having received enlightenment and precepts immediately from God, was not himself in that state; and if we give the writings of Moses the credence that every Christian owes them, we must deny that, even before the flood, men were every in the pure state of nature, unless they had fallen back into it because of some extraordinary event: a paradox that is quite awkward to defend and utterly impossible to prove. Let us therefore begin by putting aside all the facts, for they have no bearing on the question. The investigations that may be undertaken concerning this subject should not be taken for historical truths, but only for hypothetical and conditional reasonings, better suited to shedding light on the nature of things than on pointing out their true origin, like those our physicists make everyday with regard to the formation of the World. Religion commands us to believe that since God Himself drew humans out of the state of nature, they are unequal because He wanted them to be so; but it does not forbid us to form conjectures, drawn solely from the nature of humans and the beings that surround them, concerning what the human race could have become, if it had been left to itself. #RandolphHarris 9 of 22
Humans, whatever country you may be from, whatever your opinions may be, listen: here is your history, as I have thought to read it, not in the books of your fellowmen, who are liars, but in nature, who never lies. Everything that comes from nature will be true; there will be nothing false except what I have unintentionally added. The times about which I am going to speak are quite remote: how much you have changed from what you were! It is, as it were, the life of your species that I am about to describe to you according to the qualities you have received, which your education and your habits have been able to corrupt but have been unable to destroy. There is, I feel, an age at which an individual human would want to stop. You will seek the age at which you would want your species to have stopped. Dissatisfied with your present state for reasons that protend even greater grounds for dissatisfaction for your unhappy posterity, perhaps you would like to be able to go backwards in time. This feeling should be a hymn in praise of your first ancestors, the criticism of your contemporaries, and the dread of those who have the unhappiness of living after you. Without having recourse to the supernatural knowledge we have on this point, and without taking note of changes that must have occurred in the internal as well as the external conformation of humans, as they applied their limbs to new purposes and nourished themselves on new foods, I will suppose one to have been formed from all time as I see them today: walking on two feet, using their hands as we use ours, directing their gaze over all of nature, and measuring with their eyes the vast expanse of the Heavens. #RandolphHarris 10 of 22
Like the Old Testament, the New Testament sees human nature as a psychophysical unity. Although Jesus Christ and the apostles spoke Aramaic, their words have been handed down to us in New Testament Greek, which, depending on its frames of reference, uses any of several interchangeable terms for referring to persons. Whether we are admonished to love God with all our heart, soul, strength, and mind or to present our bodies “as living sacrifice,” the meaning is the same: commit your whole person to God. The Greek word psyche parallels the Hebrew nephesh and is frequently translated as “soul.” In many cases its meaning is clearly not that of an immaterial soul. When Joseph brought his father, Jacob, and seventy-five “souls” into Egypt (as narrated in Acts 7.14), he did not leave their bodies behind in Canaan. The rich farmer dreams of harvests so great that one can say to one’s psyche, “Soul, you have ample goods laid up for many years; take your ease, eat, drink, and be merry.” The biblical scholar Frank Stagg wonders aloud, “What kind of soul is it that can eat, drink, and be merry? A soul is a self, a person. In Romans 2.9, every “human being” who does evil and suffers for it is a psyche and in Romans 13.1 every “person” to be subjected to persons who govern is likewise a psyche. The whole [person] sins and the whole [person] is called to responsible citizenship. Saint Paul, true to his Hebrew heritage, here thins of man as a unity. The Biblical teaching is not that one has a soul but that one is a soul.” #RandolphHarris 11 of 22
That is exactly it. You do not have a soul, you are a soul. A soul comes from God. Nothing created can exist without a soul. God is omnipresent, we are emanations of God. He is our soul. Spirituality, as reflected in the Greek words translated as “spirit” and “flesh,” similarly has not to do with the whole person in relationship with God and other persons. The theologian Bruce Reichenbach suggests that to recapture this sense of spirituality we ought to drop the term soul from our religious vocabulary: “Such an approach, far from destroying faith in the spiritual aspect of humans, will assist in clarifying precisely wherein the spiritual lies, that is, that it lies not in the possession of an entity, but in the style of life one leads insofar as it manifests a relation to God and to one’s fellow human.” We also see the Hebrew-Christian understanding of psychophysical unity in the New Testament teaching concerning life after death. Oscar Cullmann beings his classic book, Immortality of the Soul or Resurrection of the Dead? by observing that if we were to ask ordinary Christians what they conceive to be the New Testament teaching concerning our fate after death, “with few exceptions we should get the answers: The immortality of the soul. Yet this widely accepted idea is one of the greatest misunderstandings of Christianity.” Scripture promises us not immortality of the soul, but resurrection to eternal life as an “embodied spirit”—a very different proposition. #RandolphHarris 12 of 22
For Jesus, unlike Socrates, death was no friend. At the grace of his friend Lazarus, Jesus wept. Death mattered. It was, in the apostle Paul’s words, “the great enemy.” Death is real, and I is an enemy precisely because we do not have within our own natures a guaranteed immortality. At the end of our lives we do not, as Socrates assumed, “pass away”; rather, we die. However, there is hope, a hope rooted not in our nature but in God’s love and faithfulness. Christians believe that God created and values human lives and that God will re-create them after death, giving us, on that “great gettin’-up morning,” what, apart from divine love, we do not have—eternal life. The hope that Christians proclaim in the Apostle’s Creed—“I believe in the resurrection of the body and the life everlasting”—is a hope grounded in God’s initiative, not in our nature. To use a crude but modern analogy, after the plug is puled on our computing machinery, the divine programmer promises to re-create our software on a new, error-free, piece of hardware. (Contrast this view with the pre-Christian idea of Seneca, who viewed himself as a “mixture of body and soul, of divine and human; my body I will leave where I found it, my soul I will restore to Heaven.”) If we have immortal souls, it must not have been the case the Christ was the first to defeat death nor did he need to force open a door that until then had been locked. However, Christians believe that it was and He did. #RandolphHarris 13 of 22
However, if the Psychical Researchers succeeded in proving “survival” and showed that the Resurrection was an instance of it, they would not be supporting the Christian faith but refuting it. (In fact, the founders or parapsychology were mostly people who had lost their faith in God and were searching for another basis for believing in the meaning of life and the possibility of life after death.) This claim embodies the Christian concept of resurrection containing the belief that our lives will be followed not by eternal extinction but by a renewal of life, with our individual identities intact, perhaps rather as a beautiful flower preserves the identity of the human seed that precedes it. (From this, all Christians, whether they hold to an immortal soul or not, derive equal comfort when confronting death.) Second, the New Testament image of a restored and perfected mind-body unit reinforces the other biblical images of human nature as a psychophysical unity. We must be wary of yoking biblical ideas to the details of any currently prevailing scientific theory. However, it is noteworthy that this unified image is consistent with the emerging scientific image of humans as a mind-body unity. Fundamentally, both views assume that without our bodies we are nobodies, and that we had best therefore be good to our bodies. Rather than despising the body as that which “fills us with passions, and desires, and fears, and all sorts of fancies, and foolishness,” as Socrates declare, Christians regard the body as “the temple of the Holy Spirit.” #RandolphHarrs 14 of 22
Indeed, we do not have bodies rather, we are bodies, bodies alive with minds. That being so, we should care about people’s whole selves—body and all. And that is indeed why people of faith have been on the forefront of efforts to take medicine to the developing World, to alleviate hunger, and to combat debilitating racism. The biblical accounts of human nature are, in a very profound sense, timeless. They made sense to our forebears long before science appeared, and they are relevant today. That should warn us against misconstruing them today by trying to impose on their vocabulary a precision, familiar to us today within science, that they were never intended to have. We discover that their main concern is with what God thinks about humans. The biblical account is a God-centered view and is pre-occupied with relationships—first and foremost the relationship of God to humanity, but also of person to person, and of humankind to the created order, of which it both a part and a steward. It provides advice and enduring truths on how to live our lives day by day. However, humankind today is not as God created it. An event described as the fall occurred, in which humankind’s obedience to God turned to disobedience. Seen in this way the fall is interpreted primarily as a break in the relationships of God, humans, and nature. The fall is often described as having “marred” or “obscured” God’s image, which can be restored in Christ. #RandolphHarris 15 of 22
However, our physical existence has continued without interruption despite the fact that unredeemed humankind has been “dead in trespasses and sins” since then. Thus, while biological and spiritual life can be distinguished from each other, we must not overemphasize this possibility, since they are part of a whole. The rich fabric of the total picture given to us in Scripture brings to mind the similarly rich complexity of the total picture of human nature given to us through the scientific endeavour today. Both emphasize the complexity of human nature, the need to understand and study it from many diverse aspects or perspectives, and the need to recognize that human nature is a unity—a unity now in this present life and, by the grace of God, a unity in the life to some. The person who lusts for something breaks out into hives. The person who is proud produces pouches under one’s eyes. The person who is greedy develops hollows in one’s cheeks. The persons who has not died to oneself is easy game for the Enemy’s guile. Whoever finds oneself flooded with weakness and clinging to the flesh is mired in desire. One can still extract oneself from this sort of life, but only with the greatest difficulty. When a person like this holds oneself back, one grows sad. When someone else holds one back, one flies off into a rage. By way of contrast, the person who is poor and the one who is humble in spirit may seem to live a humdrum life; nonetheless they experience a measure of control and even a modicum of concord. #RandolphHarris 16 of 22
You may go for the gusto, that is to say, aggressively pursue something you lust for; but when you grab it, it will grab you and twist you to the floor. By allowing a thousand rich such small passions to enslave you, you will never find True Peace of Heart. If you ever hope to escape, you must resist, fight back to fund what you are looking for. In the same way anyone who reveals and drivels one’ life away cannot find True Peace; only the fervent and spiritual know where to look for that. If one cares enough for the Quest and understand enough about the relation between it and diet, one will come sooner or later to choose one’s food with more resistance to habit. There is an opportunity to strengthen one’s will, overcome a bad habit and show one’s determination to quicken progress by dropping a negative practice of behaviour or action altogether from the first day. Do not sin against your health. Somethings humans partake in is poisonous physically and morally. Not all sickness and all disease are caused by wrong thinking in this present reincarnation but some of them are. How great or how small that part is depends entirely upon the individuals concerned. With some, it is a very high proportion, with others it is a small one. In the former case, therefore, we must look back to anterior lives for the wrong thought or wrong conduct which produced the sickness of the present physical body as bad karma. The practice of Christian Science is one part of the means to be applied in the hope of relieving the suffering and restoring normalcy to the physical, mental, and spiritual. #RandolphHarris 17 of 22
We have inherited a body which, after ages of mistreatment, degradation, and wrong feeding, cannot quickly change itself and accept the new habits and the new feeding with its organs in their present condition. If the millions spent on research for cancer have so far failed, and if a simple change of faulty thought, belief, conduct, and goal cures it, the worth of this method is thereby demonstrated. Bodily healing is an occasional by-product of the healing of thought and feeling, or the re-education of moral character; it is not at all the invariable result of such processes. If wrong living breaks hygienic laws and provokes disease, wrong-doing also breaks Universal laws and provokes disease, as one form of retribution out of several possible forms. A hereditary affliction would obviously be of a universal origin. The individual mind and the cosmic mind are indissoluble connection, an out of their combined activity the human World-idea is produced. It would be correct to say that the redirection of thought and feeling would largely help to eliminate disease. As the race learns to substitute healing and caring thoughts for negative thoughts, aspiration for passion, and concentration for distraction, it will inevitably throw off many maladies that originate in wrong attitudes. Certain maladies in the physical being may quite easily be directly traced to evil impulses in the mental being. It is not only human’s diseases which are the consequence of their bad thinking, however, but also human’s misfortunes. #RandolphHarris 18 of 22
If one is healthy in body one may be unhealthy in fortune. The Universal law of retribution expresses itself in a variety of ways. It is a mistake to narrow this linking of wrong thinking and ill feeling with the body’s sicknesses alone. They are to be linked with all forms of life experience. States of mind are directly or indirectly connected with states of health. A mind sinking under the heavy weight of responsibilities, or filled with the heavy stresses and pressures of business, or depressed by frustration, unhappiness or unrest, or shaken by the ending of a close relationship, may soon or late reflect itself in disease, sickness, psychosis, or neurosis. Wrong thinking expresses itself in the end in wrong functioning of some organ of the body. The nature of the thoughts and the nature of the malady correspond to each other. The individual who gives oneself up to negative destructive thoughts or feverish tempo of living for years and, later, find oneself sick or diseased, usually fails to think there is any mutual connection between the mental thoughts or unrelaxed way of life and the physical state. One does not even dream that one has been called to account. Quite clearly, it is as disorders of the various organs, as functional troubles, or as functional troubles, or as abnormal conditions in one or another part of the body that emotional, nervous, and mental disharmonies firs show themselves physically. Definitions: A sickness develops into an ailment, which if not cured becomes a disease. There is dissension between heart and head, between feeling and reasoning, and there is disease in the body itself. #RandolphHarris 19 of 22
There is an undesirable physical reaction for every undesirable emotional activity. Most people are careless about their mental habits because these seem of trivial importance by contrast with their physical habits. They do not know that sinning against the mind’s hygiene may manifest in the physical body itself. The body’s organs are affected by the mind’s states. Worry or fear or shock or excessive emotion may disturb, reduce, increase, or even paralyze their working for a time—in some cases for all time. Humans can cease to become human, and become God; but humans cannot be God and human at the same time. One can hold oneself in this egoless state for a brief while only. The ego soon raises up again and the glorious presence retires, for the two are incompatible. Such periods are short and uncommon but they lift us up and draw us in. Even if they are not immediate actualities, we feel then that there is peace and joy for us as ultimate possibilities. It is true that the felicity and freedom of such glimpses are too often too momentary. Yet immense forces lie hidden beneath their brief but intense existence. All glimpses are not of equal duration nor of equal degree. One or other or both may differ from person to person. These glimpses of Reality which wake us out of the World or illusion come to us only at intervals. We cannot hold them, but we can repeat them. The glimpse may past only an instant, or it may last a year. The glimpse lasts a moment, a minute, an hour, or a week—who can say, for it is a mysterious grace? However, in that while, the oscillation of human thoughts is stilled and time takes a rest. It cannot be shared with others—although they may notice or sense some of its fruits—and to that extent it is a private experience. #RandolphHarris 20 of 22
It comes to us only in gleams whose disappointing brevity is balanced by their overwhelming beauty. Such moments rarely come to flower in the arid wildness of a human’s life today. There will even be rare and brief times when these serene glimpses will dissolve into wonderful ecstasies. The glimpses are usually quite short in duration, quite sudden in onset. The splendour of lightning, they disappear within the twinkling of an eye. Such experiences can be sustained only in small homeopathic doses. However, glimpses, as charming to the mind as scented blossoms to the nose, are fugitive. They cannot be kept. They are ephemeral. These glimpses are rarely sustained and should be accepted without surprise or disappointment for the short events they usually are. During the years when I investigated such matters—collecting data from several hundred cases, including my own experience, and combining it with the more authoritative teachings of highly attained and highly respected top-rank persons—I found that in large percentage of persons who feel too preoccupied with the work of starting to build a career, earn their livelihood, and build a family, the initial glimpse may have been the first and last for a long period of many years. However, in some cases they say in this period of disinterest because of disillusionments. The bliss of the glimpse must pass—and often quickly: its confirmation of unworldly values must diminish. One does not expect to feel often these great moments when one passes through an archway opening on the infinity and enjoys the Best. #RandolphHarris 21 of 22
These glimpses are fitful and their content is fragmentary. It is true that the glimpse comes seldom to most people, but it is all the better remembered for that rarity. The fleeting beauty of these moments veils the harsh greyness of the long periods between them. These moments of spiritual nearness shine in one’s life, but the glorious feeling they induce does not stay. However, the glimpse comes to an end. The glorious new identity which one took on for a while will be shed. These glimpses are often unexpected, usually isolated, and only brief. A brief release from the burdens of living, peace-bestowing and mentally illumining, a healing suspense of all negative traits—but soon gone. These moments are rare and beautiful. They can never come too soon nor stay too long. The energy which appears to us as light is the basis of the Universe, the principle from which all things are made. The first aspect of God is Light; the first contact of human the Supreme Being is Light. If seen in vision, the pure and primal life-force appears as golden sunshine. You ask why I perch on a jade green mountain? I laugh but say nothing my heart free like a peach blossom in the flowing stream going by in the depths in another World not among humans. In the book of life, blessing, peace and ample sustenance, may we, together with all Thy people, the house of America, be remembered and inscribed before Thee for a happy life and for peace. Blessed art Thou, O Lord, who establishest peace. May it be Thy will, O Lord our God and God of our fathers, to grant our portion in your Kingdom and may the Temple be rebuilt in our day. There we will serve Thee with awe as in days of old. #RandolphHarris 22 of 22
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Next to Life and Liberty, We Consider Education the Greatest Blessing!
We had a sense of importance that would have led us to risk our lives for our rhetoric. The precondition of any civilization, old or new, is energy. First Wave societies drew their energy from “living batteries”—human and animal muscle-power—or from sun, wind, and water Forests were cut for cooking and heating. Waterwheels, some of them using tidal power, turned milestones. Windmills creaked in the fields. Animals pulled the plow. As late as the French Revolution, it has been estimated, Europe drew energy from an estimated 14 million horses and 24 million oxen. All First Wave societies thus exploited energy sources that were renewable. Nature could eventually replenish the forests they cut, the wind that filled their sails, the rivers that turned their paddle wheels. Even animals and people were replaceable “energy slaves.” All Second Wave societies, by contrast, began to draw their energy from coal, gas, and oil—from irreplaceable fossil fuels. This revolutionary shift, coming after Newcomen invented a workable steam engine in 1712, meant that for the first time a civilization was eating into nature’s capital rather than merely living off the interest it provided. This dipping into the Earth’s energy reserves provided a hidden subsidy for industrial civilization, vastly accelerating its economic growth. And from that day to this, wherever the Second Wave passed, nations built towering technological and economic structures on the assumptions that cheap fossil fuels would be endlessly available. #RandolphHarris 1 of 21
In capitalist and communist industrial societies alike, in East and West, this same shift has been apparent—from dispersed to concentrated energy, from renewable to non-renewable, from many different sources and fuels to a few. Fossil fuels formed the energy base of all Second Wave societies. The leap to a new energy system was paralleled by a gigantic advance in technology. First Wave societies had relied on what Vitruvius, two thousand years ago, called “necessary inventions.” However, these early winches and wedges, catapults, winepresses, levers, and hoists were chiefly used to amplify human or animal muscles. The Second Wave pushed technology to a totally new level. It spawned gigantic electromechnical machines, moving parts, belts, hoses, bearings, and bolts—all clattering and ratcheting along. And these new machines did more than augment raw muscle. Industrial civilization gave technology sensory organs, creating machines that could hear, see, and touch with greater accuracy and precision than human beings. It gave technology a womb, by inventing machines designed to give birth to new machines in infinite progression—id est, machine tools. More important, it brought machines together in interconnected systems under a single roof, to create the factory and ultimately the assembly line within the factory. On this technological base a host of industries sprang up to give Second Wave civilization its defining stamp. At first there were coal, textiles, and railroads, then steel, auto manufacture, aluminum, chemicals, and appliances. #RandolphHarris 2 of 21
Huge factory cities leaped into existence: Lille and Manchester for textiles, Detroit for automobiles, Essen and—later—Magnitogorsk for steel, and a hundred others as well. From these industrial centers poured million upon endless millions of identical products—shirts, shoes, automobiles, watches, toys, soap, shampoo, camera, machine guns, and electric motors. The new technology powered by the new energy system opened the door to mass production. Mass production, however, was meaningless without parallel changes in the distribution system. In First Wave societies, goods were normally made by handcraft methods. Products were created one at a time on a custom basis. The same was largely true of distribution. It is true that large, sophisticated trading companies had been built up by merchants in the widening crack of the old feudal order in the West. These companies opened trade routes around the World, organized convoys of ships, and camel caravans. They sold glass, paper, silk, nutmeg, tea, wine and wool, indigo and mace. Most of these products, however, reached consumers through tiny stores or on the backs of wagons of peddlers who fanned out into the countryside. Wretched communications and primitive transport drastically circumscribed the market. These small-scale shopkeepers and itinerant vendours could offer only the slenderest of inventories, and often they were out of this or that item for months, even years, at a time. #RandolphHarris 3 of 21
The Second Wave wrought changes in this creaking, overburdened distribution system that were as radical, in their ways, as the more publicized advances made in production. Railroads, highways, and canals opened up the hinterlands, and with industrialism came “palace of trade”—the first department stores. Complex networks of jobbers, wholesalers, commission agents, and manufacturers’ representatives sprang up, and in 1871 George Huntington Hartford, whose first store in New York was painted vermilion and had a cashier’s cage sharped like a Chinses pagoda, did for distribution what Henry Ford later did for the factory. He advanced it to an entirely new stage by creating the World’s first mammoth chain-store system—The Great Atlantic and Pacific Tea Company. Customer distribution gave way to the mass distribution and mass merchandising that became as familiar and central a component of all industrial societies as the machine itself. What we see, therefore, if we take these changes together, is a transformation of what might be called the “techno-sphere.” All societies—primitive, agricultural, or industrial—use energy; they make things; they distribute things. In all societies energy system, the production system, and the distribution system are interrelated parts of something larger. This larger system is the technosphere, and it has a characteristic form at each stage of social development. As the Second Wave swept across the planet, the agricultural techno-sphere was replaced by an industrial techno-sphere: non-renewable energies were directly plugged into mass production systems which, in turn, spewed goods into a highly developed mass distribution system. #RandolphHarris 4 of 21
This Second Wave techno-sphere, however, needed an equally revolutionary “socio-sphere” to accommodate it. It needed radically new forms of social organization. Before the industrial revolution, for example, family forms varied from place to place. However, wherever agriculture held sway, people tended to live in large, multigenerational households, with uncles, aunts, in-laws, grandparents, or cousins all living under the same roof, all working together as an economic production unit—from the “joint family” in India to the “zadruga” in the Balkans and the “extended family” in Weser Europe. And the family was immobile—rooted to the soil. This is why the Victorian homes were so large, often three and four stories, with an average of 5,000 square feet, and several acres of land; so the families could live at home, have their own space without overcrowding the house, and farm to grow their food and meat. As we are now experiencing a global pandemic in 2021, houses are getting larger again, more people are living in multigenerational households, and even growing their own food. As the Second Wave began to move across First Wave societies, family felt the stress of change. Within each household the collision of wave fronts took the form of conflict, attacks on patriarchal authority, altered relationship between children and parents, new notions of propriety. As economic production shifted from the field to the factory, the family no longer worked together as a unit. To the free workers for factory labour, key functions of the family were parceled out to new, specialized institutions. #RandolphHarris 5 of 21
Education of the child was turned over to schools. Care of the aged was turned over to poorhouses or old-age homes or nursing homes. Above all, the new society required mobility. It needed workers who would follow jobs from place to place. Burdened with elderly relatives, the sick, the disabled, and a large brood of children, the extended family was anything but mobile. Gradually and painfully, therefore, family structure began to change. Torn apart by the migration to the cities, battered by economic storms, families stripped themselves of unwanted relatives, grew smaller, more mobile, and more suited to the needs of the new techno-sphere. The so-called nuclear family-father, mother, and a few children, with no encumbering relatives—became the standard, socially approved, “modern” model in all industrial societies, whether capitalist or socialist. Even in Japan, where ancestor worship gave the elderly an exceptionally important role, the large, close-knit, multigenerational household began to break down as the Second Wave advanced. More and more nuclear unis appeared. In short, the nuclear family became an indentifable feature of all Second Wave societies, marking them off from First Wave societies just as surely as fossil fuels, steel mills, or chain stores. As work shifted out of the fields and the home, moreover, children had to be prepared for factory life. The early mine, mill, and factory owners of industrializing England discovered, as Andrew Ure wrote in 1835, that it was “nearly impossible to convert persons past the age of puberty, whether drawn from rural or from handicraft occupations, into useful factory hands.” #RandolpHarris 6 of 21
If young people could be prefitted to the industrial system, it would vastly ease the problems of industrial discipline later of on. The result was another central structure of all Second Wave societies: mass education. Built in the factory model, mass education taught basic reading, writing, and arithmetic, a bit of history and other subjects. This was the “overt curriculum.” However, beneath it lay an invisible or “covert curriculum” that was far more basic. It consisted—and till does in most industrial nations—of three courses: one in punctuality, one in obedience, and one in rote, repetitive work. Factory labour demanded workers who showed up on time, especially assembly-line hands. It demanded workers who would take orders from a management hierarchy without questioning. And it demanded men and women prepared to slave away at machines or in offices, performing brutally repetitious operations. Thus from the mid-nineteenth century on, as the Second Wave cut across country after country, one found a relentless educational progression: children started school at a younger and younger age, the school year became longer and longer (in the United States of America it climbed 35 percent between 1878 and 1956), and the number of years of compulsory schooling irresistibly increased. Mass pubic education was clearly a humanizing step forward. As a group of mechanic and workingmen in New York City declared in 1829, “Next to life and liberty, we consider education the greatest blessing bestowed upon mankind.” #RandolphHarris 7 of 21
Nevertheless, Second Wave schools machined generation after generation of young people into a pliable, regimented work force of the type required by electromechanical technology and the assembly line. Taken together, the nuclear family and the factory-style school formed part of a single integrated system for the preparation of young people for roles in industrial society. In this respect, too, Second Wave societies, capitalist or communist, North or South, were all alike. For many decades the ecological model was “the” model of urban growth. However, during recent decades it has increasingly come under attack by the scholars favouring neo-Marxian or political economy models. These models challenge the mainstream urban ecology perspective by emphasizing that urban patterns are not the result of “hidden hand” economic forces, but rather that urban patterns are deliberately shaped for private profit by elites in business and government. Thus, unlike ecological approaches, which explain suburbanization as occurring as a consequence of technological factors such as street-car or automobile, political economy, or neo-Marxian, views stress the role played by corporate and real estate interests in manipulating land usage and markets. Suburbia is not a consequence of individuals homeowner choice, but a consequence of a deliberate decision by elites to disinvest in the cities. These elites are composed of “the industrial executives, developers, bankers, and their political allies. This approach is sometimes also identified as the “new urban sociology.” #RandolphHarris 8 of 21
The new urban sociology is usually based on assumptions of neo-Marxism and conflict theory. The term “new urban sociology” is a bit of a misnomer, since advocates of this approach or paradigm often are geographers, urban planners, or political scientists rather than sociologists. Although these perspectives differ in specifics, they all stress that urban development is a consequence of capitalist modes of production, capital accumulation, exploitation of he powerless, and conflictual class relations. Societies are specified according to their mode of production. In the United States of America and Western Europe as well as elsewhere societal development is dominated by the capital accumulation process. A central role in the process of accumulation is assigned to labour power—its use, management, and reproduction. Social spatial relationships, particularly the relationship between capitalistic processes and space, are an intrinsic part of social development. Methodological individualism is overcome through specification of structure and its relationship to the agency, although the articulation of this relationship varies among the new urbanists. Real-estate and its supporting infrastructure constitute a “second circuit” of capital. Certain assumptions are common to the new critical urbanists. These are: Societal interaction is dominated by antagonistic social relationships. Consequently society is not a unified biotic community that experiences change from the outside, but a stratified and highly differentiated form of organization characterized by its own fissures, contradictions, and patterns of uneven development—features that flow from the (for example, the capitalistic) mode of production itself. #RandolphHarris 9 of 21
Social development is unstable in societies with antagonistic owner relationships. Contradictions of development and inequalities of growth fuel antagonism and define the nature of political activities. Power inequality is a basic element in societal relationships and the exercise of power can be a factor in societal development. No society can be adequately analyzed without reference to either its long-term history or its global context. Urban sociology has become captive of its own comfortable assumptions and resonates strongly with younger academics. Some also believe strongly that the social inequality, social conflict, and social problems in many American cities is the predictable consequences of capitalist political economy determining real estate and land usage because certain groups of people had their homes red tagged (scheduled for demolition) as cities were planning to redevelop them. This led to many years of generational wealth being lost for certain groups of people are these homes appreciated to become worth millions just 40 to 40 years later. However, capitalists tend to be republican, but some of these policies that led to certain groups of people being displaced from the homes they owned and robbed of future equity, for example, were policies created by the governors Pat Brown and his son Jerry Brown, who are both democrats. Even today as California brags about having a nearly $40 billion budget surplus, there is a major homeless crisis that is being overlooked by democratic Governor Gavin Newsom and the TV news media, but they can conjure up sports complexes and have them operational in two years, but no move being made on the construction and management of affordable housing. #RandolphHarris 10 of 21
However, there is a conflict about affordable housing because many of their buildings tend to rent to people and do not manage them and there is a lot of violence, crime, rule breaking, and noise, so people do not want income based, or low-income properties in their community because rules are not enforced and it makes the community unlivable for people who pay market rate and often well above market rate prices for their homes. Yet, the answer is not to leave people on the streets to endure unhygienic and unsafe conditions. Well have to acknowledge and deal with gentrification, displacement, and neighbourhood revitalization. We also have to acknowledge the opposite of gentrification is happening: middle- and upper-income residents are moving out, and lower-income residents moving in. Urban space (as well as space at other scales) is the specific effect of the kind of society in which this urban space is developed and the capitalist city is developed according to a logic that is internal to capital itself. The trend of the affluent moving out of their communities has implications for millions of Americans who own a home or are thinking of buying one. In a neighbourhood that is losing its more affluent residents, home prices are likely to underperform, just as they tend to outperform in areas that are gentrifying, as incomes rise. As a buyer, you may value new construction and/or home prices that appreciate above all, and thus be attracted only to rising-income areas where the lawns are all manicured, houses are nice and well-maintained, and not too many cars on the street and in the driveway. #RandolphHarris 11 of 21
As a systematic statement of how non-Marxian new sociology political economy approach can be used to study how property markets work as social phenomena is done by understanding that place is valued in two ways: first, as an object of exchange to be bought and sold, and second, when it is used to do business in or live in. In the latter case place has a sentimental and symbolic value associated with jobs, neighbourhood, hometown, and community. However, the urban growth machine of corporate political elites is interested in land strictly as an investment and commodity to be bought and sold. Their interest is in creating a good business environment so that investments and new residents will come to the area and increase market value of the land, and aggregate rent levels will increase. This governmental and corporate emphasis on growth is at the expense of the interest of local residents and their communities. The needs of the general public are captive to the “growth machine” whose principal interest is in the transfer of wealth rentier groups. Use values of the majority are sacrificed for the exchange values of a few. Thus, community groups that advocate slow growth or neighbourhood preservation are fought by the business elites that profit from maintaining the growth machines. For how can the source of the inequality among humans be known unless one begins by knowing humans themselves? And how will humans be successful in seeing themselves as nature formed one, through all the changes that the succession of time and things must have produced in one’s original constitution, and in separating what one derives from one’s own wherewithal from what circumstances and one’s progress have added to or changed in one’s primitive state? #RandolphHarris 12 of 21
Like the Winchester mansion, which time, sea, earthquakes, humans, and storms have caused wear and damage to while the owners and historians fight to preserve this priceless treasure some consider a god, the human soul, altered in the midst of society by a thousand constantly recurring causes, by the acquisition of a multitude of bits of knowledge and errors, by changes that to place in the constitution of bodies, by the constant impact of the passions, as, as it were, changed its appearance to the point of being nearly unrecognizable or not fully displaying its original intent. And instead of a being active always by certain and invariable principles, instead of that Heavenly and majestic simplicity whose mark its author had left on it, one no longer finds anything but grotesque contrast of passion which thinks I reasons and an understanding in a state of delirium. What is even more cruel is that, since all the progress of the human species continually moves away from its primitive state, the more we accumulate new knowledge, the more we deprive ourselves of the means of acquiring the most important knowledge of all. Thus, in a sense, it is by dint of studying humans that we have rendered ourselves incapable of knowing them. It is easy to say that it is in these successive changes of the human constitution that we must seek the first origin of the differences that distinguish humans, who, by common consensus, are naturally as equal among themselves as were the terrestrial beings of each species the varieties we now observe among some of them. #RandolphHarris 13 of 21
In effect, it is inconceivable that these first changes, by whatever means they took place, should have altered all at once and in the same manner all the individuals of the species. However, while some improved or declined and acquired various good and bad qualities which were not inherent in their nature, the others remained longer in their original state. And such was the first source of inequality among humans, which it is easier to demonstrate thus in general than to assign with precision its true causes. Let my readers not imagine, then, that I dare flatter myself with having seen what appears to me so difficult to see. I have begun some lines of reasoning; I have hazarded some guesses, less in the hope of resolving the question than with intention of clarifying it and of reducing it to its true state. Others will easily be able to go farther on this same route, though it will not be easy for anyone to reach the end of it. For it is no light undertaking to separate what is original from what is artificial in the present nature of humans, and to have a proper understanding of a state which no longer exists, which perhaps never existed, which probably never will exist, and yet about which it is necessary to have accurate notions in order to judge properly our own present state. One who would attempt to determine precisely which precautions to take in order to make solid observations on the subject would need even more philosophy than is generally supposed; and a good solution of the following problem would not seem to me unworthy of the Aristotles and Plinys of our century: What experiments would be necessary to achieve knowledge of natural man? And what are the means of carrying out these experiments in the midst of society? #RandolphHarris 14 of 21
Far from undertaking to resolve this problem, I believe I have meditated sufficiently on the subject to dare respond in advance that the greatest philosophers will not be too good to direct these experiments, nor the most powerful sovereigns to carry them out. It is hardly reasonable to expect such a combination, especially with the perseverance or rather the succession of understanding and good will needed on both sides in order to achieve success. These investigations, so difficult to carry out and so little thought about until now, are nevertheless the only means we have left of removing a multitude of difficulties that conceal from us the knowledge of the real foundations of human society. It is this ignorance of the nature of humans which throws so much uncertainty and obscurity on the true definition of natural right. For the ideal of right, and even more that of natural right, are manifestly ideas relative to the nature of humans. Therefore, one continues, the principles of this science must be deuced from this very nature of humans, from human’s constitution and state. It is not without surprise and a sense of outrage that one observes the paucity of agreement that prevails among the various authors who have treated it. Among the most serious writers one can hardly find two who are of the same opinion on this point. The Roman jurists—not to mention the ancient philosophers who seem to have done their best to contradict each other on the most fundamental principles—subject human and all other terrestrial beings indifferently to the same natural law, because they take this expression to refer to the law that nature imposes on itself rather than the law she prescribes, or rather because of the particular sense in which those jurists understood the word “law,” which on this occasion they seem to have taken only for the expression of the general relations established by nature among all animate beings for their common preservation. #RandolphHarris 15 of 21
The moderns, in acknowledging under the word “law” merely a rule prescribed to a moral being, that is to say, intelligent, free, and considered in one’s relations with other beings, consequently limit the competence of the natural law to the only terrestrial being who know of endowed with reason, that is, to humans. However, with each other defining this law in one’s own fashion, they all establish it on some metaphysical principles that even among us there are very few people in a position to grasp these principles, far from being able to find them by themselves. So that all the definitions of these wise humans, otherwise in perpetual contradiction with one another agree on this alone that it is impossible to understand the law of nature and consequently to obey it without being a great reasoner and a profound metaphysician, which humans do not naturally have, and from advantages the idea of which they cannot conceive until after having left the state of nature. Writers begin by seeking the rules on which, for the common utility, it would be appropriate for humans to agree among themselves; and then they give the name natural law to the collection of these rules, with no other proof than the good which presumably would result from their universal observance. Surely this is a very convenient way to compose definitions and to explain the nature of things by virtually arbitrary views of what is seemly. However, as long as we are unaware of natural man, it is futile for us to attempt to determine the law he has received or which is best suited to his constitution. #RandolphHarris 16 of 21
All that we can see very clearly regarding this law is that, for it to be law, not only must he will of one who is obliged by it be capable of knowing submission to it, but also, for it to be natural, it must speak directly by the voice of nature. Leaving aside therefore all he scientific books which teach us only to see humans as they have made themselves, and meditating on the first and most simple operations of the human soul, I believe I perceive in it two principles that are prior to reason, of which one makes us ardently interested in our well-being and our self-preservation, and the other inspires in us a natural repugnance to seeing any sentient being, especially our fellow humans, perish or suffer. It is from the conjunction and combination that our mind is in a position to make regarding these two principles, without the need for introducing that of sociability, that all the rules of natura right appear to me to flow; rules which reason is later forced to reestablish on other foundations, when, by its successive developments, it has succeeded in smothering nature. In this way one is not obliged to make a human a philosopher before making one a human. One’s duties toward others are not uniquely dictated to one by the belated lessons of wisdom; and as long as one does no resist the inner impulse of compassion, one will never harm another human or even another sentient being, except in the legitimate instance where, if one preservation were involved, one is obliged to give preference to oneself. By this means, an end can also be made to the ancient disputes regarding the participation of non-human terrestrial beings in the natural law. #RandolphHarris 17 of 21
For it is clear that, lacking intelligence and liberty, some terrestrial beings cannot recognize this natural law; but since they share to some extent in our nature by virtue of the sentient quality with which they are endowed, one will judge that they should also patriciate in natural right, and that humans are subject to some sort of duties toward them. It seems, in effect, that if I am obliged not to do any harm to my fellow humans, it is less because one is a rational being than because one is a sentient being: a quality that, since it is common to both non-human terrestrial beings and human beings, should at least give the former the right not to be needlessly mistreated by the latter. This same study or original man, of his true needs and the fundamental principles of his duties, is also the only good means that can be used to remove those multitudes of difficulties which present themselves regarding the origin of moral inequality, the true foundations of the body politic, the reciprocal rights of is members, and a thousand other similar questions that are as important as they are poorly explained. In considering human society from a tranquil and disinterested point of view it seems at firs to manifest merely the violence of powerful men and the oppression of the weak. The mind revolt against the harshness of the former; one is inclined to deplore the blindness of the latter. And since nothing is less stable among men than those external relationships which chance brings about more often than wisdom, and which are called weakness or power, wealth or poverty, human establishments appear at first glance to be based on piles of shifting sand. It is only in examining them closely, only after having cleared away the dust and sand that surround the edifice, hat one perceives the unshakable base on which it is raised and one learns to respect its foundations. #RandolphHarris 18 of 21
Now without a serious study of man, of his natural faculties and their successive developments, one will never succeed in making these distinctions and in separating, in the present constitution of things, what the divine will has done from what human art has pretended to do. The political and moral investigations occasioned by the important question I am examining are therefore useful in every way; and the hypothetical history of governments is an instructive lesson for man in every respect. In considering what we would have become, left to ourselves, we ought to learn to bless him whose beneficent hand, in correcting our institutions and giving them an unshakable foundation, has prevented the disorders that must otherwise result from them, and has brought about our happiness from the means that seemed likely to add to our misery. Learn whom God has ordered you to be, and in what part of human affairs you have been placed. As it stands, 52 percent of evangelicals do not accept or do not believe in absolute moral truths! What is happening? When the church does not get it right, the World certainly cannot get it right. Revival is coming! The Heavenly messengers will quiet your fears as you learn to find Jesus Christ. “Then I saw another mighty Angel coming down from Heaven. He was robed in a cloud, with a rainbow above his head; his face was like the sun, and his legs were like fiery pillars. He was holding a little scroll, which lay open in his hand. He planted his right foot on the sea, and his left foot on the land, and he gave a loud shout like the roar of a lion. When he shouted, the voices of the seven thunders spoke. And when the seven thunders spoke, I was about to write; but I heard a voice from Heaven say, ‘Seal up what thunders have said and do not write it down.’ #RandolphHarris 19 of 21
“Then the Angel I had seen standing on the sea and on the land raised his right and to Heaven. And he swore by him who lives for ever and ever, who created the Heavens and all that is in them, the Earth and the sea and all that is in it, and said, ‘There will be no more delay! However, in the days when the seventh Angel is about to sound his trumpet, the mystery of God will be accomplished, just as he announced to his servants the prophets.’ Then then voice that I had heard from Heaven spoke to me once more: ‘Go, take the scroll that lies open in the hand of the Angel who is standing on the sea and on the land.’ So I went to the Angel and asked him to give me the little scroll. He said to me, ‘Take it and eat it. It will turn your stomach sour, but in your mouth it will be as sweet as honey.’ I took the little scroll from the Angel’s hand and ate it. It tasted sweet as honey in my mouth, but when I had eaten it, my stomach turned sour. Then I was told, “You must prophesy again about many people, nations, languages and kings,” reports Revelation 10.1-11. With tender regard for human weaknesses, the Angel will give humans time to become accustomed to the divine radiance. Then the joy and glory will no longer be hidden. The whole plain will light up with the bright shinning of the hosts of God. Earth will be hushed, and the Heavens will stoop to listen to the son—“Glory to God in the highest, and on Earth peace, good will towards humans.” “For the Lord your God is brining you into a good land, a land of flowing streams, with springs and underground waters welling up in valleys and hills, a land of wheat and barley, of vines and fig trees and pomegranates, a long of olive trees and honey, a land where you may eat bread without scarcity. #RandolphHarris 20 of 21
“God is blessing us with a land where we will lack nothing, a land whose stones are iron, and from whose hills you may mine copper, blue sapphires and diamond. You shall eat your fill and bless the Lord your God for the good land He has given you,” reports Deuteronomy 8.7-11. Tall, lush rain forest dripping in the morning wild orchids banana flowers, thick vines drape los palos del sol and great white cedar; others with five foot green elephant ears flopping, hundreds of butterflies, orange caterpillars, blue birds, pink mushrooms, through billion of green leaves quivering moist in the patchy sunlight. There are exalted but rare occasion when inspiration, peace, and spiritual majesty conjoin their blessed presence within us. It is with one for the flicker of a second—an unfathomable tranquility, an indefinable beauty—and then gone. Some enter into this experience only once in a lifetime; others repeat it a few times. Only a rare individual here and there enters it frequently. In the book of life, blessing, peace, and ample sustenance, may we, together with all Thy people, the house of America, be remembered and inscribed before Thee for a happy life and for peace. Blessed art Thou, O Lord, who establishest peace. O Lord, please guard my tongue from evil and my lips from speaking guile, and to those who slander me, let e give no heed. May my soul be humble and forgiving unto all. Please open Thou my heart, O Lord, unto Thy sacred Law, that Thy statutes I may know and all Thy truths pursue. Please bring to naught designs of those who seek to do me ill; speedily defeat their aims and thwart their purposes for Thine own sake, for Thine own power, for Thy holiness and Law. That Thy loved ones be delivered, answer us, O Lord, and save with Thy redeeming power. May the words of my mouth and the meditation of my heart be acceptable unto Thee, O Lord, my Rock and my Redeemer. Thou who establishes peace in the Heavens, please grant peace unto us and unto All America. Amen. #RandolphHarris 21 of 21
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Be Thou a Spirit of Health or Goblin Damned?
The Heaven was full of fiery shapes, Mrs. Winchester was terribly shocked by the death of her month-old baby girl; in fact, it can be well believed she never fully recovered and this surely influenced some of her eccentricities. Added to this loss was the death of her husband, William Wirt Winchester, 15 years later from Tuberculosis. On arrival in San Jose, Mrs. Winchester started remodeling the newly purchased, unfinished eight-room farm house. She found that the planning kept her grief-disturbed mind occupied and she became thoroughly enthused. Financial problems were certainly no deterrent; in the late 1880s, Mrs. Winchester brought a fortune of $20,000,000.00 ($523,635,294.12 in 2021 dollars) with her and had an average income of $1,000 ($26,181.76 in 2021 dollars) a day. Just how such precise amounts came to be public knowledge is unknown. In the period, 1881 to 1889, the dividends from her 777 shares of stock in the Winchester Company gave her an annual average income of $43,335.00 ($1,134,586.77 in 2021 dollars). It must be quickly added that upon the death of her mother-in-law in 1897, Mrs. Winchester’s holdings were increased to 2777 shares. Her lack of architectural training gave her little concern. Every morning she made the rounds with her ever patient foreman inspecting the latest progress. Some days Mrs. Winchester sketched plans on the spot using a saw-horse drawing table and any handy material, often brown wrapping paper (and used both sides). From the foreman came no argument; he had no problem of interpretation. #RandolphHarris 1 of 13
One afternoon in the mansion, a variety of circumstance concurred to being about the dreadful scene through which I was that night to pass. In the first place, I was literally overpowered with fatigue, and longing for sleep; in the next place, the effect of this extreme exhaustion upon my nerves resembled that of a narcotic, and rendered me less susceptible than, perhaps I should in any other condition have been, of the exciting fears which had become habitual to me. Then again, a little bit of the window was open, a pleasant freshness pervaded the room, and, to crown all, the cheerful sun of day was making the room quite pleasant. What was to prevent my enjoying an hour’s nap here? The whole air was resonant with the cheerful hum of life, and the broad matter-of-fact light of day filled every corner. I yielded—stifling my qualms—to the almost overpower temptation; and merely throwing off my coat, and loosening my cravat, I lay down, limiting myself to half-an-hour’s doze in the unwonted enjoyment of a feather bed, a coverlet, and a bolster. It was horribly insidious; and the demon, no doubt, marked my infatuated preparations. Dolt that I was, I fancied, with my mind and body worn out for want of sleep, and an arrear of a full week’s rest to my credit, that such measure as half-an-hour’s sleep, in such a situation, was possible. My sleep was death-like, long, and dreamless. Without a start of fearful sensation of any kind, I waked gently, but completely. It was, as you have good reason to remember, long past midnight—I believe, about two o’clock. When sleep has been deep and long enough to satisfy nature, thoroughly, one often wakens in this way, suddenly, tranquilly, and completely. #RandolphHarris 2 of 13
There was a figure seated in that lumbering, old sofa-chair, near the fireplace Its back was rather towards me, but I could not be mistaken; it turned slowly round, and merciful heavens! there was the stony face, with its infernal lineaments of malignity and despair, gloating on me. There was now no doubt as to its consciousness of my presence, and the hellish malice with which it was animated, for it arose, and drew close to the bedside. There was a rope about its neck, and the other end, coiled up, it held stiffly in its hand. My good angel nerved me for this horrible crisis. I remained for some seconds transfixed by the gaze of this tremendous phantom. He came close to the bed, and appeared on the point of mounting upon it. The next instant I was upon the floor at the far side, and in a moment more was, I do not know how, upon the lobby. However, the spell was not broken; the valley of the shadow of death was not yet traversed. The abhorred phantom was before me there; it was standing near the banisters, stooping a little, and with one end of the rope round its own neck, was poising a noose at the other, as if to throw over mine; and while engaged in this baleful pantomime, it wore a smile so sensual, so unspeakably dreadful, that my senses were nearly overpowered. I saw and remember nothing more, until I found myself in the maid’s room. I had a wonderful escape—there is no disputing that—an escape for which, while I live, I shall bless the mercy of Heaven. #RandolphHarris 3 of 13
No one can conceive or imagine what it is for flesh and blood to stand in the presence of such a thing, but one who has had the terrific experience. A shadow has passed over me—a chill has crossed my blood and marrow, and I will never be the same again—never, never! Our handmaid, a mature girl of two-and-fifty, as I have said, stayed her hand, and by little and little drew near to me, with open mouth, her brows contracted over her little, bready black eyes, till stealing a glance over her shoulder now and then, she established herself close behind us. During the relation, she had made various earnest comments, in an undertone; but these and her ejaculations, for the sake of brevity and simplicity, I have omitted in my narration. “It is often I heard tell of it,” she said, “but I never believed it rightly till now—though, indeed, why should I not? Does not my mother, down there in the lane, know quare stories, God bless us, beyant telling about it? But you ought not to have slept in the back bedroom. She was loath to le me be going in and out from that room even in the time, let alone for any Christian to spend the night in it; for sure she says it was his own bedroom.” “Whose own bedroom?” I asked, in a breath. “Why, his—the ould Judge’s—Judge John Conduit’s, to be sure, God rest his sowl”; and she looked fearfully round. “Amen!” I muttered. “But did he die there?” “Die there! No, not quite there,” she said. “Shure, was not it over bannisters he hung himself, the ould sinner, God be merciful to us all? and was not it in the alcove they found the handles of the skipping rope cut off, and the knife where he was settling the cord, God bless us, to hang himself with? #RandolphHarris 4 of 13
“It was his housekeeper’s daughter owned the rope, my mother told me, and the child never throve after, and used to be starting up out of her sleep, and screeching in the night time, wid dhrames and frights that cum an her; and they said how it was the speerit of the ould Judge that was tormentin’ her; and she used to be roaring and yelling out to hould back the big ould fellow with the crooked neck; and then she’d screech ‘Oh, the master! the master! he’s stampin’ at me, and beckoning to me! Mother, darling, don’t let me go!’ And so the poor crathure died at last, and the doctors said was marasmus, for it was all they could say.” “How long ago was all this?” I asked. “Oh, then, how would I know?” she answered. “But it must be a wondherful long time ago, for the housekeep was an ould woman, with a pipe in her mouth, and not a tooth left, and better nor eighty years ould when my mother was first married; and they said she was a rale buxom, fine-dressed woman when the ould Judge come to his end; an’, indeed, my mother’s not far from eighty years ould herself this day; and what made it worse for the unnatural ould villain, God rest his soul, to frighten the little girl out of the World the way he did, was what was mostly thought and believed by every one. My mother says the poor little crathure was his own child; for he was by all accounts an ould villain every way, an’ the hangin’ est judge that ever was known.” “From what you said about the danger of sleeping in that bedroom,” said I, “I suppose there were stories about the ghost having appeared there to others.” “Well, there was things said—quare things, surely,” she answered, as it seemed, with some reluctance. #RandolphHarris 5 of 13
“And why would not there? Sure was it not up in that same room he slept for more than twenty years? and was it not in the alcove he got the rope ready that done his own business at last, the way he done many a better man’s in his lifetime?—and was not the body lying in the same bed after death, and put in the coffin there, too, and carried out to his grave from it in St. Joseph’s Cathedral Basilica, after the coroner was done? But there was quare stories—my mother has them all—about how one Archbishop Patrick William Riordan got into trouble on the head of it. Some years later he died of pneumonia at the 1000 Fulton Street Mansion in San Francisco, California.” “And what did they say of this Archbishop Riordan?” I asked. “Oh, for that matther, it’s soon told,” she answered. And she certainly did relate a very strange story, which so piqued my curiosity, that I took occasion to visit the ancient lady, her mother, from whom I learned many very curious particulars. Indeed, I am tempted to tell the tale, but my fingers are weary, and I must defer it. But if you wish to hear it another time, I shall do my best. When I had heard the strange tale I have not told you, I put one or two further questions to her about the alleged spectral visitations, to which the house had, ever since the death of the wicked old Judge, been subjected. “No one ever Mrs. Winchester myself telling how the children used to be lifted up in the bed at night, she could not see by what mains; and how they were starting and screeching every hour, just all as one as the housekeeper’s little girl that died till at last one night poor Chadwick had a dhrop in him, the way he used now and again; and what do you think in the middle of the night he thought he heard a noise on the stairs, and being in liquor, nothing less id do him but out he must go himself to see what was wrong. #RandolphHarris 6 of 13
“Well, after that, all she ever heard of him was himself sayin’, ‘Oh, God!’ and a tumble that shook the very house; and there, sure enough, eh was laying on the lower stair, under the lobby, with his neck smashed double undher him, where he was flung over the banisters.” Then the handmaiden added—“I’ll go down the lane, and send up Hansen Solomon to pack up the rest of the taythings, and bring all the things across to your new lodgings.” And so we all sallied out together, each of us breathing more freely, I have no doubt, as we crossed that ill-omened threshold for the last time. Now, I may add thus much, in compliance with the immemorial usage of the Winchester legacy, which see the hero not only through one’s adventures, bur fairly out of the World. You must have perceived that what the flesh, blood, and bone hero of romance proper is to the regular compounder of legends, this ancient Victorian mansion of brick, wood, glass, and mortar is to the humble recorder of this true tale. Gods have different properties, due to different antecedents. The definitive book on gods and their qualities has yet to be written. Mrs. Winchester built the door to nowhere for the gods to enter. However, a human being has the key—the big key. The all-important key. The long-lost secret key that lets a human talk to the gods, command them, bring them down to Earth. Solomon’s key. A man gets that key, he be stronger than the gods. You do not want to mess with that key stuff. #RandolphHarris 7 of 13
Remember that persons skeptical of witchcraft did not doubt the practice of it, but only whether or not it worked, or worked through spiritual means. Thus the skeptic John Webster, in his Displaying of Supposed Witchcraft, was willing to concede that there were witches and devils who “have power to perform strange things.” However, he spent his twelfth chapter on the question “whether they do not bring the to pass by mere natural means.” What was at issues here was the reality of the spiritual World, the “invisible World,” as Dr. Mather called it. The controversy over witchcraft, therefore, raised theological issues fundamental to the seventeenth-century Christian. “We shall come to have no Christ but a light within, and no Heaven but a frame of Mind,” said Dr. Mather, if the materialists—the Saducees—should succeed in destroying the belief in an invisible World. Whatever one’s own belief, or lack of it, one has to admit that he was right. In the eighteenth and nineteenth centuries scientific materialism was to triumph, and the pious were to find that all the concreteness had left their religion, leaving nothing behind but a “light within” and a “frame of mind.” Conceive, then, of Dr. Mather’s excitement. At a time which he recognized to be a crisis in the history of religious belief he had discovered a clear case of witchcraft which he thought could not possibly be explained on material grounds. He made it the central matter of his Memorable Providences (1689), a book which he hoped might once and for all confute materialism and reestablish Christianity on the firm foundation of a real and concrete spiritual World. #RandolphHarris 8 of 13
The book met with considerable success. Richard Baxter, one of the most distinguished English Puritans, wrote a laudatory preface to the first London edition, and in Baxter’s own Certainty of the World of Spirits (1691) he spoke of it as the ultimate proof of the existence of a spiritual World. Any doubter, he said, “that will read…Mr. Cotton Mather’s book of the witchcrafts in New England may see enough to any incredulity that pretendeth to be rational.” The four or so cases we have reviewed over the past few weeks confirm in detail what we have seen to be true in general. Accusations of witchcraft were continual among common people, so continual that Dr. Cotton Mather took time in his “Discourse” to warn his congregation sharply against them “Take heed that you do not wrongfully accuse any other person of this horrid and monstrous evil…What more dirty reproach than that of witchcraft can there be? Yet it is most readily cast upon worthy persons when there is hardly a shadow of any reason for it. An ill look or a cross word will make a witch with many people who may on more ground be counted so themselves. There has been a fearful deal of injury done in this way in this town to the good name of the most credible persons in it. Persons of more goodness and esteem than any of their calumnious abusers have been defamed for witches about this country—a country full of lies.” However, the charges of irresponsible accusers were checked by the responsibility of the community’s leaders, the ministers and magistrates. They had been reluctant to act in Mrs. Hibbins’ case. #RandolphHarris 9 of 13
At Groton, Mr. Willard’s investigation had been so careful that two accusations of witchcraft were retracted and the case never brought to court, on the ground that it was possession rather than witchcraft. At Hartford a confessor and her husband had been hanged and at Boston a confessor, but in both instances, although more persons were accused, the individual case did not develop into a witch hunt. There were other individual convictions, but they were outnumbered by the acquittals. For example, the records of the Court of Assistants show that in 1662 Eunice Cole of Hampton was found not guilty as indicated, although there was “just ground of vehement suspicion.” In 1666 John Godfrey of Salem was discharged as not legally guilty, although there were again grounds for suspicion. (Mr. Godfrey seems to have been a thorough reprobate; at various times he was convicted of stealing, swearing, drunkenness, and suborning witnesses.) In 1637 Anna Edmunds was acquitted and her accusers order to pay charges. In 1675 Mary Parsons of Northampton was found not guilty, in 1681 Mary Hale of Boston, and in 1683 Mary Webster of Hadley. Also in 1683 James Fuller of Springfield, who had confessed but then retracted his confession, was found not guilty but was whipped and fined for “his wicked and pernicious willful lying and continuance in it until now, putting the country to so great a change.” #RandolphHarris 10 of 13
In All the American colonies during the seventeenth century there were fewer than fifty executions for witchcraft, and excluding Salem there were fewer than thirty. This is a genuinely exemplary record, considerably superior to Europe for intelligence and restraint. Before the Glover case a part of this restraint may have proceeded from the New Englander’s conviction that he belonged to a chosen people. God, many thought, would not permit Satan to afflict the elect. The Devil might appear among “the wigwams of Indians, where the pagan Powaws often raise their masters in the shapes of bear and snakes and fires,” but there would be a few demonic terrors in the New Jerusalem. This belief was shattered by the events of 1688. Goodwife Glover had demonstrated clearly that witchcraft did exist in Massachusetts, and witchcraft of the most serious and dangerous sort. The Devil was abroad in Zion, seeking whom he might devour. When the Devil broke forth again, at Salem Village in 1692, he was not immediately recognized. “When these calamities first began,” wrote the Reverend Samuel Parris, “which was in my own family, the affliction was several weeks before such hellish operations as witchcraft were suspected. A quack doctor, who called himself William Griggs, moved into my family home, and catastrophe ultimately befell it. He filled the parlour widow with bottle of indescribable horrors preserved in brandy, and the fairly new concept in the American colonies called the newspaper with the usual grandiloquent and mendacious mix of local social and culture news. #RandolphHarris 11 of 13
“This gentleman among his virtues did not reckon sobriety, and one night, being overcome with much wine, he set fire to his bed curtains, partially burned himself, and totally consumed the hose. It was afterwards rebuilt, and for a time an undertaker established himself in the premises. I fear some young persons, through vain curiosity to know their future condition, have tampered with the Devil’s tools so far that hereby one door was opened to Satan to play those pranks, Anno 1692. I knew one of the afflicted persons who (as I was credibly informed) did try with an egg and a glass to find her future husband’s calling [id est, occupation], till there came up a coffin, that is, a specter in likeness of a coffin. And she was afterward followed with diabolical molestation to her death, and so died a single person—a just warning to others to take heed of handling the Devil’s weapons lest they get a wound thereby. Another, I was called to pray with, being under sore fits and vexations of Satan. And upon examination I found that she had tried the same charm, and after her confession of it and manifestation of repentance for it, and our praters to God for her, she was speedily released from those bonds of Satan.” As human beings, we interact with the environment around us and affect it through our bodies as extensions of our minds. However, the thing is, we are never satisfied with the simplistic nature of these interactions. We are aware of limitations of our human nature and that has always been a driving force for us as a race to look for other ways to affect our environment in a more impactful way. #RandolphHarris 12 of 13
Witchcraft is another way, a “tool” if you will, to impact the environment in a way so unique that simple, everyday folk like us cannot wrap our minds around it. It surpasses the wonders of mechanics as there is no external connection, the power of witchcraft extends from an internal World, bypassing the need to learn complex machinery or spend years labouring over physics and math textbooks. Alongside the innovation we traditionally ascribe to the Victorian period, was an older, persistent belief in the supernatural. Although the laws against witchcraft had been repealed in 1736, folklore continued to be active and potent force in everyday life. Many people believe that supernatural forces are what compelled Mrs. Winchester, at a cost of $5,000,000.00 ($171, 188, 461.51 in 2021 dollars) alone spent on materials to build the Winchester mansion with 10,000 windows, nine kitchens, and 47 fireplaces built of rosewood, cherry, mahogany, Italian marble, oak, teak, and pipestone; all hand carved, and no two alike. Construction went on for 38 years. At one point the mansion was as high as nine stories, had 200 rooms, and was 50,000 square feet. Once an enterprising young realtor leaked the rumor to Mrs. Winchester’s servants that across the road (now Stevens Creek Chevrolet) an investor was planning to build an Inn. “Saloon” was the word in those says. Mrs. Winchester quickly purchased the property at an exorbitant figure. Of course this was a false alarm but it brought her holdings to 160 acres. In the book of life, blessing, peace, and ample sustenance, may we, together with all Thy people, the house of America, be remembered and inscribed before Thee for a happy life and for peace. Blessed art Thou, O Lord who establishest peace. #RandolphHarris 13 of 13
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Randolph Harris II International Institute 