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God, Fate, History, Nature
We have seen that certain socioeconomic and political changes, notably the decline of the middle class, war on vehicles powered by gasoline, and the rising power of the monopolistic capital, has had a deep psychological effect. These effects are increased or systematized by a political ideology—as by religious ideologies in the sixteenth century—and the psychic forces thus aroused became effective in a direction that was opposite to the original economic interest of that class. Nazism resurrected the lower middle class psychologically while participating in the destruction of its old socioeconomic position. It mobilized its emotional energies to become an important force in the struggle for the economic and political aims of German imperialism. Mr. Hitler’s personality, his teachings, and the Nazi system express an extreme form of the character structure which we have called “authoritarian” and that by this very fact he made a powerful appeal to those parts of the population which were—more or less—of the same character structure. Mr. Hitler’s autobiography is as good an illustration of the authoritarian character as any, and since in addition to that it is the most representative document of Nazi literature used for analyzing the psychology of Nazism. The essence of the authoritarian character has been descried as the simultaneous presence of sadistic and masochistic drives. Sadism was understood as aiming at unrestricted power over another person more or less mixed with destructiveness; masochism as aiming at dissolving oneself in an overwhelmingly strong power and participating in its strength and glory. Both the sadistic and the masochistic trends are caused by the inability of the isolated individual to stand alone and one’s need for a symbiotic relationship that overcomes this aloneness. #RandolphHarris 1 of 20
The sadistic craving for power funds manifold expression in Mein Kampf. It is characteristic of Mr. Hitler’s relationship to the German masses whom he despises and “loves” in the typically sadistic manner as well as to his political enemies towards whom he evidences those destructive elements that are an important component of his sadism. He speaks of the satisfaction the masses have in domination. “What they want is the victory of the stronger and the annihilation or the unconditional surrender of the weaker.” “Like a woman,…who will submit to the strong man rather than dominate the weakling, thus the masses love the ruler rather than the suppliant, and inwardly they are far more satisfied by a doctrine which tolerates no rival than by the grant of liberal freedom; they often feel at a loss what to do with it, and even easily feel themselves deserted. They neither realized the impudence with which they are spiritually terrorized, nor the outrageous curtailment of their human liberties for in no way does the delusion of this doctrine dawn on them.” Mr. Hitler described the breaking of the will of the audience by the superior strength of the speaker as the essential factor in propaganda. He does not even hesitate to admit that physical tiredness of his audience is a most welcome condition for their suggestibility. Discussing the question which hour of the day is most suited for political mass meetings he says: “It seems that in the morning and even during the day men’s power revolts with highest energy against an attempt at being forced under another’s will and another’s opinion. In the evening, however, they succumb more easily to the dominating force of a stronger will. For truly every such meeting presents a wrestling match between two opposed forces. #RandolphHarris 2 of 20
“The superior oratorical talent of a domineering apostolic nature will now succeed more easily in winning for the new will people who themselves have in turn experienced a weakening of their force of resistance in the most natural way, than people who still have full command of the energies of their minds and their will power.” Mr. Hitler himself is very much aware of the conditions which make for the longing for submission and gives an excellent description of the satiation of the individual attending a mass meeting. “The mass meeting is necessary if only for the reason that in it the individual, who is becoming an adherent of a new movement feels lonely and is easily seized with the fear of being alone, receives for the first time the pictures of a greater community, something that has a strengthening and encouraging effect on most people…If he steps for the first time out of his small workshop or out of the big enterprise, in which he feels very small, into the mass meeting and is now surrounded by thousands and thousands of people with the same conviction…he himself succumbs to the magic influence of what we call mass suggestion.” Mr. Goebbels describes the masses in the same vein. “People want nothing at all, except to be governed decently,” he writes in his novel Michael. They are for him, “nothing more than the stone is for the sculptor. Leader and masses are as little a problem as painter and color.” In another book Mr. Goebbels gives an accurate description of the dependence of the sadistic person on his objects; how weak and empty he feels unless he has power over somebody and how this power gives him new strength. #RandolphHarris 3 of 20
This is Mr. Goebbels’ account of what is going on in himself: “Sometimes one is gripped by a deep depression. One can only overcome it, if one is in front of the masses again. The people are the fountain of our power.” A telling account of that particular kind of power over people which the Nazi ca leadership is given by the leader of the German labour front, Mr. Ley. In discussing the qualities required in a Nazi leader and the aims of education of leaders, he writes: “We want to know whether these men have the will to lead, to be masters, in one word, to rule…We want to rule and enjoy it…We shall teach these men to ride horseback…in order to give them the feeling of absolute domination over a living being.” The same emphasis on power is also present in Mr. Hitler’s formulation of the aims of education. He says that the pupil’s “entire education and development has to be directed at giving him the conviction of being absolutely superior to the others.” The fact that somewhere else he declares tht a boy should be taught to suffer injustice without rebelling will no longer strike the reader—or so I hope—as strange. This contradiction is the typical one for the sado-masochistic ambivalence between the craving for power and for submission. The wish for power over the masses is what drives the member of the “elite,” the Nazi leaders. This wish for power is sometimes revealed with an almost astonishing frankness. Sometimes it is put in less offensive forms by emphasizing that to be ruled is just what the masses wish. Sometimes the necessity to flatter the masses and therefore to hide the cynical contempt for them leads to tricks. #RandolphHarris 4 of 20
To further highlight that illustration: In speaking of the instinct of self-preservation, which for Mr. Hitler as we shall se later is more or less identical with the drive for power, he says that with the Aryan the instinct for self-preservation has reached the most noble form “because he willingly subjects his own ego to the life of the community and, if the hour should require it, he also sacrifices it.” While the “leaders” are the ones to enjoy power in the first place, the masses are by no means deprived of sadistic satisfaction. Racial and political minorities within Germany and eventually other nations which are described as weak or decaying are the objects of sadism upon which the massed are fed. While Mr. Hitler and his bureaucracy enjoy the power over the German mases, these masses themselves are taught to enjoy power over other nations and to be driven by the passion for domination of the World. Mr. Hitler does not hesitate to express the wish for World domination as his or his party’s aim. Making fun of pacifism, he says: “Indeed, the pacifist-humane idea is perhaps quite good whenever the man of the highest standard has previously conquered and subjected the World to a degree that makes him the only master of this globe.” Again he says: “A state which in the epoch of race poisoning dedicates itself to the cherishing of its best racial elements, must some day be master of the World.” Usually, Mr. Hitler tries to rationalize and justify his wish for power. The main justifications are the following: his domination of other peoples is for their won good and for the good of the culture of the World; the wish for power is rooted in the eternal laws of nature and he recognizes and follows only these laws; he himself acts under the command of a higher power—God, Fate, History, Nature; his attempts for domination are only a defense against the attempt of others to dominate him and the German people. He wants only peace and freedom. #RandolphHarris 5 of 20
An example of the first kind of rationalization is the following paragraph from Mein Kampf: “If, in its historical development, the German people had possessed this group unity as it was enjoyed by other peoples, then the German Reich would today probably be the mistress of this globe.” German domination of the World could lend, Mr. Hitler assumes, to a “peace, supported not by the palm branches of tearful pacifist professional female mourners, but found by the victorious sword of a people of overloards which puts the World int the service of a higher culture.” In recent years his assurance that his aim is not only the welfare of Germany but that his actions serve the best interests of civilization in general have become well-known to every newspaper. The second rationalization, that his wish for power is rooted in the laws of nature, is more than a mere rationalization; it also springs from the wish for submission to a power outside oneself, as expressed particularly in Mr. Hitler’s crude popularization of Darwinism. In “the instinct of preserving the species,” Mr. Hitler sees “the first cause of the formation of human communities.” This instinct of self-preservation leads to the fight of the stronger for the domination of the weaker and economically, eventually, to the survival of the fittest. The identification of the instinct of self-preservation with power over others finds a particularly striking expression in Mr. Hitler’s assumption that “the first culture of mankind certainly depended less on the tamed animal, but rather on the use of inferior people.” He projects his own sadism upon Nature who is “the cruel Queen of all Wisdom,” and her law of preservation is “bound to the brazen law of necessity and of the right of the victory of the best and the strongest in this World.” #RandolphHarris 6 of 20
Russian is another power the people believe wants to eventually dominate the World. The thesis that the aim of Russia is to dominate the World is based on two assumptions. The main one is the Mr. Khrushchev, being a communist and a successor of Mr. Lenin, wanted to revolutionize the World for the victory of communism. The auxiliary assumption is that Mr. Khrushchev, as the successor of the Czars, is the leader of Russian imperialism, the aim of which is World domination. Sometimes the two assumptions are combined, sometimes it is even said that it is futile “to debate whether the Soviet Union is ‘really’ interested in World domination. For the problem may be that the Soviet conception of security results in undermining all other states.” Furthermore, there are also divided opinions about how the Soviet Union wants to achieve World domination. The opinion prevailing until recently—and maybe still today—is that the Soviet Union wants to conquer the World by the force of arms, while in view of Russian peace gestures the added assumption is frequently made that, if not by violence, the Soviet Union want to achieve domination and examine the validity of the arguments in favour of the thesis. The oldest, and probably still the most popular concept is that of the continuity of the Lenin-Stalin-Khrushchev regies and from the revolutionary communism of 1917-21 to Soviet power forty hears later. Indeed, if Mr. Khrushchev were the legitimate successor of Mr. Lenin and a Communist in the Marx-Leninist tradition, his main interest would be to the communization of the World; for, no doubt, Mr. Lenin hoped and worked for an international revolution, for the victory of communism—not of the Russian state—in the World. #RandolphHarris 7 of 20
However, Mr. Stalin and Mr. Khrushchev, all ideology to the contrary, do not represent revolutionary communism but a conservative, totalitarian managerialism, and the dominate class of this system. The question arises whether the representatives of this system and this class can be communist revolutionaries—whether they can desire, or even be in sympathy with, revolutions abroad, the spirit of which would be the opposite of that which dominates Russian. We must consider if the internal structure of a regime determines it attitude toward revolutions. A conservative power has by its very nature no use for revolutionary movements abroad. For one thing, the leaders of a conservative power are humans who rule on the basis of authority and obedience, and revolutions are movements that fight authority and obedience. Those who come to power in conservative systems are, as persons, unsympathetic to anti-authoritarian attitudes. More important, however, is the fact that revolutions in other countries, especially if they are not too distant (geographically and culturally), constitute a threat to the conservative countries. This means, concretely, that if there were workers’ revolutions in Berlin, West Germany, France, Italy, for example, the Soviet bureaucracy would have a difficult task in keeping these revolutions from spreading to East Germany, Poland, Hungary, et cetera. At best the Soviet regime would have to use tanks and machine guns again, as it had to use them against the uprising in East Germany, Poland, and Hungary to crush the uprising of the revolutionary workers. Would, or could, Mr. Khrushchev like this? #RandolphHarris 8 of 20
The idea that the Soviet Union, being a conservative, hierarchical system, is against revolutions, will at first strike many readers as little better than nonsense. They will think of Mr. Lenin and Mr. Trotsky’s hope for a World revolution, of Mr. Stalin’s and Mr. Khrushchev’s declarations about the “victory of communism,” and of the conquest of the Baltic states, Poland, Czechoslovakia, Bulgaria, and Rumania by Russia. How, so they will argue, can one maintain that Khruschevism is not a revolutionary system in view of all the obvious evidence to the contrary? There has always been ambiguity in the relationship between Russian and the international Communist movement. However, the nature of this ambiguity changed drastically between 1917 and 1925. Mr. Lenin and Mr. Trotsky had believed that only a revolution in Germany (or Europe) could save the Russian revolution. Their foreign policy was subordinated to their revolutionary aims; but when the German revolution failed to materialize and Russian remained the only Communist country, she became the symbol and the center of the Communist hopes. The survival of Soviet Russian became a goal in itself although it was still believed that the survival of Russian was necessary for the final victory of communism. Yet, in a subtle way the interest for foreign Communist Parties began to be subordinated to the interests of Soviet foreign policy. This development began as early as 1920. After the threat from the civil war and allied intervention had virtually been ended, there were first attempts to open negotiations with the West and to put the interest of the survival of the Russian state above that of the World revolution. #RandolphHarris 9 of 20
Mr. Chicherin sent out an appeal to the allied governments to enter into peace negotiations, and both he and Mr. Radek declared for the first time that capitalist states and Soviet Russia could peacefully coexist, just as “liberal England did not fight continuously against serf-owning Russia.” However, the French-supported Polish attack on Russian and the initial Russian successes put a stop to this first appearance of the hope for coexistence. Instead, these events brought the revolutionary hopes of Mr. Lenin to a last intense climax. The disappointment of these hoes was virtually the end of Moscow’s revolutionary strategy in the West. The years 1921 and 1922 mark this end unmistakably. In 1921 the German Communist uprising was defeated, Mr. Lenin introduced the New Economic Policy or NEP, concluded a trade agreement with Great Britian, and supposed the Kronstadt rebellion. Mr. Lenin and Mr. Trotsky did not give up their revolutionary hopes, but they acknowledged defeat. For the first time in the history of the Comintern, the suspicion was voiced both by Italian and by German Communists and left socialists, that there might be a latent contradiction between the interests of Russian and those of the Comintern and its member parties. One of the first signs of the subordination of communism to Russian foreign policy may be seen in the new line of the Germany Communist Party (K.P.D.) about the time the Rapallo treaty. While, until then, the K.P.D. had declined to support a German bourgeois government (as evidenced in its passive attitude toward the reactionary Kapp Putsch), between the summer of 1921 to the conclusion of the Rapallo pact in April 1922, a new attitude developed. #RandolphHarris 10 of 20
The Communist supported the treaty in the Reichstag, and the Rote Fahne praised it as “the first independent act of foreign policy by the German bourgeoisie since 1918.” These events meant, writes Mr. Carr, “that among the most advanced Communist parties in the World, attitudes and policies would be different according to whether the governments of their respective countries were in hostile or friendly relations with the Soviet government, and would have to be modified from time to time, to take into account the changes in those relations. These consequences took a long time to develop fully, and were certainly not realized by those who made the Rapallo treaty in the spring of 1922.” Six months after Rapallo, the Soviet government made a second attempt for a comeback as a World power by its support of the Turk at the Lausanne conference; the persecution of the Communist in Turkey was no hindrance to the Russo-Turkish friendship. By 1922 the failure of the revolutionary hopes was openly acknowledge. Mr. Radek declared at the IV Congress of the Comintern (November-December 1922): “The characteristic of the time in which we are living is that, although the crisis of the World capital has not yet been overcome, although the question of power is still the center of all question, the broadest masses of the proletariat have lost belief in their ability to conquer power in any foreseeable time…If that is the situation, if the great majority of the working class feels itself powerless, then the conquest of power as an immediate task of the day is not on the agenda.” The speeches of Mr. Lenin and Mr. Zinoviev, while not as drastically pessimistic, were essentially in the same minor key. #RandolphHarris 11 of 20
The Revolution failed. People do not cling to life when it is threatened; how else could one explain their passivity before the threat of nuclear slaughter? Furthermore, people confuse excitement with joy, thrill with love of life. They are “without joy in the midst of plenty.” The fact is that all the virtues for which capitalism is praised—individual initiative, the readiness to take risks, independence—have long disappeared from industrial society and are to be found mainly in westerns and among gangsters. In bureaucratized, centralized industrialism, regardless of political ideology, there is an increasing number of people who are fed up with life and willing to die in order to get over their boredom. They are the ones who say “better dead than red,” but deep down their motto is “better dead than alive.” The extreme form of such an orientation was to be found among those fascists whose motto was “Long live death.” Nobody recognized this more clearly than did Miguel de Unammo when he spoke for the last time in his life at the University of Salamanca, where he was Rector at the time of the beginning of the Spanish Civil War; the occasion was a speech by General Millian Astray, whose favourite motto was “Viva la Muerte!” (Long live death!) and one of his followers shouted it back from the hall. When the general had finished his speech Mr. Unamuno rose and said: “…Just now I heard a necrophilous and senseless cry: ‘Long live death!’ And I, who have spent my life shaping paradoxes which have aroused the uncomprehending anger of others, I must tell you, as an expert authority, that this outlandish paradox is repellent to me. #RandolphHarris 12 of 20
“General Millan Astray is cripple. Let is be said without any slighting undertone. He is a war invalid. So was Cervantes. Unfortunately there are too many cripples in Spain just now. And soon there will be even more of them if God does not come to our aid. It pains me to think that General Millian Astray should dictate the pattern of mass psychology. A cripple who lacks the spiritual greatness of a Cervantes is wont to seek ominous relief in causing mutilation around him.” At this General Millan Astray was unable to restrain himself any longer. “Abajo La inteligencia!” (Down with the intelligence!) he shouted. “Long live death!” There was a clamour of support for this remark from the Falangist. However, Mr. Unamuno went on: “This is the temple of the intellect. And I am its high priest. It is you who profane its sacred precincts. You will win, because you have more than enough brute force. But you will not convince. For to convince you need to persuade. And in order to persuade you would need what you lack: Reason and Right in the struggle. I consider it futile to exhort you to think of Spain. I have done.” However, the attraction to death which Mr. Unamuno called necrophilia is not a product of fascist thought alone. It is a phenomenon deeply rooted in a culture which is increasingly dominated by the bureaucratic organization of the big corporations, governments, and armies, and by the central role of man-made things, gadgets, and machines. This bureaucratic industrialism tends to transform human beings into things. It tends to replace nature by technical devoices, the organic by the inorganic. #RandolphHarris 13 of 20
In some remote corner of the sprawling Universe, twinkling among the countless solar systems, there was once a star on which some clever beings invented knowledge. It was the most arrogant, most mendacious minute in “World History,” but it was only a minute. After nature caught its breath a little, the star froze, and the clever beings have to die. One could invent a fable like this and still not have illustrated sufficiently how miserable, how shadowy and fleeting, how aimless and arbitrary the human intellect appears in nature. There were eternities in which it did not exist, and when it vanished once again, it will have left nothing in its wake. For the human intellect has no further task beyond human life. Instead, it is merely human, and only its owner and producer regards it so pathetically as to suppose that it contains in itself the hinge on which the World turns. If we could communicate with a mosquito, we would learn that it, too, files through the air with this same pathos, feeling itself to be the moving center of the entire World. There is nothing in nature so abject and lowly that it would not instantly swell up like a balloon at the faintest breath of that cognitive faculty. And just as every baggage carrier wants admirers, so, too, the proudest man of all, the philosopher, thinks one sees the eyes of the Universe trained from all sides telescopically on one’s thought and one’s deeds. #RandolphHarris 14 of 20
It is remarkable that the intellect manages this, considering it is simply an expedient supplied to the unluckiest, the most delicate, the most transitory creatures in order to detain them for a minute in existence; from which, without that added extra, they would have every reason to flee as swiftly as Gotthold Ephraim Lessing’s son. The arrogance involved in cognition and sensation, spreading a blinding fog over men’s eyes and senses, deceives them about the value of existence by implying the most flattering evaluation of cognition. Its most general effect is deception—but even its most particular effects have something of the same quality. The intellect, as a means of preserving the individual, develops its principal strengths in dissimulation, for this is the means by which weaker, less robust individuals preserve themselves, it being denied to them to wage the battle of existence with the horns or shape fangs of a breast of prey. This art of dissimulation reaches it peak in humans: here deceptions, flattery, lying, and cheating, talking behind the backs of others, keeping up appearances, living in borrowed splendour, donning masks, the shroud of convention, playacting before others and before oneself—in fort, the continual fluttering around the flame of vanity is so much the rule and the law that virtually nothing is as incomprehensive as how an honest and pure drive to truth could have arisen among human. They are deeply immersed in allusions and dream images; their eyes glide only over the surface of things and see “forms”; their sensations nowhere lead to truth but content themselves with registering stimuli and playing a touching—feeling game, as it were, on the back of things. #RandolphHarris 15 of 20
What is more, humans let their dreams lie to them at night, their whole life long, their moral sense never trying to prevent it; whereas they say there are people who have managed to quit snoring by sheer willpower. What does man actually know of himself? Could one ever be capable, even just once, of perceiving oneself entire, laid out as if in a glass case? Does nature not conceal virtually everything from one, even one’s body, banishing and locking one up in a proud, spurious consciousness, far removed from the convolution of the bowels, the rapid flow of the bloodstream, the intricate vibrations of nerve fibers? Nature has thrown away the key; and woe unto that fateful curiosity that might once manage to peer out through a crack in the chamber of consciousness and gain intimation that humans rest in the indifference of one’s ignorance on the merciless, the greedy, the insatiable, the murderous, suspended in dreams on the back of a tiger. Where in the World, given this setting, can the drive to truth ever have come from? In the natural state of things, that individual, inasmuch as one wants to protect oneself against other individuals, uses one’s intellect mostly for dissimulation. However, because, out of both necessity and boredom, one wants to exist socially and in herds, humans need a peace treaty and strive at the least to rid their World of the crudest forms of bellum omnium contra omnes.” #RandolphHarris 16 of 20
This peace treaty, however, brings with it something like the first step in the attainment of that enigmatic drive to truth. Namely, what is henceforth to count as “truth” is now fixed, that is, a uniformly valid and binding designation of things is invented, and the legislation of language likewise yields the first laws of truth. For here a distinction is drawn for the first time between truth and lie: the lair uses valid designations—words—to make the unreal appear real; he says, for instance, “I am rich,” precisely when the proper designation for his condition would be “poor.” He misuses fixed conventions by various substitutions or even inversions of names. If he does this in self-serving or otherwise injurious ways, society will no longer trust him and will therefore exclude him from its ranks. So it is that humans flee not so much from being cheated as from being harmed by cheating. Even on this level, it is at bottom not deception they hate but the dire, inimical consequences of certain kinds of deception. So, too, only to a limited extent do humans want truth. Humans desire the pleasant, life-preserving consequences of truth; to pure knowledge without consequences one is indifferent, to potentially harmful and destructive truths one is even hostile. And besides, what is the status of those linguistic conventions? Are they perhaps products of knowledge, of our senses for truth? Do the designations and the things coincide? Is the language the full and adequate expression of all realities? Only through forgetfulness can one ever come to imagine that one possesses truth to that degree. If one does not wish to rest content with truth in the form of tautology, this is, with empty husks, one will forever be passing illusions off as truth. #RandolphHarris 17 of 20
What is a word? The copy of a nerve stimulus to cause outside us, however, is already the result of a false and unjustified application of the principle of sufficient reason. If truth alone had been decisive in the genesis of language, and the standpoint of certainty in the genesis of the designations of things, how would we be entitled to say, “The stone is hard,” as if “hard” were something otherwise known to us and not a wholly subjective impression? We divined things according to genders: we call the tree (der Baum) masculine, the plant (die Pflanze) feminine—what arbitrary transferences! How far-flung beyond the canon of certainty! We speak of a snake: the designation pertains only to its slithering movement and so could as easily apply to a worm. What arbitrary demarcations, what one-sided preferences for now this, now that property of a thing! All the different languages, set alongside one another, show that when it comes to words, truth—full and adequate expression—is never what matters; otherwise there would not be so many languages. The “thing it itself” (which would be, precisely, pure truth without consequences) is utterly unintelligible, even for a creator of language, and certainly nothing to stive for, for one designates only the relations of things to human beings and helps oneself to the boldest metaphours. The image again copied in a sound—second metaphour! And each time a complete leap out of one sphere into an entirely new and different one. One can imagine someone profoundly dear who has never had any sensation of tone or of music: just as one will gaze in amazement at Chladnian sounds figures in sand, will find their causes in the vibration of the strings, and will swear that one now surely knows what people call a tone—so it is for all of us when it comes to language. #RandolphHarris 18 of 20
How may a believer be victorious over the powers of darkness? How may one have authority and victory over psychopathological offenders rather than be mastered by them? Any Christian who has come to recognize the devices of the enemy in one’s own life, and has learned the way of deliverance, will be deeply concerned that others also be set free. “Authority…over all the power of the enemy,” reports Luke 10.19—what a wonderful goal, for oneself and for others! A believer must learn to walk in personal victory over the ultimate negative at every point if one is to have the fullest victory over darkness. For this, one needs to know the Lord Christ in all the aspects of His name and character, so as to draw upon His power in living union with Him. The believer must also learn to know the Adversary in his various workings, as described in his names and character, so that one may be able to discern the presence of the Ultimate Negative and all one’s wicked spirits wheresoever they may be—either in attacks upon oneself, upon other, or in their working as “World-rulers” of the darkness in the World. Although the ambiguous churches are not immune to demonic distortion, nevertheless the impact of the Spiritual Presence on the functions of cultural creativity is impossible without an inner-historical representation of the Spiritual Community in a church. Culture is not vague and indeterminate; cultural creations are produced by definite individuals and social groups. The Spiritual Community must be just as specific if its force is to be felt. #RandolphHarris 19 of 20
The Spiritual Community must be localized in a human community; the Spiritual Presence, concertized in the symbols of cult and doctrine. And yet, the Spiritual Community is broader than any church which represents it, for the Spirit cannot be fettered. The Spiritual Presence works latently to prepare for the fuller manifestations of the Spiritual Community in a church. Consequently, the role of the Spiritual Community as embodies in the churches can be described as both cause and effect. The Spiritual Presence is felt within a culture because the Spiritual Community has first opened men’s hearts to it, and the free stirring of the Spirit within the cultural realm leads humans to the Spiritual Community. The free impact of the divine Spirit on a culture prepares for a religious community or is received because such a community has prepared human beings for the reception of the Spiritual impact. Giving is not the essential thing, but to give with delicacy of the feeling. I pledge allegiance to the Flag of the United States of America, and to the Republic, for which it Stands, One Nation, Under God, Indivisible, with Liberty and Justic for All. The generous heart shall be enriched, and one that satisfies others shall be satisfied oneself. And this is the offering you shall take: Gold, silver, and copper. One who give when well, one’s gift is gold; one who gives only when ill, one’s gift is silver; one who gives only in one’s will, one’s gift is copper. From Thee, O Lord, comes our wealth, and from Thine own, do we give unto Thee. Please be sure to show charity to the Sacramento Fire Department by making a donation; they are not receiving all of their resources. #RandolphHarris 20 of 20
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If You Do Not Know Who You are, this is an Expensive Place to Find Out!
Since wealth awaits those who can play this game well, it is not surprising that there is a large body of serious literature devoted to telling you how. The economy is all about hopes, fears, greed, ambition, acts of God—it would be hard to put it more succinctly. The one thing we have, whether or not we ever find true Value, is liquidity—the ability to buy and sell momentarily and relatively effortlessly. Liquidity is the cornerstone of Wall Street. It is what makes it the financial capital of the World, for it is, except for rare, odd moments of panic, a truly liquid market. It is liquid and it is run honestly, and there are few places like that in the World that if you are a rich international person who wants to be able to cash in on any given day and yet wants to make capital gains, you have virtually only one place to go. The dominate note of our time is unreality. In good times it is not hard to make money, but in times of unreality the market is saying, “You do not understand me anymore; do not trust me until you understand me.” When it comes to understanding the market, computers and statistics are important, but even more import is personal intuition. One has to know how to sense patterns of behaviour. A person’s behaviour can tell you from the start if you want to do business with them or not. Do not learn the hard way. Learn to read signs and trust your intuition. If you have problems in business when dealing with people who act goofy, sarcastic and patronizing, then take that as an indication that this will be a bad business deal and do not get burned. Professional money managers often seem to make up their minds in a split second, but what pushes them over the line of decision is usually an incremental bit of information which, added to all the slumbering pieces of information filed their minds, suddenly makes the picture whole. #RandolphHarris 1 of 19
What is it the good managers have? It is a kind of locked-in concentration, an intuition, a feeling, nothing that can be schooled. The first thing you have to know is yourself. It sounds simplistic to say the first thing you have to know is yourself, and of course you are not necessarily out to become a professional money manager. However, if you stop to think about it, here is one authority saying there are no formulas which can be automatically applied. If you are not automatically applying a mechanical formula, then you are operating in this area of intuition, and if you are going to operate with intuition—or judgment—then it follows that the first thing you have to know is yourself. You are—fact it—a bunch of emotions, prejudices, knowledge, education, faith, and twitches, and this is all very well as long as you know it. Successful speculators do not necessarily have a complete portrait of themselves, hair and all, in their own minds, but they do have the ability to stop abruptly when their own intuition and what is happening Out There are suddenly out of the kilter. A couple of mistakes crop up, and they say, simply, “This is not my kind of market,” or “I do not know what in the World is going on, do you?” and return to established lines of defense. A series of market decisions does add up, believe it or not, to a kind of personality portrait. It is, in one small way, a method of finding out who you are, but it can be very expensive. That is one of the cryptograms which are my own, and this is the first Irregular Rule: If you do not know who you are, this is an expensive place to find out. #RandolphHarris 2 of 19
It may seem a little silly to think that a portfolio of stocks can give you a portrait of the human who picked them, but any turned-in stock-picker will swear to it. I know a private fund where there are four managers, each with one section–$60 million or so—to run. Every three months they switch chairs. You can have no preconceived ideas. There are fundamentals in the marketplace, but the unexplored area is the emotional area. All the charts and breadth indicators and technical palaver are the statistician’s attempts to describe an emotional state. If the emotional area is the unexplored area, and the statistical area is being so thoroughly explored, why not explore the unexplored area? Such a study seems to require a cross of disciplines. Mass psychology and the marketplace are great areas of study. The annual labour of every nation is the fund which originally supplies it with the necessaries and connivences of life which it annually consumes, and which conflict always either in the immediate produce of that labour, or in what is purchased with that produce from other nations. According, therefore, as this produce, or what is purchased with it, bears a greater or smaller proportion to the number of those who are to consume it, the nation will be better or worse supplied with all the necessaries and conveniences which it has occasion. However, this proportion must in every nation be regulated by two different circumstances; first, by the skill, dexterity, and judgment with which its labour is generally applied; and, secondly, by the proportion between the number of those who are employed in useful labour, and that of those who are not so employed. Whatever be the soil, climate, or extent of territory of any particular nation, the abundance of scantiness, depend on upon those two circumstances. #RandolphHarris 3 of 19
The abundance of scantiness of this supply too seems to depend more upon the former of those two circumstances than upon the latter. Among the savage nations of hunters and fishers, every individual who is able to work, is more or less employed in useful labour, and endeavours to provide, as well as one can, the necessaries and conveniences of life, for oneself, or such of one’s family or tribe as either too old, or too young, or too infirm to go a hunting and fishing. Such nations, however, are so miserably poor, that, from mere want, they are frequently reduced, or, at least, think themselves reduced, to the necessity of directly destroying, and sometimes of abandoning their infants, their old people, and those afflicted with lingering diseases, to perish with hunger, or to be devoured by wild beast. Among civilized and thriving nations, on the contrary, though a great number of people do not labour at all, many of whom consume the produce of times, frequently of a hundred time more labour than the greater part of those of the society is so great, that all are often abundantly supplied, and a workman or woman, even of the lowest and poorest order, if one is frugal and industrious, may enjoy a greater share of the necessaries and convivences of life than it is possible for any savage to acquire. The causes of this improvement, in the productive powers of labour, and the order, according to which its produce is naturally distributed among the different ranks and conditions of human in the society are subjects of great importance. Whatever be the actual state of the skill, dexterity, and judgment with which labour is applied in any nation, the abundance or scantiness of its annual supply must depend, during the continuance of that state, upon the proportion between the number of those who are annually employed in useful labour, and that of those who are not so employed. #RandolphHarris 4 of 19
The number of useful and productive labourers, it will hereafter appear, is every where in proportion to the quantity of capital stock which is employed in setting them to work, and to particular way in which it is so employed. The nature of capital stock, of the manner in which it is gradually accumulated, and of the different quantities of labour which it puts into motion, are central focuses and we must understand the different ways in which they are employed. Nations tolerably well advanced as to skill, dexterity, and judgment, in the application of labour, have followed very different plans in the general conduct of direction of it; and those plans have not all been equally favourable to the greatness of its produce. The policy of some nations has given extraordinary encouragement of the industry of the country; that of others to the industry of towns. Scarce any nation has dealt equally and impartially with every fort of industry. Since the downfall of the Roman empire, the policy of Europe has been more favourable to arts, manufactures, and commerce, the industry of towns; than to agriculture, the industry of the country. The circumstances which seem to have introduced and established this policy are crucial. Russia is still a reactionary welfare state; we are still a liberal welfare state. However, it is to be assumed that things in Russian will slowly change. Clearly, the more Russian can satisfy the material need of her population, the less will she need the methods of the police state. The Russian system will shift to the same means that are used in the West: the methods of psychological suggestion and manipulation that give the individual the illusion of having and following one’s own convictions, while “one’s” decisions are in reality made by the elite of “decision makers.” #RandolphHarris 5 of 19
The Russians believe that they represent socialism because they talk in terms of Marxist ideology, and they do not recognize how similar their system is to the most developed form of capitalism. We in the West believe that we represent the system of individualism, private initiative, and humanistic ethics, because we hold on to our ideology, and we do not see that our institutions are, in fact, in many ways becoming more and more similar to the hated system of communism. We believe that the essence of the Russian system is that the individual is subservient to the State, and hence that one has no freedom. However, we do not recognize that in Western society the individual is becoming more and more subservient to the economic machine, to the big corporation, to public opinion. We do not recognize that the individual, confronted with giant enterprises, giant government, giant trade unions, is afraid of freedom, has no faith in one’s own strength, and seeks shelter by identifying with these giants. Our mode of industrial organization needs men and women similar to men and women the Russian system needs: humans who feel that they are the masters of their society (both capitalism and communism make this claim), yet who are willing to be commanded, to do what is expected of them, to fit into the social machine without friction and who can be guided without force, led without leaders, prompted without aim—except the one of making good, of being on the move, of getting ahead. We try to reach this result by means of the ideology of free enterprise, individual initiative, et cetera; the Russians by the ideology of socialism, solidarity, and equality. #RandolphHarris 6 of 19
The question whether the Soviet system is a socialist system has been answered in the negative. We have concluded that it is a state managerialism, using the most advanced methods of total monopolization, centralization, mass manipulation, and moving slowly from exercising this manipulation by violence to exercising it by mass suggestion. It is, while resembling socialism in certain economic features, its very contradiction in a social and human sense, and is actually converging with the trends of the most advanced capitalistic countries, provided these do not change their present course. It is economically a very successful system, and while unfavourable to development of authentic freedom and individualism, it has many features of planning and social welfare which can be counted as very beneficial achievements. It has often been said tht the treatment of Germany by the victors in 1918 was one of the chief reasons for the rise of Nazism. During this time, there was also an increase in witchcraft accusations as a social problem linked to the past. In fact, witchcraft accusations were the social issues of this era. Witchcraft beliefs and the trials actually still took place in the 1950s. Lawmakers and police also held meetings to discuss popular fears of witches based on evidence provided to them. The fears inspired a search for enemies, and made outsiders out of community members, and the community was encouraged to train a suspicious gaze on these “others,” now regarded as the cause of their various misfortunes. The witchcraft fears bore clear similarities to the scapegoating and persecution of Jewish people in Nazi Germany. #RandolphHarris 7 of 19
As a result, and despite attention given to the subject, the public and relevant authorities remained largely impervious to the notion of any underlying social danger in witchcraft fears—they could and did chalk them up, however vaguely, to village intrigues and “age-old” superstition. When we reflect on the Treaty of Versailles, which was a peace treaty signed on 28 June 1919, the majority of Germans felt that the peace treaty was unjust; but while the middle class reacted with intense bitterness, there was much less bitterness at the Versailles Treaty among the working class. They had been opposed to the old regime and the loss of the way for them meant defeat of the regime. They felt that they had fought bravely and that they had no reason to be ashamed of themselves. On the other hand, the victory of the revolution which had only been possible by the defeat of the monarchy had brought them economic, political, and human gains. The resentment against Versailles had its basis in the lower middle class; the nationalistic resentment was a rationalization, projecting social inferiority to national inferiority. This projection is quite apparent in Mr. Hitler’s personal development. He was the typical representative of the lower middle class, a nobody with no chances or future. He felt very intensely the role of being an outcast. He often speaks in Mein Kampf of himself as the “nobody,” the “unknow man” he was in his youth. However, although this was due essentially to his own social position, he could rationalize it in national symbols. Being born outside of the Reich he felt excluded not so much socially as nationally, and the great German Reich to which all her sons could return became for him the symbol of social prestige and security. #RandolphHarris 8 of 19
The old middle class’s feeling of powerlessness, anxiety, and isolation from the social whole and the destructiveness springing from this situation was not the only psychological source of Nazism. The peasants felt resentful against the urban creditors to whom they were in debt, while the workers felt deeply disappointed and discouraged by the constant political retreat after their first victories in 1918 under a leadership which had lost all strategic initiative. The vast majority of the population was seized with the feeling of individual insignificance and powerlessness which we have described as typical for monopolistic capitalism in general. Those psychological conditions were not the “cause” of Nazism. They constituted its human basis without which it could not have developed, but any analysis of the whole phenomenon of the rise and victory of Nazism must deal with the strictly economic and political, as well as with the psychological, conditions. The representatives of big industry and the half-bankrupt Junkers played a huge role in the establishment of Nazism. Without their support Mr. Hitler could never have won, and their support was rooted in their understanding of their economic interests much more than in psychological factors. This property-owning class was confronted with a parliament in which 40 percent of the deputies were Socialists and Communists representing groups which were dissatisfied with the existing social system, and in which were an increasing number of Nazi deputies who also represented a class that was in bitter opposition to the most powerful representatives of German capitalism. #RandolphHarris 9 of 19
A parliament which thus in is majority represented tendencies directed against their economic interest deemed them dangerous. They said democracy did not work. Actually one might say democracy worked too well. The parliament was a rather adequate representation of the respective interests of different classes of the German population, and for this very reason the parliamentary system could not any longer be reconciled with the need to preserve the privileges of big industry and half-feudal landowner. The representatives of these privileged groups expected that Nazism would shift the emotional resentment which threatened them into other channels and at the same time harness the nation into the service of their own economic interests. On the whole they were not disappointed. To be sure, in minor details they were mistaken. Mr. Hitler and his bureaucracy were not tools to be ordered around by the Thyssens and Krupps, who had to share their power with the Nazi bureaucracy and often to submit to them. However, although Nazism proved to be economically detrimental to all other classes, it fostered the interests of the most powerful groups of German industry. The Nazi system is the “streamlined” version of German prewar imperialism and it continued where the monarchy had failed. (The Republic, however, did not really interrupt the development of German monopolistic capitalism but furthered it with the means at her disposal.) There is one question that a reader will have in mind at this point: How can one reconcile the statement that the psychological basis of Nazism was the old middle class with the statement that Nazism functions in the interests of German imperialism? #RandolphHarris 10 of 19
In the postwar period it was the middle class, particularly the lower middle class, that was threatened by monopolistic capitalism. Its anxiety and thereby its hatred were aroused; it moved into a state of panic and was filled with a craving for submission to as well as for domination over those who were powerless. These feelings were used by an entirely different class for a regime which was to work for their own interests. Mr. Hitler proved to be such an efficient tool because he combined the characteristics of a resentful, hating, petty bourgeois, with whom the lower middle class could identify themselves emotionally and socially, with those of an opportunist who was ready to serve the interests of the German industrialists and Junkers. Originally he posed as the Messiah of the old middle class, promised the destruction of department stores, the breaking of the domination of banking capital, and so on. The record is clear enough. These promises were never fulfilled. However, that did not matter. Nazism never had any genuine political or economic principles. It is essential to understand that the very principle of Nazism is its radical opportunism. What mattered was that hundreds of thousands of petty bourgeois, who in the normal course of development had little chance to gain money or power, as members of the Nazi bureaucracy now got a large slice of the wealth and prestige they forced the upper classes to share with them. Others who were not members of the Nazi machine were given the jobs taken away from the Jewish people and political enemies; and as for the rest, although they did not get more bread, they got “circuses.” #RandolphHarris 11 of 19
The emotional satisfaction afforded by these sadistic spectacles and by an ideology which gave them a feeling of superiority over the rest of humankind was able to compensate them—for a time at least—for the fact that their lives had been impoverished, economically and culturally. The lover, the poet, and the mystic find a fuller satisfaction than the seeker after power can ever know, since they can retain the object of their love, whereas the seeker after power must be perpetually engaged in some fresh manipulation if one is not to suffer from a sense of emptiness. When I come to die I shall not feel I have lived in vain. I have seen the Earth turn red at evening, the dew sparking in the morning, and the snow shining under a frosty sun; I have smelt rain after drought, and have heard the stormy Atlantic beat upon the granite shoes of Cornwall. Science may bestow these and other joys among more people than could otherwise enjoy them. If so, its power will be wisely used. However, when it takes out of life the moments to which life owes its values, science will not deserve admiration, however, cleverly and however elaborately it may lead humans along the road to despair. Some feel that intellects exhaust reality, and that there is nothing of significance which cannot be grasped of it. They are skeptical toward everything which cannot be caught in an intellectual formula, but they are naively unskeptical toward their own scientific approach. They are more interested in the results of their thoughts than in the process of enlightenment which occurs in the inquiring person. #RandolphHarris 12 of 19
Pragmatism appeals to the temper of mind which finds on the surface of this planet the whole of its imaginative material; which feels confident of progress, and unaware of nonhuman limitations to human power; which loves battle, with all the attendant risks, because it has no real doubt that it will achieve victory; which desires religion, as it desires railways and electric light, as a comfort and a help in the affairs of this World, not as providing nonhuman objects to satisfy the hunger for perfection and for something to be worshipped without reserve. In contrast to the pragmatist, rational thought is not the quest for certainty, but an adventure, an act of self-liberation and of courage, which changes the thinker by making one more awake and more alive. One must have faith in the power of reason, faith in the human capacity to create one’s own paradise through one’s own efforts. Humans have existed only for a very short period—1,00,000 years at the most. What they have achieved, especially during the last 6,000 years, is something utterly new in the history of the Cosmos, so far at least as we are acquainted with it. For countless ages the sun rose and set, the moon waxed and waned, the stars shone in the night, but it was only with the coming of Man that these things were understood. In the great World of astronomy and in the little World of the atom, Man has unveiled secrets which might have been thought undiscoverable. In art and literature and religion, some humans have shown a sublimity of feeling which makes the species worth preserving? Is this to end in trivial horror because so few are able to think of Man rather than of this or that group of men? #RandolphHarris 13 of 19
Is our race so destitute of wisdom, so incapable of impartial love, so blind even to the simplest dictates of self-preservation, that the last proof of its stilly cleverness is to be the extermination of all life on our planet?—for it will be not only men who will perish, but also the animals and plants, who no one can accuse of communism or anticommunism. I cannot believe that this is to be the end. I would have humans forget their quarrels for a moment and reflect that, if they will allow themselves to survive, there is every reason to expect the triumphs of the future to exceed immeasurably the triumphs of the past. There lies before us, if we choose, continual progress in happiness, knowledge, and wisdom. Shall we, instead, choose death, because we cannot forget our quarrels? I appeal, as a human being to human beings: remember your humanity, and forget the rest. If you can do so, the way lies open to a ne Paradise; if you cannot, nothing lies before you but universal death. This faith is rooted in a quality without which neither philosophy nor fight against war could be understood: one’s love for life. To many people this may not mean much; they believe that everybody loves life. Does one not cling to it when it is threatened, does one not have a great deal of fun in life and plenty of thrilling excitement? Only in the most rugged mountain wasteland can one get a chilling sense of the feeling of solitude that pervaded the recluse of the Ephesian temple of Artemis. #RandolphHarris 14 of 19
No overwhelming feeling of sympathetic excitement, no caving, no desire to help or to save emanates from him—he is like a shining planet without an atmosphere. His eye, fiery, and turned inward, looks lifeless and cold from without, as if just for the sake of appearance. All around him, waves of delusion and distortion crash onto the fortress of his pride; he turns away in disgust. Yet even people with tender hearts shun such a tragic mask; in some remote sanctuary, amid the images of gods, in cold, magnificent architecture, such a figure might seem more intelligible. Among humans, as a man, Heraclitus was an enigma; and when he was seen watching the games of shouting children, he was pondering what no mortal ever pondered on such an occasion: the game of the great cosmic child, Zeus, and the eternal sport of World destruction and World creation. He had no need of men, not even for his knowledge; he cared not at all for what one could learn from them, nor what other sages before him were at pains to discover. “I searched out myself,” he said, using a word that refers to the fathoming of an oracle: as if he and no one else were the true embodiment and achievement of the Delphic Maxim “Know yourself.” What he heard in this oracle, however, he took to be immortal wisdom, eternally worthy of interpretation, in the same sense in which the prophetic utterances of the sibyl are immortal. It is sufficient for the most distant generations; may they interpret it simply as the saying of an oracle, just as he himself, like a Delphic god, “neither speaks nor conceals.” #RandolphHarris 15 of 19
Although he pronounces it “without laughter, without ornament, and scented ointments” but rather “fronting at the mouth,” it must resound thousands of years into the future. For the World always needs truth, and so will always need Heraclitus, though he does not need it. What is fame to him! “Fame among constantly fleeting mortals!” as he scornfully exclaims. That is something for singers and poets, and for those before him who were known as “wise” men—let them gulp down the most delicious morsels of their self-love; the stuff is too common for him. His fame matters to men, not to him; his self-love is the love of truth—and this very truth tells him that the immortality of man needs him, not that he needs the immortality of the man Heraclitus. Truth! Rapturous delusion of a god! What does truth matter to human beings! And what was the Heraclitean “truth”! And where has it gone? A vanished dream, wiped from the faces of humans, along with other dreams!—It was not the first! Of all that we with such proud metaphours call “World history” and “truth” and “fame,” a heatless demon might have nothing to say but this: “In some remote corner of the sprawling Universe, twinkling among the countless solar systems, there was once a stare on which some clever animals invented knowledge. It was the most arrogant, most mendacious minute in World history, but it was only a minute. After nature caught its breath a little, the star froze, and the clever animals had to die. #RandolphHarris 16 of 19
“And it was time, too: for although they boasted of how much they had come to know, in the end they realized they had gotten it all wrong. They died and in dying cursed truth. Such was the species of doubting animal that had invented knowledge.” This would me man’ fate were he nothing more than a thinking animal; truth would drive him to despair and annihilation, truth eternally damned to be untruth. All that is proper to man, however, is faith in the attainable truth, in the ever approaching, confidence-inspiring illusion. Does he not in fact live by constant deception? Does not nature conceal virtually everything from him, even what is nearest, for example, his own body, of which he has only a spurious “consciousness”? He is locked up in this consciousness, and nature has thrown away the key. O fateful curiosity of the philosopher, who longs to peer out just once through a crack in the chamber of consciousness—perhaps then one gains an intimation that humans rest in the indifference of their ignorance on the greedy, the insatiable, the disgusting, the merciless, the murderous, suspended in dreams on the back of a tiger. “Let him hang,” cries art. “Wake him up,” cries the philosopher, in the pathos of truth. Yet, even as he believes himself to be shaking the sleeper, he himself sinks into a still deeper magical slumber—perhaps then he dreams of “ideas” or of immortality. Art is mightier than knowledge, for it wants life, and knowledge attains as its ultimate end only—annihilation. The great need of the Church is to know and understand the laws of the spirit, so as to co-work with the Spirit of God in fulfilling the purpose of God through His people. #RandolphHarris 17 of 19
However, the lack of knowledge of the spirit life has given the deceiving spirits of the ultimate negative the opportunity for the deceptions of which we have spoken of in the past. There is a need for concrete embodiment of the Spiritual Presence. The twofold experience of the holy as being and as demand gives rise to two types of religion: the sacramental, priestly type founded upon the ontological presence of the holy, and the eschatological, prophetic type stemming from its moral insistence. Both components are actually present in both types, but one of them will predominate. It is consider domical to attribute holiness to finite beings, nevertheless the solid doctrines of the church according to which “the moral perfection of the community does not bring about the holiness of the church, but rather the holiness of the church sanctifies the community by preaching the forgiveness of sins and by leading it to the New Being upon which the church rest. Neither the prophetic type of Christianity can survive without the priestly type, nor can the eschatological, without the sacramental. The World can honestly respect one another by a mutual recognition of the Spiritual Presence that animates them all. In practical terms, the ecumenical movement is a limited, short-range success and long-range failure: In practical terms it is able to heal divisions which have become historically obsolete, to replace confessional fanaticism by interconfessional co-operation, to conquer denominational provincialism, and to produce a new vision of the unity of all churches in their foundation. However, neither the ecumenical nor any other future movement can conquer the ambiguity of unity and division in the churches’ historical existence. #RandolphHarris 18 of 19
Even if it were able to produce the United Churches of the World, and even if all latent churches were converted to this unity, new divisions would appear. The dynamics of life, the tendency to preserve the holy even when it has become obsolete, the ambiguities implied in the sociological existence of the churches, and above all, the prophetic criticism and demand for reformation would being about new and, in many cases, Spiritually justified divisions. The unity of the churches, similar to their holiness, has a paradoxical character. It is the divided church which is the united church. All your children shall be taught of the Lord, and great shall be the peace of your children. They shall not hurt nor destroy in all God’s holy mountain, for the Earth shall be full of the knowledge of the Lord, as the waters cover the sea. The work of righteousness shall be peace, and the result of righteousness, quietness and confidence forever. Then shall they sit every man under his vine. And under his fig tree, and none shall make them afraid, for the Lord Himself hath spoken it. I pledge allegiance to the flag of the United States of America, and to the Republic, for which it stands, One Nation, under God, indivisible, with Liberty and Justice for All. All Americans are brothers and sisters, responsible for one another. If there be among you a needy man, do not harden your heart. Shut not your hand to your needy brother, but surely open your hand unto him. The Sacramento Fire Department has proudly been serving the community since 1851, please consider donating to their organization so they can have the resources to continue doing an exemplary job. #RandolphHarris 19 of 19
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The Most Delicious Morsel of Our Self Love?
Colleges such a University of Southern California—Los Angeles, Cornell, Duke and Chapman are now offering courses on how to be a social media influencer as part of their business and communications department. A social media is someone who has a platform on the Internet and vast amounts of fans. Some of these influencers have hundreds of thousands to millions of fans. A lot of them are even more popular than well-known celebrities. When these influencers get popular enough and gain the attention of a brand, the brand will usually sponsor them to market their goods and/or services for a profit. The goal is for the brand to gain more popularity and increase their revenue. Some popular social media influencers are people like Taylor Swift, who by just advocating voting or mentioning that she is attending a football game, can get millions of fans to vote and attend football games. There are of course other social media influencers who may or may not be major celebrities, but became famous by marketing their talents on the Internet and/or other forms of media. A great example is Jillian Harris, who starred on Love it or List it, Too, which is a HGTV program, which comes on television and focuses on renovating and decorating homes. Now Jillian Harris uses her social media platform to help support charities and market items that her followers love. She has over 1 million fans on social media. Austin Harris Mahone, who sang Justin Bieber songs, is also a social media influence. He was discovered and currently an American singer. Micro-influencers with 10,000 to 50,000 fans may earn anywhere between $40,000 and $100,000 per year. However, Cristiano Ronaldo, with over 570 million fans on social media charges around $2.4 million for a social media post. People are now seeing becoming a social media influencer as the great equalizer that education once used to be. With the desire of so many to become famous, it leaves many wondering if fame really just the most delicious morsel of our self-love? #RandolphHarris 1 of 21
Fame has, after all, attached itself to the most uncommon men and women, as an ambition, and in turn to their most uncommon moments. These are moments of sudden illumination in which a human stretches out a commanding arm, as if creating a World, light shining forth and spreading out around one. One is then filled with the deeply gratifying certainty that what enraptured and exalted one into the farthest regions, the height of this one sensation, can never be denied to posterity; in the eternal necessity of this rare illumination for all those to come humans see the necessity of their fame. Far into the future, human kind need man, and just as that moment of illumination is the embodiment and epitome of his innermost essence, so, too, he believes himself, as the man of this moment, to be immortal, dismissing all others as dross, rot, vanity, brutishness, or pleonasm, leaving them to perish. We view all disappearance and demise with discontent, often with astonishment, as if we experienced in it something at bottom impossible. We are disturbed when a Victorian mansion is torn down, and a crumbling tower aggrieves us. Every New Year’s Eve, we feel the mystery of the contradiction of being and becoming. What offends moral man above all, though, is that an instant of supreme universal perfection should vanish without a trace, like the Mansion of the Gilded Age, leaving nothing to posterity. Humans’ imperative reads instead: whatever once served more beautifully to propagate the concept “man” must continue to exist forever. That all the great moments form a chain; that, like mountain peaks, they unite humankind across the millennia; that the greatest things from a bygone age are also great for me; and that the prescient faith of the lust for fame will be fulfilled—that is the idea at the very foundation of culture. #RandolphHarris 2 of 21
The terrible struggle of culture is ignited by the demand that what is great should be eternal; for everything else that continues to live cries out, No! The customary, the small, the common fills every nook and cranny of the World like an oppressive atmosphere we are all condemned to breathe, smoldering around what is great; hindering, choking, suffocating, deadening, smothering, dimming, deluding, it throws itself onto the road the great must travel on the way to immortality. The road goes through human brains! Through the brains of pitiful, short-lived creatures who, given over to their cramped needs, rise again and again to the same afflictions and, with great effort, manage to fend off ruin for a short time. They want to live, to live a bit—at any price. Who would discern among them that arduous torch race that only the great survive? And yet time and again some awaken who, seeing what is great, feel inspired, as if human life were a glorious thing, and as if the most beautiful fruit of this bitter plant were the assurance that someone once walked proudly and stoically through this existence, another with deep thoughts, a third with mercy, but all of them leaving behind a single lesson: that one who lives life most beautifully is one who does not hold it in great esteem. However, while the common man regards this bit of existence with such morbid seriousness, those on their journey to immortality knew how to respond to it with an Olympian laugh, or at least with sublime disdain; often they went to their graves with irony—for what did they have to bury? #RandolphHarris 3 of 21
The boldest knights among those addicted to glory, those who believe they will find their coat of arms hanging on a constellation, must be sought among the philosophers. They address their efforts not to a “public,” to the agitation of the masses and the cheering applause of their contemporaries; it is in their nature to travel the road alone. Their talent is the rarest, and in a certain respect, the most unnatural in nature, shutting itself off from and hostile even to kindred talents. The wall of their self-sufficiency must be hard as diamond not to be shattered and destroyed, for everything is on the move against them, humans and nature. Their journey to immortality is more arduous and impeded than any other, and yet no one can be as sure as the philosopher about reaching one’s goal, since one knows not where to stand, if not on the wings of all ages; for a disregard of the present and the momentary is of the nature of philosophical contemplation. One has the truth; let the wheel of time roll where it will, it can never escape the truth. It is important to realize that such humans did indeed once live. One could never imagine as a mere idle possibility the pride of the wise Heraclitus, who may serve as our example. For all striving for knowledge seems in itself unsatisfied and unsatisfying, which is why, without having learned it from history, one could hardly believe in such regal self-esteem, such boundless confidence in being the one lucky suitor of truth. Such humans live in their own solar system; that is where one must look for them. Even a Pythagoras, an Empedocles treated himself with a superhuman esteem, indeed with an almost religious awe, though the bond of compassion, together with grand faith in the transmigration of souls and the unity of all living things, led them back again to other humans, and to their salvation. #RandolphHarris 4 of 21
The World is not the way they tell you it is. Unconsciously we know this because we have al been immunized by growing up in the United States of America. The little girl watching television asks will she really get the part in the spring play if she uses Listerine, and her good mother says no, darling, that is just the commercial. It is not long before the moppets figure out that parents have commercials of their own—commercials to keep one quiet, commercials to get one to eat, and so on. However, parents—indeed all of us—are in turn being given a whole variety of commercials that do not seem to be commercials. Silver is in short supply, and the Treasury is running out and begins to fear a run. So the Treasury tells the New York Times that, what with one thing and another, there is enough silver for twenty years. Those who listened to the commercial sat quietly, expecting to get the part in the spring play, and the cynics went and ran all the silver out of the Treasury and the price went through the roof. Image and reality an identity and anxiety and money are all major concerns to us. If that does not scare you, nothing will. It is not really that serious and there is a message in here from Lord Keynes to that effect. You already know about image and reality, and you probably already know all about identity and anxiety, and everybody knows about money, so all we are doing is stirring them up together. Many are wondering, as Mr. Adam Smith did, the famous economist and moral philosopher, “To what purpose is all the toil and bustle of this World?” What is the end of avarice and ambition, of the pursuit of wealth, of power, and preheminence?” he asked in The Theory of Moral Sentiments. #RandolphHarris 5 of 21
We are taught—at least those of us who grew up without a great deal of it—that money is A Very Serious Business, that the stewardship of capital is holy, and that the handler of money must conduct oneself as a Prudent Human. It is all part of the Protestant ethic and the spirit of Capitalism and I suppose it all helped to make this country what it is. Penny saved, penny earned, waste not, want not, Summer Sale Save 10 Percent, and so on. The game of professional investment is intolerably boring and overexacting to anyone who is entirely exempt from the gambling instinct; whilst one who has it must pay to this propensity the appropriate told. Drs. John von Neumann and Oskar Morgenstern developed, some years ago, a Theory of Games and Economic Behavior. This game theory has had a tremendous impact on our national life; it influences how our defense decisions are made and how the marketing strategies of great corporations are worked out. What is the game theory? You could say it is an attempt to quantify and work through the actions of players in a game, to measure their options continuously. Or, to be more formal, game theory is a branch of mathematics that aims to analyze problems of conflict by abstracting common strategic features for study in theoretical models. By stressing strategic aspects, id est, those controlled by the participants, it goes beyond the classic theory of probability, in which the treatment of games is limited to pure chance. Drs. Von Neumann and Morgenstern worked through systems that incorporated conflicting interests, incomplete information, and the interplay of free rational decisions and choice. #RandolphHarris 6 of 21
They started with dual games, zero sum two-person games, id est, those in which one player wins what the other loses. At the other end you have something like the stock market, an infinite, n-person game. (N is one of the letters economists use when they do not know something.) The stock market is probably temporarily too complex even for the Game Theoreticians, but I suppose some day even it will become a serious candidate for quantification and equations. The market is both a game and a Game, id est, both sport, frolic, fun, and play, and a subject for continuously measurable options. If it is a game, then we can relieve ourselves of some of the heavy and possibly crippling emotions that individuals carry into investing, because in a game the winning of the stake is clearly defined. Anything else becomes irrelevant. Is this so startling? “Eighty percent of investors are not really out to make money,” says one leading Wall Streeter. Investors not out to make money? It seems almost like a contradiction in terms. What are they doing then? That can be a subject for a whole discussion, and will be, a bit later. Let us go back to the illumine, that the investment game is intolerably boring save to those with a gambling instinct, while those with the instinct must pay to it “the appropriate toll.” This really does say it all. Active investors do not pursue bonds (except convertibles) and preferreds (except convertibles). It is not that one cannot make money with these instruments, it is that they lack romance enough to be part of the game; they are boring. It is very hard to get excited over a bond basis book, where your index finger traces along a column until it gets to the proper degree of safety and yield. #RandolphHarris 7 of 21
Sometime illusions are more comfortable than reality, but there is no reason to be discomfited by facing the gambling instinct that saves the stock market from being a bore. Once it is acknowledged, rather than buried, we can “pay to this propensity the appropriate toll” and proceed with reality. There is really no more than recognizing an instinct. Dr. Thomas Schelling, a Harvard economist and the author of a number of works on miliary strategy, foes a lot further. Writing on “Economics and Criminal Enterprise,” Dr. Schelling says: “The greatest gambling enterprise in the United States has not been significantly touched by organized crime. That is the stock market…The reason is that the market works too well, Federal control over the stock market, designed mainly to keep it honest and informative…makes it a hard market to tamper with.” Sentences like the first one in that excerpt must make the public-relations people at the New York Stock Exchange wake up screaming. For years the New York Stock Exchange and the securities industry have campaigned to correct the idea that buying stocks was gambling, and while there may be some dark corners of this country that persist in a Populist suspicion of Wall Street, by and large they have succeeded. Dr. Schelling’s phrasing has to be counted as unfortunate, and in no sense is the stock market a great gambling enterprise like a lottery. However, it is an exercise in mass psychology, in trying to guess better than the crowd how the masses will behave. Sometimes the literature which was produced in order to dispel the pre-1929 suspicions can get in the way of seeing things the way they are. #RandolphHarris 8 of 21
If you are a player in the Game, or are thinking of becoming one, there is one irony of which you should be aware. The object of the game is to make money, hopefully a lot of it. All the players in the Game are getting rapidly more professional; the amount of sheer information poured out on what is going on has become almost too much to absorb. The true professionals in the Game—the professional portfolio managers—grow more skilled all the time. They are human and they make mistakes, but if you have your money managed by a truly alert mutual fund or even by one of the better banks, you will have a better job done for you than probably at any time in the past. However, if you have your money managed for you, then you are not really interested, or at least the Game element—with that propensity to be paid for—does not attract you. There are a lot of investors who came to the market to make money, and they told themselves that what they wanted was the money: security, a trip around the World, a new sloop, a country estate, an art collection, a Caribbean house for cold winters. And they succeeded. So they sat on the dock of the Caribbean home, chatting with their art dealers and gazing fondly at the new sloop, and after a while it was a bit flat. Something was missing. If you are a successful Game player, it can be a fascinating, consuming, totally absorbing experience, in fact it has to be. If it is not totally absorbing, you are not likely to be among the most successful, because you are competing with those who do find it so absorbing. The lads with the Caribbean houses and the new sloops did not, upon the discovery that something was missing, sell those trophies and acquire sackcloth and ashes. #RandolphHarris 9 of 21
The sloops and the houses and the art are still there, but the players have gone back to the Game, and they do not have a great deal of time for their toys. The Game is more fun. It probably does not make you a better person, and I am not sure it does any good for humanity; the best you can say is what Samuel Johnson said, that no man is so harmlessly occupied when he is making money. The irony is that this is a money game and money is the way we keep score. However, the real object of the Game is not money, it is the playing of the Game itself. For the true players, you could take all the trophies away and substitute plastic beads or whale’s teeth; as long as there is a way to keep score, they will play. There are cases of a predatory government just as they are in cases of firms and agencies of a benevolent government. Modeling of dynamics seems essential for a more satisfactory treatment of the distinction between roving and stationary bandits than the simple ad hoc procedures. Hierarchical agencies are important in practice because a government has to use middle-level administrators to implement its policies, and these can have their own objectives and information advantages. Thus a top-level government may be more or less benevolent while its middle-level agents are predatory, or both may be predatory and the middle-level agents may be trying to keep some of the extorted sums for themselves. Agricultural reforms in China in the late 1970s eventually won the approval of the top-level government, overcoming initial resistance by local bureaucrats. There are especially harmful consequences when a citizen needs permission from several officials of a predatory government to conduct one’s productive activities, and each of them demand a bribe. #RandolphHarris 10 of 21
If we continue in our present direction, the Soviet Union serves as a warning to Western industrialism of where we will arrive. In the West we have developed a managerial industrialism, with the concomitant “organization man”; Russia, having jumped over the intermediate stage in which we in the West still find ourselves, has carried this development to its logical end—under the names of Marxism and socialism. Nationalization (the abolition of private property in the means of production) is not an essential distinction between “socialism” and “capitalism.” It is merely a technical device for more efficient production and planning. The Soviet system is an efficient, completely centralized system, ruled by an industrial, political and military bureaucracy; it is the completed “managerial revolution,” rather than a socialist revolution. The Soviet system is not the opposite of the capitalist system, but rather the image into which capitalism will develop unless we return to the principles of the Western tradition of humanism and individualism. If concentrated ownership of property, bureaucratic management of the process of production, and manipulated consumption are essential elements of twenty-first century capitalism, the difference from Soviet communism seems to be one of degree rather than of quality. If capitalism, as Mr. Keynes said, can survive only with a considerable degree of socialization, it may be said with equal justification that Soviet communism has survived by incorporating a considerable amount of capitalism. In fact, the Soviet system and the Western system are both confronted with the same problems of industrialization and economic growth in a highly developed, centralized managerial society. They both use the methods of a managerial, bureaucratically ruled mass society characterized by an increasing degree of human alienation, adaptation to the group, and a prevalence of material over spiritual interests; they both produce the organization man who is ruled by the bureaucracies and the machines and yet believes himself to be following the lofty aim of humanistic ideals. #RandolphHarris 11 of 21
The similarities between the Soviet system and “capitalism” were strikingly demonstrated in the presentation of the class stratification and the educational goals of the Soviet Union, a comparison which shows that in many respects the Soviet system resembles the capitalist system of the nineteenth century while in some other it is more modern and “advanced” than that of the West. These similarities become even clearer if we consider one factors that, In Western opinion, is the cornerstone of capitalism: monetary incentives. What are the facts about incentives in Soviet Russia? As far as the workers in Russian are concerned the incentive is cash. The cash incentive operates in two ways. First, is the fact that wages are for the most part based on the piece-work principle. Wages “are fixed for the required output planned for the specific job. As the worker exceeds one’s quota, the incentive system sets up a rising scale to compensate one for increased production. For the labourer who raises one’s output from 1 to 10 percent, the commensurate increases in the piece rate is 100 percent.” If one consistently doubles one’s quota, one’s monthly pay will be almost double one’s regular wage. The second cash incentive for the worker is bonuses, which are paid out of the profit of the enterprise. “In many cases the bonus will make up the larger amount of a Russian worker’s annual wages.” As far as Soviet managers are concerned, the chief incentives is that of the bonus paid for the overfulfillment of targets. “The amount of income earned in the form of bonuses is substantial. The managerial personnel of the iron and steel industry earned bonuses averaging 51.4 percent of their basic income. In the food industry at the low end, the percentage was 21 percent. Since these are averages, many individual managers earned considerably more than this. Bonuses of this magnitude must be a potent incentive indeed.” #RandolphHarris 12 of 21
Also the status symbol and the expense account have become, according to Javits, an important incentive for the Soviet manager. Summing up, Berliner states that “private gain has for the last 25 years been the keystone of the management incentive system” and “we are safe in saying that for the next several decades at least, private gain will be the central economic incentive in both [the America and the Russian] systems.” For the peasants too, cash is one of the main economic incentives. There is one incentive that is paradoxical insofar as it shows a relaxation of state incentive on the one had by the Soviet, and a continued experimentation on the other hand by the United States of America. It refers to the highly publicized incentive to agriculture offered by the United States of America at its expense for the private gain of the farmer. In the Soviet Union…after having sold the required crop to the government, the members of the collectives are permitted to market the excess to the public on a supply-and-demand basis. This area of Soviet economy is about the only one in which a free marker can be found. In the period before the German Revolution of 1918, the authority of the monarchy was undisputed, and by leaning on it and identifying with it the member of the lower middle class acquired a feeling of security and narcissistic pride. Also, the authority of religion and traditional morality was still firmly rooted. The family was still unshaken and a safe refuge in a hostile World. The individual felt that one belonged to a stable social and cultural system in which one had one’s definite place. One’s submission and loyalty to existing authorities were a satisfactory solution of one’s masochistic strivings; yet one did not go to the extreme of self-surrender and one retained a sense of the importance of one’s own personality. #RandolphHarris 13 of 21
What one was lacking in security and aggressiveness as an individual, one was compensated for by the strength of the authorities to whom one submitted oneself. In brief one’s economic position was still solid enough to give one a feeling of self-pride and of relative security, and the authorities on whom one learned were strong enough to give one the additional security which one’s own individual position could not provide. The postwar period changed this situation considerably. In the first place, the economic decline of the old middle class went at a faster pace; this decline was accelerated by the inflation, culminating in 1923, which wiped out almost completely the savings of many years’ work. While the years between 1924 and 1928 brought economic improvement and new hopes to the lower middle class, squeezed in between the workers and the upper classes, was the most defenseless group and therefore the hardest hit. However, besides these economic factors there were psychological considerations that aggravated the situation. The defeat in the war and the downfall of the monarchy was one. While the monarchy and the state had been the solid rock on which, psychologically speaking, the petty bourgeois had built his existence, their failure and defeat shattered the basis of one’s own life. If the Kaiser could be publicly ridiculed, if officers could be attacked, if the state had to change its form and to accept “red agitators” as cabinet ministers and saddle-maker as president, what could the little human put one’s trust in? One had identified oneself in one’s subaltern manner with all these institutions; now, since they had gone, where was one to go? The inflation, too, played both an economic and a psychological role. It was a deadly blow against the principle of thrift as well as against the authority of the state. #RandolphHarris 14 of 21
If the savings of many years, for which one had sacrificed so many little pleasures, could be lost through no fault of one’s own, what was the point in saving anyway? If the state could break its promises printed on its bank noted and loans, whose promises could one trust any longer? It was not only the economic position of the lower middle class that declined more rapidly after the war, but its social prestige as well. Before the war one could feel oneself as something better than a worker. After the revolution the social prestige of the working class rose considerably and in consequence the prestige of the lower middle class fell in relative terms. There was nobody to look down upon any more, a privilege that had always been one of the strongest assets in the life of small shopkeepers and their like. In addition to these factors the last stronghold of middle-class security had been shattered too: the family. The postwar development, in Germany perhaps more than in other countries, had shaken the authority of the father and the old middle-class morality. The younger generation acted as they pleased and cared no longer whether their actions were approved by their parents or not. The decline of the old social symbols of authority like monarchy and state affected the role of the individual authorities, the parents. If these authorities, which the younger generation has been taught by the parents to respect, proved to be weak, then the parents lost prestige and authority too. Another factor was that, under the changed conditions, especially the inflation, the older generation was bewildered and puzzled and much less adapted to the new conditions than the smarter, younger generation. Thus the younger generation felt superior to their elders and could not take them, and their teachings, quite seriously any more. #RandolphHarris 15 of 21
Furthermore, the economic decline of the middle class deprived the parents of their economic roles as backers of the economic future of their children. The older generation of the lower middle class grew more bitter and resentful, but in a passive way; the younger generation was driving for action. Children, after being limbs of Satan in traditional theology and mystically illuminated angels in the minds of educational reformers, have reverted to being little devils—not theological demons inspired by the Evil One, but scientific Freudian abominations inspired by the Unconscious. They are, it must be said, far more wicked than they were in the diatribes of the monks; they displayed, an ingenuity and persistence in sinful imaginings to which in the past there was nothing comparable except St. Anthony. Is all this the objective truth at least? Or is it merely an adult imaginative compensation for being no longer allowed to wallop the little pests? Germany’s economic position was aggravated by the fact that the basis for an independent economic existence, such as their parents had had, was lost; the professional market was saturated, and the chances of making a living as a physician or lawyer were slight. Those who had fought in the war felt that they had a claim for a better deal than they were actually getting. Especially the many young officers, who for years had been accustomed to command and exercise power quite naturally, could not reconcile themselves to becoming clerks or traveling salesmen. The increasing social frustration led to a projection which became an important source for National Socialism: instead of being aware of the economic and social fate of the old middle class, its members consciously thought of their fate in term of the nation. The nation defeat and the Treaty of Versailles became the symbols to which the actual frustration—the social one—was shifted. #RandolphHarris 16 of 21
Instead of denying or seeking to minimize the effects of social investigation on the behaviour of the people investigated, it is probable that social science has much to gain by making them the focus of greater attention. For if the reflexive consequences of social inquiry can be isolated and studied, it is possible that the precise condition under which they occur can be predicted, and ultimately utilized. This outcome is far form certain; it may be that with every cycle of self-examination new conditions are generated, so that prediction is always one move behind self-knowledge, and the concrete outcomes will always remain indeterminate. Abstractly, on the other hand, each increment of self-knowledge is likely to produce at least an enhanced sense of self-determination. If in all social research, furthermore, the subjects were systematically made party to the research, as well as to the findings—as the subjects’ curiosity and co-operation have always seemed in fairness to warrant—the result promises new techniques of self-expression and social planning. Suppose that a survey of all parents in a certain community reveals that 75 percent of those parents beat their children for defying commands and 25 percent do not. The mere interviewing of parents to find this out may have caused large numbers of them to reflect upon beating as a debatable practice, and to discuss it with other. Suppose that the figure found are then published for the information of the whole community. Some parent who beat their children may be encouraged by realizing how many other do likewise; other may be influenced by the fat that many parents et along without beating. #RandolphHarris 17 of 21
Some parents who do not go in for beating may be encouraged to learn that there are many others who do not; others may be discouraged to realize they are in a minority. However, since many parents do not fall neatly into one category or the other, and may resort to beating only under extreme circumstances, it is likely that the interviewing process will force them to clarify their conception of themselves as beaters or nonbeaters. Also, when the results are published, knowledge of how many endorse or condemn each practice is likely to send further waverers in one direction or the other. Human beings quickly lose patience with being studied—unless they are studying themselves. As people become more aware of what is taking place in their community, discussion will occur and opinion form. Instead of the findings remaining mere factual records objectively gathered by disinterested observers, they become indices of progress and achievement; the community commences to measure itself against itself, to accentuate a direction of change guided by a preferred self-characterization; goals of the “Let’s do better next year!” type are informally or formally set up for each period. The adoption of these goals releases the energy for their achievements; new values and motives are created. Human beings change their behaviour as a consequence of studying it. Planning becomes not a procedure for reducing freedom but for increasing the scope of self-determination. Social science becomes not a technique for manipulation but a means for everyone to explore new possibilities of self-development. Family life becomes a lifelong series of experiments in personality reorganization conducted by the persons involved, and family agencies become their sources of leadership. #RandolphHarris 18 of 21
If the goal of family research and family agencies is to be the development of competent personalities, then this implies a good deal more than the acquisition and application of matter-of-fact knowledge. It requires above all the will to carry out these theoretical and practical programs. Not the least of the threats confronting western communities is a dangerous paralysis of the general will. There is compelling evidence in the volume of sales of religious books and self-help books for the existence of an almost universal desire for greater competence. As humans achieve a competence with respect to the social World comparable to their mastery over the material World, some old values may make way for new, but other are realized in higher degree. As some means become an ends in themselves, so some formers ends are reduced to the function of means. Perhaps the substitution of the pursuit of competence for the pursuit of wealth will be such instance. In the contemporary world, a parent is far better advised to endow one’s child with competence in the new sense than to leave one with “a competence” in the old sense. Democracies do not know what kind of citizen the want to create. It is likely, however, that a later generation will look back and observe that we were not trying to create a fixed type of person, as other ages and place have done. Instead, we were groping toward the creation of a person who, not conforming to a predetermine image, is unprecedently capable of determining oneself. The members of a family change and develop, and it is other family members who are the principal determinants of such development. If this is assumed to be true, then the reflexivity quotient of any participant experiment is maximized, the more the behaviour of the subjects resembles that of the members of the family. #RandolphHarris 19 of 21
The more each means to the others, and they do one, the greater the consequence of their interactions. Conversely, the influence of others upon the self sharply declines as they move outside one’s constellation of significant others. Family patterns are normally transferred to interpersonal relations in other institutions. It is the possibility of progressively reconstituting the family through experimentally establishing its preferred relations in the quasi-families which offers hope of raising the quality of family life and of making accessible to experimental research a subject previously almost inviolate to observation. It is clear that incompetence in marriage and parenthood are very common, and its consequences are difficult for millions to bear. The usual references to rates of divorce only crudely suggests how far families fall short of hopes they inspire when formed, since even families that last often fail to achieve the optimal development of their members, so much so that many writers incline to assume that marital and parental misfeasance are the normal human condition. A basic finding is that changes in certain components of competence can be produced through series of meetings of quasi-family groups of young adults, who role-play and discuss problematic family life situations. By over performance a member learns to exhibit greater competence within the sheltered forum of a small group of comparable others, before whom one is willing to expose oneself in challenging tasks of learning. They carry-over to actual life—in one’s real family and interpersonal relations—is a problem not only of competence but of identity-change. It can be accomplished by a process of identification and progressive involvement in one’s practice group from week to week. How stable such gains are is yet to be determine, but as other investigators have frequently found, the only permanent change is structural change. #RandolphHarris 20 of 21
Thus it is assumed that only as increments in competence are stabilized through changed conceptions of identity, and fortified through the actual growth of friendship, commitment, and obligation to other members of the practice group, is there reasonable chance of achieving the substantial results envisaged. And if the family as the cellular component of society can be reconstituted through participant experimentation—if the gap from quasi-family to real life situations can be steadily bridged through wider development of interpersonal competence in the next generation—then the family itself will gain in value and public honour. Because of the domination of the physical pat of the human, and the emphasis placed upon the supernatural experiences in the body, the body is made to do the work of the spirit and is forced into a prominence which hides the true spirit life. It feels the pressure, feels the conflict, and thus becomes the locus of the sense instead of it being the spirit. These believers do not perceive where they feel. If they are question as to where they “feel,” they cannot answer. They should learn to discriminate, and know how to discern the feelings of the spirit, which are neither emotional (soulish) nor physical. The spirit may be likened to an electric light. If the humans’ spirit is in contact with the Spirit of God, it is full of light; apart from Him it is in darkness. Indwelt by Him, “the spirit of the human is a lamp of the Lord,” reports Proverbs 20.27. The possibilities and potentialities of the human spirit are only known when the spirit is joined to Christ and, united to Him, is made strong to stand against the powers of darkness. The Lord will break the bow and the sword and the battle out of the land; He will make the people lie down in safety. Violence shall no more be heard in your land, neither desolation nor destruction within your borders. I pledge allegiance to the Flag of the United States of America, and to the Republic, for which it stands, One Nation, Under God, Indivisible with Liberty and Justice for All. The Sacramento Fire Department has been serving the community since 1851, they are not receiving all their resources, please make donations to them. #RandolphHarris 21 of 21
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The New World Under Construction
Nazism is an economic and political issue, but the hold it has over a whole people has to be understood on psychological grounds. The psychological aspect of Nazism, its human basis suggests two problems: the character structure of those people to whom it appealed, and the psychological characteristics of the ideology that made it such an effective instrument with regard to those people. In considering the psychological basis for the success of Nazism this differentiation has to be made at the outset: one part of the population bowed to the Nazi regime without any strong resistance, but also without becoming admirers of the Nazi ideology and political practice. Another part was deeply attracted to the new ideology and fanatically attached to the new ideology and fanatically attached to those who proclaimed it. The first group consisted mainly of the working class and the liberal and Catholic bourgeoisie. In spite of an excellent organization, especially among the working class, these groups, although continuously hostile to Nazism from its beginning up to 1933, did not show the inner resistance one might have expected as the outcome of their political convictions. Their will to resist collapsed quickly and since then they have caused little difficulty for the regime (excepting, of course, the small minority which has fought heroically against Nazism during all these years). Being a member of the SS in a society like Nazi Germany was a matter of considerable significance. In the Soviet Union, another revolutionary society, people who rose into the elite were called “new people.” They were people of the future, liberated from old norms, and distinct from the nobility of the old regime, who had attained their rank and privileges through birth or wealth. #RandolphHarris 1 of 20
The SS were the new people of Nazi Germany. However, their distinction was based less on class (as in the USSR) than on the perception that they had especially good blood. This was their entrée into the elite of the new World under construction. Early in the war, Otto Meckelburg serves as an adjutant in the Death’s Head regiment, which oversaw the administration of Germany’s concentration camps. No “task was ever too much” for Mr. Mechelburg, his boss wrote in 1940; he was always “fresh and eager to work.” Mr. Meckelburg participated in the Germans’ early campaigns in Poland and the west, and later at the Eastern Front and in Yugoslavia. He was decorated a number of times during the war and moved up the ranks. In September 1942, he was made company commander in the notorious Prince Eugen Division, whose counterinsurgency operations involved numerous war crimes, many against civilians. Whatever the precise nature of his wartime deeds, Mr. Meckelburg would be repeatedly lauded by his superiors for “particularly successful leadership” and promoted. The officer urging his promotion to Sturmbannfuhrer in 1943 described him as “open, direct, and straight-as-an-arrow,” with an “impeccably SS attitude.” He had, another assessor observed in 1944, an “instinct for the possibilities of a given situation.” Psychologically, this readiness to submit to the Nazi regime seems to be due mainly to a state of inner tiredness and resignation, which, is characteristic of the individual in the present era even in democratic countries. In Germany one additional condition was present as far as the working class was concerned: the defeat it suffered after the first victories in the revolution of 1918. #RandolphHarris 2 of 20
The working class had entered the postwar period with strong hopes for the realization of socialism or last least for a definite rise in its political, economic, and social position; but, whatever the reasons, it had witnessed an unbroken succession of defeats, which brought about the complete disappointments of all its hopes. By the beginning of 1930 the fruits of its initial victories were almost completely destroyed and the result was a deep feeling of resignation, of disbelief in their leaders, of doubt about the value of any kind of political organization and political activity. They still remained members of their respective parties and, consciously, continued to believe in their political doctrines; but deep within themselves many had given up any hope in the effectiveness of political actions. An additional incentive for the loyalty of the majority of the population to the Nazi government because effect after Mr. Hitler came into power. For millions of people Mr. Hitler’s government then became identical with “Germany.” Once he held the power of the government, fighting him implied shutting oneself out of the community of Germans; when other political parties were abolished and the Nazi party “was” Germany, opposition to it meant opposition to Germany. It seems that nothing is more difficult for the average man to bear than the feeling of not being identified with a larger group. However much a German citizen may be opposed to the principles of Nazim, if he has to choose between being alone and feeling that he belongs to Germany, most persons will choose the latter. It can be observed in many instances that persons who are not Nazis nevertheless defend Nazism against criticism of foreigners because they feel that an attack on Nazis is an attack on Germany. #RandolphHarris 3 of 20
The fear of isolation and the relative weakness of moral principles help any party to win the loyalty of a large sector of the population once that part has captured the power of the state. This consideration results in an axiom which is important for the problems of political propaganda: any attack on Germany as such, any defamatory propaganda concerning “the Germans” (such as the “Hun” symbol of the last war), only increases the loyalty to those who are not wholly identified with the Nazi system. This problem, however, cannot be solved basically by skillful propaganda but only by the victory in all countries of one fundamental truth: that ethical principles stand above the existence of the nation and that by adhering to these principles an individual belongs to the community of all those who share, who have shared, and who will share this belief. In contrast to the negative or resigned attitude of the working class and of the liberal and Catholic bourgeoisie, the Nazi ideology was ardently greeted by the lower strata of the middle class, composed of small shopkeepers, artisans, and white-collar workers. In fact, 90 percents of doctors were connected to the Nazi Party. Members of the older generation among this class formed the more passive mass basis; their sons and daughters were the more active fighters. For them the Nazi ideology—its spirit of blind obedience to a leader and of hatred against racial and political minorities, its craving for conquest and domination, its exaltation of the German people and the “Nordic Race”—had a tremendous emotional appeal, and it was this appeal which won them over and made them into ardent believers in and fighters for the Nazi cause. #RandolphHarris 4 of 20
The answer to the question why the Nazi ideology was so appealing to the lower middle class has to be sought for in the social character of the lower middle class. Their social character was markedly different from that of the working class, of the higher strata of the middle class, and of the nobility and the upper classes. As a matter of fact, certain features were characteristic for this part of the middle class throughout its history: their love of the strong, hatred of the weak, their pettiness, hostility, thriftiness with feelings as well as with money, and essentially their asceticism. Their outlook on life was narrow, they suspected and hated the stranger, and they were curious and envious of their acquaintances, rationalizing their envy as moral indignation; their whole life was based on the principle of scarcity—economically as well as psychologically. To say that the social character of the lower middle class differed from that of the working class does not imply that this character structure was not present in the working class also. However, it was typical for the lower middle class, while only a minority of the working class exhibited the same character structure in a similarly clear-cut fashion; the one or the other trait, however, in a less intense form, like enhanced respect of authority or thrift, was to be found in most members of the working class too. On the other hand it seems that a great part of the white-collar workers—probably the majority—more closely resembled the character structure of the manual workers (especially those in big factories) than that of the “old middle class,” which did not participate in the rise of monopolistic capitalism but was essentially threatened by it. #RandolphHarris 5 of 20
Although it is true that the social character of the lower middle class had been the same long before the war of 1914, it is also true that the events after the war intensified the very traits to which the Nazi ideology had its strong appeal: its craving for submission and its lust for power. There were, after all, times of spiritual malaise, of mistrust and heightened suspicion. In an atmosphere of determined, willful refusal to acknowledge basic facts, who could be blamed for imagining that evil was lurking about. It is precisely because reason is universal and transcends all nation borders, that the philosopher who follows reason is a citizen of the World; humans are their objects—not this or that person, or this or that nation. The World is one’s country, not the place where one was born. Humans fear thought more than they fear anything else on Earth—more than ruin, more even than death. Thought is subversive and revolutionary, destructive and terrible; thought is merciless to privilege, established institutions, and comfortable habits; thought is anarchic and lawless, indifferent to authority, careless of the well-tried wisdom of the ages. Thought looks into the pit of hell and is not afraid. It sees a human being, a feeble speck, surrounded by unfathomable depths of silence; yet bears itself proudly, as unmoved as if it were lord of the Universe. Thought is great and swift and free, the light of the World, and the chief glory of humans. However, if thought is to become the possession of many, not the privilege of few, we must have done with fear. It is fear that holds humans back—fear lest their cherished beliefs should prove delusions, fear lest the institutions by which they live should prove harmful, fear least they themselves should prove less worthy of respect than they have supposed themselves to be. #RandolphHarris 6 of 20
“Should the working human think freely about property? Then what will become of us, the rich? Should young men and women think freely about sex? Then what will become of morality? Should soldiers think freely about war? Then what will become of military discipline? Away with thought! Back into the shades of prejudice, lest property, morals, and war should be endangered! Better men should be stupid, slothful, and oppressive than that their thoughts should be free. For if their thoughts were free, they might not think as we do. And at all costs this disaster must be averted.” So the opponents of thought argue in the unconscious depths of their souls. And so they act in their churches, their schools, and their universities. For some philosophers, the capacity to disobey is rooted, not in some abstract principle, but in the most real experience there is—in the love of life. This love of life shines through their writings as well as through the persons. It is a rare quality today, and especially rare in the very countries where humans live in the midst of plenty. Many confuse thrill with joy, excitement with interest, consuming with being. The necrophilous slogan “Long live death,” while consciously used only by the fascists, fills the heats of many people living in the lands of plenty, although they are not aware of it in themselves. It seems that in this fact lies of one the reasons in which explain why the majority of people are resigned to accept nuclear war and the ensuing destruction of civilization and to take so few steps to prevent this catastrophe. #RandolphHarris 7 of 20
Some philosophers, on the contrary, fight against the threatening slaughter, not because they are pacifist or because some abstract principle is involved, but precisely because they are humans who love live. For the very same reason many have no use for those voices which love to harp on the evilness of humanity, in fact thus saying more about themselves and their only gloomy moods than about humans. While these steadfast individuals may not be sentimental romantics, they tend to be hard-headed, critical, caustic realist; they are aware of the depth of evil and stupidity to be found in the heart of humans, but they do not confuse this fact with an alleged innate corruption which serves to rationalize the outlook of those who are too gloomy to believe in man’s gift to create a World in those which they can feel themselves to be at home. Except for those rare spirits that are born without sin, there is a cavern of darkness to be traversed before that temple can be entered. The gate of the cavern is despair, and its floor is paved with the gravestones of abandoned hopes. The Self must die; there the eagerness, the greed of untamed desire must be slain, for only so can the soul be freed from the empire of Fate. However, out of the cavern the Gate of Renunciation leads again to the daylight of wisdom, by whose radiance a new insight, a new joy, a new tenderness, shine forth to gladden the pilgrim’s heart. However, those who feel that life on this planet would be a life in prison if it were not for the windows onto a greater World beyond; for those to whom a belief in human’s omnipotence seems arrogant, who desire rather the Stoic freedom that comes of mastery over the passions than the Napoleonic domination that sees the kingdoms of this World at its feet—in a word, to humans who do not find Man an adequate object of their worship, the pragmatist’s World will seem narrow and petty, robbing life of all that gives it value, and making Man himself smaller by depriving the Universe which he contemplates of all its splendour. #RandolphHarris 8 of 20
With the increasing development of capitalism, not only economically but psychologically, the spiritual, humanistic aims of socialism were replaced by those of the victorious capitalist system—the aims of maximal economic efficiency, maximal production and consumption. This misinterpretation of socialism as a purely economic movement, along with an acceptance of the nationalization of the means of production as an aim in itself, occurred both in the right and left wings of the socialist movement. The primary aim of the reformist leaders of the socialist movement in Europe was the elevation of the economic status of the worker within the capitalist system. Their most radical measure in this effort was the nationalization of certain big industries. Only recently has it been realized that the nationalization of an enterprise is in itself not the realization of socialism, and that to be managed by a publicly appointed bureaucracy. The leaders of the Soviet Union evaluated socialism also by the standards of capitalism and their principal claim for the Soviet system is that “socialism” can produce more effectively and abundantly than “capitalism.” Both wings of socialism forget that Mr. Marx aimed at a humanly different society, not only at a more prosperous one. His concept of socialism, despite changes in the development of his own thinking, was principally that of an unalienated society in which every citizen would be an active and responsible member of the community, participating in the control of all social and economic arrangements and not, as the Soviet practice, a “number,” fed with ideologies and controlled by a small bureaucratic minority. #RandolphHarris 9 of 20
For Mr. Marx, socialism was the control of society from below, by its members; not from above, by a bureaucracy. The Soviet Union may be called state capitalism, or anything else; one claim this managerial, bureaucratic system can not make is that of being “socialism” in Marx’s sense. No better answer can be given to this claim than Mr. Schumpeter’s statement that there is “between the true meaning of Marx’s message and Bolshevist practice and ideology at least as great a gulf as there was between the religion of humble Gallileans and the practice and ideology of the princes of the Church or the warlords of the Middle Ages.” While the Soviet system has borrowed the concept of the nationalization of the means of production and of over-all planning from Marxist socialism, it nonetheless shares many features with contemporary capitalism. The development of twentieth-century capitalism has led to an ever-growing centralization in industrial production. The big corporations are becoming increasingly the center of production in the steel, automobile, and chemical industries, in oil, food, banking, movies, and television. Only in certain branches of production, like the clothing industry, do we still find the nineteenth-century picture of a great number of small and highly competitive enterprises. Today’s big enterprises are directed by vast and hierarchically structured bureaucracies, which administer the enterprise according to the principles of profit maximization, yet are relatively independent of the millions of stockholders who are the legal owners. The same centralization has taken place in government, in the armed forces, and even in scientific research. #RandolphHarris 10 of 20
While “private enterprises” decries ideologically all socialist tendencies, it is eager to accept large direct and indirect grants by the state. The same development has led to important changes with regard to free competition and free market. The free market and free competition in the nineteenth-century sense are phenomena of the past. Even though the Western system retain some measure of competition, overt and hidden price agreements between the big corporations, state grants, et cetera, have (in spite of anti-monopoly laws in the United States of America) greatly restricted competition and the function of the free market. Assuming, for a moment, that the tendency toward centralization develops further, and that there will eventually be only one big corporation producing, respectively, automobiles, steel, films, et cetera, the picture of “capitalist” economy would not be so drastically different from the Russian socialist economy. There is of course an increasing element in state planning in Western capitalism, not only through massive state intervention, but also in the sense that the Atomic Energy Commission is the largest industrial enterprise in the United States of America, and that the armament industry, although in private hands, produces a great mass of weapons according to plans made by the state. This, however, does not imply that there is over-all planning in the United States of America beyond arms production, or even a plan for the transition from an armament to a peace economy. The mode of production in contemporary capitalism is that of large conglomerations of workers and clerks who work under the orders of the managerial bureaucracies. They are part of a vast production machine which, in order to run at all, must run smoothly, without friction, without interruption. #RandolphHarris 11 of 20
The individual worker or clerk becomes a cog in this machine; one’s functions and activities are determined by the whole structure of the organization in which one works. In the large enterprises, legal ownership of the means of production has become separated from its management, and has lost importance. The managers do not have the qualities of the old owners—individual initiative, daring, risk-taking—but the qualities of the bureaucrat—lack of individuality and imagination, impersonality, caution. They administer things and persons, and relate to persons as to things. The giant corporations, which control the economic—and to a large degree the political—destiny of the country, constitute the very opposite of the democratic process; they represent power without control by those whom they rule. Aside from the industrial bureaucracy, the bast majority of the population is administered by still other bureaucracies. First, there is the governmental bureaucracy, (including that of the armed forces) which influences and direct the lives of many millions in one form or another. More and more, the industrial, military and governmental bureaucracies are becoming intertwined, both in their activities and, increasingly, in their personnel. With the development of ever greater enterprises, unions also have developed into big bureaucratic machines in which the individual member has very little to say. Many union chiefs are managerial bureaucrats, just as the industrial chiefs are. All these bureaucracies have little authentic vision; and, due to the very nature of bureaucratic administration, this has to be so. They function rather like electronic computers, into which all the data have been fed and which—according to certain principles—make the “decisions.” #RandolphHarris 12 of 20
When humans are transformed into things and managed like things, their managers themselves become things; and things have no will, no vision, no plan. With the bureaucratic management of people, the democratic process becomes transformed into a ritual. Whether it is a stockholders meeting, or a political election, or a union meeting, the individual has lost almost all power to participate actively in the making of decision. Especially in the political sphere, elections become more and more reduced to plebiscites in which the voter can express preference for one of two slates of professional politicians. The best that can be said for that is that he is governed with his consent. However, the means used to bring about this consent are those of suggestion and manipulation and, with all that, the most fundamental decisions—those of foreign policy which involve peace and war—are made by small groups, which the average citizen hardly even knows of. Not only is the individual managed and manipulated in the sphere of production, but also in the sphere of consumption, which allegedly is the one in which one can express one’s free choice. Whether it is the consumption of food, clothing, liquor, cigarettes, or of films and television programs, a powerful suggestion apparatus is employed for two purposes: first, to increase constantly the appetite for new commodities, and second, to direct these appetites into the channels most profitable for industry. The very size of the capital investment in the consumer goods industry and the competition between a few giant enterprises makes it necessary not to leave consumption to chance, nor to leave the consumer a free choice of whether one want to be more and what one wants to buy. #RandolphHarris 13 of 20
One’s appetites have to be constantly whetted; one’s tastes have to be manipulated, managed, and made predictable. Humans are transformed into the “consumer,” the eternal suckling whose one wish is to consumer more and “better” things. To maximize its own take, the kleptocratic government would ideally to drive everyone down to the subsistence or quiescence utility level. However, such a government, provided it is rational, will recognize the need to give the higher-skilled people sufficient marginal incentives to reveal their skills, because this increases its net extraction from the economy. Therefore, it will keep only the least-skilled person at the lowest utility level, and allow the successively higher-skilled people to enjoy successively higher utility levels. Casual observation confirms that predatory governments do indeed treat the poor harshly. (A benevolent government will also have to tolerate some inequality in the interests of revelation of high skills, but it will keep even the worst-off person above the subsistence level. In fact a government with an extremely egalitarian—so-called Rawlsian—objective function wants to maximize the utility of the least-well-off person, to the extent permitted by the information and resource constraints.) Lowering the marginal tax rate on any one person reduces the revenue that the government can get from all those with higher skills. This is costly to the government: directly so for the kleptocratic government, and indirectly for the benevolent government because that tightens its revenue constraint and makes it harder to deliver utilities to citizens. #RandolphHarris 14 of 20
The calculation of the optimal tax schedule balances, at each skill level, the incentive effect of lowering the marginal tax rate for people at that skill level and the revenue loss from the people with skill levels higher than that. However, the trade-off disappears at the highest skill level that exists in the population, because then there is no higher skill level and therefore no revenue loss. Therefore the incentive effect dominates at the top skill level, and the optimal marginal tax rate is zero there. Benevolent governments usually have regard for equality and fairness. Therefore they are reluctant to lower the marginal tax rates on the most well-off people. They will let the marginal rate go to zero only at the very end, or may even choose to disregard this aspect of optimality in the interests of fairness. However, a kleptocratic government does not care about equality or fairness. Therefore we should expect such a government to treat the richest people in society especially well. They will have to contribute to the government’s coffers, to be sure, but at the margin they will be allowed to earn more income and keep it. Again causal observation supports the result that predatory dictators are often best buddies with their richest citizens. In view of the fact that all human beings organize their experience and actions through the medium of verbal categories, and that social science concepts are usually as accessible to the ordinary citizen as to the social scientist, it probably should be expected that descriptive and analytical concepts would lead to revisions of self-conception and social distinction among the human beings to whom applied. #RandolphHarris 15 of 20
Account must be taken of the common implication of citizens and scientists alike, not only in the methods, findings, and concepts of social science, but also in the interests which motivate social studies. It is not as if a special class of beings called scientists withdrew from the rest of humanity, and became mere spectators of life, knowledge of which they gathered and stored for its own sake. Moreover, the extent of resources made available for social science in general tends to vary with importance accorded to social science in a community, as against the alternative uses to which the same resources might be put. The economics of research and teaching quite clearly reveal the relative values placed upon particular problems. The sociologists of knowledge have for some time been exploring the interests which have animated the work of certain scholars in various periods, places, and settings. Thus far, however, they have only begun to explore the implications which general adoption by their own community of a scientific interest toward itself would have for their own specialty. To recognize that social facts are the creation of the persons observed, that neither persons nor institutions are permanently given but are in constant process of reconstruction, and that the verbal categories by which self and others are construed are the materials of which social organization is constructed, leads to a conception of human nature and the social order which is less a substantive description than a methodology. #RandolphHarris 16 of 20
This is the ultimate outcome of the interactional approach of social psychology, which was first developed in studies of personality in the family. The evolution of social science is not in the direction of permanently definitive statements about human nature and society, but toward the specification of the methods whereby human nature and society come to be what they are. Social theory thus becomes only suspended social action. The famous mot of Poincare, that natural scientists talk about their results while social scientists talk about their methods, is rendered pointless when it becomes evident that the methods of social science are, in this sense, its most valuable findings. Psychopathological offenders seek to create a counterfeit of the truth. If the self-actualized Christian is ignorant of the tactics of the enemy in this way, one lets go the true spirit-action (or allows it to sink into disuse) and follows the counterfeit spiritual feelings, thinking one is walking after the spirit of God all the time. When this true spirit-action ceases, the psychopathological offenders suggest that God now guides through the “renewed mind,” which is an attempt to hide their workings and the human’s disuse of one’s spirit. Upon the cessation of the spirit’s cooperation with the Holy Spirit, with counterfeit “spirit” feelings taking place in the body, what follows is counterfeit light to the mind, reasoning, judging, et cetera—the human thus walking after mind and body, and not after the spirit, with the true illumination of the mind which comes from the full operation of the Holy Spirit. To further interfere with the true spirit of life, the deceiving spirits seek to counterfeit the action of the spirit in burden and aguish. #RandolphHarris 17 of 20
The start is by giving a fictitious “divine love” to the person, the faculty receiving it being the affections. When these affections are grasped fully by the deceivers, the sense of love passes away, and the human thinks that one has lost God and all communion with God. Then follow feelings of constraint and restraint, which will develop into acute suffering—which the believer thinks is in the spirit, and of God. Now one goes by these feelings, calling them “anguish in the spirit,” “groaning in the spirit,” et cetera, while the deceiving spirits, through these sufferings given by them in the affections, compel the human to do their will. The sacramental element in Protestantism is important. For this element is the one essential element of every religion, namely, the presence of the divine before our acting and striving, in a “structure of grace” and in the symbols expressing it. The experience of the holy must be mediated in a concrete and, therefore, sacramental fashion, for the sacramental is nothing else than some reality becoming the bearer of the holy in a special way and under special circumstances. The largest sense of the term “sacramental” denotes everything in which the Spiritual Presence has been experience; in a narrower sense, it denotes particular objects and acts in which a Spiritual community experiences the Spiritual Presence; and in the narrowest sense, it merely refers to some “great” sacraments in the performance of which the Spiritual Community actualizes itself. Two factors are discernible in every sacrament: a relationship to nature, and a participation in salvation history. #RandolphHarris 18 of 20
Although, in principle, anything from the World of nature may covey the Spiritual Presence, certain elements are specially qualified to act as sacramental symbols. Symbols must participate in that which they symbolize, not merely by an arbitrary connection, but by their very nature. For instance, water has a special power which peculiarly fits it to become a sacramental material. Water, in one hand, is a symbol for the origin of life in the womb of the mother, which is a symbol for the creative source of all things, and on the other hand, it is a symbol of death—the return to the origin of things. Thus, by its very character, water has a necessary relation to baptism. Whatever the explanation of individual elements such as water, the sacramental principle asserts that nature is open to and, in fact, participates in the holy. All physical consciousness of supernatural things, and even undue consciousness of natural things, should be refused, as this diverts the mind from walking after the spirit and sets it upon the bodily sensations. Physical consciousness is also an obstacle to the continuous concentration of the mind, and in a spiritual believer an “attack” of physical “consciousness” made use of by the enemy make break concentration of the mind and bring a cloud upon the spirit. The body should be kept calm, and under full control; excessive laughter should be avoided, and all “rushing” which rouses the physical life to the extent of dominating mind and spirit. Believers who desire to be “spiritual” and “full age” in the life in God should avoid excess, extravagance, and extremes in all things. “Natural sacraments” swiftly fall prey to the demonic, and the only way they can escape demonization is by union with the New Being in Jesus as the Christ. #RandolphHarris 19 of 20
Nature has no true sacramental power apart from the history of salvation. Hence, sacraments cannot be manufactured; they “originate when the intrinsic power of a natural object becomes for faith the bearer of sacramental power.” Their origin is linked to the source of all faith, to the Spiritual Presence manifest in Jesus the Christ whose Cross offers the only sure guarantee against the forces of demonization. Since the sacramental principle embraces the whole World of nature and since faith is not restricted by time and places, the question arises: Is the Spiritual Presence bound to any definite sacramental media? Every sacramental act must be subject to the criterion of the New Being in Jesus as the Christ, or demonization would result. Furthermore, sacraments must somehow refer to the central historical and doctrinal symbols of Christianity which have emerged within the history of salvation. However, in the sense that the Spiritual Community may adopt new sacramental symbols, for its entirely possible that a symbol may gradually fade and die, that is, lost its sacramental power. It shall come to pass at the end of days, that the mountain of the Lord’s house shall be established as the top of the mountains; it shall be exalted above the hills; all the nations shall flow into it. And many peoples shall go and say, “Come, let us go up to the mountain of the Lord.” God will teach us His ways, and we will walk in His paths; God shall judge between the nations; He shall decide for many peoples. And they shall beat their swords into plowshares, and their spears into pruning forks. Nation shall not life up sword against nation; neither shall they learn war anymore. I pledge allegiance to the flag of the United States of America, and to the Republic, for which it stands, One Nation, Under God, Indivisible, with Liberty and Justice for all. Please be sure to donate to the Sacramento Fire Department. They are not receiving all of their resources and have been proudly serving the community since 1851. #RandolphHarris 20 of 20
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Humans Have an Innate Drive for Progress
The pseudo character which thinking can assume is better known than the same phenomenon in the sphere of willing and feeling. There is a difference between genuine thinking and pseudo thinking. Let u suppose we are on an island where there are fishermen and summer guest from the city. We want to know what kind of weather we are to expect and ask a fisherman and two of the city people, who we know have all listened to the weather forecast on the radio. The fisherman, with his long experience and concern with this problem of weather, will start thinking, assuming that he had not as yet made up his mind before we asked him. Knowing what the direction of the wind, temperature, humidity, and so on mean as a basis for weather forecast, he will weigh the different factors according to their respective significance and come to a more or less definite judgment. He will probably remember the radio forecast and quote it as supporting or contradicting his own opinion; if it is contradictory, he may be particularly careful in weighting the reasons for his opinion; but, and this is the essential point, it is his opinion, the result of his thinking, which he tells us. The first of the two city summer guests is a man who, when we ask him his opinion, knows that he does not understand much about the weather nor does he feel any compulsion to understand anything about it. He merely replies, “I cannot judge. All I know is that the radio forecast is thus and thus.” The other man who we ask is of a different type. He believes that he knows a great deal about the weather, although actually he knows little about it. #RandolphHarris 1 of 20
This man is the kind of person who feels that he must be able to answer every. He thinks for a minute and then tells us “his” opinion, which in fact is identical with the radio forecast. We ask him for his reasons and he tells us that on account of wind direction, temperature, and so on, he had some to his conclusion. This man’s behaviour as seen from the outside is the same as the fisherman’s. Yet, if we analyze it more closely, it becomes evident that he had heard the radio forecast and has accepted it. Feeling compelled, however, to have his own opinion about it, he forgets that he is simply repeating somebody else’s authoritative opinion, and he believes that this opinion is one that he arrived at through his own thinking. He imagines that the reasons he gives us preceded his opinion, but if we examine these reasons we see that they could not possibly have led him to any conclusion about the weather if her had not formed an opinion beforehand. They are actually only pseudo reasons which have the function of making his opinion appear to be the result of his own thinking. He has the illusion of having arrived at an opinion of his own, but in reality he has merely adopted an authority’s opinion without being aware of this process. It could very well be that he is right about the weather and the fisherman wrong, but in the event it would not be “his” opinion which would be right, although the fisherman would be really mistaken in “his own” opinion. If we study people’s opinions about certain subjects, for instance, politics, the same phenomenon can be observed. #RandolphHarris 2 of 20
To test this theory, as an average newspaper reader what he or she thinks about a certain political question. One will give you as “his” or “her” opinion a more or less exact account of what one has read, and yet—and this is the essential point—one believes that what he or she is saying is the result of one’s own thinking. If one lives in a small community where political opinions are handed down from father to son, “his own” opinion may be governed far more than he would for a moment believe by the lingering authority of a strict parent. Another reader’s opinion may be the outcome of a moment’s embarrassment, the fear of being thought uniformed, and hence the “thought” is essentially a front and not the result of a natural combination of experience, desire, and knowledge. The same phenomenon is to be found in aesthetic judgment. The average person who goes to a museum and looks at a picture by a famous painter, say Rembrandt, judges it to be a beautiful and impressive picture. If we analyze his or her judgement, we find that one does not have any particular inner response to the picture but thinks it is beautiful because one knows that one is supposed to think it is beautiful. The same phenomenon is evident with regard to the act of perception itself. Many persons looking at a famous bit of scenery actually reproduce the pictures they have seen of it numerous times, say on postal cards, and while believing “they” see the scenery, they have these pictures before their eyes. #RandolphHarris 3 of 20
Or, in experiencing an accident which occurs in their presence, witnesses see or hear the situation in terms of the newspaper report they anticipate. As a matter of fact, for many people an experience which they have had, an artistic performance or a political meeting they have attended, becomes real to them only after they have read about it in the newspaper. The suppression of critical thinking usually starts early. A five-year-old girl, for instance, may recognize the insincerity of her mother, either by subtly realizing that, while the mother is always talking of love and friendliness, she is actually cold and egotistical, or in a cruder way by noticing that her mother is having an affair with another man while constantly emphasizing her high moral standards. The child feels the discrepancy. Her sense of justice and truth is hurt, and yet, being dependent on the mother who would not allow any kind of criticism and, let us say, having a weak father on whom she cannot rely, the child is forced to suppress her critical insight. Very soon she will no longer notice the mother’s insincerity or unfaithfulness. She will lose the ability to think critically since it seems to be both hopeless and dangerous to keep it alive. On the other hand, the child is impressed by the pattern of having to believe that her mother is sincere and decent and that the marriage of the parents is a happy one, and she will be ready to accept this idea as if it were he own. In all of these illustrations of pseudo thinking, the problem is whether the thought is the result of one’s own thinking, that is, of one’s own activity; the problem is not whether of not the contents of the thought are right. #RandolphHarris 4 of 20
As has been already suggested in the case of the fisherman making a weather forecast, “his” thought may even be wrong, and that of the man who only repeats the thought put into him may be right. The pseudo thinking may also be perfectly logical and rational. Its pseudo character does not necessarily appear in illogical elements. This can be studied in rationalizations which tend to explain an action or a feeling on rational and realistic grounds, although it I actually determined by irrational and subjective factors. The rationalization may be in contradiction to facts or to the rules of logical thinking. However, frequently it will be logical and rational in itself; then its irrationality lies only in the fact that it is not the real motive of the action which it pretends to have caused. An example of irrational rationalization is brought forward in a well-known joke. A person who had borrowed a glass jar from a neighbour had broken it, and on being asked to return it, answered, “In the first place, I have already returned it to you; in the second place, I never borrowed it from you; and in the third place, it was already broken when you have it to me.” We have an example of “rational” rationalization when person, A, who finds himself in a situation of economic distress, asks a relative of his, B, to lend him a sum of money. B declines and says that he does so because by lending money he could only support A’s inclinations to be irresponsible and to lean on others for support. #RandolphHarris 5 of 20
Now this reasoning may be perfectly sound, but it would nevertheless be a rationalization because B had not wanted to let A have the money in any event, and although he believes himself to be motivated by concern for A’s welfare he is actually motivated by his own stinginess. We cannot learn, therefore, whether we are dealing with a rationalization merely by determining the logicality of a person’s statement as such, but we must also take into account the psychological motivations operating in a person. The decisive point is not what is thought but how it is thought. The thought that is the result of active thinking is always new and original; original, not necessarily in the sense that others have not thought it before, but always in the sense that the person who thinks has used thinking as a tool to discover something new in the World outside or inside of himself or herself. Rationalizations are essentially lacking this quality of discovering and uncovering; they only confirm the emotional prejudice existing in oneself. Rationalizing is not a tool for penetration of reality but a post-factum attempts to harmonize one’s own wishes with existing reality. With feeling as with thinking, one must distinguish between a genuine feeling, which originates in ourselves, and a pseudo feeling, which is really not our own although we believe it to be. Let us choose an example from everyday life which is typical of the pseudo character of our feelings in contact with other. We observe a man who is attending a party. He is gay, he laughs, makes friendly conversation, and all in all seems to be quite happy and contented. #RandolphHarris 6 of 20
On taking his leave, he has a friendly smile while saying how much he enjoyed the evening. The door closes behind him—and this is the moment when we watch him carefully. A sudden change is noticed in his face. The smile has disappeared; of course, that is to be expected since he is now alone and has nothing or nobody with him to evoke a smile. However, the change is more than just a disappearance of the smile. There appears on his face an expression of deep sadness, almost of desperation. This expression probably stays only for a few seconds, and then the face assumes the usual masklike expression; the man gets into his car, thinks about the evening, wonders whether or not he made a good impression, and feels that he did. However, was “he” happy and gay during the party? Was the brief expression of sadness and desperation we observed on his face only a momentary of no great significance? It is almost impossible to decide the question without knowing more of this man. There is no incident, however, which may provide the clue for understanding what his gaiety meant. Human beings have many ascertainable ways to find unity. Humans can find unity by trying to regress to the animal stage, by doing away with what is specifically human (reason and love), by being a slave or a slave driver, by transforming oneself into a thing, or else by developing one’s specific human powers to such an extent that one finds a new unity with one’s fellow humans and with nature by becoming a free human—free not only from chains but free to make the development of all one’s existence to one’s own productive effort. #RandolphHarris 7of 20
Humans have an innate “drive for progress,” but one is driven by the need to solve one’s existential contradiction, which arises again at every new level of development. This contradiction—or, in other words, humans’ different and contradictory possibilities—constitutes one’s essence. It can be said without exaggeration that never was the knowledge of the great ideas produced by the human race as widespread in the World as it is today, and never were these ideas less effective than they are today. The ideas of Mr. Plato and Mr. Aristotle, of the prophets of Mr. Christ, of Mr. Spinoza, and Mr. Kant, are known to millions among the educated classes in Europe and America. They are taught at thousands of institutions of higher learning, and some of them are preached in the churches of all denominations everywhere. And all this in a World which follows the principles of unrestricted egotism, which breeds hysterical nationalism, and which is preparing for an insane mass slaughter. How can one explain this discrepancy? Ideas do not influence humans deeply when they are only taught as ideas and thoughts. Usually, when presented in such a way, they change other ideas; new thoughts take the place of old thoughts; new words take the place of old words. However, all that has happened is a change in concepts and words. Why should it be different? It is exceedingly difficult for a human to be moved by ideas, and to gras a truth. In order to do that, one needs to overcome deep-seated resistances of inertia, fear of being wrong, or of straying away from the heard. #RandolphHarris 8 of 20
Just to become acquainted with other ideas is not enough, even though these ideas is not enough, even though these ideas in themselves are right and potent. However, ideas do have an effect on humans if it is personified by the teacher, if the idea appears in the flesh. If a human expresses the idea of humanity and is humble, then those who listen to one will understand what humility is. They will not only understand, but they will believe that one is talking about a reality, and not just voicing words. The same holds true for all ideas which a human, a philosopher, or a religious teacher may try to convey. Those who announce ideas—and not necessarily new ones—and at the same time live them we may call prophets. The Old Testament prophets did precisely that: they announced the idea that humans had to find an answer to one’s existence, and that this answer was the development of one’s reason, of one’s love; and they taught that humility and justice were inseparably connected with love and reason. They lived what they preached. They did not seek power, but avoided it. Not even the power of being a prophet. They were not impressed by might, and they spoke the truth even if this led them to imprisonment, ostracism or death. They were not humans who set themselves apart and waited to see what would happen. They responded to their fellow human because they felt responsible. What happened to others happened to them. Humanity was not outside, but within them. Precisely because they saw the truth they felt the responsibility to tell it; they did not threaten, but they showed the alternatives with which humans were confronted. #RandolphHarris 9 of 20
It is not that a prophet wishes to be a prophet; in fact, only the false ones have the ambition to become prophets. One’s becoming a prophet is simple enough, because the alternatives which one sees are simple enough. The prophet Amos expressed this idea very succinctly: “The lion has roared, who will not be afraid. God has spoken, who will not be a prophet.” The phrase “God has spoken” here means simply that the choice has become unmistakably clear. There can be no more doubt. There can be no more evasion. Hence the human who feels responsible has no choice but to become a prophet, whether one has been herding sheep, tending one’s vineyards, or developing and teaching ideas. It is the function of the prophet to show reality, to show alternatives and to protest; it is one’s function to call loudly, to awake humans from their customary half-slumber. It is the historical situation which makes prophets, not the wish of some humans to be prophets. Any nations have had their prophets. The Buddha lived his teachings; Mr. Christ appeared in the flesh; Mr. Socrates dies according to his ideas; Mr. Spinoza lived them. And they made a deep imprint on the human race precisely because their idea was manifested in the flesh in each one of them. According to the leaders of the Soviet Union, the “Union of Socialist Soviet Republics” is socialist not only in name but in fact. Already in 1936 Mr. Stalin proclaimed “the complete victor of the socialist system in all sphere of the national economy,” and at the present time Russian ideology claims that Russia is realizing communism. (Characterized by Mr. Marx’s famous statement: “From each according to his capacities, to each according to his needs.”) #RandolphHarris 10 of 20
The question of the socialist character of Russia can be decided only by making a comparison between Mr. Marx’s vision of socialism and the reality of the Soviet system. What rationale did the Soviet leaders from Mr. Stalin to Mr. Khruschev have for calling their system socialism? They make this claim essentially on the basis of their definition of Marxist socialism, in which two factors are considered decisive for a socialist society: the “socialization of the means of production” and a planned economy. However, Socialism is in the sense of Mr. Marx or, for that matter, in the sense of Mr. Owen, Mr. Hess, Mr. Fourier, Mr. Proudhon, et cetera, can not be defined in this way. What was the essence of Mr. Marx’s thought and of Marxist socialism? It is bewildering how Mr. Marx’s theory is falsified and vilified not only by the ignorant, but also by many who should and could know better. A Robert L. Heilbroner has put it so well: our public newspapers and books “obscure the fact that the literature of socialist protest is one of the most moving and morally searching of all chronicles of human hope and despair. To dismiss the literature unread, to vilify it without the faintest conception of what it represents, is not only shocking but dangerously stupid.” The very beginning of an understanding of Mr. Marx is blocked by one of the most widespread and completely erroneous cliches, that of Mr. Marx’s “materialism.” This materialism is supposed to mean that the main motivation in man is his wish for material gain, as against spiritual, moral or religious values. #RandolphHarris 11 of 20
While it is rather paradoxical that those who attack Mr. Marx for this alleged materialism defend capitalism against socialism with the claim that only a monetary incentive can be a sufficiently strong motivation for humans to give their bet, the fact is that Mr. Marx’s theory is precisely the opposite of this alleged materialism. One’s main criticism of capitalism was that it is a system that put a premium on selfish and materialistic motivations, and his concept of socialism was that of a society that favours humans who are much instead of having much. Mr. Marx’s historical materialism never speaks of the economic factor as a psychological motivation, but as a socio-economic condition that leads to a certain practice of life and this shapes the character of humans. His difference with Mr. Hegel’s idealism (idealism and materialism are philosophical terms and have nothing to do with ideal versus materialistic motivation, as any high school student should know), lies in the fact that “…we do not set out from what men imagine, conceive, in order to arrive at men in the flesh. We set out from real, active men and on the basis of their real life process we demonstrate the development of the ideological reflexes and echoes of the life process.” Or, as he put it elsewhere: “As individuals express their life, so they are. What they are, therefore, coincides with their production. Both with what they produce and with how they produce. The nature of individuals thus depends on the material conditions determining their production.” #RandolphHarris 12 of 20
Mr. Marx’s discovery was that the practice of life, as it is determined by the economic systems, determines the feeling and thinking of the people involved. According to this view, a certain system may be conducive to the development of materialistic strivings; another system may lead to the preponderance of ascetic tendencies. The word “anarchy” is often used in the sense of complete chaos or disorganization, but M. Hirshleifer argues for a more subtle distinction. He used the word “amorphy” for the chaotic scramble for resources that are not owned or protected by anyone, or in other words, for cases of failure to solve common resource-pool problems. By contrast, anarchy is interference competition; people attempt to sequester resources (assets property rights) and to defend these resources (provide private protection) from others’ attempts at predation or theft. The equilibrium of an anarchic game of aggression and defense can exhibit spontaneous order. For the administrators of an agency, the appraisal of the planning process offers the opportunity for self-conscious accumulation of skill and know-how, of tried and tested techniques of action. If appropriately publicized, annual reports offer one of the most reliable means of communicating information to a clientele and quickening its involvement and support of the agency. Through unflinching reports, an agency can get the confidence of the public. The perspective derived from its annual appraisals gives balance and wisdom to day-by-day decisions on policy and personnel. Periodicity itself is a security-giving organization of work, and reports contribute to periodicity. #RandolphHarris 13 of 20
Like interim reporting, and supplementing it, annual reporting helps a worker in an organization to visualize one’s place in the whole, to assist in co-ordinating one’s work with that of others with less requirement of supervision. It strengthens discipline of members of a group by each other, instead of by supervision, and thereby can accentuate the morale of personnel. By facilitating adoption by working groups of quotas and schedules as personal commitments, annual reporting like interim reporting adds appreciably to the motivation and sense of responsibility among personnel. By causing reflection upon the method employed by an agency in achieving its results, the systematic backward look at how far they have come encourages personnel to ingenuity in devising new methods to economize effort and resources. Since the annual report, unlike interim types of reporting, goes out to the public of the agency, the mere existence of annual reports tends to increase the consciousness by personnel of their responsibilities toward clientele, and invites a sense of identification with clientele. Least these claims for the virtues of annual reporting seem too unrealistic, let note be made of the nuisance and imposition that report-writing becomes to administrators when conceived as mere record-keeping. Interim reporting especially can easily register as a pro forma duty, whose principal function is to interrupt and distract ongoing activity. Interim reporting, however should principally apply intramurally to agency personnel, and be for them not only a report to other but a means of exhibiting to themselves, in a graphic and economical way, jut how they are doing in the execution of their interlocking quotas and schedules. #RandolphHarris 14 of 20
Annual reporting, on the other hand, suffers more from under- than from overdoing—not so much in the sense of quantity as in the sense of profundity of retrospection. Unless it achieves the degree of detachment, of withdrawal from action, which permits basic and imaginative reconsideration of what the activity is all about, its result is undoubtedly stultification instead of simulation. However, reporting itself, like agency programs, benefits from inclusion within the scope of regular review; if it is working poorly, it deserves improvement, not rejection. With regard to clientele, annual reports, when properly exploited, also function to bring about identification. Thorough reporting provides the factions among the clientele at once with non-hearsay material for criticism and appreciation of an agency’s operation, and for defending it against its opponents. The public is going on to evaluate an agency anyway, but when the clientele feels itself a party to the formulation and revision of agency programs, their judgments are more likely to be responsible, sound, and fair; their own overt participation in execution, more vigorous and effective. The reporting of success enhances the appetite for more success, especially when the reaching of goals is not only matter-of-factly reported but given ceremonial recognition in meetings of personnel and clientele, exempli gratis, awards made to leaders and outstanding performers by the voluntary associations among the clientele. Finally, there is another group for whom annual reports perform an extremely valuable function. That is the planners in similar agencies elsewhere, the professionals and technical specialist who, in fashioning proposals, must draw upon as much relevant prior experiences as possible. #RandolphHarris 15 of 20
Each instance of planning is in a sense a pilot projector for similar ventures by others confronted with matching problems. And if the experience of planning is to be made available to others, the ideal form for its communication is adequate annual reports. Like the journals of scientific societies, the annual reports of planning agencies, as they come to be prepared by professional standards, develop as the media for the more repaid evolution of planning technology through its sharing. Very much like the duty of the scientist to publish one’s findings, it has become the obligation of planners to make known the assessments of their own experience in return for sharing the findings of others. Planning of the piecemeal, democratic character which we have outlined above is not a dream of the future. It is a fait accompli on the American scene, and our model is already descriptive of the operation of hundreds if not thousands of family agencies. Yet though many agencies perform these phases without explicit formulation of what they are doing, they may find it helpful to unify and clarify their activities as they examine themselves from this point of view. That is, the model of the planning process which we have sketched offers itself as a standard for the evaluation of the practice of any action agency, whether it already conceives of itself as practicing planning or not. And to evaluate is already to commence to plan, for one cannot assign a value to anything, including past experience itself, save by reference to its potential role in future action. It is, however, the task and prerogative of each family agency itself to judge its own proper degree and quality of planning. To attempt to usurp such functions would be futile as well as inconsistent with what has already been said about outside experts. #RandolphHarris 16 of 20
The notion of planning is comparable to embarking upon an endless journey. Any existing ways can be improved. Development is cumulative, one cycle of change leads to another. Planning therefore implies a sociology, a psychology, a philosophy. It is at once a theory of social organization and of social change, of motivation and personality formation, or valuation and metaphysics. Some of these implications, though not explorable further here, become visible in part as we note how another phase of one cycle of planning merges into the first phase of the next. By considering in a matter-of-fact way each previous cycle, as well as its current situation, a group can voluntarily and advisedly alter its existing procedures. Culture and social organization then become cumulatively the self-conscious product of rational intent. The group is freed from those bounds of necessity which were only necessary because they were thought to be so. This does not mean that the lessons of the past are discarded or ignored. It means that according to circumstances, what is worthy is conserved, and what is not is changed. No church can be founded on a protest, yet Protestantism became a church…The inner dilemma of Protestantism lies in this, that it must protest against every religious or cultural realization which seeks to be intrinsically valid, but that it needs such realization if it is to be able to make its protest in any meaningful way. By the power of what reality does the Protestant principle exercise its criticism? There must be such a reality, since the Protestant principle is not mere negation. The ultimate answer is the New Being manifest in Jesus as the Christ. #RandolphHarris 17 of 20
The basis of the solution is rooted in the axiom that the negative can live only from the positive, that negation must build upon affirmation. Thus, protest can exist only within a Gestalt to which it belongs, Gestalt being understood as the total structure of living reality, a structure which includes both form and negation of form, a Yes and a No. This union of protest and creation we call “the Gestalt of grace.” Grace as a reality grace as embodied in a structure, goes against the Protestant grain, for it sounds perilously similar to the Roman Catholic teaching which supposedly objectifies grace. And the objectification of grace opens the door to a whole legion of Catholic doctrines such as a sacred hierarchy, an infallible ecclesiastical authority, and the system of automatic sacraments. Many Protestants would consider a Gestalt of grace a betrayal of the essence of Protestantism. However, the jargon of Reformation controversy should not be allowed to obscure the theological facts, that the choice is not simply between the Roman Catholic objectification of grace and a completely structureless Protestant grace. There is a third possibility which is clearly seen in the Protestant notion of faith. Faith is in man, but not from man. Consequently, Protestantism can assert that grace appears through a living Gestalt which remains in itself what it is, while the Protestant protest prohibits the appearance of grace through finite forms from becoming an identification of grace with finite forms. Granted that the Gestalt of grace embraces both the positive and the negative, where is the protest voiced. In the secular World, of course. #RandolphHarris 18 of 20
For according to the Protestant principle, grace cannot be tied down to any particular form, not even to a religious form. History shows that nonreligious, even anti-religious, movements can express a religious protest more effectively than religion itself. Consequently, Protestantism stands in a special relationship to secularism, a relationship which by its very nature, demands a secular reality. It demands a concrete protest against the sacred sphere and against ecclesiastical pride, a protest that is incorporated in secularism. Protestant secularism is a necessary element of Protestant realization. The formative power of Protestantism is always tested by its relation to the secular World. If Protestantism surrenders to secularism, it ceases to be a Gestalt of grace. If it retires from secularism, it ceases to be Protestant, namely, a Gestalt that includes within it the protest against itself. As guidance, the believer should understand that when there is no action in one’s spirit, there is no use for the brain at all, but the spirit does not always speak. There are times when it should be left in abeyance. In all guidance the mind decides the course of action—not only from the feeling in the spirit but by the light in the mind. In coming to a decision, the deciding is an act of mind and will, based upon either the mental process of reasoning or the sense of the spirit, or both, id est: Decision by mental process, reasoning, or decision by sense of the spirit, id est, moment impelling; drawing or restraint; spirit as if “dead”—no response; contraction of spirit; openness of spirit; fullness of spirit; compression of spirit; burden on spirit; wrestling in spirit; resisting in spirit. #RandolphHarris 19 of 20
God have three ways of communicating His will to humans. By vision to the mind, which is very rare; understanding by the mind; and consciousness to the spirit, that is, by light to the mind and consciousness in spirit. In true guidance, spirit and mind are of one accord, and the intelligence is not in rebellion against the leading in the spirit—as it is so often in counterfeit guidance by evil spirits, when the human is compelled to act in obedience to what one thinks is of God, supernaturally given, and fears to disobey. This all refers to guidance from the subjective standpoint, but it must be emphasized in addition that all true guidance from God is in harmony with the Scriptures. The “understanding” of the will of God by the mind depends upon the mind being saturated with the knowledge of the written Word: and true “consciousness in the spirit” depends upon its union with Mr. Christ through the indwelling Spirit of God. The mind should never be dropped into abeyance. The human spirit can be influences by the mind, therefore the believer should keep one’s mind in purity, and unbiased, as well as having an unbiased will. I pledge allegiance to Flag of the United States of America, and to the Republic, for which it stands, One Nation, Under God, Indivisible, with Liberty and Justice for All. Woe until them that call evil “good,” and good “evil,” that turn darkness into light, and light into darkness. Seek justice, relieve the oppressed, protect the fatherless, defend the case of the widow. The Sacramento Fire Department has been proudly serving the community since 1851. Currently, they are not receiving all of their resources, and it would be greatly appreciated if you could donate to the Sacramento Fire Department, so they can help keep the community safe. #RandolphHarris 20 of 20
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A Model of Human Nature, Which Could be Cripped?
The task of appraisal always to some degree involved the technical problem of modifying and applying indices of progress, and there is no end to the improvements that can be made in this process. The task of index construction, however, is only part of the larger activity of evaluation. Are the indices applied actually valid. To illustrate, an adult education office may report that it has mailed out many thousands of pieces of literature, although these may be quite unreadable and unread. Or a health clinic may publicize how many free physical examinations or inoculations it has given, without disclosing whether it has demonstrated any effect upon morbidity in a community. Often the most accessible quantitative data have the least validity as indices of progress; massive effort is proffered as a substitute for results. Efficiency is the ratio of effect to effort, and indices of effect are the harder to come by. The problem of developing valid indices is frequently a very difficult one. Professional statisticians, incidentally, have been of meager help, since they tend to concentrate on the manipulation of indices, once derived, rather than on their progressive validation. To be sure, they are in part excused by the uniqueness of the goals of each agency, yet it remains puzzling that theoretical contributions to such a basic feature of social statistics as index construction should remain almost primitive. Why should each family agency be left to struggle in an amateurish way with the technical problems of indexing? #RandolphHarris 1 of 18
The statistical expert cannot rule with propriety upon questions of policy. However, where objectives are not clear or consistent, or where wishful or defeatist thinking prevails in the evaluation of results, the determined statistician makes a signal contribution to objectivity by insisting upon definitions of aims which one can convert into quantitative expressions. One calls loose talk to account. Also, by the same insistence upon converting goals and ideals into standards for measurement of change in desired directions, one promotes thinking about self-evaluation by comparison of achievement in one planning period with that in another, rather than by reference to implied rivals. By such objective comparisons of self with self, over time, the identity and direction of development of a group (or a person) is confirmed, stimulated, and fortified against external counterinfluences. In addition to descriptions and measures of achievement, annual reports usually include statements of the original objectives and goals of a program, names of leading personnel, jurisdiction, financial accounts, table of organization, and varying amounts of background information (history, maps, illustrations) and propaganda. The precise functions which the report is supposed to perform will regulate the inclusion of exclusion of such minor data. Where the annual report goes beyond the reporting of progress for the previous cycle, and becomes also the bearer of definitions of new problems and proposals for action in ensuing cycles, there is, of course, no ready way of determining in advance what further material will prove relevant. #RandolphHarris 2 of 18
Limiting ourselves to the annual report which is primarily a record of progress, it is still possible to extract a few general rules or criteria for the evaluation of annual reports themselves. Examination of even a limited sample of annual reports issued by planning agencies (and there are differences in quality) reveals a pressing need for greater standardization in annual reporting. For a start, annual reports ought to be issued annually, and certainly no more than a year after the period which they cover. Second, they ought to be reports, that is, they should record the degree of success or failure an agency has experienced in pursuing its goals. Not until an agency begins to appraise its achievement objectively can there by any possibility of cumulative improvement in the construction and validation of its indices of progress. These are the fundamentals, yet they are not so obvious that their regular observance can be presupposed. For example, the parks and forest department of a certain great state—employing hundreds of personnel, caring for thousands of square miles, and controlling millions in budget and facilities—issued its only annual report in 1934, and that was a campaign pamphlet for the incumbent governor! In judging the planning practice of many an agency, one cannot begin with the niceties of index validation. Perhaps it may seem superfluous to urge that annual reports should be veracious, but the exhortation is too often needed. #RandolphHarris 3 of 18
One way of getting veracity might be to adopt the same means normally employed to assure honesty in financial accounting, id est, the employment of outside, disinterested, presumably incorruptible auditors. For special purposes of increased assurance, resolution of intra-agency conflicts, fresh viewpoints and special expertness, outside audits of operations are to be recommended. However, such audits ought to be viewed as supplementary only, and the main task of preparing annual reports be kept within the hands of the agency personnel itself. Otherwise much of the utility and regenerative function of annual reports in the planning process is necessarily lost. Sometimes actual preparation of the basic data is delegated to an internal policy-appraisal or progress-reporting unit. However, an agency and its administrative chief ought to feel that the document by which their work is made known periodically is their report. And if the agency grasps the fact that its annual report can become a powerful instrument working for the success of its programs, the strong identification of the personnel with the showing it makes in print can support and augment the veracity of its annual reports. For the declared purpose of the periodic appraisal is to assess the successes and failures of the program, and if the failures are concealed, little or no profit can be derived from them. Incentives to distort facts, to engage in judicious selection and emphasis, to offer tendentious interpretations and gratuitous justifications, will no doubt continue as long as rivalry for position persists, but they can be diluted and countered progressively by strengthening the experimental attitude inherent in planning as science. Professional societies as independent bodies may also eventually assist in raising the standards of program audits. #RandolphHarris 4 of 18
If plans are construed as hypotheses, to be confirmed or refuted by experience, there is no reason to review results in the spirit of praise and blame. There will, no doubt, be gratification or disappointment over the outcome of each cycle of planning, but the important consideration is that each round of experience and its meaning for the next round will be evaluated objectively. Unless critical appraisal of success and failure occurs, the agency will go on repeating undiagnosed mistakes or ascribing efficacy to the wrong causes. Instead of progressive reduction of error and reliable achievement of intention, affairs will degenerate into a stabilized routine which evokes little enthusiasm for anyone concerned. The systematic scrutiny of experience can be a provocative stimulus to progress. Unless this is grasped, neither personnel nor clientele realize how much they have been robbed when their agency fails to publish regular, thorough, and veracious annual reports. Some of the less obvious functions of an annual reports when properly utilized are their respective consequences for administrators, rank-and-file personnel, clientele, and similar agencies in other communities. Many instances of the different methods of protection can be observed in reality. Even in modern states with well-functioning governments, private protection supplements or replaces official policing: firms have private security guards, and homeowners have neighbourhood-watch organizations and gated communities with private guards. #RandolphHarris 5 of 18
In countries where the rule of law does not run very well, private protection become even more important. Theorists have also studied alternative methods of private protection: the owner spending one’s own time and effort on protection, hiring specialized protector who may be individuals or organizations like the Mafia, and so on. In these games, predator choose their targets knowing the form of protection that prevails in equilibrium, and the guards choose their strategies of pricing, entry, collusion, et cetera. This creates many complex interactions. We have to consider the optimal allocation of a property-owner’s effort between producing output using one’s own property on one hand, and fighting over one’s own or another’s property or the output produced using such property on the other hand. We must consider the interaction of a private mafia and the government in providing enforcement of property rights, but our government is also a profit maximizer, so the basic effect of the mafia is to increase competition in the protection industry. The effect of predation—whether by private bandits or by kleptocratic government and its agents—on the incentives to produce and invest, therefore on overall economic performance, depends crucially on the time-horizon of the predator. This dichotomy can involve “roving bandits” and “stationary bandits.” A roving bandit has a short time-horizon, perhaps because he or she faces strong competition from others who want to take one’s place. Such a bandit will grab as much as one can as fast as one can, destroying all incentives for one’s victims. #RandolphHarris 6 of 18
A stationary bandit expects to prey on the same victim for a long time. One will find it in one’s own long-term interests to establish and maintain the reputation that one leaves individuals some of the fruits of their investments or efforts. The resulting incentives will generate more output and growth, and therefore more for the predator to take in the future. One’s optimal strategy will balance at the margin the gains from short-run grabbing and long-run cultivation and harvesting. Can an economy under a station bandit be efficient? It is in the bandit’s own interest to control one’s victim population so as to maximize economic efficiency; this will maximize one’s own take, after one has given the victims just the amount needed to keep them alive and to stop them revolting against one’s rule. We assumed that the bandit can only choose proportional taxation, and it is well known that such a tax inflicts an unavoidable distortion or dead-weight loss on the economy. However, a smarter bandit might try a less-distorting instrument, for example lump-sum taxation or more general nonlinear taxation. The feasibility of such mechanisms depends on the information available to the bandit. The theory of mechanism design under incomplete information is well established in microeconomies. Even though an economy ruled by a stationary bandit may fall considerably short of full efficiency, it will perform much better than that under a roving bandit. Under a regime that has reasonable institutional stability and is not completely dysfunctional, a rapidly increasing level of GDP per capita is possible up to semi-industrialization. #RandolphHarris 7 of 18
At their best, these types of regimes, while they tolerate high level of corruption, also demand some performance such that corruption does not become absolutely disorganized. Disorganization becomes likely if a number of bandits compete with each other for the resources available for extraction, because this adds a common-resource-pool problem to the short-horizon problem. Marxists have usually assumed that what works behind humans’ backs and directs them are economic forces and their political representations. Psychoanalytic study shows that this is much too narrow a concept. Society consists of people, and each person is equipped with a potential of passionate strivings, from the most archaic to the most progressive. This human potential as a whole is molded by the ensemble of economic and social forces characteristic of each given society. These forces of the social ensemble produce a certain social unconscious, and certain conflicts between the repressive factors and given human needs which are essential for sane human functioning (like a certain degree of freedom, stimulation, interest in life, happiness). In fact, revolutions occur as expressions of not only new productive forces, but also of the repressed part of human nature, and they are successful only when the two conditions are combined. Repression, whether it is individually or socially conditioned, distort humans, fragments them, deprives them of their whole humanity. Consciousness represents the “social man” determined by a given society; the unconscious represents the universal human in us, the good and the bad, the whole human who justifies Terrence’s saying, “I believe that nothing human is alien to me.” (This was incidentally was Mr. Marx’s favorite motto.) #RandolphHarris 8 of 18
Depth psychology also has a contribution to make a problem which plays a central role in Mr. Marx’s theory, even though Mr. Marx never arrived at its satisfactory solution: the problem of the essence and nature of humans. On the other hand Mr. Marx—especially after 1844—did not want to use a metaphysical, unhistorical concept like the “essence of man,” a concept which had been used for thousands of years by many rulers in order to prove that their rules and laws corresponded to what each declared to be the unchangeable “nature of man.” On the other hand, Mr. Marx was opposed to a relativistic view that humans are born a blank piece of paper on which every culture writes its text. If this were true, how could humans ever rebel against the forms of existence into which a given society forces its members? How could Mr. Marx use (in Capital) the concept of the “crippled man” if he did not have a concept of a “model of human nature” which could be crippled? An answer on the basis of psychological analysis lies in the assumption that there is no “essence of man,” in the sense of a substance which remains the same throughout history. The answer, in my opinion, is to be found in the fact that humans’ essence lies in the very contradiction between one’s being in nature, thrown into the World without one’s will and taken away against one’s will, at an accidental place and time, and at the same time transcending nature by one’s lack of instinctual equipment and by the fact of one’s awareness—of oneself, of others, of the past and the present. Humans, a “freak of nature,” would feel unbearably alone unless one could solve their contradiction in human existence forces one to seek a solution of this contradiction, to find an answer to the question which life asks one from the moment of one’s birth. #RandolphHarris 9 of 18
There are a number of ascertainable but limited answers to the question of how to find unity. Human beings can find unity by trying to regress to the animal stage, by doing away with what is specifically human (reason and love), by being a slave or a slave driver, by transforming oneself into a thing, or else by developing one’s specific human powers to such an extent that one finds a new unity with one’s fellow humans and with nature by becoming a free human—free not only from chains but free to make the development of all one’s potentialities the very aim of one’s life—a human who owes one’s existence to one’s own productive effort. Humans have no innate “drive for progress,” but they are driven by the need to solve their existential contradiction, which arises again at every new level of development. This contradiction—or, in other words, humans’ different and contradictory possibilities—constitutes their essence. This is a plea to introduce a dialectically and humanistically oriented psychoanalysis as a significant view point into Marist thought. I believe that Marxism needs such a psychological theory and that psychoanalysis needs to incorporate genuine Marxist theory. Such a synthesis will fertilize both fields. Leisure, just as family life, should serve labour training. It should not serve “idle pleasure,” but it should make humans better fitted for their social integration and for better work habits. “With the expansion of free time under socialism, each working person receives greater opportunity to raise one’s cultural level, to perfect one’s knowledge; one can better fulfill one’s social obligations and raise one’s children, better organize one’s rest, participate in sports, and so on. All this is necessary for the all-sided development of a human being. #RandolphHarris 10 of 18
Simultaneously, free time…serves a powerful factor in raising labour productivity It was in the sense that Mr. Marx called free time the greatest productive force exerting an influence in turn on the productive force of labour. Thus free time and working time are interconnected and interdependent. (It should be noted in passing that this reference to Mr. Marx is cynical falsification; Mr. Marx speaks of free time precisely as the true realm of freedom, which begins when work ends, and in which humans can unfold their own powers as an aim in itself, and not as a means for the end of production.) How far a Soviet leader like Khrushchev has even ideologically moved away from the Marxist concept of socialism becomes very clear from a conversation between President Sukarno and Mr. Khrushchev. Mr. Sukarno stated, in a simple yet essentially correct way, the traditional socialist concept way, the traditional socialist concept: “Indonesian socialism…aims at a good life for all without exploitation.” Mr. Khrushchev: “No, no, no. Socialism should mean that every minute is calculated, a life built on calculation.” Mr. Sukarno: “That is the life of a robot.” He might have added: and your definition of socialism is actually the definition of the capitalist principle. In some respects, as Mr. Marcuse has pointed out, Soviet morality is similar to Calvinist work morale: they both “reflect the need for the incorporation of large masses of ‘backward’ people into a new social system, the need for the creation of a well-trained, disciplined labour force, capable of vesting the perpetual routine of the working day with ethical sanction, producing every more rationally, ever-increasing amounts of goods, while the rational use of these goods for individual’s needs is every more delayed by circumstances.” #RandolphHarris 11 of 18
At the same time, however, Russia makes use of the most modern technology, machinery and production methods, and hence has to combine the need for intelligent imagination, individual initiative and responsibility, with the needs of an old-fashioned, traditional labour discipline. The Russian system is its organization methods as well as in its psychological aims combines (or “telescopes,” as Mr. Marcuse aptly says) older with the new phases, and it is precisely this telescoping which makes the understanding of it so difficult for the Western observer—not to speak of the added difficulty that this system is expressed in ideological terms of Marxist humanism and eighteenth-century enlightenment philosophy. While Russian ideology pays lip service to Mr. Marx’s ideal of the “all-rounded personality” who is not shackled to one and the same occupation all one’s life, Russian education places all the emphasis on Training—the training of “specialists on the basis of a close co-operation between studies and production” and calls for “strengthening [of] the ties of the country’s scientific establishment with production, with the concrete demands of the national economy.” Russian culture is centered around intellectual development, while it neglects the development of the affective side of humans. This latter fact finds it expression in the standards of Russian literature, painting, architecture and moving pictures. In the name of “socialist realism” a reasonable level of Victorian bourgeois taste is cultivated, and this in a country that, especially in literature and films, was once among the most creative in the World. #RandolphHarris 12 of 18
While in certain traditional arts like the ballet and the performing of music the Russian people show still the same gifts they had for many generations, the arts that are related to ideology and that influence people’s minds, especially films and literature, show nothing of this creativeness. They breathe the spirit of extreme utilitarianism, are valuable exhortations to work, discipline, patriotism, et cetera. The absence of any authentic human feeling, love, sadness, or doubt, betrays a degree of alienation that is hardly surpassed anywhere else in the World. In these films and novels, men and women have been transformed into things, useful for production, and alienated from themselves and one another. (Of course it remains to be seen whether the change from Stalinism to Khruschchevism had lead to a marked improvement in the artistic standard of Russian culture, and that means in the degree of alienation existing now; such a development seems possible only if very fundamental changes were to take place in the social system of Russia.) These facts seem perhaps to be contradicted by another set of facts, namely the large amount of “good” literature (Dostoevisk, Tolstoi, Balzac, et cetera), which is published and presumably read in Russian. A number of authors who believe that the Khrushchev system might be the basis from which a genuine humanistic socialism will develop have often quoted this aspect of Russian book-publishing as an argument for their hopes. If people are imbued with this kind of literature to the degree that they are in Russia, their human development will be molded by the spirit of this literature. The population is being driven into a state of ever-increasing alienation and is working to produce more genuine human experience, as it is represented in “good” literature. #RandolphHarris 13 of 18
However, the very fact that the novels by Mr. Dostoevski, Balzac, or Jack London take place in foreign countries or in cultures entirely different from Russian reality makes them serve as high-class escape literature; this literature satisfies the unquenchable thirst for authentic human experience which remains unsatisfied in the contemporary Russian practice, and yet, being completely disconnected from this practice, also does not endanger it. If we want to look for a parallel phenomenon in the Western culture one has only to remember that the Bible is still the most widely sold and presumably most widely read book in the West, and yet that this same book fails to have any marked influence on the real experience of modern humans, either on their feelings or on their actions. The Christian Bible has become escape literature, needed to save the individual from facing the abyss of emptiness that one’s mode of life opens up before one, yet without much effect because no connection is made between the Christian Bible and their real life. The assumption that the “normal” way of overcoming aloneness is to become an automaton contradicts one of the most widespread ideas concerning humans in our culture. The majority of us are supposed to be individuals who are free to think, feel, act as they please. To be sure this is not only the general opinion on the subject of modern individualism, but also each individual sincerely believes that one is “one” and that one’s thoughts, feelings, wishes are “one’s.” Yet, although there are true individuals among us, this belief is an illusion in most cases and a dangerous one for that matter, as it blocks the removal of those conditions that are responsible for this state of affairs. #RandolphHarris 14 of 18
Ewe are dealing here with one of the most fundamental problems of psychology which can most quickly be opened up by a series of questions. What is the self? What is the nature of those acts that give only the illusion of being the person’s own acts? What is spontaneity? What is an original mental act? Finally, what has all this to do with freedom? Feelings and thoughts can be induced from the outside and yet be subjectively experienced as one’s own, and one’s own feelings and thoughts can be repressed and thus cease to be part of one’s self. When we say “I think,” this seem to be a clean and unambiguous statement. The only question seems to be whether what I think is right or wrong, not whether or not I think it. Yet, one concrete experimental situation shows at once that the answer to this question is not necessarily what we suppose it to be. Let us attend an hypnotic experience. Here is the subject A whom the hypnotist B puts into hypnotic sleep and suggests one will want to read a manuscript which one will believe one has brought with one, that one will seek it and not find it, that one will then believe that another person, C, has stolen it, that one will get very angry at C. One is also told that one will forget that all this was a suggestion given one during the hypnotic sleep. It must be assed that C is a person toward whom the subject has never felt any anger and according to the circumstances has no reason to feel angry; furthermore, that one actually has not brought any manuscript with one. What happened? A awakes and, after a short conversation about some topic, says, “Incidentally, this reminds me of something I have written in my manuscript. I shall read it to you.” #RandolphHarris 15 of 18
He looks around, does not find it, and then turns to C, suggesting that he may have taken it; getting more and more excited when C repudiates the suggestion, he eventually bursts into open anger and directly accuses C of having stolen the manuscript. He goes even further. He puts forward reasons which should make it plausible that C is the thief. He has heard from others, he says, that C needs the manuscript very badly, that he had a good opportunity to take it, and so on. We hear him not only accusing C, but making up numerous “rationalizations” which should make one’s accusation appear plausible. (None of these, of course, are true and A would never have thought of them before.) Let u assume that another person enters the room at this point. He would not have any doubt that A says what he thinks and feels; the only question in his mind would be whether or not his accusation is right, that is, whether or not the contents of A’s thoughts conform to the real facts. We, however, who have witnessed the whole procedure from the start, do not care to ask whether the accusation is true. We know that this is not the problem, since we are certain that what A feels and thinks now are not his thoughts and feelings but are alien elements put into his head by another person. The conclusion to which the person entering in the middle of the experiment comes might be something like this. “Here is A, who clearly indicates that he has all these thoughts. He is the one to know best what he thinks and there is no better proof than his own statement about what he feels. #RandolphHarris 16 of 18
“There are those other persons who say that his thoughts are superimposed upon him and are alien elements which come from without. In all fairness, I cannot decide who is right; any one of them may be mistaken. Perhaps, since there are two against one, the greater chance is that the majority is right.” We, however, who have witnessed the whole experiment would not be doubtful, nor would the newcomer be if he attended other hypnotic experiments. He would then see that this type of experiment can be repeated innumerable times with different persons and different content. The hypnotist can suggest that a raw potato is a delicious pineapple, and the subject will eat the potato with all the gusto associated with eating a pineapple. Or that the subject cannot see anything, and the subject will be blind. Or gain, that he thinks that the World is flat and not round, and the subject will argue heatedly that the World is flat. What does the hypnotic—and especially the post-hypnotic—experiment prove? It proves that we can have thought, feelings, wishes, and even sensual sensations which we subjective feel to be ours, and yet that, although we experience these thoughts and feelings, they have been put into us from the outside, are basically alien, and are not what we think, feel, and so on. What does the specific hypnotic experiment with which we started show? The subject wills something, namely, to read his manuscript, he thinks something, namely, anger against C. We have seen that all three mental acts—his will impulse, his thought, his feeling—are not his own in the sense of being the result of his own mental activity; that they have not originated in him, but are put into him from the outside and are subjectively felt as if they were his own. #RandolphHarris 17 of 18
He gives expression to a number of thoughts which have not been put into him during the hypnosis, namely, those “rationalizations” by which he “explains” his assumption that C has stolen the manuscript. However, nevertheless these thoughts are his own only in a formal sense. Although they appear to explain the suspicion, we know that the suspicion is there first and that the rationalizing thoughts are only invented to make the feeling plausible; they are not really explanatory but come post factum. This hypnotic experiment shows in the most unmistakable manner that, although one may be convinced of the spontaneity of one’s mental acts, they actually result from the influence of a person other than oneself under the conditions of a particular situation. The phenomenon, however, is by no means to be found only in the hypnotic situation. The fact that the contents of our thinking, feeling, will, are induced from the outside and are not genuine, exists to an extent that gives the impression that these pseudo acts are the rile, while the genuine or indigenous mental acts are the exceptions. As to “guidance,” the believer should understand that when there is no action in one’s spirit, one should use one’s mind. If in everything there must be there is no use for the brain at all, but the spirit does not always speak. There are times when it should be left in abeyance. In all guidance the mind decides the course of action—not only from the feeling in the spirit but by the light in the mind. I pledge allegiance to the Flag of the United States of America, and to the Republic for which it stands, One Nation under God, with liberty and justice for all. And please seeing in your heart as a God loving Christian to donate to the Sacramento Fire Department, for they are not receiving all of their resources. #RandolphHarris 18 of 18
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Does Every Institution in America Need to be Under Federal Investigation?
Exceptional people should not be hindered by bureaucratic laws, especially not when on the streets, there are people in the shadow economy trading tinfoil balls for outrageous prices. Obviously, dysfunction is happening not only because of corruption, but due to a lack of resources to investigate and properly remediate the problems. Because of this, dysfunction spreads until communities, cities, and even states become undesirable. There comes a time when you have to ask yourself what is important. As leaders, and lawmakers, do you want to keep spending resources on people from other nations, while homeless Americans camp outside of hotels? Do you want to pack this nation so full of people, that no laws will be enforced? People are getting tired and frustrated of dealing with the dysfunction, crime and taxation without representation, and many fear what may happen as a consequence. One can report things until they are blue in the face, but nothing is done. However, if certain people, or Americans took these same kinds of liberties with others or in other countries, not only would they be arrested, but they might even face the death penalty without trial. I know I am sick of dealing with chaos, incompetence, and repetitive dysfunction every day. Even if one is not being physically assaulted, it is physically and mentally painful to have to withstand corruption, violence, unnecessary noise, violation of constitutional rights, the deterioration of the church, family and state. While some people are rich enough to run from these problems and pretend the World is perfect, not all people are able to do the same. It is not just a problem with the democrats, it takes two to tango, and republicans are sitting back doing the Harlem Flame, and complicit in the obstruction of justice, life, liberty and the pursuit of happiness. You cannot serve two masters. You have to serve America, or step aside. #RandolphHarris 1 of 21
People say the country is too big to run. However, you notice when you call US Bank or any other bank, someone picks up the phone and can immediately address their issue because they are trained to and have adequate staff. The American government has more resources than any private company, yet the country is falling apart. Perhaps privatization is the answer because public employees are not held responsible for financial malfeasance. We cannot blame everything on the organized crime carried on by the fake news media because law enforcement is allowing them to engage in criminal acts, and if they are terrorizing and committing treason, that is grounds for a federal investigation. American streets are starting to resemble an army camp. The number of people without homes has swelled to such proportions that the Red Cross needs to provide people with tents, food, water, soap, warm clothes, shoes, blankets and medication. Some people have lung ailments and COVID. The head of the local health office has warned of the possibility of an epidemic. Officials need to resolve to the American military police to provide security. As housing prices continue to rise and inflation is sky high, mass hysteria is developing. Things cannot be allowed to go on a they are. The swarm of people without homes is being caused by the state of California being overpopulated. Half of all Americans living outside on the streets, federal data shows, live in California. California’s homelessness crisis is a homegrown problem that is deepening amid a shortage of affordable housing and emergency shelter, and it is often the brutal conditions of living on the street that trigger behavioural health problems, such as depression and anxiety. At least 90 percent of adults who are experiencing homelessness in the state became homeless while living in California due primarily to the dire lack of affordable house. Let us be realistic, the population of the United States of America is approximately 325,000,000. Therefore, realistically at least 10 percent of those people are homeless. They may be living with someone and are not officially counted, but there are probably 32,500,000 people without homes in America. #RandolphHarris 2 of 21
Homeless people are at relatively high risk for a broad range of acute and chronic illnesses. Precise data on the prevalence of specific illnesses among homeless people compared with those among nonhomeless people are difficult to obtain, but there is a body of information indicating that homelessness is associated with a number of physical and mental problems. This is evident not only in recent data from Social and Demographic Research Institute but also in individual published reports in medical literature. In examining the relationship between homelessness and health, the committee observed that there are three different types of interactions: some health problems precede and causally contribute to homelessness, others are consequences of homelessness, and homelessness complicates the treatment of many illnesses. Of course, certain diseases and treatments cut across these patterns and may occur in all three categories. Certain illnesses and health problems are frequent antecedent of homelessness. The most common of these are the major mental illnesses, especially chronic schizophrenia. As mentally ill people’s disabilities worsen, their ability to cope with their surroundings—of the ability of those around them to cope with their behaviour—becomes severely strained. In the absence of appropriate therapeutic interventions and supportive alternative housing arrangements, many wind up on the streets. Another contemporary example of illness leading to homelessness are deadly viruses. As the illness progresses and leads to repeated and more serious bouts with opportunistic infections, the individual becomes unable to work and may be unable to afford to continue paying rent. #RandolphHarris 3 of 21
Other health problems contributing to homelessness include alcoholism and drug dependence, disabling conditions that cause a person to become unemployed (which is why people are thankful prescription grade pain medication exists), or any major illness that results in massive health care expenses. One type of health problem in this category—about which the committee heard much during several site visits—is accidental injury, especially job-related accidents. Although such programs as Workers’ Compensation were designed to prevent economic devastation as a result of workplace casualties, they often fall far short of what is optimal for many reasons, including lack of knowledge of the program by the employee, low levels of benefits under the program, and lack of benefits for “off the books” work and migrant farm labour. Homelessness increases the risk of developing health problems such as diseases of the extremities and skin disorders; it increases the possibility of trauma, especially as a result of physical assault or rape. It can also turn a relatively minor health problem into a serious illness. Other health problems that may result from or that are commonly with homelessness include malnutrition, parasitic infestations, dental and periodontal disease, degenerative joint disease, venereal disease, hepatic cirrhosis secondary to alcoholism, and infectious hepatitis related to intravenous (IV) drug abuse. For even the most routine medical treatment, that state of being homeless makes the provision of care extraordinarily difficult. If not impossible, even the need for bed rest is complicated when the patient does not have a bed or, as is the case in may shelters for the homeless, must leave the shelter in the early morning hours. #RandolphHarris 4 of 21
Diabetes, for example, usually is not difficult to treat in a domiciled person. For most people, daily insulin injections and control of diet are adequate. In a homeless person, however, treatment is virtually impossible: Some types of insulin need to be refrigerated; syringes may be stolen (in cities where IV drug abuse is common, syringes have a higher street value) or, sometimes, the homeless diabetic may be mistaken for an IV drug abuser; and diet cannot be controlled because soup kitchens serve whatever they can get, which rules out special therapeutic diets. Contusions, lacerations, sprains, bruises, and superficial burns are more commonly reported in the homeless population. Homeless people are frequently victims of violent crimes such as rape, assault, and attempted robbery. In addition, primitive living conditions result in unusual risks; for example, the use of open fires for warmth predisposes them to potential burns. Pustular skin lesions secondary to insect bites and other infestations are common among homeless people. In addition, venous stasis of the lower extremities (id est, poor circulation because of varicose veins) caused by prolonged periods of sitting or sleeping with the legs down predisposes homeless people to dependent edema (swelling of the feet and legs), cellulitis, and skin ulcerations. Although there is reason to speculate that venous valve incompetence would develop more frequently in homeless patients and lead to chronic phlebitis, data are meager. Recurrent dermatitis, which is possibly related to inadequate opportunities to bathe or shower and which is associated with infestations with lice and scabies, is prevalent among the homeless population. #RandolphHarris 5 of 21
This form of dermatitis is frequently confused with bacterial cellulitis, since they both present with red, warm, tender skin lesions. Finally, homeless people are at high risk of developing subu-Collecting tenuous abscesses, but this may be related in part to an increased prevalence of needle-stick infections from drug abuse. Acute nonspecific respiratory diseases (MINURI and SERRI) are commonly reported in populations of homeless people in shelters. Living in groups, crowding, environmental stresses, and poor nutrition may predispose homeless people to infections of the upper respiratory tract and lungs. Tuberculosis has become a major health problem among homeless people. Characteristically, this has been a disease associated with exposure, poor diet, alcoholism, and other illnesses that can lead to decreased resistance in the host. Substance abusers and the elderly are at high risk for developing tuberculosis. Immigrants from less developed countries (LCDs) also have an increased risk of infections. Many homeless people also suffer from greater frequency of hypertension, diabetes, and chronic obstructive pulmonary disease. Also there is a tendency for cardiovascular and renal diseases, as well as metabolic disorders. Homeless people are more likely to contract superficial fungal infections and calluses, corns, bunions that are apparently the result of trauma from ill-fitting shoes. Homeless people suffer from many dental problems. Reports of poor oral hygiene, cavities, gingival disease, and extraction with no prosthetic replacements appear to be extremely common among homeless people. These problems are also common among indigent patients in general who have limited or no access to dental care. #RandolphHarris 6 of 21
Finally, various illnesses associated with increased mortality are related to environmental exposure, such as hypothermia and frostbite or hyperthermia. These life-threatening problems are especially prevalent among alcoholic homeless people and those who abuse other drugs. Many homeless adults suffer from chronic and severe mental illness. The visibility of mentally ill people has led to the creation of a negative stereotype for the entire homeless population, but let us keep it real. Many of the homeless people that I see are more civilized than the people who live at a particular address in Midtown Sacramento, California. It leads some to believe that some parts of Sacramento have become a psychiatric dumping ground. Personality disorders should not be seen primarily as a consequence of homelessness. Rather, because they impair a person’s ability to cope with the demands of life and the expectations of society, they may contribute to the factors that cause certain people to become homeless. Other psychiatric illnesses, such as the anxiety and phobic disorders and milder depressive reactions, can either be contributing factors in causing homelessness or, more commonly, result from the stress of homelessness. Becoming homeless is a psychologically traumatic event that commonly is accompanied by symptoms of anxiety and depression, sleeplessness and loss of appetite. Sometimes, homeless people try to “mediate” these feelings away with alcohol or drugs. Veterans who experience sheltered homelessness often live in places such as emergency shelters, transitional housing programs or other supportive settings. Veterans who experienced unsheltered homelessness live in places not meant for human habitation, such as cars, parks, sidewalks, abandoned buildings and literally on the street. #RandolphHarris 7 of 21
Homelessness is a serious problem and is a threat to national security. Many homeless people are exposed to animals, such as rats, mice, snakes, and insects such roaches, fleas and spiders. And without adequate public bathrooms or places to dispose of waste, some are exposed to feces, urine, and trash. As you recall, the Black Death is believed to have been the result of a plague, an infectious fever caused by the bacterium Yersinia pestis. The disease was likely transmitted from rodents to humans by the bite of infected fleas. It is not known for certain how many people died during the Black Death. About 25,000,000 people are estimated to have died in Europe from the plague between 1347 and 1351. With an extremely high level of people living on the street, the Black Death could manifest again, and even spread to those who have homes. The effects of the Black Death were many and varied. Trade suffered for a time, and wars were temporarily abandoned. Many labourers died, which devasted families through lost means of survival and caused personal suffering; landowners who used labourers as tenant farmers were also affected. Yersinia causes three types of plague in humans: bubonic, pneumonic, and septicemic. Although there is DNA evidence that Yersinia was present in victims of the Black Death, it is uncertain which form the majority of the infection took. It is likely that all three played some role in the pandemic. Bubonic plague causes fever, fatigue, shivering, vomiting, headaches, giddiness, intolerance to light, pain in the back and limbs, sleeplessness, apathy, delirium. It also causes buboes: one or more of the lymph nodes become tender and swollen, usually in the groin or armpits. Pneumonic plague affects the lungs and causes symptoms similar to those of severe pneumonia: fever, weakness, and shortness of breath. Fluid fills the lungs and can cause death if untreated. Other symptoms may include insomnia, stupor, a staggering git, speech disorder, and loss of memory. Septicemic plague is an infection of the blood. Its symptoms include fatigue, fever, and internal bleeding. #RandolphHarris 8 of 21
The masses of homeless people are desperately sick. They are broken spiritually, suffering appalling things, and many see no way out, and cannot find a helping hand. They need homes and medical treatment for the body and soul. People without homes come at the cost of a considerable damage to the body of society as a whole. Many of the homeless people plead from the bottom of their hearts that someone will come, they wait with pain every day that someone will free them from suffering. Some cannot walk and wait with great yearning for a home. One should know that when one’s spirit is touched by the poison of the spirits of evil—by the injection, for instance, of sadness, soreness, complaint, grumbling, fault-finding, touchiness, bitterness, feeling hurt, jealousy, et cetera—all direct from the to the spirit. One should resist all sadness, gloom and grumbling injected into one’s spirit—for the victory life of a freed spirit means joyfulness. Believers ordinarily think that sadness had to do with their disposition, and so yield to it without a thought of resistance or reasoning out the cause. If they were asked if a human with a strong disposition to steal should yield to it, they would at once answer “no”; yet they yield to other “dispositions” less manifestly wrong without a question. In the stress of conflict, when the believer find that the enemy succeeds in reaching one’s spirit with any of these “fiery darts,” one should know how to pray immediately against the attack, asking God to destroy the causes of it. It should be noted that this touching of the spirit by the various things just named is not a manifestation of the “works of the flesh”—assuming the believer is one who knows the life after the spirit—but they will quickly reach the sphere of the flesh if not recognized and dealt with in sharp refusal and resistance. #RandolphHarris 9 of 21
One should know when one’s spirit is in the right position of dominance over soul and body, and not driven beyond due measure by the exigencies of conflict or environment. These are three conditions of the spirit which the believer should be able to discern and deal with: The spirit depressed, id est, crushed or “down.” The spirit in its right position, in poise and calm control. The spirit drawn out beyond “poise,” when it is in strain, or driven, or in “flight.” When the human walks after the spirit, and discerns it to be in either of the wrong conditions, one knows how to “lift” it when it is depressed; and how to check the overaction by a quiet act of one’s own volition when it is drawn out of poise by over-eagerness, or the drive of spiritual foes. The believer must know what the spirit is, and how to give heed to the demands of the spirit and not quench it: exempli gratia, a weight comes on one’s spirit, but one goes on with one’s work, putting up with the pressure; one finds the work had, but one has no time to investigate the cause…until at last the weight become unendurable, and one is forced to stop and see what is the matter—whereas one should have given heed to the claims of the spirit at the first, and in a brief prayer taken the “weight” to God, refusing all pressure from the foe. One should be able to read one’s spirit, and know at once when it is out of cooperation with the Holy Spirit, quickly refusing all attacks which are drawing one’s spirit out of the poise of fellowship with God. Even if this claim is made by a Protestant church, the Protestant principle, in name derived from the protest of the “protestants” against decisions of the Catholic majority, contains the divine and human protest against any absolute claim made for a relative reality. #RandolphHarris 10 of 21
Is the Protestant era at an end? Is Protestantism as an historical reality dying, is its soul fleeing a moribund body that failed to adjust to the demands of its times? The social, political, economic, and spiritual disintegration of the masses can be relieved only by a tight centralization of power in all these areas. Protestantism, however, inspired by its principle of prophetic protest against hierarchical authority, ecclesiastical or political, which wraps itself in the mantle of the sacred, stands opposed to the trend toward centralization. Protestantism, out of step with the rhythm of history, leaves the field open to the tree forces capable of mass reintegration of society: communism, nationalism, and Roman Catholicism. Grim as the Protestant prospect is, renewal will be achieved by a Protestant movement that transcends all churches, political parties and ideologies and yet impregnates them. The prophetic spirit which lists where it will, without ecclesiastical conditions, organization, and traditions. Thus it will operate through Catholicism as well as through orthodoxy, through fascism as well as through communism; and in all these movements it will take the form of resistance against the distortion of humanity and divinity which necessarily is connected with the rise of the new systems of authority. However, this imperative would remain a very idealistic demand if there were no living group which could be bearer of this spirit. Such a group could not be described adequately as a sect. It would approximate more closely an order or fellowship and would constitute an active group, aiming to realize, first, in itself that transformation of Protestantism which cannot be realized either by the present churches or by the movement of retreat and defense. #RandolphHarris 11 of 21
However, whether the Protestant era ends or not, the Protestant principle will never die. If the Protestant reality expires under the protesting blast of the Protestant principle, then the power and vitality of the principle is proved all the stronger. This principle is not a special religious or cultural idea; it is not subject to changes of history; it is not dependent on the increase or decrease of religious experience or spiritual power. It is the ultimate criterion of all religious and all spiritual experiences; it lies at their base, whether they are aware of it or not. It goes without saying how important it is not only to realize the dynamic role of destructiveness in the social process but also to understand what the specific conditions for tis intensity are. We have already noted the hostility which pervaded the middle class in the age of the Reformation and which found its expression in certain religious concepts Protestantism, especially in its ascetic spirit, and in Mr. Calvin’s picture of a merciless God to whom it had been pleasing to sentence part of humankind to eternal damnation for no fault of their own. Then, as later, the middle class expressed its hostility mainly disguised as moral indignation, which rationalized an intense envy against those who had the means to enjoy life. In our contemporary scene the destructiveness of the lower middle class has been an important factor in the rise of Nazism which appealed to these destructive strivings and used them in the battle against its enemies. #RandolphHarris 12 of 21
The root of destructiveness in the lower middle class is easily recognizable as the one which has been assumed in this discussion: the isolation of the individual and the suppression of the individual expansiveness, both of which were true to higher degree for the lower middle class than for the classes above or below. In the mechanisms we have been discussing, the individual overcomes the feeling of insignificance in comparison with the overwhelming power of the World outside of oneself either by renouncing one’s individual integrity, or by destroying others so that the World ceases to be threatening. Other mechanisms of escape are the withdrawal from the World so completely that it loses its threat (the picture we find in certain psychotic states, and the inflation of oneself psychologically to such an extent that the World outside becomes small in comparison. Although these mechanisms of escape are important for individual psychology, they are only of minor relevance culturally. Another mechanism of escape which is of the greatest social significance is the solution that the majority of normal individuals find in modern society. To put it briefly, the individual ceases to be oneself; one adopts entirely the kind of personality offered to one by cultural patterns; and one therefore becomes exactly as all others are and as they expect one to be. The discrepancy between “I” and the World disappears and with it the conscious fear of aloneness and powerlessness. This mechanism can be compared with the protective colouring some animals assume. They look so similar to their surroundings that they are hardly distinguishable from them. The person who gives up one’s individual self and becomes an automation, identical with millions of other automatons around one, need not feel alone and anxious anymore. But the price one pays, however, is high; it is the lose of oneself. #RandolphHarris 13 of 21
Avoidance of error of accepting ideologies (rationalizations) for expressions of the inner, and usually unconscious, reality may become manifest after some time. One method which has proved to be very useful is that of an open-ended questionnaire, the answers to which are interpreted as to their non-intended or unconscious meaning. Thus, when one answer to the question, “Who are the men in history whom you most admire?” is “alexander the Great, Nero, Marx, and Lenin” and another answer is “William Randolph Hearst, William Wirt Winchester, George Fisher Winchester, and Sokrates,” the inference is made that the first respondent is an admirer of power and strict authority, the second an admirer of those who work in the service of life and who are benefactors of humankind. By using an extended projective questionnaire it is possible to obtain a reliable picture of the character structure of a person. Other projective tests—the analysis of favourite jokes, songs, stories, and observable behaviour (especially the “small acts” so important for psychoanalytic observation)—help in obtaining correct results. Methodologically, the main emphasis in all these studies is on the mode of production and the resulting class of stratification, on the most significant character traits and the syndromes they form, and on the relationship between these two sets of data. With the method or stratified samples, whole nations or large social classes can thus be studied by including less than a thousand persons in the investigation. Another important aspect of analytic social psychology is what Dr. Freud called the “unconscious.” #RandolphHarris 14 of 21
However, while Dr. Freud was mainly concerned with individual repression, the student of Marxist social psychology will be most concerned with the “social unconscious.” This concept refers to that repression of inner reality which is common to large groups. Every society must make every effort not to permit its members, or those of a particular class, to be aware of impulses which, if they were conscious, could lead to socially “dangerous” thoughts or actions. Effective censorship occurs, not at the level of the printed or spoken word, but by preventing thought from even becoming conscious, that is, by repression of dangerous awareness. Naturally the contents of the social unconscious vary depending on the many forms of social structure: aggressiveness, rebelliousness, dependency, loneliness, unhappiness, boredom, to mention only a few. The repressed impulse must be kept in repression and replaced by ideologies which deny it or affirm its opposite. The bored, anxious, unhappy human of today’s industrial society is taught to think that one is happy and full of fun. In other societies the human deprived of freedom of thought and expression is taught to think that one has almost reached the most complete form of freedom, even though at the moment only one’s leaders speak in the name of that freedom. In some systems love of life is repressed and love of property is cultivated instead; in others, awareness of alienation is repressed, and instead the slogan, “there can be no alienation in a socialist country,” is prompted. Another way of expressing the phenomenon of the unconscious is to speak of it in terms of Mr. Hegal and Mr. Marx, that is, as the totality of forces which work behind humans’ back while they have the illusion of being free in their decisions, or as Adam Smith put it, “economic man is lead by invisible hand to promote an end which was no part of his intention.” #RandolphHarris 15 of 21
While for Mr. Smith this invisible hand was a benevolent one, for Mr. Marx (as well as for Dr. Freud) it was a dangerous one; it had to be uncovered in order to be deprived of its effectiveness. Consciousness is a social phenomenon; for Mr. Marx it is mostly false consciousness, the work of the forces of repression. The unconscious, like consciousness, is also a social phenomenon, determined by the “social filter” which does not permit most real human experiences to ascend from unconsciousness to consciousness. This social filter consists mainly of language, logic, and social taboos; it is covered up by ideologies (rationalizations) which are subjectively experienced as being true, when in reality they are nothing but socially produced and shared fictions. This approach to consciousness and the repression can demonstrate empirically the validity of Mr. Marx’s statement that “social existence determines consciousness.” As a consequence of these considerations, another theoretical difference between dogmatic Freudian- and Marxist-oriented psychoanalysis appears. Dr. Freud believed that the effective cause for repression—the most important content to be repressed being incestuous desires—is the fear of castration. On the contrary, it is believed that humans’ greatest fear is that of complete isolation from their fellow humans, of complete ostracism. Even fear of death is easier to bear. Society enforces its demands for repression by the threat of ostracism (which is why haters and cancel culture have come together to turn the tide for their unacceptable behaviour). If you do not deny the presence of certain experiences, you do not belong, you belong nowhere, you are in danger of becoming insane. (Insanity is, in fact, the illness characterized by total absence of relatedness to the World outside.) #RandolphHarris 16 of 21
When it comes to property rights, we generally have two categories. Rights to assets that exist in nature, such as land, forests, and mineral deposits, and the emphasis on rights to assets that have to be produced, such as buildings and machines. The latter brings in the added issues of incentives to engage in this production and the efficiency of this productive activity. Even more complex issues arise in the context of other kinds of property, such as intellectual property and commercial brand names. These issues have to do with balancing private incentives to produce new assets of this kind and the social incentives efficiently to use the assets once they exist. Study of property rights in the eighteenth and nineteenth century whaling industry supports and extends many of these ideas by considering the information aspects of the enforcement of property rights. Many boats may participate in the killing of one whale, either simultaneously or sequentially. Or one boat may kill a whale and take it in tow only to lose it, and then another boat may find it. When disputed arise in such situations, their resolution depends on the verifiability of information. Therefore it makes sense to define property rights in the first place so as to be consistent with the verifiability of information regarding any violations of these rights. Mr. Ellickson finds that the definition of fishermen’s property rights over whale carcasses did indeed differ across whale types and regions, and evolved over time, in just this way. This can be thought of as another aspect of the complexity inherent in the concept of property rights. #RandolphHarris 17 of 21
However, optimal evolution of property rights and their enforcement should not be taken for granted. Given this multiplicity of dimensions of property rights, for formal and informal, explicit, and implicit allocations of rights among various claimants, the transaction costs of enforcing rights, and the conflicts that confront any attempts to change any right, it is not surprising that reform is often stalled or makes matters worse. Traditional property rights to land in Africa are a complex system—titles are granted to individual families by clan chiefs, and sales are subject to their approval and also that of heirs (all sons usually have expectations of equal division). Many family stakeholders have usufruct rights. When the Kenyan government attempted to impose a system of formal land titles, this ran into conflict with the traditional arrangements. The expected capital market did not develop because lenders knew that foreclosure was infeasible in the face of opposition from family and community, so the land could not be used as collateral. Attempts to consolidate scattered holdings for scale economy reasons did not work because there was a good economic reason (diversification of risks) for the scattering. Many formally registered titles are now being allowed to lapse and revert to older arrangements, and the laws are being changed to resemble traditional forms more closely. The importance of developing public institutions for property right protection that build on, and work synergistically with, the historical and cultural endowment of norms and practices in a society are very important. #RandolphHarris 18 of 21
If a government cannot or does not provide adequate protection for property rights, individuals and groups will attempt to provide private protection. They may do this using their own individual or collective efforts, or hire professional guards. The latter approach carries the risk that the guards become predators or extortionists; this problem exists with some governments too. The outcome of such games may be more or less efficient depending on the specifics of the situation—the technologies of protection and predation, the information, the skills in alternative occupations, the time-horizon of the predation, the information, the skills in alternative occupations, the time-horizon of the participants, and so on. However, some form of private protection will usually be better than none at all. The educational system of Russian serves, like that of any other country, to prepare the individual for the function one is to assume in society. The first task is to inculcate those attitudes and values that are dominant in Russian society. The values impressed on Russian youth and citizens correspond to the dominant Western morality, although heavily accented on the conservative idea. Care, responsibility, love, patriotism, diligence, honesty, industriousness, the injunction against transgressing the happiness of one’s fellowman, consideration for the common interest—there is nothing in this catalogue of values that could not be included in the ethics of the Western tradition. #RandolphHarris 19 of 21
Respect for property is emphasized as respect for socialist property, submission to authority as acceptance of national or international solidarity. As far as sexual morality is concerned, Russian morality is conservative and puritanical. The family is praised as a center of social stability, and any kind of sexual promiscuity is sternly discouraged. Since the betrayal or the part or the Russian system is about the worst imaginable crime in Russian mortality, the following statement gives an idea of this Russian puritanism. Komsomolskaya Pravda asked in reporting a case of marital betrayal: “How many steps are there from this to treason in the broader sense…? Communism is described as a system of “consistent monogamy” and as being opposed in principle to liaisons born of “dissoluteness and flightiness.” Aside from the central goal of Russian education, dutiful subordination of the individual to the demands of Russian society and its representatives, the other sim is that of creating the proper spirit of a competitive work morality. Families in which a genuine mutual concern about cultural growth is evident and domestic responsibilities are properly shared by all members of the family should be held up as examples. It is necessary to encourage the participation of children, adolescents, and young men and women in the performance of domestic chores and to appreciate this as an important and integral pater of labour training. “Ye shall respect every man his mother and his father. Ye shall rise up before the hoary head, and honour the aged among you. Ye shall not steal; neither shall ye deal falsely, nor lie one to another. Ye shall do no unrighteousness in court or in commerce, in weight or in measure. #RandolphHarris 20 of 21
“Correct balances and just weights shall ye have; I am the Lord your God. Ye shall not oppress your neighbour, nor steal from him; the wages of a hired servant shall not abide with you all night until the morning. Ye shall not be unrighteous in judgment; ye shall not be partial even to the poor. Ye shall not favour the person of the mighty; but in righteousness shall ye judge your neighbour. Thou shalt not go about slandering people; neither shalt thou stand idly by when thy neighbor’s life is in danger. And if a stranger sojourn with thee in thy land, thou shalt not wrong him or her. The stranger that sojourn with thee in thy land, thou shall be unto thee like the native-born. Thou shalt love one as thyself, for ye were strangers in the land of Egypt. Thou shalt not hate thy brother in thy heart; thou shalt not take vengeance nor bear any grudge. Thou shalt love thy neighbour as thyself; I am the Lord. Justice, justice shall you pursue, that you may life in the land which God gives you. You shall not prevent judgment, nor favour persons, neither shall you take a bribe, for a bribe blinds the eyes of the wise, and perverts the words of the righteous. Hear the causes between your brothers, judge righteously your brothers and the strangers. You shall hear the small and great alike, you shall not be afraid of the face of any human; for the judgment is God’s. Woe unto them that call evil “good,” and good “evil,” that turn darkness into light, and light into darkness.” I pledge allegiance to the Flag of the United States of America, and to the Republic for which it stands, One Nation, Under God, Indivisible, with Liberty and Justice for all. Please be kind enough to donate to the Sacramento Fire Department, they are not receiving all of their resources. #RandolphHarris 21 of 21
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Production of Too Many Useful things Results in Creation of too Many Useless People
Destructiveness is different from the sado-masochistic strivings since it aims not at active or passive symbiosis but at elimination of its object. However, it, too, is rooted in the unbearableness of individual powerlessness and isolation. I can escape the feeling of my own powerlessness in comparison with the World outside of myself by destroying it. To be sure, if I succeed in removing it, I remain alone and isolated, but mine is a splendid isolation in which I cannot be crushed by the overwhelming power of the object outside myself by destroying it. To be sure, if I succeed in removing it, I remain alone and isolated, but mine is a splendid isolation in which I cannot be crushed by the overwhelming power of the object outside of myself. The destruction of the World is the last, almost desperate attempt to save myself from being crushed by it. Sadism sims at incorporation of the object; destructiveness at its removal. Sadism tends to strengthen the atomized individual by the domination over others; destructiveness by the absence of any threat from the outside. Any observer of personal relations in our social sense cannot fail to be impressed with the amount of destructiveness to be found everywhere. For the most part it is not conscious as such but is rationalized in various ways. As a matter of fact, there is virtually nothing that is not used as a rationalization for destructiveness. Love, duty, conscience, patriotism have been and are being used as disguises to destroy others or oneself. However, we must differentiate between two different kinds of destructive tendencies. #RandolphHarris 1 of 20
There are destructive tendencies which result from a specific situation; as reaction to attacks on one’s own or others’ life and integrity, or on ideas which one is identified with. This kind of destructiveness is the natural and necessary concomitant of one’s affirmation of life. The destructiveness where under discussion, however, is not this rational—or as one might call it “reactive”—hostility, but a constantly lingering tendency within a person which so to speak waits only for an opportunity to be expressed. If there is no objective “reason” for the expression of destructiveness, we call the person mentally or emotionally sick (although the person oneself will usually build up some sort of a rationalization). In most cases the destructive impulses, however, are rationalized in such a way that at least a few other people or a whole social group share in the rationalization and thus make it appear to be “realistic” to the member of such a group. However, the objects of irrational destructiveness and the particular reasons for their being chosen are only of secondary importance; the destructive impulses are a passion within a person, and they always succeed in finding some object. If for any reason other persons cannot become the object of an individual’s destructiveness, one’s own self easily becomes the object. When this happens in a marked degree, physical illness is often the result and even suicide may be attempted. We have assumed that destructiveness is an escape from the unbearable feeling of powerlessness, since it aims at the removal of all objects with which the individual has to compare oneself. #RandolphHarris 2 of 20
However, in view of the tremendous role that destructive tendencies play in human behaviour, this interpretation does not seem to be a sufficient explanation; they very conditions of isolation and powerlessness are responsible for two other sources of destructiveness: anxiety and the thwarting of life. Concerning the role of anxiety not much needs to be said. Any threat against vital (material and emotional) interests creates anxiety, and destructive tendencies are the most common reaction to such anxiety. The threat can be circumscribed in a particular situation by particular persons. In such a case, the destructiveness is aroused towards these persons. It can also be a constant—though not necessarily conscious—anxiety springing from an equally constant feeling of being threatened by the World outside. This kind of constant anxiety results from the position of the isolated and powerless individual and is one other source of the reservoir of destructiveness that develops in him. Another important outcome of the same basic situation is what I have just called the thwarting of life. The isolated and powerless individual is blocked in realizing one’s sensuous, emotional, and intellectual potentialities. One is lacking the inner security and spontaneity that are the conditions of such realization. This inner blockage is increased by cultural taboos on pleasures and happiness, like those that have run through the religion and mores of the middle class since the period of the Reformation. Nowadays, the external taboo has virtually vanished, but the inner blockage had remained strong in spite of the conscious approval of sensuous pleasure. #RandolphHarris 3 of 20
This problem of the relation between the thwarting of life and destructiveness has been touched upon by Dr. Freud. Dr. Freud realized that he had neglected the weight and importance of destructive impulses in his original assumption that the sexual drive and the drive for self-preservation were two basic motivations of human behaviour. Believing, later, the destructive tendencies are as important as the sexual ones, he proceeded to the assumption that there are two basic strivings to be found in humans: a drive that is directed toward life and is more or less identical with sexual libido, and a death-instinct whose aim is the very destruction of life. He assumed that the latter can be blended with the sexual energy and then be directed either against one’s own self or against objects outside of oneself. He furthermore assumes that the death-instinct is rooted in a biological quality inherent in all living organisms and therefore a necessary and unalterable part of life. The assumption of the death-instinct I satisfactory inasmuch as it takes into consideration the full weight of destructive tendencies, which had been neglected in Dr. Freud’s earlier theories. However, it is not satisfactory inasmuch as it resorts to a biological explanation that fails to take account sufficiently of the fact that the amount of destructiveness varies enormously among individuals and social groups. If Dr. Freud’s assumptions were correct, we would have to assume that the amount of destructiveness either against others or oneself is more or less constant. However, what we do observe is to the contrary. Not only does the weight of destructiveness among individuals in our culture vary a great deal, but also destructiveness is of unequal weight among different social groups. #RandolphHarris 4 of 20
Thus, for instance, the weight of destructiveness in the character of the members of some of the lower middle class in Europe is definitely much greater than among the working and the upper classes. Anthropological studies have acquainted us with peoples in whom a particularly great amount of destructiveness is characteristic, whereas others show an equally marked lack of destructiveness, whether in the form of hostility against others or against oneself. It seems that any attempt to understand the roots of destructiveness must start with the observation of these very differences and proceed to the question of what other differentiating factors can be observed and whether these factors may not account for the differences in the amount of destructiveness. This problem offers such difficulties that it requires a detailed treatment of its own which we cannot attempt here. However, it would seem that the amount of destructiveness to be found in individuals is proportionate to the amount to which expansiveness of life is curtailed. By this we do not refer to individual frustrations of this or that instinctive desire but to the thwarting of the whole of life, the blockage of spontaneity of the growth and expression of humans’ sensuous, emotional, and intellectual capacities. Life has an inner dynamism of its own; it tends to grow, to be expressed, to be lived. It seems that if this tendency is thwarted the energy directed toward life undergoes a process of decomposition and changes into energies directed toward destruction. In other words: the drive for life and the drive for destruction are not mutually independent factors but are in a reversed interdependence. The more the drive toward life is thwarted, the stronger is the drive toward destruction; the more life is realized, the less is the strength of destructiveness. Destructiveness is the outcome of unlived life. #RandolphHarris 5 of 20
Those individual and social conditions that make for suppression of life produce the passion for destruction that forms, so to speak, the reservoir from which the particular hostile tendencies—either against others or against oneself—are nourished. The character structure of the industrial worker contains punctuality, discipline, capacity for teamwork; this is the syndrome which forms the minimum for the efficient functioning on an industrial worker. (Other differences—dependence-independence, interest-indifference, activity-passivity—are at this point ignored, although they are of utmost importance for the character structure of the worker now and in the future.) The most important application of the concept of the social character lies in distinguishing the future social character of a socialist society as visualized by Mr. Marx from the social character of nineteenth-century capitalism, with its central desire for possession of property and wealth; and distinguishing it from the social character of nineteenth-century capitalism, with its central desire for possession of property and wealth; and distinguishing it from the social character of the twentieth century (capitalist or communist), which is becoming ever more prevalent in the highly industrialized societies—the character of homo consumens. Homo consumens is the human whose main goal is not primarily to own things, but to consume more and more, and thus to compensate for one’s inner vacuity, passivity, loneliness, and anxiety. In a society characterized by giant enterprises and giant industrial, governmental and labour bureaucracies, the individual, who has no control over one’s circumstances of work, feels impotent, lonely, bored, and anxious. #RandolphHarris 6 of 20
At the same time, the need for profit of the big consumer industries, through the medium of advertising, transforms one into a voracious human, an eternal suckling who wants to consume more and more and for whom everything becomes an article of consumption—premium cranberry juice, dinner dates, movies, television, travel, and even education, books, and lectures. New artificial needs are created and humans’ tastes are manipulated. (The character of homo concumnes in its more extreme forms is a well-known psychopathological phenomenon. It is to be found in many cases of depressed or anxious persons who escape into overeating, overbuying, or alcoholism to compensate for the hidden depression and anxiety.) The greed for consumption, an extreme form of what Dr. Freud called the “oral-receptive character,” is becoming the dominant psychic force in present-day industrialized society. Homo consumnes is under the illusion of happiness, while unconsciously one suffers from one’s boredom and passivity. The more power one has over machines, the more powerless one becomes as a human being; the more one consumes, the more one becomes a slave to the ever-increasing needs which the industrial system creates and manipulates. One mistakes thrill and excitement for joy and happiness and material comfort for aliveness; satisfied green becomes the meaning of life, the striving for it a new religion. The freedom to consume becomes the essence of human freedom. This spirit of consumption is precisely the opposite of the spirit of a socialist society as Mr. Marx visualized it. He clearly saw the danger inherent in capitalism. His aim was a society in which man is much, not in which one has or uses much. #RandolphHarris 7 of 20
Mr. Marx wanted to liberate humans from the chains of one’s material greed so that one could become fully awake, alive, and sensitive, and not be the slave of one’s greed. “The production of too many useful things,” Mr. Marx wrote, “result in the creation of too many useless people.” He wanted to abolish extreme poverty, because it prevents humans from becoming fully human; he also wanted to prevent extreme wealth, in which the individual becomes the prisoner of one’s greed. His aim was not the maximum but the optimum of consumption, the satisfaction of those genuine human needs which serve as a means to a fuller and richer life. It is one of the historical ironies that the spirit of capitalism, the satisfaction of material greed, is conquering the communist and socialist countries which, with their planned economy, would have the means to curb it. This process has its own logic; the material success of capitalism was immensely impressive to those less developed countries (LCDs) in Europe in which communism had been victorious, and the victory of socialism became identified with successful competition with capitalism within the spirit of capitalism. Socialism is in danger of deteriorating into a system which can accomplish the industrialization of LCDs more quickly than capitalism, rather than of becoming a society in which the development of humans, and not that of economic production, is the main goal. This development has been furthered by the fact that Soviet communism, in accepting a crude version of Mr. Marx’s “materialism,” lost contact, as did the capitalist countries, with the humanist spiritual tradition of which Mr. Marx was one of the greatest representatives. #RandolphHarris 8 of 20
It is true that socialist countries have still not solved the problem of satisfying the legitimate material needs of their populations (and even in the United States fifty percent of the population is not “affluent”). However, it is of the utmost importance that socialist economists, philosophers, and psychologists be aware of the danger that the goal of optimal consumption can easily change to that of maximal consumption. The task for the socialist theoreticians is to study the nature of human needs; to find criteria for the distinction between genuine human needs, the satisfaction of which makes humans more alive and sensitive, and synthetic needs created by capitalism which tend to weak humans, to make one more passive and bored, a slave to one’s greed for things. Production should not be restricted, but, once the optimal needs of individual consumption are fulfilled, it should be channeled into more production of the means for social consumption such as schools, libraries, theaters, parks, hospitals, public transportation, et cetera. Some much money is being blown on assisting other nations and their people that buildings like the California Department of Veteran Affairs on O street in Sacramento, California is actually holding at least 15 windows together with clear plastic tape. The building cannot be safe for people to work in. However, no one would know that considering how taxpayer dollars are being thrown away on nonessential programs and services the government cannot afford. The State of California is literally crumbling because it is overwhelmed by people and does not have the resources to keep it running efficiently. #RandolphHarris 9 of 20
The ever-increasing individual consumption in the highly industrialized counties suggests that competition, greed, and envy are engendered not only by private property, but also by unlimited private consumption. Socialist theoreticians must not lose sight of the fact that the aim of a humanistic socialism is to build an industrial society whose mode of production shall serve the fullest development of the total human and not the creation of homo consumens; that socialist society is an industrial society fit for human beings to live in and to develop. There are empirical methods which permit the study of the social character. The aim of such study is to discover the incidence of the various character syndromes within the population as a whole and within each class, the intensity of the various factors within the syndrome, and new or contradictory factors which have been caused by different socioeconomic conditions. All such existing character structure, the process of change, and also what measures might facilitate such changes. Needless to say, such insight is importation in countries in transition from agriculture to industrialism, as well as for the problem of the transition of the worker under capitalism or state capitalism, that is, under alienated conditions, to the conditions of authentic socialism. Furthermore, such studies are guides to political action. If I know only the political “opinions” of people as ascertained by the opinion polls, I know how they are likely at act in the immediate future. If I want to know the strength of psychic forces (which at the moment may not yet be manifest consciously) such as, for instance, racism, war- or peace-mindedness, such studies of character inform me of the strength and direction of the underlying forces which operate in the social process and which may become manifest only after some time. #RandolphHarris 10 of 20
There is are several important characteristics of the managerial group. One, as Granick reports, is that Soviet data show that, as early as the 1930s, a great deal of social stability had developed. “Statistics on this subject,” writes Granick, “unfortunately end in the 1930s. Moreover, the data as to the occupation of parents is broken down into only a threefold classification: worker, farmer, and white-collar. Still, even this data is reasonably strong. It shows that the son of a white-collar employee, professional or business owner, had eight times as good a chance of reaching top management rank in the United States of America [in 1952] as did the son of manual workers and farmers, and that he had six times as good a chance in the Soviet Union [1936].” As far as the situation today is concerned, one can only guess. However, Granick sounds convincing when he says that the tendency against social mobility “has probably increased in present-day Russia simply because of the lesser amount of hostility toward the children of white collar parents.” This class stratification exist in spite of the fact that education in the Soviet Union is absolutely free and most of the better students receive stipends besides. This apparent contradiction is probably explained to some extent by the fact that many young Soviet people may not be able to go on to college because their families need their earnings. Considering the very high scholastic standards of Russian higher education, it would also appear likely that the cultural atmosphere of a managerial family provides a better preparation in this respect than that of a worker’s or peasant’s family. #RandolphHarris 11 of 20
The surprising fact—surprising for those who believe in the socialist character of the Soviet system—is, as Berliner reports, that to be a “worker” is “something devoutly to be shunned by most young people who have reached the high school level.” This attitude toward being a worker is, of course, not expressed in the official ideology, which extolls the workers as being the true masters of Soviet society, and the myth of great social mobility continues to exist in the Soviet Union. It is correct, then, to speak of a managerial class in the Soviet Union? If one uses Mr. Marx’s concept, the term “class” could not very well be applied, since in Marxist thought this refers to a social group with reference to its relation to the means of production; that is, whether the group owns capital or its tools (artisans), or is made up of propertyless workers. Naturally in a country where the state owns all the means of production, there is no managerial “class” in this sense, nor any other for that matter, and, if one uses the term “class” in a strict Marxist sense, one can claim that the Russia is a classless society. In reality, however, this is not so. Mr. Marx did not foresee that in the development of capitalist society there would be a vast group of managers who, while not owning the means of production, exercise control over them, and who have in common a high income and high social status. Hence Mr. Marx never transcended his concept of class beyond that of ownership of the means of production to that of control of the means of production and of the “human material” employed in the process of production, distribution, and consumption. #RandolphHarris 12 of 20
In terms of control, Russia is a society with rigid class distinctions. Aside from the managerial bureaucracy, there are the political bureaucracy of the Communist Party and the military bureaucracy. All three share control, prestige, and income. It is important to note that they largely overlap. Not only are most managers and top officers members of the party, but also they often “change hats,” that is, work for a time as managers, and then again as party officials. On the fringes of the three bureaucracies are the scientists, others intellectuals and artists, who are highly rewarded although they do not share in the power of the three main groups. The foregoing considerations make one point clear. Russian, in the process of developing into a highly industrialized system, has not only produced new factories and machines but also new classes, which direct and administer production. These classes have acquired interests of their own, which are quite different from those of the revolutionaries who took over in 1917. They are interested in material comforts, in security, and in education and social advancement for their children, in short, in the very same aims as the corresponding classes in capitalist countries. The continued existence of the myth of equality, however, does not mean that the fact of the rise of a Russian hierarchy is disputed in Russia. Mr. Stalin quite overtly-0and of course always quoted the proper passages from Mr. Marx and Mr. Lenin out of context—as early as 1925 warned the Fourteenth Congress: “We must not play with the phrase about equality. This is playing with fire.” #RandolphHarris 13 of 20
As Deutscher puts it: Mr. Stalin, in later years, spoke “against the ‘levellers’ with a rancour and venom which suggested that in doing so he defended the most sensitive and vulnerable facet of his policy. It was so sensitive because the highly paid and privileged managerial groups came to be the props of Mr. Stalin’s regime.” In fact, Russia copes with the same problem as the capitalist countries do—namely how to reconcile the ideology of an open, mobile society with the need for a hierarchically organized bureaucracy and how to give prestige and moral justification to those on top. The Russian solution is not too different from our own; both principles are emphasized, and the individual is supposed not to stumble over the contradiction. The growth of Russian industry not only produced a new class of managers, but also a growing class of manual workers. In 1928, 76.5 percent of the Russian population were dependent on agricultural occupation, as against 23.5 percent on nonagricultural occupations. In 2021, 5.8 percent of the workforce in Russian was employed in agriculture, 26.7 percent in industry and 67.32 percent in service. The majority of Russia’s labour force works in the services sector, which accounts for more than half the jobs in the country. About 30 percent work in the industry sector and the rest in agriculture. Interestingly, Russia is among the leading export countries in the Worldwide agricultural products, as well as meat, are among the main exported goods. Russia’s economy also profits significantly from selling and exporting fish and sea food. Due to large oil resources, Russian is also among the largest economies and the countries with the largest gross domestic product (GDP) Worldwide. Subsequently, living in working conditions in Russia should be above average, but for a long time, many Russians have struggled to get by. #RandolphHarris 14 of 20
While conditions seem to improve nowadays, many Russian still live below the poverty line. One suggested reason for this is corruption, which has been cited as a severe problem for the country for a long time, and continues to pose difficulties for Russia’s economy. Illicit employment and the so-called “shadow economy,” which does not officially contribute to the fiscal system, yield amounts worth almost half of Russia’s GDP. This can be seen on a ranking of the untaxed economy in selected countries as a share of GDP. The develop of industry requires more than an ever larger number of industrial workers. It also requires increasing productivity of the labour force. How serious this necessity is for Russia is illunstrated by the fact that labour productivity is 3-4 times lower in Russia than in the United States of America. Aside from higher levels of technology, one of the decisive factors in labour productivity is the character of the workers themselves. In order to further the development of a more independent and responsible character, not only have punitive policies been replaced, (absenteeism, for instance, which under Mr. Stalin was a criminal offense, is now a disciplinary matter to be dealt with by management), but Russian labour policy has moved in many respects to encourage the beneficial manifestations of application and effectiveness on the job, [in the area of wage policy and even in the worker’s greater role in the day-to-day decision-making of the enterprise] without, however, fundamentally usurping the prerogatives of management. The roles of education, material satisfaction, and incentives are generally recognized by Russian hierarchy as being of basic importance, and the state is trying its best to improve these factors and this to increase labour productivity. #RandolphHarris 15 of 20
This development will undoubtedly lead to the very thing it has led to in the Western countries. The workers not only work better, they are also more satisfied and more loyal to the system: in the one case “capitalism,” in the other “communism.” While the gap between the situations of the workers in both systems is narrowing, there is one difference that shows no signs of being erased, a political and psychological rather than an economic one—the absence of independent trade unions in Russian. The “company union” character of their unions is, of course, denied by Russian ideology. The reasoning is that a workers’ state, in which the workers themselves “own” the means of production, does not need the type of unions the workers need under capitalism. However, this reasoning is mainly, of course, ideological. The crucial point is that the domination of the unions by party and state in Russian stifled the spirit of independence and freedom and thus tends to strengthen the authoritarian character of the whole Russian system. America is another country that often sees collective action. For instance, mineral rights in California in the mid nineteenth century—the aggregate gains from avoiding a free-for-all among prospectors were huge, so the need for delineation of property rights was quickly recognized. Camps formed their own “governments” and “laws.” Many of the resulting arrangements were then officially accepted, even though they did not conform to the Federal or State laws and practices. The homogeneity and lack of ex ante private information among the prospectors helped achieve agreement. Federal land policies in late nineteenth century western USA areas: here the process of delineation of property rights was slowed by the conflicting interests of ranchers, timber companies, and homesteaders in matter of size of land allocations, rules concerning fences, access to water, and so on. #RandolphHarris 16 of 20
Fisheries raised some serious conflicts that delay or prevent agreement. More efficient incumbents are against uniform quotas and against tradeable quotas because they are hurt if low-efficiency incumbents can sell their quotas to better operators. Fish migrate, so property rights to an area may not solve externality problems. Also, efficiency-promoting arrangements may serve as a cloak for cartelization. Oil fields in Texas. Several drillers usually have the right to tap into a single pool of underground oil, so their free-rider problem needs to be solved by arrangements to treat the pool as a single entity and internalize the externality. The need for such arrangements, called “unitization,” was widely recognized but the efficient arrangements were delayed or not made either in private arrangements or government-imposed rules. Asymmetric information at the time of the negotiation may have been the key difficulty. For fisheries as well as oil, historically determined laws such as “rule of capture” also inhibited efficiency-enhancing adaptations. If there had been good planning up to the last phase, goals will already have been stated in quantitative terms. The index of progress, therefore, is mainly a matter of comparing expected and achieved results. In many cases, however, especially among new agencies, goals may not have been given quantitative formulation in advance. Nevertheless, if there is to be an appraisal at all, there must be quantitative indices. In the course of constructing such measures, there is, or ought to be, a progressive evolution of objective bases of comparison between periods. That is, the process of evaluating results of a program leads to a clarification of the objectives of the program itself, which is of great significance for the next cycle of planning. #RandolphHarris 17 of 20
Even where there has been much previous experience and many careful estimates and predictions, there are always unexpected deviations and consequences in the actual working-out of the program. Thus the task of appraisal always to some degree involves the technical problem of modifying and applying indices of progress, and there is no end to the improvement can be made. When it comes to religion, when a believer understands the direct onslaughts of wicked spirits, one becomes able to discern the condition of one’s spirit and to retain control over it—refusing all forced elation and strain and resisting all weights and pressure to drive it below the normal state of poise—so that it is capable of cooperation with the Spirit of God. The danger of the human spirit acting out of cooperation with the Holy Spirit and becoming driven or influence by deceiving psychopathological offenders is a very serious one, yet it can be increasingly detected by those who walk softly and humbly with God. For instance, a human is liable to think one’s own masterful spirit is evidence of the power of God because in other directions one sees the Holy Spirit using one in winning souls. In another instance, one may have a flood of indignation inserted into one’s spirit which one pours out thinking it is all of God, though others shrink and are conscious of a harsh note which is clearly not God. #RandolphHarris 18 of 20
This influence on the human spirit by psychopathological offenders counterfeiting the divine workings—or even the workings of humans themselves, because one is out of coworking with the Holy Spirit—needs to be understood and detected by the believer who seeks to walk with God. One needs to know that because one is spiritual one’s spirit is open to two forces of the spirit-real, and that is one thinks only the Holy Spirit can influence one in the spiritual sphere one is likely to be mislead. If such were so, one would become infallible; but one needs to watch and pray, and seek to have the eyes of one’s understanding enlightened to know the true workings of God. Critical judgment is the second mode of the relating function of the churches. By it they publicly expose and energetically protest the negatives of society. If the silent penetration of a society by the Spiritual Presence can be called “priestly,” the open attack on this society in the name of the Spiritual Presence can be called “prophetic.” The success of this criticism may be modest, but even a rejected criticism has been heard. Prophetic judgment will not create the Spiritual Community, but it can advance toward it by encouraging a state of society which approaches theonomy—the relatedness of all cultural forms to the ultimate. However, again, the relationship between the churches and society is mutual. By a kind of “reverse prophetism” society criticizes ecclesiastical injustice and forms of saintliness which verge on the inhuman. In the thirteen and twentieth centuries society’s criticism of the churches resulted in their loss of the labouring class, but eventually it forced them to revise their views of social justice and the nature of humans. #RandolphHarris 19 of 20
The third made my which the churches are related to society is political establishment. Although at first sight this seems to be a non-religious arrangement, Christ has not only a priestly and prophetic office, but also a royal one. So, too, the churches. Their royal character consists in exercising sufficient influence to safeguard the free exercise of their priestly and prophetic duties. The danger is that power politics may replace spiritual persuasion in achieving this objective. Sometimes the royal office of the churches is exercised by a political establishment in which the reciprocity of influence between church and state is clearly evidenced. The church is never totally free; inevitably there are limits imposed by its political milieu. However, these restrictions are tolerable, even desirable, as long as the church remains unhindered to express itself as the Spiritual Community. A political arrangement between church and states is inimical to the interest of both, only if it permits either party to assume a totalitarian control over the other. In general, the churches as actualizations of the Spiritual Community relate to society by belonging to it and by opposed by the church is not simply not-church but has in itself elements of the Spiritual Community in its latency which work toward a theonomous culture. Pledging allegiance to the flag is very important. This is a promise that we will always be true to our country and our special red, white, and blue flag represents all 50 states in our country. We are all on a team together and the flag is our symbol…our nation’s family crest. I pledge allegiance to the flag of the United States of America, and to the Republic, for which it stands, One Nation, Under God, Indivisible with Liberty and Justice for All. “Ye shall be holy, for I, the Lord your God, am holy; ye shall revere your God; I am the Lord.” And please be kind and donate to the Sacramento Fire Depart, for they are not receiving all of their resources. #RandolphHarris 20 of 20
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What Miracles is He Not Capable!
Man is an indolent creature, but light the fire of fear under him, and of what miracles is he not capable! However, not only the forces that determine one’s own life directly but also those that seem to determine life in general are felt as unchangeable fate. It is fate that there are wars and that one part of humankind has to be ruled by another. It is fate that the amount of suffering can never be less than it always has been. Fate may be rationalized philosophically as “natural law” or as “destiny of man,” religiously as the “will of the Lord,” ethically as a higher power outside of the individual, toward which the individual can do nothing but submit. The authoritarian character worships the past. What has been, will eternally be. To wish or to work for something that has not yet been before is crime or madness. The miracle of creation—and creation is always a miracle—is outside of one’s range of emotional experience. Religious experience as experience of absolute dependence is the definition of the masochistic experience in general; a special role in this feeling of dependence is played by sin. The concept of original sin, which weighs upon all future generations, is characteristic of the authoritarian experience. Moral like any other kind of human failure becomes a fate which humans can never escape. Whoever has once sinned is chained eternally to one’s own sin with iron shackles. Human’s own doing becomes the power that rules over one and never lets one free. The consequences of guilt can never be softened by atonement, but atonement can never do away with the guilt. Isaiah’s words, “though your sins be as scarlet, they shall be as white as snow,” express the very opposite of the authoritarian philosophy. #RandolphHarris 1 of 20
The feature common to all authoritarian thinking is the conviction that life is determined by forced outside of humans’ own self, one’s interest one’s wishes. They only possible happiness lies in the submission to these forces. The powerlessness of humans is the leitmotif of masochistic philosophy. One of the ideological fathers of Nazism, Moeller van der Bruck, expressed this feeling very clearly. He writes: “The conservative believers rather in catastrophe, in the powerlessness of man to avoid it, in its necessity, and in the terrible disappointment of the seduced optimist.” In Mr. Hitler’s writings we shall see more illustrations of the same spirit. The authoritarian character does not lack activity, courage, or belief. However, these qualities for one mean something entirely different from what they mean for the person who does not long for submission. For the authoritarian character activity is rooted in a basic feeling of powerlessness which it tends to overcome. Activity in this sense means to act in the name of something higher than one’s own self. It is possible in the name of God, the past, nature, or duty, but never in the name of the future, of the unborn, of what has no power, or of life as such. The authoritarian character wins one’s strength to act through one’s leaning on superior power. This power is never assailable or changeable. For one lack of power is always an unmistakable sign of guilt and inferiority, and if the authority in which one believes shows signs of weakness, one’s love and respect change into contempt and hatred. One lacks an “offensive potency” which can attack established power without first feeling subservient to another and stronger power. #RandolphHarris 2 of 20
The courage of the authoritarian character is essentially a courage to suffer what fate or its personal representative or “leader” may have destined one for. To suffer without complaining is one’s highest virtue—not the courage of trying to end suffering or at least to diminish it. Not to change fate, but to submit to it, is the heroism of the authoritarian character. One has belief in authority as long as it is strong and commanding. One’s belief is rooted ultimately in one’s doubts and constitutes an attempt to compensate them. However, if we mean by faith the secure confidence in the realization of what now exists only as a potentiality, one has no faith. Authoritarian philosophy is essentially relativistic and nihilistic, in spite of the fact that it often claims so violently to have conquered relativism and in spite of its show of activity. It is rooted in extreme desperation, in the complete lack of faith, and it leads to nihilism, to the denial of life. Authoritarian leaders come out to speak to crowds. These wild-eyed charismatic people mount stages in the darkness and feed crowds words like manna. As they stand out on the balcony—gazing out over the masses in their own kind of uniform—they may telegraph, at least for some, a specific and undeniable memory: that of Mr. Hitler addressing the Volk. Those memories, those aesthetic elements: they charge the air with emotional fervor, at least, for those inclined to be so enchanted. This is not to discount the religious significance so many attach to the leader’s presence and ability to cure the sick. There is no reason in fact to separate those two things at all. #RandolphHarris 3 of 20
For some of the people standing in these fields on an Alpine summer’s night, seeing an authoritarian leader is a little like seeing a friendly ghost. That encounter has enormous, even curative, power. In authoritarian philosophy the concept of equality does not exist. The authoritarian character may sometimes use the word equality either conventionally or become it suits one’s purpose. However, it has no real meaning or weight for one, since it concerns something outside the reach of one’s emotional experiences. For one the World is composed of people with power and those without it, of superior ones and inferior ones. On the basis of one’s sado-masochistic strivings, one experiences only domination or submission, but never solidarity. Differences, whether of gender or race, to one are necessarily signs of superiority or inferiority. A difference which does not have this connotation is unthinkable to one. In Germany, reporters described many people getting suddenly healed at the Trotter Farm, especially of paralysis, and trouble with their ears or eyes. Maria Wurstel told the journalist Heueck how she had suffered since 1938 from near-paralysis of the spine. The slightest movement caused her terrible pain. Her doctor had recommended she see Herr Groning. Heueck saw her run like a child, “partly laughing, partly crying from happiness.” Another woman—she had had polio and had used a wheelchair since the age of three—got up and walked too. A man who said he had suffered brain damage in the war rejoiced, “The buzzing in my ears is gone, my head is free again!” Sometimes people brought photos of their sick relatives—perhaps those too ill to travel—and held them up before the resort’s windows in the hopes of receiving Mr. Groning’s energies. #RandolphHarris 4 of 20
As new of these gatherings and cures multiplied, the crowds grew larger. The description of the sado-masochistic strivings and the authoritarian character refers to the more extreme forms of helplessness and the correspondingly more extreme forms of escaping it by the symbiotic relationship to the object of worship or domination. Although these sado-masochistic strivings are common, we can consider only certain individuals and social groups as typically sado-masochistic. There is, however, a milder form of dependency which is so general in our culture that only in exceptional cases does it seem to be lacking. This dependency does not have the dangerous and passionate qualities of sado-masochism, but it is important enough not to be omitted from out discussion here. I am referring to the kind of persons whose whole life is in a subtle way related to some power outside themselves. There is nothing they do, feel, or think which is not somehow related to this power. They expect protection from “him,” wished to be take care of by “him,” make “him” also responsible for whatever may be the outcome of their own actions. Often the fact of his dependence is something the person is not aware of at all. It worried police. “There people cannot understand why anyone would hinder” Mr. Groning’s “practicing,” one reported, and said he feared a riot if anyone tried. In truth, banning Mr. Groning’s healing work, as Herford officials had done, was not much discussed in local papers. Rather, something like the opposite was generally true. A number of local politicians and officials spoke up for him publicly. Munich’s police commissioner, Social Democrat Franz Xaver Pitzer, thanked Mr. Groning personally in the front of the Trotter Farm crowds for helping him over an illness. #RandolphHarris 5 of 20
A state parliamentary representative, Hans Hagn of Bavaria’s conservative party, the Christian Social Union, exhorted the crowds to “believe in the healing power of Groning and to trust him.” Even the highest officeholder in the Bavarian government, Minister President Hans Ehard, openly expressed support for Mr. Groning. The healer should not be subject to a lot of “red tape” (Paragraphenschwierigkeiten), Mr. Ehard said. Members of the press were as smitten as politicians. One local paper described the public’s trust in Mr. Groning—“a simple, uneducated man…the son of a Danzig bricklayer”—as “limitless.” The very air in Rosenheim, correspondent Hans Bentzinger rhapsodized, was “filled with a special excitement” that “grows from hour to hour, as it becomes known that Her Groning will speak to the waiting crowds.” Mr. Bentzinger described an “unbearable” tension, the atmosphere “so laden with the energy of expectation that one can hear his own heart beating and that of his neighbor at the same time.” Everyone and everything in Germany was waiting for some kind of miracle. Even if there is a dim awareness of some dependency, the person or power on whom one is dependent often remains nebulous. There is no definite image linked up with that power. Its essential quality is to represent a certain function, namely to protect, help, and develop the individual, to be with one and never leave one alone. The “X” which has these qualities may be called the magic helper. Frequently, of course, the “magic helper” is personified: one is conceived of as God, as a principle, or as real persons such as one’s parent, husband, wife, or superior. #RandolphHarris 6 of 20
It is important to recognize that when real persons assume the role of the magic helper they are endowed with magic qualities, and the significance they have results from their being the personification of the magic helper. This process of personification of the magic helper is to be observed frequently in what is called “falling in love.” A person with that kind of relatedness to the magic helper seeks to find one in flesh and blood. For some reason or other—often supported by sexual desires—a certain other person assumes for one those magic qualities, and one makes that person into the being to whom and whom one’s whole life becomes related and dependent. The fact that the other person frequently does the same with the first one does not alter the picture. It only helps to strengthen the impression that this relationship is one of “real love.” This need for the magic helper can be studied under experiment-like conditions in the psychoanalytic procedure. Often the person who is analyzed forms a deep attachment to the psychoanalyst and his or her whole life, all actions, thoughts, and feelings are related to the analyst. Consciously or unconsciously the analysand asks oneself: would he (the analyst) be pleased with this, displeased with that, agree to this, scold me for that? In love relationships the fact that one chooses this or that person as a partner serves as a proof that this particular person is loved just because he is “he”; but in the psychoanalytic situation this illusion cannot be upheld. The most different kinds of persons develop the same feelings toward the most different kind of psychoanalysts. #RandolphHarris 7 of 20
The relationship looks like love; it is often accompanied by sexual desires; yet magic helper, a role which obviously a psychoanalyst, like certain other persons who have some authority (physicians, ministers, teachers), is able to play satisfactorily for the person who is seeking the personified magic helper. The reasons why a person is bound to a magic helper are, in principle, the same that we have found at the root of the symbiotic drives: an inability to stand alone and to fully express one’s own individual potentialities. In the sado-masochistic strivings this inability leads to a tendency to get rid of one’s individual self through dependency on the magic helper—in the milder form of dependency I am discussing now it only leads to a wish for guidance and protection. The intensity of the relatedness to the magic helper is in reverse proportion to the ability to express spontaneously one’s own intellectual, emotional, and sensuous potentialities. In other words, one hopes to get everything one expects from life, from the magic helper, instead of by one’s own actions. The more this is the case, the more is the center of life shifted from one’s own person to the magic helper and one’s personifications. The question is then no longer how to life oneself, but how to manipulate “him” in order not to lose him and how to make him do what one wants, even to make him responsible for what one is responsible oneself. In the more extreme cases, a person’s whole life consists almost entirely in the attempt to manipulate “him”; people differ in the means which they use; for some obedience, for some “goodness,” for others suffering is the main means of manipulation. #RandolphHarris 8 of 20
We see, then, that there is no feeling, thought, or emotion that is not at least coloured by the need to manipulate “him”; in other words, that no psychic act is really spontaneous or free. This dependency, springing from and at the same time leading to a blockage of spontaneity, not only gives a certain amount of security but also results in a feeling of weakness and bondage. As far as this is the case, the very person who is dependent on the magic helper also feels, although often unconsciously, enslaved by “him” or “her” and to a greater or lesser degree, rebels against “him” or “her.” The television show Buffy The Vampire Slayer is another example of a magic helper. This rebelliousness against the very person on whom one has put one’s hopes for security and happiness, creates new conflicts. It has to be suppressed is one is not to lose “him” or “her,” but the underlying antagonism constantly threatens the security sought for in the relationship. If the magic helper is personified in an actual person, the disappointment that follows when one falls short of what one is expecting for this person—and since the expectation is an illusory one, any actual person is inevitably disappointing—in addition to the resentment resulting from one’s own enslavement to that person, leads to continuous conflicts. This can be seen in the conflicts between Buffy and her friends, which frequently arise. These sometimes end only with separation, which is usually followed by a choice of another object who is expected to fill all the hopes connected with the magic helper. This is seen many times with Buffy, like when her friends abandon her when she runs for homecoming queen, or when her mother kicks her out of the house, or when Buffy’s friends kick her out of her own house and turn to the leadership of Faith, another slayer. #RandolphHarris 9 of 20
If this relationship proves to be a failure too, it may be broken up again or the person involved may decide that this is just “life,” and resign. What one does not recognize is the fact that one’s failure is not essentially the result of one’s not having chosen the right magic person; it is the direct result of having tried to obtain by the manipulation of a magic force that which only the individual can achieve oneself by one’s own spontaneous activity. The phenomenon of life-long dependency on an object outside of oneself has been seen by Dr. Freud. He has interpreted it as the continuation of the early, essentially nurturing bonds with the parents throughout life. As long as the infant is small it is quite naturally dependent on the parents, but this dependence does not necessarily imply a restriction of the child’s own spontaneity. However, when the parents, acting as the agents of society, start to suppress the child’s spontaneity and independence, the growing child feels more and more unable to stand on its own feet; it therefore seeks for the magic helper and often makes the parents the personification of “him” or “her.” Later on, the individual transfers these feelings to somebody else, for instance, to a teacher, a husband, or a psychoanalyst. Again, the need for being related to such a symbol of authority is caused by anxiety. What we can observe at the kernel of every neurosis, as well as of normal development, is the struggle for freedom and independence. For many normal persons this struggle has ended in a complete giving up of their individual selves, so that they are thus well adapted and considered to be normal. #RandolphHarris 10 of 20
The neurotic person is the one who has not given up fighting against complete submission, but who, at the same time, has remained bound to the figure of the magic helper, whatever form or shape “one” may have assumed. One’s neurosis is always to be understood as an attempt, and essentially an unsuccessful one, to solve the conflict between that basic dependency and the quest for freedom. The concept of social character is not only a theoretical one lending itself to general speculation; it is useful and important for empirical studies which aim at finding out what the incidence of various kinds of social character is in a given society or social class. Assuming that one defines the “peasant character” as individualistic, hoarding, stubborn, with little satisfaction in cooperation, little sense of time and punctuality, this syndrome of traits is by no means a summation of various traits, but a structure, charged with energy. This structure will show intensive resistance by either violence or silent obstructionism if attempts are made to change it; even economic advantages will not easily produce any effects. The syndrome owes its existence to the common mode of production which has been characteristic of peasant life for thousands of years. The same holds true for a declining lower-middle class, whether it is that which brought Mr. Hitler to power, or the poor Whites in the South of the United States of America. The lack of any kind of beneficial cultural stimulation, the resentment against their situation, which is one of being left behind by the forward-moving currents of their society, the hate toward those who destroy the images which once gave them pride, have created a character syndrome which is made up of love and death (necrophilia), intense malignant fixation to blood and soil, and intense group narcissism (the latter expressed in intense nationalism and racism). #RandolphHarris 11 of 20
The striking feature of a socialist economy is the fact that there is no private ownership in the fact that there is no private ownership in the means of production, and that all enterprises are administered by a state-appointed managerial bureaucracy. (There is, of course, private ownership of consumer goods, like houses, furniture, automobiles, and personal accumulation of saving such as bank accounts and government bonds, just as in the United States of America. The differences in this respect is only that one cannot own a factory or stock in a corporation, a difference, incidentally, which would be relevant only for a small part of the population of the United States of America.) The Soviet leaders and their peoples, assuming that Marxist socialism is characterized by the ownership and management of enterprises by the state, take this to mean that their system is socialism. Whether this claim is justified or nor will be discussed later, along with the fact that current developments in the Soviet system are in many respects more akin to the trends existing in the twenty-first century capitalism than they are to socialism. Over-all planning, introduced for the first time by Mr. Stalin’s Five-Year Plan in 1928, offers Soviet ideology an additional reason to speak of their system as socialism. The over-all plan (Gosplan) is centrally made in Moscow for the USSR after intensive deliberation over a great amount of data. The planning determines what is to be produced and at what rate, in contrast to the relatively free market in the Western countries. Until 1957 the Moscow ministries for various ranches of industry were the central authorities for the respective industries under their administration. #RandolphHarris 12 of 20
Mr. Khrushchev abolished this centralized system, which had existed for over twenty years, and inaugurated a process of decentralization by replacing the ministries by regional economic councils (sownarkhoz). In the United States of American 1 percent of all families own 4/5 of all Industrial stocks which can be owned by individuals. There are somewhat over one hundred such councils within the Soviet Union. They appoint the top personnel (or confirm their appointments) in the enterprises under them, determine the production program of “their” industries (although within the framework of the general plan), are active in determining prices and production methods, and the securing of scarce materials and conduct research on the quality of products et cetera. The control of the sownarkhoz over the many industries under its control is exercised through subdivisions, the “chief administrations,” which in turn control the individual enterprises, headed by their managers. Who are the administrators working in the regional councils, the chief administrations, and the individual enterprises? The majority have a college education (in fact, a greater percentage than in the United States of America), with the greater proportion of graduates in engineering and a small proportion in business administration. The vast majority of them are members of the Communist Party. (It is important for the America reader to remember that the Communist Party in Russia is, by intention, not a mass party, but represents the elite of those who want to get to the highest position and who are willing to exert the greatest efforts; actually, only about 4 percent of the total population are party members.) The director of a plant earns from five to ten times (including bonuses) what the worker earns, depending on the size and kind of factory. #RandolphHarris 13 of 20
If we compare the American situation, an American plant director would have to earn $232,115.88 a year to attain the same position in relation to the worker. A small scale study of American firms showed that in actual fact the top policy-making executive in firms of under 1,000 employees earned an annual average of $305,933.38 in salary and bonus. These figures are difficult to compare since on the one hand prices for consumer goods are relatively much higher in the Soviet Union than in the United States of America, while on the other hand rents are much lower in the Soviet Union and fringe benefits are higher than in the United States of America. Thus, the income differential between managers and workers is not too different in the Soviet Union from what it is in the United States of America. What is particularly important is the role of bonuses which reach 50 to 100 percent of the manager’s salary and which constitutes the most important incentive for optimal production. (Often this system emphasizes quantity rather than quality—hence leading to the production of inferior consumer goods.) Thus, the managers represent a social group that in income, consumption, and authority, is as different from the workers as in any capitalist country of the West. In fact, judging from many reports, rigidities in class stratification, status-differential, et cetera, are greater than in the United States of America. Something we value in the United States of America is legal property rights. Legal property rights are not absolute. They are to some extent subject to private modification by mutual consent for mutual benefit. More generally, security of property rights depends on: government protection, private protection, and other people’s attempts to capture some of the rights. All these are costly in different ways; therefore rights are generally not complete. #RandolphHarris 14 of 20
When transacting is costly, all contract forms are costly, so choice of governance form is at best a constrained optimum. Most assets and commodities have multiple dimensions. It may be optimal to divide the property rights to different attributes of a commodity between different owners. Different dimensions of assets and contracts interact: they may be mutually substitutes or complements. This can be utilized to achieve better outcomes for seemingly incomplete contracts. For example, in a short-term rental contract, the landlord is usually responsible for maintenance and improvement, whereas in the long-term contract, the tenant is. This goes with their natural incentives; therefore it can even be left unspecified. When the rights and responsibilities governing real aspects of behaviour have been efficiently specified, the financial aspects of the contract can adjust to satisfy the participation constraints and division of surplus. Even a given attribute may have shared ownership, of if ownership is not specified or enforced because of incompleteness, it may be placed in the public domain. Actions of individuals in shared ownership can be constrained for their mutual benefit. Income from an asset or attribute may be affected by the actions of others; transaction costs may preclude attainment of the optimum indicated by the Coase Theorem. As transaction technology (information, enforcement, et cetera) changes, the nature and governance mode of property rights also evolves. Disputes arise when some previously unexercised rights become worth exercising, so an owner who had preciously left them in the public domain now wants to reclaim them. #RandolphHarris 15 of 20
Leicap (1989) studies how property rights come to be delineated and enforced in the first place. His general idea is that property rights are needed t reduce or eliminate efficiency losses due to common pool problems. However, the process is political, with distributional conflicts. Bargaining may not lead to an efficient outcome, or may do so only with long delay. The analytical framework argues that efficient adaptation of rights to new circumstances is more difficult if: aggregate gains are small; the number of participants is large; interests are heterogeneous; the sizes of participants’ gains or losses are private information; the efficient regime will involve greater concentration of wealth, so there will be more losers. The outcome of the political conflict between the winners and losers may be determined by who is better able to organize for political action; this is usually the smaller group with more concentrated benefits or costs. When participation in the conduct of programs lags, these programs cease to represent planning, and become something else, for which epithets abound, if analytic concepts do not. Planning, by definition, stands for the guidance of present action by prospective and retrospective reference. It does not stand for mere maintenance of present routine, however well devised, or it does so only to the extent that this may be useful within the context of a more enveloping goal. The vital element, or condition, in maintaining participation by clientele and personal in the programs of agencies is the constant emergence of new goals. Only thus can the sense of creation, of values in process of realization, be maintained. #RandolphHarris 16 of 20
In part, this is a task of leadership, by leaders who do not sink into mere office-holding, but continually find new and inspiring areas for effort. Viewed thus, leadership may spring from any member of a group; if anything, the reverse may be true. It is the realization of such a relationship which provides the political solution to the problem of maintaining both citizen participation in government and clientele participation in social agencies. One way of maintaining public interests is through competition for office, success in which occurs through appeals to the diverse interests and shifting ideas among the public. The dynamic effect of aspiring leaders setting forth rival promises regarding the future, as a mans of securing office, is to generate new wants, new hopes and aspirations, new goals for concerted effort. It happens, however, that even competition for office may be an insufficient source of renewal of group purpose. The insecurities of office-holding may be so intense that, by various schemes of co-optation, monopoly, quietism, or even more drastic devices, office-holders succeed in cementing themselves into place. Or it may be that imagination lag, and rivals come to be so little different that they make no difference. Or, on the other hand, the strife of competition for office may become so intense that its contribution to unified community action is nullified and reversed. Without depreciating the stimulus of competitive politics, of the part they play as a guarantee against worse events, as incentive to progress they must be assessed as sporadic, inconsistent, and unpredictable. Happily, it is quite possible for new goals to form rationally, continually, and effectively without continual changes of personnel. This can come about through the vigorous and careful implementation of the fifth phase of the planning process, the making of the periodic appraisals of progress. #RandolphHarris 17 of 20
Walking “after the spirit” and “minding the spirit”—these expressions do not merely mean mind and body are subservient to the spirit, but they denote the humans’ own spirit co-working with the Holy Spirit in one’s daily life, and in all the occasions of life. To do this, the believer needs to know the laws of the spirit—not only the conditions necessary for the Holy Spirit’s working but the laws also governing one’s own spirit, so that it may be kept open to the Spirit of God. When the Holy Spirit takes the spirit of human beings as His sanctuary, psychopathological offenders attack the spirit to get it our of their object being to close the outlet of the Spirit of God dwelling at the center. And yet, when the human is “spiritual” and the mind and body is subservient to the spirit, the spiritual forces of the ultimate negative can come into DIRECT CONTACT with the spirit—and then follows the “wrestling” referred to by Paul (Eph. 6.12). If the human is ignorant of the laws of the spirit, especially the tactics of the ultimate negative, one is liable to yield to an onslaught of deceiving spirits by which they forced one’s spirit into strained ecstasy, or elation, or elation, or else press it down, as it were into a vice. In the former case one has given “visions” and revelations which appear to be divine, but afterwards are proved to have been of the enemy, by their passing away with no results; in the latter, the mortal sinks into darkness and deadness as if one had lost all knowledge of God. #RandolphHarris 18 of 20
The relationship between the churches and society are within the context of the functions of the churches. Certain functions flow from their very nature. However, a function of the church is not the same as that of an institution. To further highlight this illustration, mediation is a constitutive function of the church, and it frequently is served by the institution of the priesthood. However, mediation may take place without the priesthood, for an institution is only an organizational mechanism for the function. Institutions may come and go, but the function always remains. The function of a church is constitution. By its constitutive function a church receives and mediates the New Being. Expansion is the church function that is behind missionary activity, education, and evangelization of fallen-away members. The constructive function of the churches includes both Theoria (the aesthetic and cognitive functions) and praxis (the personal and communal functions). The aesthetic function struggles to express the meaning of the church through medium of religious art—pictorial, musical, and visual. Theology is the cognitive function which interprets religious symbols and relates them to the categories or rational knowledge. The personal function of the church is the development of saintliness in its members, while the communal function promotes the Holy Community in which justice and holiness flourish together. The problem in all these functions of the church is how to preserve their autonomy of form within the body of the church. Must aesthetic expressiveness, cognitive truth, personal humanity, and communal justice be twisted out of shape in order to fit within the cadre of the church? #RandolphHarris 19 of 20
I feel it is possible to maintain autonomy of form in these functions by the Spiritual Presence; in other words, though theonomy. We come now to the relating function, the function that governs the mutual interaction between the churches and other groups in society. The relating function operates in a threefold way: the way of the silent interpenetration, the way of critical judgment, and the way of political establishment. By silent interpretation the churches radiate the Spirital Presence into the social units which they are contiguous. One could call it the pouring of priestly substance into the social structure of which the churches are a part. The rapid spread of secularism obscures this influence, but if the churches disappeared overnight, society would be impoverished. Interpenetration also means that the current of influence flows from society toward the churches via the cultural forms develop in society. The most obvious of these influences is felt in the continuous transformation of the ways of understanding and expressing experiences in a living culture. To put it another way, the churches’ creative function of Theoria and praxis draws upon society for the forms in which its substance is preserved and conveyed. You shall deal your bread to the hungry, and bring the poor that are cast out to your house. When you see the naked, cover him or her, and hide not yourself from your own flesh. Then shall your light break forth as the morning, and your healing shall spring forth speedily; your righteousness shall go before you, the glory of God shall be your protection. I pledge allegiance to the Flag of the United States of America, and to the Republic, for which it stands, One Nation, Under God, Indivisible with Liberty and Justice for all. And please open your hearts and be kind enough to donate to the Sacramento Fire Depart for they are not receiving all of their vital resources. #RandolphHarris 20 of 20
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Why this Symptom? Why Now?
After World War I, psychosomatic practitioners tended to be critical of more mainstream medicine, finding fault with that they perceived as an overly reductionist attitude among fellow physicians, one that failed to treat patients as whole beings, body and soul. Psychosomatic doctors rejected narrowly natural-scientific ideas about illness and disability and sought, along side science, to engage in questions of meaning. They placed patients’ biographies and social environment at the center of their treatment and philosophy. Neurologist Viktor von Weizsacher’s teacher and mentor Ludolf von Krehl believed that healing required knowing a patient’s “entire nature.” Dr. Von Krehl declared himself to be no “mystic,” and “also no occultists or such. But what is spirit is spirit,” he said, “and a human being is a totality, spirit, and body.” Dr. Von Weizsacher was much influenced by these ideas, believing that on had to contemplate seriously not just the appearance of disease or organ dysfunction but also its symbolic aspects. He listened to the stories his patients told for clues about the meanings of their troubles. From their life stories, he wrote “pathosophies”—narratives that analyzed aspects of his patients’ lives to unlock hidden significance about their ailments. Rather than asking his patients “What seems to be the trouble?” Dr. Von Weizacker asked, in a way a psychoanalyst might, “Why this symptom? Why now?” It was believed that if medicine had failed patients, the reason was because they were treating their bodies like failing machines while neglecting their souls. #RandolphHarris 1 of 20
Medicine’s psychosomatic transformation toward a more holistic approach to treatment that would take people’s inner lives and life experiences into account was deemed to be more beneficial. This would help to restore trust. Why trust had to be restored—the recent history of forced sterilizations and “mercy killings” of those with disabilities. Through experimentation and observation, German doctors believed that a damaged soul could make the body ill. Patients were also asked how they perceived their bodily sensations. Many patients were spiritually disoriented. They saw “no way out,” felt terribly lonely, thought of suicide, and had “no one in whom they could confide.” One patient described his wife as herzkrank—heartsick—after losing their daughter. Another woman described how her daughter had been raped eight times, had been sick ever since, and no longer wanted to ea. For most doctors in 1949, unless there was an “organic basis” for illness, that illness did not exist. When patients complained of pain for which no manifestly physical cause could be located, doctors sought other explanations. Not unlike the problem of chronic pain in our own day, these explanations could cast a shadow on the sufferer’s moral constitution, suggest a family taint, or hint at a lack of personal integrity. Perhaps the patient was a malingerer, angling for a disability check, or lacked the fortitude or individual strength of character to overcome hard times. Perhaps the patient was too sensitive or weak-willed, or there had already been something wrong with him or her. #RandolphHarris 2 of 20
Doctor’s who practiced psychosomatic medicine believed that these were not phantom ailments: they were manifestly physical maladies with origins in the soul. Individual stories of distress of mass fate; nights under falling bombs, flight and hunger, fallen fathers, fallen sons, assaults and rape. Psychosomatic illness had become the epidemic of war time. They also revealed the history of German suffering. People whose limps suddenly refused to move, or who had stomach ailments, or whose children’s kidneys were failing—these were the products not so much of individual experience but of the nation’s collective fate. They were reactions to the extraordinary burdens that had been the yield of the events of the wars. However, prominent doctors argued that suffering and ill people should not be coddled, but learn to tolerate pain with equanimity. During the war, the remedy prescribed for terrible experiences was not talk, but hard and uncomplaining work. Hard work, that is, and silence. A psychological study conducted in 1944 with people who related their symptoms of illness to experiences in the wartime air raids cautioned that talking about feelings could lead to depression. A culture of silence, in other words, was not only a generalized social imperative born of taboos surrounding Nazism and the war, it was an authoritative medical recommendation because an unseen World of pain and illness, previously confined to the privacy of the home and family, had become increasingly revealed. Every house in Germany was a hospital. #RandolphHarris 3 of 20
Dr. Freud considered character as the relatively stable manifestation of various kinds of libidinous strivings, that is, of psychic energy directed to certain goals and stemming from certain sources. In his concepts of the oral, anal, and genital characters, Dr. Freud presented a new model of human character which explained behaviour as the outcome of distinct passionate strivings; Dr. Freud assumed that the direction and intensity of these strivings was the result of early childhood experiences in relation to the “erogenous zones” (mouth, anus, genitals), and aside from constitutional elements the behaviour of parents was mainly responsible for the libido development. The concept of social character refers to the matrix of the character structure common to a group. It assumes that the fundamental factor in the formation of the social character is the practice of life as it is constituted by the mode of production and the resulting social stratification. The social character is that particular structure of psychic energy which is molded by any given society so as to be useful for the functioning of that particular society. The average person must want to do what one has to do in order to function in a way that permits society to use one’s energies for its purposes. Humans’ energy appears in the social process only partly as simple physical energy (labourers tilling the soil or building roads) and partly in specific forms of psychic energy. A member of a primitive people, living from assaulting and robbing other tribes, must have the character of a warrior, with a passion for war, killing, and robbing. The members of a peaceful, agricultural tribe must have an inclination for cooperation as against violence #RandolphHarris 4 of 20
Only if its members have a striving for submission to authority, and respect and admiration for those who are their superiors, does feudal society function well. Capitalism functions only with men who are eager to work, who are disciplined and punctual, whose main interest is monetary gain, and whose main principle in life is profit as a result of production and exchange. In the nineteenth century capitalism needed men who liked to save; in the first quarter of the twenty-first century, it needs men and women who are passionately interested in spending and consuming. The social character is the form in which human energy is molded for its use as a productive force in the social process. The social character is reinforced by all the instruments of influence available to a society—its educational system, its religion, its literature, its songs, its jokes, its customs, and most of all, its parents’ methods of bringing up their children. This last is so important because the character structure of individuals is formed to a considerable extent in the first five or six years of their lives. However, the influence of the parents is not essentially an individual or accidental one, as classic psychoanalysts believe. The parents are primarily the agents of society, both through their own characters and through their educational methods; they differ from each other only to a small degree, and these differences usually do not diminish their influence in creating the socially desirable matrix of the social character. #RandolphHarris 5 of 20
A condition for the formulation of the concept of the social character as being molded by the practice of life in any given society was a revision of Dr. Freud’s libido theory, which is the basis for his concept of character. The libido theory is rooted in the mechanistic concept of humans as machines, with the libido (aside from the drive for self-preservation) as the energy source, governed by the “pleasure principle,” the reduction of increased libidinal tension to its normal level. In contrast to this concept, various strivings of man, who is primarily a social being, develop as a result of one’s need for “assimilation” (of things) and “socialization” (with people), and that the forms of assimilation and socialization that constitute their main passions depend on the social structure in which one exists. Humans in this concept are seen as characterized by their passionate strivings toward objects—men, women, and nature—and their need of relating themselves to the World. The concept of the social character answers important questions which were not dealt with adequately in Marxist theory. If their reason tells them that their allegiance to it is harmful to them, why is it that a society succeeds in gaining the allegiance of most of its members, even when they suffer under the system? Why has their real interest as human beings not outweighed their functions interests produced by all kinds of ideological influences and social engineering? Why has consciousness of their class situation and of the advantage of socialism not been as effective as Mr. Marx believed it would be. Because of the phenomenon of the social character. #RandolphHarris 6 of 20
Once a society has succeeded in molding the character structure of the average person in such a way that one likes to do that which one has to do, one is satisfied with the very condition that society imposes upon one. As one of Ibsen’s characters once said, “He can do anything he wants to do because he wants only what he can do.” Needless to say, a social character which is, for instance, satisfied with submission is a crippled character. However, crippled or not, it serves the purpose of a society requiring submissive men and women for its proper function. The concept of social character also serves to explain the link between the material basis of a society and the “ideological superstructure.” Mr. Marx has often been interpreted as imply that the ideological superstructure was nothing but the reflection of the economic basis. This interpretation is not correct; but the fact is that in Mr. Marx’s theory the nature of the relation between basis and superstructure was not sufficiently explained. A dynamic psychological theory can show that society produces the social character, and that the social character tends to produce and to hold onto ideas and ideologies which fit it and are nourished by it. However, it is not only the economic basis which creates a certain social character which, in turn, creates certain ideas. The ideas, once created, also influence the social character and, indirectly, the socioeconomic structure. The social character is the intermediary between the socioeconomic structure and the ideas and ideals prevalent in a society. It is the intermediary in both directions, from the economic basis to the ideas and from the ideas to the economic basis. #RandolphHarris 7 of 20
The concept of social character can explain how human energy, like any other raw material, is used by a society for the needs and purposes of that society. Humans, in fact, are one of the most pliable natural forces; they can be made to serve almost any purpose; they can be made to hate or to cooperate, to submit or to stand up, to enjoy suffering or happiness. While all this is true, it is also true that humans can solve the problem of their existence only by the full unfolding of their human powers. The more crippled a society makes a human, the more sicker one becomes, even though consciously one may be satisfied with one’s lot. However, unconsciously one is dissatisfied; and this very dissatisfaction is the element which clines one eventually to change the social forms that cripple one. If one cannot do this, one’s particular kind of pathogenic society will die out. Social change and revolution are caused not only by new productive forces which conflict with older forms of social organization, but also by the conflict between inhuman social conditions and unalterable human needs. One can do almost anything to humans, yet only almost. The history of man’s fight for freedom is the most telling manifestation of this principle. In recent decades “conscience” has lost much of its significance. It seems as though neither external nor internal authorities play any prominent role in the individual’s life. If only one does not interfere with other people’s legitimate claims, then is everybody is completely “free.” However, what we find is rather that instead of disappearing, authority has made itself invisible. #RandolphHarris 8 of 20
Instead of overt authority, “anonymous” authority reigns. It is disguised as common sense, science, psychic health, normality, public opinion. It does not demand anything except the self-evident. It seems to use no pressure but only mild persuasion. Whether a mother says to her daughter, “I know you will not like to go out with that boy,” or an advertisement suggest “Drink the brand of premium cranberry juice—you will like its coolness,” it has the same atmosphere of subtle suggestion which actually pervades our whole social life. Anonymous authority is more effective than overt authority, since one never suspects that there is any order which one is expected to follow. In external authority it is clear that there is an order and who gives it; one can fight against the authority, and in this fight personal independence and moral courage can develop. However, whereas internalized authority the common, though an internal one, remains visible, in anonymous authority both command and commander have become invisible. It is like being fired at by an invisible enemy. There is nobody and nothing to fight back against. The most important aspect of the authoritarian character is the attitude towards power. For the authoritarian character there exists, so to speak, two genders: the powerful ones and the powerless ones. One’s love, admiration and readiness for submission are automatically aroused by power, whether of a person or of an institution. Power fascinates one not for any values for which a specific power may stand, but just because it is power. Just as his “love” is automatically aroused by power, so powerless people or institutions automatically arouses one’s contempt. #RandolphHarris 9 of 20
The very sight of a powerless person makes one want to attack, dominate, humiliate one. Whereas a different kind of character is appalled by the idea of attacking one who is helpless, the authoritarian character feels the more aroused the more helpless one’s object has become. There is one feature of the authoritarian character which has mislead many observers: a tendency to defy authority and to resent any kind of influence from “above.” Sometimes this defiance overshadows the whole picture and the submissive tendencies are in the background. This type of person will constantly rebel against any kind of authority, even one that actually furthers one’s interest and has no elements of suppression. Sometimes the attitude toward authority is divided. Such persons might fight against one set of authorities, especially if they are disappointed by its lack of power, and at the same time or later on submit to another set of authorities which through greater power or greater promises seems to fulfill their masochistic longings. Finally, there is a type in which the rebellious tendencies are completely repressed and come to the surface only when conscious control is weakened; or they can be recognized ex posteriori, in the hatred that arises against an authority when its power is weakened and when it begins to totter. In persons of the first type in whom the rebellious attitude is the center of the picture, one is easily led to believe that their character structure is just the opposite to that of the submissive masochistic type. It appears as if they are persons who oppose every authority on the basis of an extreme degree of independence. They look like persons who, on the basis of their inner strength and integrity, fight those forces that block their freedom and independence. #RandolphHarris 10 of 20
However, the authoritarian character’s fight against authority is essentially defiance. It is an attempt to assert oneself and to overcome one’s feeling of powerlessness by fighting authority, although the longing for submission remains present, whether consciously or unconsciously. The authoritarian character is never a “revolutionary”; I should like to call one a “rebel.” There are many individuals and political movements that are puzzling to the superficial observer because of what seems to be an inexplicable change from “radicalism” to extreme authoritarianism. Psychologically, these people are the typical “rebels.” The end of the terror—the most obvious new factor by which Khruschevism is distinguished from Stalinism is the liquidation of the terror. If terror was necessary in a system where the masses had to work hard without getting any corresponding material satisfaction, it could be diminished once the workers could begin to enjoy the fruits of their labour and could hope for increasing enjoyment. Mr. Stalin’s successors were also sufficiently traumatized themselves by the crazy terror which he had exercised during his last years and which daily threatened each one of the top leaders with extinction. A psychological phenomenon, similar to that in France before the fall of Robespierre, probably existed in the Russian top leadership which led, together with the reasons first mentioned, to the decision to liquidate the terror. All reports from Russian confirm that the system of terror has ceased to exist. The slave labour camps which were not only institutions of terror but also a source of inexpensive labor under Mr. Stalin were dissolved. Arbitrary arrests and punishments were abolished. #RandolphHarris 11 of 20
The Khruschev state might be compared with a reactionary police stat of the nineteenth century as far as political freedom is concerned, perhaps not too different from the Czarist system. Yet this comparison would be misleading; not only because of the obvious differences in the economic structure of the two systems but also because of another and more complex factor. Political freedom comes up as a manifest problem only when there is considerable dissent within the fundamental structure of a given society. In the Czarist system, the majority of the population—peasants, workers, the middle class—were in opposition to the system, and the system took oppressive measures to insure its own existence. On the other hand, there is a reason to assume that the Khruschev system has succeeded in ensuring the allegiance of the majority of the Soviet population. It has done this partly by the real economic satisfactions it provides at present and the reasonable hope for far greater improvements in the future and partly by its success in the ideological manipulation of people’s minds. From all reports it seems fairly clear that the average Russian is convinced that his system worked reasonably well, looked forward to a better future, enjoyed the possibilities for more education and amusement, and was mainly afraid of one thing—war. When one criticized the system one criticized details of its operation, bureaucratic stupidities, and the shoddy quality of consumer goods, but not the Soviet systems as such. One certainly did not think of substituting the capitalist system for it. #RandolphHarris 12 of 20
No doubt under Mr. Stalin’s terror the situation was quite different. The ruthless arbitrariness of the terror threatened everyone, high or low, with prison or physical extinction, not only as a result of making mistakes, but as a consequence of denunciations, intrigues, et cetera. However, this terror has gone and things are different. The average American misjudges the Russian situation by putting oneself in the role of an anti-Communist within Russia, and considering the degree to which expression of one’s opinion would be discouraged. One forgets that, apart from writers and social scientists who might be prone to criticize the system, the average Russian feels little of such an urge. Hence the problem of political freedom is by far less real for one than it appears from the American perspective. (The average Russian might feel similarly to the average American if, picturing oneself as a Communist, one considered the restrictions and hazards one would face in the United States of America.) All this does not alter the fact that Khruschev’s Russian is a police state with much less freedom to dissent and to criticize the government and majority opinion than there is within the Western democracies. Furthermore, after many years of unrestricted terror, it will take years to dispell the residue of fear and intimidation created by terror. Yet, when all is considered, the net result if that Khrushchevism marks a considerable improvement over the Stalinist era as far as political freedom is concerned. Closely related to the disappearance of the terror system is also a change in the nature of the method of leadership in Russia. #RandolphHarris 13 of 20
Mr. Stalin’s rule was a one-man rule, without any serious consultation with collaborators and anything that in the broadest sense could be called discussion or majority rule. It is clear that such a one-man regime needed a terror-force by which the dictator could strike at any person who dared to oppose one. With the execution of Beria, the power of the terrorist state police was considerably restricted and none of the Russian leaders since Mr. Stalin’s death has assumed a dictatorial position that could be compared with that of Stalin. It appears that the leader, whoever he is, has to convince the top echelon in the party of the correctness of his views, and that there is something like discussion and majority rule in the ruling committee. All events in the last few years of Mr. Khruschev’s rule had to defend his policy against opponents, that he had to show successes in order to maintain himself on top, and that he was in some ways in a position not too different from that of a statesman in the West, whose continued political failures would lead to his political disappearance. The attitude of the authoritarian character toward life, one’s whole philosophy, is determined by one’s emotional strivings. The authoritarian character loves those conditions that limit human freedom, one loves being submitted to fate. It depends on one’s social position what “fate” means to one. For a solider it may mean the will or whim of one’s superior, to which one gladly submits. For the small businessperson, the economic laws are one’s fate. Crisis and prosperity to one are not social phenomena which might be changed by human activity, but the expression of a higher power to which one has to submit. For those on the top of the pyramid it is basically not different. The difference lies only in the size and generality of the power to which one submits, not in the feeling of dependence as such. #RandolphHarris 14 of 20
Economic theorists have always recognized the importance of secure property rights in creating the right incentives to produce and to invest. This has been critical to the rise of Western European economies. Students of less-developed countries (LCDs) and transition economies reinforce this lesson. They also show how insecure property rights remain in many countries. The threats to property rights come from two broad classes of predators. Other individual may encroach on one’s property, may extort money by making threats of damaging property, or may steal the property outright; a weak state maybe unable to deter or prevent such actions. Even worse, the state itself or its agents may engage in extortion of private property to further their own objectives, whether they be wasteful public monuments and displays, aggression against other states, or simple person consumption. Faced with such threats, individuals will be deterred from production and investment, but will also attempt to take some countermeasures to preserve their property. Property rights over assets consist of: control—decision about them; entitlement to income produced by them; alienation—selling one or both of the control or income rights, fully or partially, to someone else. All of these are subject to formal or informal constraints. Control rights can be leased or sold under contracts, but where contracts are incomplete, the unspecified or residual rights remain with the owner. Income rights are often shared with other stakeholders under various social norms, terms or covenants in a higher-level contract, general laws, et cetera; some control right may also be similarly shared. #RandolphHarris 15 of 20
And sales are also subject to similar constraints, such as covenants restricting what homeowner can and cannot do to the exterior of their homes, to fences and yards, and on. Much academic discussion of the principle of an administration, while admirably giving increasing emphasis to participation by personnel, tends to overlook the probably much more important matter of participation by clientele. Indeed, some of the academic discussion seem to take for granted that participation by the clientele is impossible, that at best the clientele may consume the services of the agency, and these services are related directly to their preconceived wants. By some administrators and writers on administration, however, it is well understood that the benefits of participation by the clientele of an agency overweighs the hazards. The existence of an alert, informed, interested clientele may expose the inept administrator to observation and correction that one would escape if it were more apathetic; on the other hand, a favourable public goes far to assure the success of a program. The attempt to evoke such a favourable response from its clientele often leads agency administrators into unilateral forms of publicity, public relations, and propaganda. A free flow of valid information is rightly to be desired. A system of interim progress reporting, for the clientele as well as the personnel, is indispensable to optimum co-ordination and motivation in democratic planning agencies. Nevertheless, the practice of unilateral public relations is currently probably justly a little suspect. It produces far fewer results than might be supposed from its analogy to commercial advertising. #RandolphHarris 16 of 20
Though it will be granted by many that public relations will not take the place of participation by an agency’s clientele, some continue to rely upon public relations as a means of obtaining participation. That is, they exhort and cajole their clients to participate, or to feel a sense of participation, as if such a feeling could be induced by will power. Participation to deepen must commence with the definition of the problem, and carry through the debate of proposals and the adoption of policy. It is too late in the process of commence trying to evoke participation after everything is cut and dried. Countless instances can be cited to demonstrate people’s lack of enthusiasm for projects which have been fashioned and thrust on them by others. The best of intentions often go awry because of such methods. Let us suppose, however, that the public has participated fully in the first three phases, in defining the problem, debating the alternative solutions, and, at least through representatives, making the policy decision which launches a program for action. And for the clientele to participate in the conduct of the program. Is it then certain that their involvement will be high, with a resulting flow of effort and ingenuity, or initiative and responsibility? Unfortunately, this cannot be assumed. If participation in the planning process were deemed to go only as far as participation in the conduct of programs and no farther, it would soon dwindle into routine. #RandolphHarris 17 of 20
To the extent that participation of the clientele was voluntary, it would cease. The public would in a sense abdicate, becoming content to leave matters in the hands of the paid and delegated personnel of the agency, as long as they did not to greatly transgress routine expectations. This spectacle of public which is satisfied after setting up a program to leave it to be run by a few is familiar in agencies of all kinds. In the beginning of its existence an agency may enjoy a high degree of interests from its clientele; there is hope, energy, idealism, enthusiasm; but once a permanent personnel is established, all this often wanes. A crisis may seem to waken it again, but only ephemerally. The most persistent obstacle to continuing participation is an intangible one. For the baffling opponent is complacency, especially the sort of complacency which seems permitted if not justified by the tolerable success of an agency in meeting some routine minimum of performance. Some of the bitterest struggles of leadership can occur in the minds of leaders, as the same complacency infiltrates and begins to be felt as dull poisoning of their energy. It is then that the question arises, “Why not relax? Why not let things find a level routine? As long as no one is complaining, why is it not sufficient just to let things amble along as they have been?” A swarm of rationalizations can be found to justify such doubts about the desirability of continued progress, and to support the policy of simply mending troubles as they arise. The decline and failure of participation may this occur insidiously, from within, despite good will, as readily as from arbitrariness without. #RandolphHarris 18 of 20
Many believers are not even aware that they have a spirit. At the other extreme, however, some people imagine that every experience which takes place in the realm of their senses is spirit-based—or perhaps even directly “of the Spirit.” These believers consider everything which takes place in their inner life to be His working. In each of these cases the humans’ own spirit is left out of account. In the first instance, the believer’s religious life is, if we may say so, “spiritually mental,” that is, the mind is illuminated and enjoys spiritual truth, but what “spirit” means one does not clearly know. In the second instance the believer is really “soulish,” although one thinks one is spiritual. And in the case where the believer think that the Holy Spirit’s indwelling means every moment is of Him, one becomes dangerously open to the deception of evil spirits counterfeiting the Holy Spirit, because without discrimination one attributes all inner “movements” or experiences to Him. The conversion of an individual to one of the churches is a gradual process that finally ends in the ecstatic moment of Christian faith. Conversion is the transition from the latent stage of the Spiritual Community to its manifest stage. Thus it is relative, not absolute, conversion, for humans is never completely without faith, without an ultimate concern through which they participate in the Spiritual Community. The missionary and evangelistic efforts of the churches must take this fact into account. The lost sheep are never completely lost; the manifest church builds upon the latent church. #RandolphHarris 19 of 20
The Spiritual Community is a community of Spiritual personalities, of individuals determined by the Spiritual Presence in a state of faith and love. One is either grasped by the Spirit or one is not; there is no special status within the Spiritual Community. Everyone is a priest. However, for the sake of efficiency and orderly procedure, certain individual experts may be called to a regular and trained performance of priestly activities. Though the convert in one’s actual being is subject to the ambiguities of the churches, in one’s essential being one is a Spiritual personality, a participant in the Spiritual Community. This is situation is called the experience of the New Being. By experience, we mean the awareness of something that happens to somebody, namely, the state of being grasped by the Spiritual Presence. According to the three elements of salvation, the New Being is experienced as creative (Regeneration), as paradox (Justification), and as process (Sanctification). The stranger that sojourns with you, shall be unto you as the native among you, and you shall love one as you love yourself, for you were all strangers in the land of America. One law shall be among you, for the native and the stranger alike. If your fellowman become poor and one’s means fail, you shall uphold one. Harden not your heart to the needy in your midst, nor shut your hand to your needy brother; but open your hand unto one; and lend one sufficient for one’s needs. Behold how good and how pleasant it is when brethren dwell together in unity. Hate not your brother in your heart; love your neighbour as yourself. I pledge allegiance to the flag of the United States of America, and to the Republic, for which it stands, One Nation, Under God, with Liberty and Justice for all. And please donate to the Sacramento Fire Department, as they are not receiving all of their resources. #RandolphHarris 20 of 20
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Randolph Harris II International 