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The Moment of Truth
Manipulative people do not understand the concept of boundaries. They are relentless in their pursuit to get what they want, and they have no regard for who gets hurt along the way. A manipulator may be defined as a person who exploits, uses and/or controls himself and others as things in certain self-defeating ways. The opposite of the manipulator is the actualizer…who may be defined as a person who appreciates himself and his fellowman as persons or subjects with unique potential—an expresser of his actual self. The paradox is that each of us is partly a manipulator and partly an actualizer, but we can continually become more actualizing. When manipulation becomes the usual mode of interacting with others, it is a serious sign of impaired personality health. It implies, among other things, a profound distrust of the other person, even contempt for him. Furthermore, the habitual manipulator of others must repress his spontaneous feelings, thereby promoting further self-alienation. The contriving, manipulative insincere individual, often without conscious awareness, places popularity and “success” at the peak of his value hierarchy. He sells his soul (his real self) to achieve it. He strives to determine what kind of behaviour the other person likes and then pretends to be the kind of person who habitually behaves that way. #RandolphHarris 1 of 25
The major factor responsible for habitability contrived interpersonal behaviour is the belief, conscious or implicit, that to be one’s real self is dangerous; that exposure of real feelings and motives will result in rejection or ridicule. Such a belief stems from experiences of punishment and rejection at the hands of parents and other significant persons. To avoid punishment in the future, the child represses the real self in interpersonal situations and learns to become a contriver, an “other-directed” character. Of course, more serious outcomes are possible too: neurosis, psychopathic personality, and psychosis. Scientific students of the learning process, following the lead of Pavlov, Watson, and Skinner, have been able to demonstrate that people’s behaviour can be manipulated without their awareness. A psychologist was able to get subjects in an experiment to increase the frequency with which they uttered plural nouns simply by murmuring “Mm-hmm” whenever the subject spontaneously uttered the desired class of words. Many other experimenters have demonstrated that the content of another’s conversation can subtly be controlled by properly timed “reinforcing” stimuli, such as saying, “That’s good.” There seems little doubt that, with a little training, anyone could improve the efficiency with which he or she could thus influence the behaviour of others without their awareness that they had been so manipulated. #RandolphHarris 2 of 25
All it calls for is the study of the other person, to discern what things will function as reinforcers to his or her behaviour, and then supplying these things whenever the desired behaviour occurs. However, most people resent being manipulated, and they become properly angry when they discover that they have been treated like puppets or animals. A nineteen-year-old male student once consulted with me, seeking help in improving his relations with people. He stated that he had studied Dale Carnegie’s book How to Win Friends and Influence People and found the advice given there extremely helpful to him in “conning” others, especially girls. He was successful as a campus lover and had six of the most attractive coeds in love with him at the time of seeking help. The help he sought was any suggestions that psychology might offer to him in his campaign to win over the affections of the campus queen, who rejected him, telling him he was a “phony.” This rejection upset him. He wondered if there were some new gimmicks he might learn to seem authentic. Parenthetically, he mentioned that, once he won a girl’s affections, he rapidly became bored by her, stating, “Once you’ve won a girl, it’s like a book you’ve just read; you don’t want to have anything more to do with her.” #RandolphHarris 3 of 25
I refused to help him learn new manipulative methods. In several interviews, I helped him gain insight into his motives and background, and he became more authentic and less of an unscrupulous user of other people. Individuals within a given society differ, of course, in their personal characters; in fact, it is no exaggeration to say that if we are concerned with minute differences, there are no two people whose character structure is identical. Yet if we disregard minute differences, we can form certain types of character structures which are roughly representative for various groups of individuals. Such types are the receptive, the exploitative, the hoarding, the marketing, the productive, character orientations. If it can be shown that nations or societies or classes within a given society have a character structure which is characteristic for them, even though individuals differ in many specific ways, and even though there will be always a number of individuals whose character structure does not fit at all into the broader pattern of the structure common to the group as a whole, the problem of character structure gains in importance far beyond the individual. The name for this character which is typical for a society is the “social character.” #RandolphHarris 4 of 25
Like the individual character, the “social character” represents the specific way in which energy is channelized; it follows that if the energy of most people in each society is channelized in the same direction, their motivations are the same, and furthermore, that they are receptive to the same ideas and ideals. What is the social character? The nucleus of the character structure which is shared by most members of the same culture, in contradistinction to the individual character in which people belonging to the same culture differ from each other. The concept of social character is not a statistical concept in the sense that it is simply the sum total of character traits to be found in the majority of people in a given culture. It can be understood only in reference to the function of the social character. Each society is structuralized and operates in certain ways which are necessitated by a number of objective conditions. These conditions include methods of production which in turn depend on raw materials, industrial techniques, climate, size of population, and political and geographical factors, cultural traditions and influences to which the society is exposed. There is no “society” in general, but only specific social structures which operate in different and ascertainable ways. #RandolphHarris 5 of 25
Although these social structures do change in the course of historical development, they are relatively fixed at any given historical period; any society can exist only by operating within the framework of its particular structure. The members of the society and/or the various classes or status groups within it must behave in such a way as to be able to function in the sense required by the social system. It is the function of the social character to shape the energies of the members of society in such a way that their behaviour is not a matter of conscious decision as to whether or not to follow the social pattern, but one of wanting to act as they have to act and at the same time finding gratification in acting according to the requirements of the culture. It is the social character’s function to mold and channel human energy within a given society for the purpose of the continued functioning of this society. Modern, industrial society, for instance, could not have attained its ends had it not harnessed the energy of free men for work in an unprecedented degree. Man had to be molded into a person who was eager to spend most of his energy for the purpose of work, who had the qualities of discipline, orderliness and punctuality, to a degree unknown in most cultures. #RandolphHarris 6 of 25
If everyone had to make up his mind consciously every day that he wanted to work, to be on time, etcetera, it would not have sufficed since any such conscious deliberation would lead to many more exceptions than the smooth functioning of society can afford. Nor would threat and force have sufficed as a motive since the highly differentiated tasks in modern industrial society can, in the long run, only be the work of free men and not of forced labour. The social necessity for work, for punctuality, and orderliness had to be transformed into an inner drive. This means that society had to produce a social character in which these strivings were inherent. While the need for punctuality and orderliness are traits necessary for the functioning of any industrial system, there are other needs which differ, say, in nineteenth-century capitalism, as against contemporary capitalism. Nineteenth-century capitalism was still mainly occupied with the accumulation of capital, and hence with the necessity of saving; it had to fortify discipline and stability by an authoritarian principle in the family, religion, industry, state and church. The social character of the nineteenth-century middle class was precisely one which in many ways can be called the “hoarding orientation.” #RandolphHarris 7 of 25
Abstention from consumption, saving, and respect for authority were not only virtues, but they were also satisfactions for the average member of the middle classes; his character structure made him like to do what, for the purposes of his economic system, he had to do. The contemporary social character is quite different; today’s economy is based not on restriction of consumption, but on its fullest development. If people—the working and the middle classes—were not to spend most of their income on consumption, rather than to save it, our economy would face a severe crisis. Consuming has become not only the passionate aim of life for most people, but it has also become a virtue. The modern consumer—the men who buys on installments—would have appeared an irresponsible and immoral waster to his grandfather, just as the latter would appear an ugly miser to his grandson. The nineteenth-century social character is to be found today only in the more backward social strata of Europe and North America; this social character can be defined as one for whom the principal aim was having; the twentieth first-century social character is one for whom the aim is using. A similar difference exists with regard to the forms of authority. #RandolphHarris 8 of 25
In this century, at least in the developed capitalistic countries of the West, there is enough material satisfaction for all, and hence less need for authoritarian control. At the same time control has shifted into the hands of bureaucratic elites which govern less by enforcing obedience than by eliciting consent, a consent, however, which is to a large degree manipulated by the modern devices of psychology and a “science” called “human relations.” As long as the objective conditions of the society and the culture remain stable, the social character has a predominantly stabilizing function. If the external conditions change in such a way that they no longer fit the traditional social character, a lag arises which often changes the function of character into an element of disintegration instead of stabilization, into dynamite instead of a social mortar, as it were. Man has been brought to his present stage of development by natural selection, of which his intellect is the supreme product; but man cannot consider himself finally superior to other animals until he supplants genetic with telic progress by applying his intellect to his own improvement. Social progress consists in an increase in the aggregate enjoyment throughout a society and a decrease in the aggregate suffering. #RandolphHarris 9 of 25
Thus far, social progress has in a certain awkward manner taken care of itself, but in the near future it will have to be cared for. To do this and maintain the dynamic condition against all hostile forces which thicken with every new advance, is the real problem of Sociology considered as an applied science. Feelings are the basic component of the mind; the intellect has been evolved as a guide to the feelings. The social mind, a generalization or composite of individual minds, is made up of the social intellect and social feelings. The unrestrained working out of feelings results in conflict and destruction; but intellect can guide feelings into constructive channels by setting down laws and ideals. Intellect, in its growth, finally becomes capable of formulating ideals for social as well as individual guidance. Those actions which bring progress are called “dynamic actions,” and can only be performed by creating a state of “dynamic opinion” in which the social intellect is equipped for its guiding function. If a whole society is to embark upon a dynamic action, its people must be prepared and equipped through the broadest possible diffusion of knowledge. #RandolphHarris 10 of 25
Intelligence, hitherto a growth, is destined to become a manufacture. The knowledge of experience is, so to speak, a genetic product; that of education is a teleological product. The origination and distribution of knowledge can no longer be left to chance and to nature. They are to be systematized and erected into true arts. Knowledge artificially acquired is still real knowledge, and the shock of all men must always consist chiefly of such knowledge. The artificial supply of knowledge is as much more copious than the natural as is artificial supply of food more abundant than the natural supply. Education is more than a device for social engineering; it is also a leveling instrument, a means of bringing opportunity to humble people and enabling them to use their talents. Greatly impressed from our childhoods is the vast difference between the educated and uneducated, but this chasm cannot be attributed to difference in native capacities. People also have such a compassionate view of education because it springs from their own personal triumph. Education is a long-term instrument for the improvement of mankind. Acquired knowledge itself cannot be transmitted by heredity, but the capacity to acquire knowledge is another matter. #RandolphHarris 11 of 25
Certain arts and talents which apparently run in family lines cannot be accounted for by the theory of natural selection because these talents have no value in the struggle for survival; natural selection has no explanation for the persistence of such talents from generation to generation. The persistence of talents can best be explained by assuming that part of what man gains by the exercise of mental faculties in a specific pursuit may be handed down to become part of the heritage of the race. This does not mean that human nature is not malleable; it means that it allows only a limited number of potential structures, and confronts us with certain ascertainable alternatives. The most important alternative as far as the technological society is concerned is the following: if man is passive, bored, unfeeling, and one-sidedly cerebral, he develops pathological symptoms like anxiety, depression, depersonalization, indifference to life, and violence. The long-range implications of a cybernated Word for mental health are disturbing. Most planners deal with the human factor as one which could adapt itself to any condition without causing any disturbances. The possibilities which confront us are few and ascertainable. #RandolphHarris 12 of 25
One possibility is that we continue in the direction we have taken. This would lead to such disturbances of the total system that either thermonuclear war or sever human pathology would be the outcome. The second possibility is the attempt to change that direction by force or violent revolution. This would lead to the breakdown of the whole system and violence and brutal dictatorship as a result. The third possibility is the humanization of the system, in such a way that it serves the purpose of man’s well-being and growth, or in other words, his life process. In this case, the central elements of the second Industrial Revolution will be kept intact. The question is, Can this be done and what steps need to be taken to achieve it? As the learning continues, personal changes take place in the direction of greater freedom and spontaneity. In the course of this process, I have seen hard, inflexible, dogmatic persons, in the brief period of several weeks, change in front of my eyes and become sympathetic, understanding, and to a marked degree non-judgmental. I have seen neurotic, compulsive persons ease up and become more accepting of themselves and others. In one instance, a student who particularly impressed me by his change, told me when I mentioned this: “It is true. I feel less rigid, more open to the World. And I like myself better for it. I don’t believe I ever learned so much anywhere.” #RandolphHarris 13 of 25
I saw shy persons become less shy and aggressive persons more sensitive and moderate. A more personal statement of this kind of change is given by a student at the end of the course. “Your ways of being with us is a revelation to me. In your class I feel important, mature and capable of doing things on my own. I want to think for myself, and this need cannot be accomplished through textbooks and lectures alone, but through living. I think you see me as a person with real feelings and needs, an individual. What I say and do are significant expressions from me, and you recognize this. You follow no plan, yet I’m learning. Since the term began I seem to feel more alive, more real to myself. I enjoy being alone as well as with other people. My relationships with children and other adults are becoming more emotional and involved. Eating an orange last week, I peeled the skin off each separate orange section and liked it better with the transparent shell off. It was juicer and fresher tasting that way. I began to think, that’s how I feel sometimes, without a transparent wall around me, really communicating my feelings. I feel that I’m growing, how much, I don’t know. I’m thinking, considering, pondering, and learning.” #RandolphHarris 14 of 25
Throughout this description of the learning process in such a climate, I am sure you will have observed the many similarities to the process involved in psychotherapy. Outstanding is the way in which the student begins to rely on his own values as he experiences them, rather than upon the values imposed on him by others. It is also clear that the student is closer to his own feelings, trusts them more, trusts himself more. He is not so afraid of his own spontaneity, not so afraid of change. He is, in short, learning what it means to be free. In our ongoing case study of Clare, she also needs to learn to be free. Her painful relationships left her in a daze. When she had recovered some degree of poise she worked through certain implication. She grasped more deeply the meaning of her fear of desertion: it was because her ties were essential to her that she had such a deep fear of their dissolution, and this fear was bound to persist as long as the dependency persisted. Some weeks later she heard that someone had spread slanderous remarks about her. It did not upset her consciously but led to a dream in which she saw a tower standing in an immense desert; the tower ended in a simple platform, without any railing around it, and a figure stood at the edge. She awoke with mild anxiety. #RandolphHarris 15 of 25
The desert left her with an impression of something desolate and dangerous. And it reminded her of an anxiety dream in which she had walked on a bridge that was broken off in the middle. The figure on the tower meant to her merely a symbol of loneliness, which she felt, since Peter, her significant other, was away for some weeks. Then the phrase “two on an island” occurred to her. It brought back fantasies she occasionally had of being alone with a beloved man in a rustic cabin in the mountains or at the seashore. Thus at first the dream meant to her merely an expression of her longing for Peter and of her feeling alone without him. She also saw that this feeling had been increased by the report she heard on the pervious day, that she recognized that the slanderous remarks must have made her apprehensive and enhanced her need for protection. In going over her associations she wondered why she had not paid any attention to the tower in the dream. An image occurred to her, which came to her mind occasionally, of herself standing on a column amid swampland; arms and tentacles arising from the swamp reached out for her as if they wanted to drag her down. Nothing more happened in this fantasy; there was only this picture. Clare had never paid much attention to it, and had seen only its most obvious connotation: a fear of being dragged down into something dirty and nasty. #RandolphHarris 16 of 25
The slanderous remarks must have revived this fear. However, she saw suddenly another aspect of the picture, that of putting herself above others. The dream of the tower had this aspect, too. The World was arid and desolate, but she towered above it. The dangers of the World could not reach her. Thus she interpreted the dream as meaning that she had felt humiliated by the slanderous remarks and had taken refuge in a rather arrogant attitude; that the isolated height upon which she thus placed herself was frightening because she was much too insecure to stand it; that she had to have somebody to support her on this height and became panicky because there was nobody on whom she could learn. She recognized almost instantaneously the broader implications of this finding. What she had seen hitherto was that she needed somebody to support and protect her because she herself was defenseless and unassertive. Now she realized that she would occasionally swing to the other extreme, haughtiness, and that in such situations she had to have a projector just as much as she did when she effaced herself. She was greatly relieved because she felt that she had glimpsed a new vista of ties fastening her to Peter, and thereby new possibilities of dissolving them. #RandolphHarris 17 of 25
Everyone needs help now and then. When you really need it, it is okay to accept help. However, when someone constantly jumps in to help you, they are not really trying to help you. They are trying to make you dependent on them. Think about two-year-old’s and how they will kick up a fuss when you are trying to help them do something. It is in our biological makeup to want to do things for ourselves. We need some independence. You must remember that when someone is doing everything for you, what are you doing? You are sitting there, wondering why you did it wrong, and someone else must do it for you. You sit there and wonder what is wrong with you—and that is precisely what the brainwasher wants. They want you to think you are inadequate and that you need them. A significant (and possibly major) part of the care afforded by the usual psychotherapist is neither specific to nor dependent upon his technical professional training. Ways must be found to maximize the contribution of the psychiatrist when he is using precisely those skills and knowledges which are unique to his medical training. We must come to recognize the social inefficiency and anachronism represented whenever the psychiatrist spends any sizable portion of his time in therapeutic conversation with individual patients—unless such individual psychotherapy is imbedded in a true research endeavor. The same waste is present when the clinical psychologist functions as individual therapist. #RandolphHarris 18 of 25
The shortage of psychiatrists, psychologists, and social workers in our institutions for several disturbed personalities (and these include no only mental hospitals but reformatories and prisons as well) is the most easily documented of the mental health manpower problems, but it is possibly exceeded by the critical shortage of these experts in the community where their coordinated efforts have a potential for prevention or effective early treatment that may far exceed the impact of their institutional work. In the setting of the community and an outpatient clientele, the most obvious pressure on the psychiatrist, psychologist, and social worker is to function as individual psychotherapists. However, if they could be freed to function as researchers and consultants, and if there were a reduction of the pressure on them to do psychotherapy, their greatest potential impact would come. What are the possible avenues of action whereby we might hope to achieve a more effective utilization of the special skills of the psychiatrist, psychologist, and social worker and broaden their contribution to solution of the mental health problem? Any procedures or developments which would enable them to make greater use of their special aptitudes and lesser use of their nonspecific, shared or common abilities would be helpful. #RandolphHarris 19 of 25
Programs which would reduce the demand upon them to furnish individual psychotherapy and which would diminish their attraction toward this activity would be beneficial. In ethics we are to seek a subline common sense which means that we are not to help ourselves to the ignoring of others, not to help others to the ignoring of ourselves. When life itself may treat them more harshly because of their mistakes, sins, or weaknesses, to treat others too softly may not be the wise way. He needs to protect himself by the truth which, applied here, means he must strengthen himself against their negative, slushy emotion. A misconceived and middled pity brought in where toughness and reason are needed, would only harm them and him, both. The continued study of this philosophy will inevitably lead the student to accept its practical consequences and thus make the universal welfare of mankind his dominant ethical motive. I have more respect for the man who builds a career of usefulness and service to his community than for the man who turns his back on cares of responsibilities so as to sink into the smug peace of retreat. At the best the latter will address unless appeals to mankind to be better, whereas the former will do something more beneficial and more effective. #RandolphHarris 20 of 25
“In firefighting, I think you get into it by degrees. Everybody has his own motives. For most of us, it’s the excitement, the challenge, all the things that go with the fire department, the apparatus and everything. But you still don’t know what it is until you get your first working fire where you have to lay yourself on the line. I don’t want to overdramatize it, but from the time I was fifteen I had been going to fires and pulling hose, but it wasn’t’ until I had been on the Sacramento Fire Department for a few moths that I have my ‘moment of truth.’” Then we got a fire that not only was a working fire, but there supposedly were people trapped. It was about three in the morning, and it was one of those times when you instinctively knew, by the way the alarm came in, that you were going to have a working fire. When we turned into the street we were still four blocks away, and you could smell the smoke. We pulled up, and there was a lady standing out in front in her nightgown, screaming that he daughter was up in the bedroom, and the house was heavily involved in smoke, and some flame was showing. This other guy and I stepped off the back of the engine, and we pulled off the booster line. He was a wonderful guy and a great friend; he became a career firefighter, rose to captain, and was later killed in a fire. Anyhow, he and I started up the stairs with the booster line, and we hit that wall of heart. We didn’t use masks much in those days. #RandolphHarris 21 of 25
“We carried a couple of MSA demand masks and a couple of Scott air packs, but we normally didn’t wear them. We only wore them when we thought there as a gas condition. Anyhow, we started up the stairs and hit that wall of heat and smoke, and we thought this girl was trapped in the bedroom. I remember the feeling of ‘I can’t make it.’ I had this great desire to back away and get out of there. The only thing that prevented me from fleeing was the fact that I would be shamed in front of the other firefighter. He later confessed to me that the only thing that stopped him from fleeing was the fact that he would be shamed in front of me. So we continued up the stairs, got on the landing on the second floor, and crawled into the bedroom trying to find this girl. Now the fire was starting to drip down the walls. We couldn’t find her, and then it got real hot. All we had was the booster line. I remember yelling at our captain to bring a big line up. It got so hot that we finally had to start backing out. We just got to the stairs when a flashover occurred, and everything around us took off in fire. We dove head first down the stairs, just as the rest of the company was coming up with a two-and-a-half-inch line. #RandolphHarris 22 of 25
“We crawled out onto the street. I don’t remember much at that point. I sort of wore up, and the other firefighter and I were sitting on the back step of the pumper, and they had inhalators on us. They wanted to take us to the hospital, and I wouldn’t go because I was convinced that if I ever to lay down on that stretcher I would never get up again. I also was convinced that I wasn’t cut out to be a fireman, because I knew how close I had come to running away. So we sat there for a while, and the fire was knocked down. It turned out the girl never was there, she was staying at a friend’s house that weekend. Her mother had forgotten. That didn’t matter, really. I’ve been to many fires since when that sort of thing has occurred. The company was up on the roof overhauling, and I remember standing there and thinking to myself, ‘In the morning. I’m going to resign. I’m not going to be a fireman because I know how close I came.’ I got home around five in the morning, got to sleep, and I guess it was around eight o’clock when the alarm went off again. I jumped out of bed, got into my bunkers, headed for the fire. It was a working fire in the basement, a couch, and we went, pulled the couch out. All of a sudden I realized that I was okay, that I wasn’t that much afraid. I guess it was kind of like when you’re thrown from a horse, you get back on. #RandolphHarris 23 of 25
“So I had overcome that first obstacle. Then, as the years go on, you get deeper and deeper involved, and you go through various stages until finally you reach the point when, without knowing it, you have made a total commitment to be a fireman. One of the things about the fire service that is perhaps the most satisfying of all is knowing that, as long as you have the equipment and the manpower you need, you can face any challenge that is thrown at you, because of the constant repetition of the procedures—the training you go through, the experience that builds up, the teamwork that’s there. Because when you get into a fire situation, especially one where a life is involved, the adrenaline flows, and it’s very easy to do the wrong thing. The only thing that prevents you from doing the wrong thing, and forces you to do the right thing, is that disciplined training experience, plus the motivation. I think that those are the ingredients for success in anything you do in life. It’s especially true in the fire service. The motivation and the desire and willingness to be a firefighter, the training you go through, the discipline imposed on your, the discipline from your officers, the discipline you impose on yourself to be a part of this team, and finally—and most important of all—the experience. And by following the prescribed procedures, those seemingly routine things that have been drilled into you, when you do it enough, in that crucial situation you will do the right thing. It becomes almost instinct. #RandolphHarris 24 of 25
“I’ve also come to believe that fear is a pretty good thing for a firefighter to have. The more you know, the more you’re afraid, because there are things you should be afraid of. What you do is to discipline yourself to cope with your fear. And when you reach the stage of experience when you make that fear work for you, you will then know the dangers you should be looking for—the signs of a possible backdraft situation, the buildup you know is going to lead to a flashover, the signs of a weakness in a structure that could lead to a collapse. Now, that’s smart firefighting, and you do those things only after you have had some close calls and learned that there is good reason to be afraid of certain things. For me, personally, I have always been terrified of electricity. I always look out for live wires.” You can help the Sacramento Fire Department by making a contribution. A generous act not only helps the beneficiary, but if the motive is pure, ennobles the doer. If we want to keep sane, it is safer to keep humble. The path from arrogance to madness is a short one. 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. #RandolphHarris 25 of 25
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Stolen Fruits are the Sweetest
Human sin derives from human ignorance of the Presence which is always within man. Who that is aware of It could possibly transgress, could oppose Its benignity or forget Its teaching of reciprocal Universal Laws. It is true that a face may proclaim the possessor’s character, but it is also true that often only a part of this character is revealed and that the hidden part is, schizophrenically, of an opposite kind. The fact must be admitted, as every saint has admitted it, that there are two poles in human nature, a lower and a higher, an animal and an angelic, an outward-turned and an inward-turned one. It is more just to say that each man’s nature is composed of both good and bad qualities. This must be so because the animal, the human, and the angel are all there in him. The need today is not for compromise or patchwork. It is for one, outright, generous gesture. When the teacher establishes an attitudinal climate, when he makes available resources which are relevant to problems which confront the student, then a typical process ensures. Not caring if he harms others, the selfish person thinks only of satisfying his own wants first. The next higher type thinks also of his immediate circle of family and friends. However, the highest type of all gives equal regard to himself, to his family, to whoever crosses his path, and to all others. He feels for everyone, never satisfying his desires by wrongfully taking away from, or harming, another. #RandolphHarris 1 of 15
For students who have been taught by more conventional means, there is a period of tension, frustration, disappointment, disbelief. Students turn in such statements as “I felt completely frustrated by the class procedure.” “I felt totally inadequate to take part in this kind of thing.” “The class seems to be lacking in planning and direction.” “I keep wishing the course would start.” After an initial session in which opportunities and resources were described, one mature participant observer described the way one group struggled with the prospect of freedom. “Thereafter followed four hard, frustrating sessions. During this period, the class didn’t seem to get anywhere. Students spoke at random, saying whatever came into their heads. It all seemed chaotic, aimless, a waste of time. A student would bring up some aspect of the subject; and the next student, completely disregarding the first, would take the group away in another direction; and a third, completely disregarding the first two, would start fresh on something else altogether. At times there were faint efforts at a cohesive discussion, but for the most part the classroom proceedings seemed to lack continuity and direction. The instructor received every contribution with attention and regard. He did not find any student’s contribution in order or out of order. #RandolphHarris 2 of 15
“The class was not prepared for such a totally unstructured approach. They did not know how to proceed. In their perplexity and frustration, they demanded that the teacher play the role assigned to him by custom and tradition; that he set forth for us in authoritative language what was right and wrong, what was good and bad.” This is a good description of the bafflement and chaos which is an almost inevitable initial phase of learning to be free. One fruit of the change will be that just as the old idea was to watch out selfishly for his own interests, so the new idea will be not to separate them from the interests of others. If he asked, “How can anyone who is attuned to such impersonality be also benevolent?” Well, because he is so attuned to the real Giver of all things, he need not struggle against anyone nor possess anything. Hence, he can afford to be generous as the selfish cannot. And because the Overself’s very nature is harmony and love, he seeks the welfare of others alongside of his own. He is entitled to seek his own profit and advantage, but only in equity with and considerateness for those of the other person concerned. Gradually students come to various realizations. It dawns on them that this is not a gimmick, but that they are really unfettered; that there is little point in impressing the professor, since the student will evaluate his own work; that they can learn what they please; that they can express, in class, the way they really feel; that issues discussed in class which are real to them, not simply the issues set forth in a text. #RandolphHarris 3 of 15
When these elements are recognized, there is a vital an almost awe-inspiring release of energy. One student reads as she has never read before—two books a week in the subject and hopes this “will never end.” Others undertake projects of writing, experimentation, work in a clinic or laboratory with a new zest. The report of one student is typical of many and is worth quoting at some length. “I feel that I want to share my joy with you in relation to the paper that I gave you earlier today—it is what I call ‘my first real learning experience’…I took a few minutes after I finished typing my paper to think what had made this learning experience so different from the many others which I have had. These are my reactions, sketched briefly: Based on real need—not superficial topic…reading was done to satisfy my need, not merely to collect material to fit topic and sound good…I found that I had to scrap my original approach toward writing a paper when I realized that it did not have to sound good or conform to a prescribed pattern. I jotted down my usual idea of a good outline for a paper only to find that it was not geared to my need at all, and I turned to writing about things of significance to me and then made an outline of what I had written. One of the most ‘shocking’ parts of this experience, as I have related to you one day, was the fact that I did not have to do this and yet I wanted to be working on it all the time and rushed through assigned requirements in other courses to devote time to this. #RandolphHarris 4 of 15
“I wrote an annotated bibliography for the first time in my life because I wanted to have information regarding this material I had read, for future reference….there was no feeling of drudgery about this paper—I found myself saying, ‘I’m going over to the library to work on my paper for a while’ instead of, ‘Oh, I suppose I’ve got to plow through some more books tonight or I’ll never het that paper done on time.’ The lack of external pressure made this experience one of the most enjoyable things I have ever done. Basically, through experience, it has changed my whole approach to teaching…” This student is discovering what it means to be autonomous, what it means to be creative, what it means to put forth disciplined effort to reach one’s own goals, what it means to be a responsible free person, and most important, is appreciating the satisfactions which come from these experiences. Another element which is a common part of the process is that the group develops a respect and liking for each other as individuals, as they emerge in the group discussion. A teacher trying this approach writes, “In this second group, also, I found that the students had developed a personal closeness, so that at the end of the semester they talked of having annual reunions. They said that somehow or other they wanted to keep this experience alive and not lose one another.” Those who regard altruism as the sacrifice of all egoistic interests are wrong. It means doing well by all, including ourselves. For we too are part of the all. We do not honour altruistic duty by dishonouring personal responsibility. #RandolphHarris 5 of 15
Up to a certain point in development, man does right in seeking self-gain. However, beyond that point, he must stop the process and seek self-loss. The attitude of non-interference in other people’s lives is a benign and justifiable one at certain times but an egotistic one at other times. The best charity in the end is to show a man the higher life that is possible for him. By selfishness it is meant seeking advantage to self in all transactions with complete indifference to others’ welfare. When the essential motive imposed on us by Nature is self-interest, it is useless to prate and prattle of altruistic motives. Every man has a right to be selfish. Trouble arises only when he hurts others to fulfil this aim. Then the same Nature which prompted him to concentrate on his own existence will punish him. For the law of compensation cannot be evaded: that which we have given to others, of woe or good, will someday be reflected to us. By human standards, nature itself is uneconomical. Its process proves the least economic of all conceivable process is concealed only by the vastness of the scale on which nature operates and the absolute magnitude of its results. Some of the lower organisms give off as many as a billion ova: only a few develop into maturity, while the rest succumb in the resulting struggle for survival. The waste of reproductive powers is fantastic. Haphazard human strife, particularly in the form of industrial competition, is similarly wasteful. #RandolphHarris 6 of 15
Telic phenomena—those governed by human will and purpose—and genetic phenomena, the results of blind natural forces are fascinating concepts. In the face of the immense superiority of the telic over the genetic, the artificial over the natural, the persistent natural-law enthusiasm of laissez-faire theorists is like the nature-worship of Rousseauian romanticism, or, worse still, of primitive religion. The evolutionary view of nature as being in some way inherently beneficent is sheer mysticism. Man’s task is not to imitate the laws of nature, but to observe them, appropriate them, direct them. Just as there are two kinds of dynamic processes, so are there two distinct kinds of economics—the animal economics of life and the human economics of mind. Animal economics, the survival of the fittest in the struggle for existence, results from the multiplication or organisms beyond the means of subsistence. Nature produces organisms in superabundance and relies upon the wind, water, birds, and animals to sow her seed. A rational being, on the other hand, prepares the ground, eliminates weeds, drills holes, and plants at proper intervals; this is the way of human economics. While environment transforms the animal, man transforms the environment. Competition actually prevents the most fit from surviving. Rational economics not only saves resources but produces superior organisms. The best evidence for this is that whenever competition is wholly removed, as it is when man artificially cultivates a particular form of life, that form immediately makes great strides and soon outstrips those depending upon competition for their progress. Hence, the superior quality of fruit trees, cereals, domestic cattle. #RandolphHarris 7 of 15
Even in its most rational form, competition is prodigiously wasteful. Witness the social waste involved in advertising, a good example of the modified form of animal cunning which is the hallmark of business shrewdness. Furthermore, Laissez faire destroys whatever value competition might have in human affairs; for since complete laissez faire allows combination and finally monopoly, free competition can be secure only through some measure of regulation. Validity of norms is based on the conditions of human existence. Human personality constitutes a system with one minimal requirement: avoidance of madness. However, once this requirement is fulfilled, man has choices: He can devote his life to hoarding or to producing, to loving or to hating, to being or having, etcetera. Whatever he chooses, he builds a structure (his character) in which certain orientations are dominant and others necessarily follow. The laws of human existence by no means lead to the postulation of one set of values as the only possible one. They lead to alternatives, and we must decide which of the alternatives are superior to others. However, are we not begging the issue by speaking of “superior” norms? Who decides what is superior? If man is deprived of his freedom, he will become either resigned and lose vitality, or furious and aggressive. If he is bored, he will become passive or indifferent to life. If he cuts down to an IBM-card equivalent, he will lose his originality, creativeness, and interests. If I maximize certain factors, I minimize others. #RandolphHarris 8 of 15
The question then arises, which of these possibilities seems preferable: the alive, joyful, interested, active, peaceful structure or the unalive, dull, uninterested, passive, aggressive structure. What matters is to recognize that we deal with structures and cannot pick out preferred parts from one structure and combine them with preferred parts of the other structure. The fact of structurization in social as well as in individual life narrows down our choice to that between structures, rather than that between single traits, alone or combined. Indeed, what most people would like is to be aggressive, competitive, maximally successfully in the market, liked by everybody and at the same time tender, loving, and a person of integrity. Or, on the social level, people would like society which maximizes material production and consumption, military and political power and at the same time furthers peace, culture, and spiritual values. Such ideas are unrealistic, and usually the “nice” human features in the mixture serve to dress up or hide the ugly features. Once one recognizes that the choice is between various structures and sees clearly which structures are “real possibilities,” the difficulty in choosing becomes greatly reduced and little doubt remains which value structure one prefers. Persons with different character structures will be in favour of the respective value system which appeals to their character. Thus, the biophilous, life-loving person will decide for biophilous values, and the necrophilous persons for necrophilous ones. Those who are in between will try to avoid a clear choice, or eventually make a choice according to the dominant forces in their character structure. #RandolphHarris 9 of 15
If one could prove on objective grounds that one value structure is superior to all others, nothing much would be gained; for those who do not agree with the “superior” value structure because it contradicts the demands rooted in their character structure, objective proof would not be compelling. Nevertheless, a desirable living system should grow and produce the maximum of vitality and intrinsic harmony, that is, subjectively, of well-being. An examination of the system of Man can show that the biophilous norms are more conducive to the growth and strength of the system while the necrophilous norms are conducive to dysfunction and pathology. The validity of the norms would follow from their function in promoting the optimum of growth and well-being and the minimum of ill-being. Empirically, most people waver between various systems of values, and hence never fully develop in one or the other direction. They have neither great virtues nor great vices. They are like a coin whose stamp has been worn away; the person has no self and no identity, but is afraid to make this discovery. When our protagonist Clare had recovered some degree of poise, she worked through certain implications of her findings of pain in intimate relationships. She grasped more deeply the meaning of her fear of desertion: it was because her ties were essential to her that she had such a deep fear of their dissolution, and this fear was bound to persist as long as the dependency persisted. #RandolphHarris 10 of 15
Clare saw that she not only hero-worshiped her mother, Bruce, and her husband, but had been dependent upon them, just as she was upon Peter. She realized that she could never hope to achieve any decent self-esteem if injuries to her dignity meant nothing compared with the fear of losing Peter. Finally, Clare understood that this dependency of her must be a threat and a burden to Peter, too; this latter insight made for a sharp drop in her hostility toward him. Her recognition of the extent to which this dependency had spoiled her relations with people made her take a definite stand against it. This time she dd not even resolve to cut the knot of separation. She knew that she could not do it, but also she felt that having seen the problem she could work it out within the relationship with Peter. She convinced herself that after all there were values in the relationship which should be preserved and cultivated. She felt quite capable of putting it on a sounder basis. Thus in the following months she made real efforts to respect Peter’s need for distance and to cope with her own affairs in a more independent fashion. Clare had discovered a neurotic trend—the first being her compulsive modesty—and a trend that she did not in the least suspect of existing. She recognized its compulsive character and the harm it did to her love life. She did not yet see, however, how it cramped her life in general, and she was far from recognizing its formidable strength. Thus she overrated the freedom she had gained. #RandolphHarris 11 of 15
In fact, Clare succumbed to the common self-deception that to recognize a problem was to solve it. The solution of carrying on with Peter was only a compromise. She was willing to modify the trend to some extent but not yet willing to relinquish it. This was also the reason why, despite her clearer picture of Peter, she still underrated his limitations, which were much greater and much more rigid than she believed. She also underrated his striving away from her. She saw it, but hoped that by a change in her attitude toward him she could win him back. You are not always who you think you are. Not so much when you are young and growing, but once one has matured, we have a pretty good idea of who we are and what we stand for. Again, not everyone will stay around someone who says bad things to them—but some will. The brainwasher will say all sorts of things to make their victim believe they are not as smart as they thought they were. They will make one think twice about everything that comes out of their mouth. They will have a good reason to do those things as the brainwasher constantly corrects them, even when they thought the other individual was correct. Some people like to break others down entirely so they can trap them. The goal is to be able to control another individual and they do not like to move on. #RandolphHarris 12 of 15
7The exploitative orientation, like the receptive, has as its basic premise the feeling that the source of all good is outside, that whatever one wants to get must be sought there, and that one cannot produce anything oneself. The difference between the two, however, is that the exploitative type does not expect to receive things from others as a gift, but to take them by force or cunning. This orientation extends to all spheres of activity. In the realm of love and affection, these people tend to grab and steal; they tend to fall in love with a person attached to someone else. We find the same attitude regarding thinking and intellectual pursuits. Such people will tend not to produce ideas but to steal them. It is a striking fact that frequently people with great intelligence proceed in this way, although if they relied on their own gifts, they might well be able to have ideas of their own. The lack of original ideas or independent production in otherwise gifted people often has its explanation in this character orientation, rather than in any innate lack of originality. The same statement holds true regarding their orientation in material things. Things which they can take from others always seem better to them than anything they can produce themselves. They use and exploit anybody and anything from whom or from which they can squeeze something. Their motto is “Stolen fruits are sweetest.” Because they want to use and exploit people, the “love” those who, explicitly or implicitly, are promising objects of exploitation, and get “fed up” with persons whom they have squeezed dry. An extreme example is the kleptomanic who enjoys things if he can steal them, although he has the money to buy them. #RandolphHarris 13 of 15
The most visible and acute part of the mental health problem resides in those patients with major psychiatric disorders who require hospitalization. These are the patients who must have the intensive and coordinated services of the most highly trained members of the mental health team—especially of the psychiatrist. If there were no limitations of money or personnel for the treatment of the major forms of psychiatric illness, the effectiveness of the treatment of the psychotic patient would still be sorely restricted by our lack of knowledge about etiology, pathology, and specific avenues of therapeutic action. There is an urgent need for a greatly expanded research endeavour. The design and execution of research into the causes and treatment of major mental illness requires the full-time effort of psychiatrists, psychologists, psychiatric social workers and other mental health personnel. However, these highly trained experts are in critically short supply and their potential contribution to research is seriously reduced and, in many instances, totally blocked by the demand that they provide those clinical services presently thought to be therapeutic. To the extent that circumstances force them into purely service roles they are prevented from generating investigations that could lead to significant changes in the quality or effectiveness of their services. At the present level of our specific technical knowledge it is will to make explicit distinctions between programs of custodial management and programs of active treatment. It is totally unjustifiable and a serious social waste of critically restricted resources for the most highly trained of our mental health experts to be encouraged to assign higher priority to their clinical services and a lower priority to their responsibilities as investigators. #RandolphHarris 14 of 15
Be careful not to limit elements of the quest—action—to altruism or service. It is rather the reeducation of character through deeds. Thus this includes moral discipline, altruistic service, overcoming animal tendencies, temporary physical asceticism, self-training and improvement, and so forth. It is the path of remaking the personality in the external life both through thought-control and acts so as to become sensitive towards and obedient to the Overself. Altruism will then become a mere part of, a subordinate section in, this character training. Whoever labours worthily at a worthy task which does not afflict his conscience is rendering service to humanity. It does not matter whether he is affluent or less affluent. The isolationist individual who stands unmoved by a crime being committed on his doorstep, is tempted by selfishness not to burden himself with another person’s troubles. Ambition can be transformed into service. It takes a lot of altruism and ambition to be a firefighter. “I’ll never forget, it was the third day of fire school, and you know how little things stick in your mind. About four of us were raising up a fifty-foot ladder. It was a windy day, and we were getting the ladder up when it started to fall. There were some guys standing around, and everybody instinctively ran to the ladder and grabbed it to keep it from falling. There was a lieutenant there who said, ‘You know what, there was one guy who ran away. And he should have kept going right out that gate, because firemen don’t run away.’ Firemen don’t run away. All my life I’ve been that way. A good fireman instinctively knows what to do, and one of the things is this: a fireman doesn’t run away. That is some kind of pride I have, and I get it from being a fireman.” We must learn not only to develop right qualities of character, but also not to direct them wrongly. Misplaced charity, for instance, is not a virtue. Please be sure to donate to the Sacramento Fire Department to ensure they have all the resources required. 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. #RandolphHarris 15 of 15
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The Absurd Effort to Make the World Over
Your identity is like your shadow, not always visible, but always present. Plato once said, “I (and all persons) will survive death and destruction of my body insofar as what I essentially am is simple, immaterial soul something whose own essence is being alive.” The person who experiences himself as an ego and whose sense of identity is that of ego-identity naturally wants to protect this thing—him, his body, memory, property, and so on, but also his opinions and emotional investments which have become part of his ego. He is constantly on the defensive against anyone or any experience which could disturb the permanence and solidity of his mummified existence. In contrast, the person who experiences himself not as having but as being permits himself to be vulnerable. Nothing belongs to him except that he is by being alive. However, at every moment in which he loses his sense of activity, in which he is unconcentrated, he is in danger of neither having anything nor being anybody. This danger he can meet only by constant alertness, awakeness, and aliveness, and he is vulnerable compared with the ego-man, who is safe because he has without being. Transcendence is part of the phenomena of “human experiences.” Transcendence is customarily used in a religious context, and it refers to transcending the human dimensions to arrive at the experience of the divine. Transcending makes good sense in a theistic system; from a nontheistic standpoint it can be said that the concept of God was a poetic symbol for the act of leaving the prison of one’s ego and achieving the freedom of openness and relatedness to the World. #RandolphHarris 1 of 19
If we speak of transcendence in a non-theological sense, there is no need for the concept of God. However, the psychological reality is the same. The basis for love, tenderness, compassion, interest, responsibility, and identity is precisely that of being versus having, and that means transcending the ego. It means letting go of one’s ego, letting go of one’s greed, making oneself empty to fill oneself, making oneself poor to be rich. Since the birth of living substances and transmitted by millions of years of evolution, in our wish to survive physically, we obey the biological impulse imprinted on us. The wish to be alive “beyond survival” is the creation of man in history, his alternative to despair and failure. The discussion of “human experiences” culminates in the statement that freedom is a quality of being fully humane. Inasmuch as we transcend the realm of physical survival and because we are not driven by fear, impotence, narcissism, dependency, etcetera, we transcend compulsion. Love, tenderness, reason, interest, integrity, and identity—they all are the children of freedom. Political freedom is a condition of human freedom only because it furthers the development of what is specifically human. Political freedom in an alienated society, which contributes to the dehumanization of man, becomes un-freedom. One of the fundamental elements of the human situation is man’s need for values which guide his actions and feelings. Of course, there is usually a discrepancy between what people consider their values to be and the effective values which direct them and of which they are not aware. #RandolphHarris 2 of 19
In the industrial society, the official, conscious values are those of the religious and humanistic traditions: individuality, love, compassion, hope, etcetera. However, these values have become ideologies for most people and are not effective in motivating human behaviour. The unconscious values which directly motivate human behaviour are those which are generated in the social system of the bureaucratic, industrial society, those of property, consumption, social position, fun, excitement, etcetera. This discrepancy between conscious and ineffective and unconscious and effective values creates havoc within the personality. Having to act differently from what he has been taught and professes to abide by makes man feel guilty, distrustful of himself and others. It is that very discrepancy which our young generation has spotted and against which it has taken such an uncompromising stand. Values—the official or the factual ones—are not unstructuralized items but form a hierarchy in which certain supreme values determine the others as necessary correlates to the realization of the former. The development of those specifically human experiences forms the system of values within the psychospiritual tradition of the West and of India and China during the last 4,000 years. Since these values rest upon revelation, they were binding for those who believed in the source of revelation, which means, as far as the West is concerned, in God. In the West, the question arises whether the hierarchy of values presented by Western religion can have any foundation other than that of revelation by God. #RandolphHarris 3 of 19
We find among those who do not accept God’s authority as the foundation of values the following patterns: Complete relativism which claims that all values are matters of personal taste and have no foundation beyond such taste. Since man’s freely chosen project can be anything and hence a supreme value, because it is authentic, Sartre’s philosophy basically does not differ from this relativism. Another concept of values is that of socially immanent values. The defenders of this position start with the premise that the survival of each society with its own social structure and contradictions must be the supreme goal for all its members and hence that those norms which are conducive to the survival of that society are the highest values and are binding for everyone. Ethical norms are identical with social norms and social norms serve the perpetuation of any given society—including its injustices and contradictions. It is obvious that the elite which governs a society uses all the means at its disposal to make the social norms on which its power rests appear to be sacred, universal norms, either revealed by God or inherent in human nature. Another value concept is that of biologically immanent values. The reasoning of some of the representatives of this thought is that experiences like love, loyalty, group solidarity are rooted in corresponding feelings in the animal: human love and tenderness are seen as having their roots in the animal mother’s attitude toward its young, solidarity as rooted in the group cohesion among many animal species. This view does answer the critical question of the difference between human tenderness, solidarity, and other “human experiences” and those observed in the animal kingdom. Biological immanent value systems often arrive at results which are the very opposite of the human-oriented one discussed here. #RandolphHarris 4 of 19
In a well-known type of social Darwinism, egotism, competition, and aggressiveness are conceived as the highest values because they are allegedly the main principles on which survival and evolution of the species rest. If this self-initiated learning is to occur, it seems essential that the individual be in contact with, be faced with, a real problem. Success in facilitating such learning often seems directly related to this factor. Professional people who come together in a workshop, because of a concern with problems they are facing, are a good example. Almost invariably, when they are given the facilitating climate, they at first resist the notion of being responsible for their own learning, and then seize upon this as an opportunity, and use it far beyond their expectations. On the other hand, students in a required course expect to remain passive, and may find themselves extremely perplexed and frustrated at being given freedom. “Freedom to do what?” is their quite understandable question. So it seems reasonably clear that man be confronted by issues which have meaning and relevance for him. In our culture we tend to try to insulate the student from all the real problems of life, and this constitutes a difficulty. It appears that if we desire to have students learn to be free and responsible individuals, then we must be willing for them to confront life, to face problems. Whether we are speaking of the inability of the small child to make change, or the problem of his older brother in installing the Wi-Fi, or the problem of a college student and adult in formulating his views on international policy, or dealing effectively with his interpersonal relationships, some real confrontation by a problem seems necessary condition for this type of learning. #RandolphHarris 5 of 19
The forgotten hero is often the middle-class citizen, who goes quietly about his business, providing for himself and his family without making demands upon the state. The crushing effect of taxation upon such people is what is eroding the middle-class. Since the Revolution, the dogmas of the Enlightenment have been traditional ingredients of the America faith. American social thought has been optimistic, confident of the special destiny of the country, humanitarian, democratic. Its reformers relied upon the sanctions of natural rights. Optimism is sometimes a hollow defiance of the realities of social struggle, and our natural rights are nowhere to be found in nature. Humanitarianism, democracy, and equality are not eternal verities, but the passing mores of a stage of social evolution. In an age of helter-skelter reforms, confidence in one’s ability to will and plan their destinies is unwarranted by history or biology or any of the facts of experience—and the best one can do is to bow to natural forces. The best type of teacher is one who will facilitate a profound trust in the human organism. If we distrust the human being, then we must cram him with information of our own choosing, lest he go his own mistaken way. However, if we trust the capacity of the human individual for developing his own personality, then we can permit him the opportunity to choose his own way in his learning. Hence it is evident we need teachers who hold a confident view of man. Another element of the teacher’s function which stands out is his sincerity, his realness, his absence of a façade. He can be a real person in his relationship with his students. He can be angry. He can also be sensitive and sympathetic. #RandolphHarris 6 of 19
Because a competent teacher accepts his feelings as his own, he has no need to impose them on his students. He can dislike a student product without implying that it is objectively bad of that or that the student is bad. It is simply true that he, as a person, dislikes it. This he is a person to his students, not a sterile tube through which knowledge is passed from one generation to the next. As one’s sensitivity develops and his conscience refines, he comes to regard certain actions as sinful which he formerly regarded as innocent. There is a guiding conscience in a man which develops or weakens as he responds to the forces and influences playing on and in him from both bygone lives and the current incarnation. It is this preoccupation with choosing good and avoiding evil, with religious feelings and moral virtues, that lift man above the animal. We must interpret the word duty in a larger sense, not merely as some social task imposed on us from without, but as a spiritual decision imposed on us from within. When they really mean keeping up appearances before others, it is a faculty use of the term self-respect. If we understand its twofold character, we shall understand the mysterious nature of conscience. What we commonly experience as the inward voice of conscience is simply the distilled result of accumulated experience, and this includes the experience of many Earth lives also. This voice is usually a negative one, because it more often warns, admonishes, and hinders us from wrong conduct. #RandolphHarris 7 of 19
There is a rarer experience of conscience, however, which is the voice of our own Overself, that divine consciousness which transcends our personal self. This voice is usually an optimistic one since it directs, guides, and explains with a wisdom which comes from beyond the fears and hopes, the suggestions and customs, that organized society and patriarchal convention have implanted in our subconscious mind. Its external development of a so-called evil course of conduct may or may not coincide with the disapproval arising from ancient experience or divine wisdom, for it is merely a matter of social convenience, cultural development, or geographical custom. It may indeed be defective, false, or even quite immoral guidance, for mob passion often masquerades as social conscience. This is the kind of conscience which has a history. It changes with changing circumstances and evolves with evolving grades of culture. The trial and death of Sokrates is a classic case illustrating the conflict between genuine and pseudo-conscience. When I was in India, I learnt that to commit suicide under any circumstance was the worst of human since whereas when I was in Japan, I learnt that the failure to commit suicide, under certain circumstances, was itself one of the worst sins. In both countries the individual pseudo-conscience tenders its counsel to commit or not to commit suicide according to the suggestions implanted from outside in the individual mind by collective society. The voice of outer convention is conscience in its commonest form, the voice of personal experience is the wisdom of the human personality and the distillate of many incarnations, and the serene monition of the Overself is conscience in its purest form, the true innermost voice of divine wisdom. #RandolphHarris 8 of 19
The ego takes his conscience over and fits it to suit himself. That voice within you which whispers that one act is right and another wrong, is in the end none other than the voice of the Overself. Only it may come to us as from afar, remote and muffled, halting and intermittent, because it must come amid other voices which are more clamant and closer to your inner ear. When formalism is stretched out into hypocrisy and when compromise is accepted to the point of surrender, social conventions have drowned a man’s conscience. Everyone has some degree of conscience. So, in relationships with others, an awareness of the promptings of this inner voice—in the light of and supplemented by the teachings of Masters like Jesus as the Christ—will clarify one’s course of thought and action. Under the pressure of his personal ego but haunted by the commandments of respected prophets, he finds himself occasionally in moral dilemmas. How shall a man meet different moral situations? What line of conduct should he follow on different occasions? How shall he resolve each conflict of duty? These are questions which he alone can best solve. It is his own conscience which is at stake. However, this does not mean that he should disdain whatever sources of guidance may be available to him. It means that what he must do circumstances at his stage of evolution is not necessarily what other men would have to do. We can depend on making a correct ethical choice always only when we have consciously worked out a true philosophical basis for all our ethics; otherwise, we shall be at the mercy of those many possible changes of which feeling itself is at the mercy. It is not a question of what course of action will be most effective, but of what will be most ethical. Neither of these two factors can be ignored with impunity; both must be brought into a balanced relation. #RandolphHarris 9 of 19
It is more prudent to “sense” the emanations imprinted in the auric field surrounding a personal than to trust alone to the words he utters or the claims he makes. Those who depend on other persons to make decisions for them or to solve problems, lose the chance of self-development which the situation offers them. In trying to reach a decision about his work and how he can best serve others, the individual must turn to the Overself and not to other sources, for direction. When confronted by difficult decisions, one must be especially careful to take into consideration the future effects of one’s choice. A decision based on sentiment, or on other emotional reactions, unchecked by reason, cannot solve any problem—as the student has, undoubtedly, already learned. It is necessary to examine experience—one’s own, and that of others—in so leads to painful repetition of avoidable suffering. This is true of personal relationships. There will come a time in the life of each student when certain critical decisions will have to be made. These, together with the quality of the ideals he pursues and his whole general attitude, will determine the circumstances of the remainder of that incarnation. There are so many sides to even the simplest situation that the aspirant will at times be bewildered as to what to do or how to act. He will waver from one decision to another and be unable to take up any firm ground at all. At such a time it is best to wait as long as possible and thus let time also make its contribution. If by waiting a little man can see his way more clearly and reach a more conducive decision, he should wait. However, if it only befuddles his mind still further, then he should not. We are not always given the chance to choose between simple good and evil. #RandolphHarris 10 of 19
The situations which organized human society develops for us do not infrequently offer the choice only between lesser and larger evils. We see among neurotics this same long-drawn inability to form decisions, or dread of their being wrong is made. If he can successfully analyse the personal and emotional factors involved in in, in every situation requiring an important decision, he will get a truer one. Judgements made in haste, actions done rashly, without proper consideration, and decisions given out of impatience and excitement are likely to be of less value than the opposite kind. In our case study of Clare, she had a lot of problems involving judgements in her relationships. Her boyfriend Peter often disregarded her feelings. Recently, Peter rejected Clare when she asked him to take a trip with her out of town. When he broke to her the news of having to stay in town, there had been no tenderness, no regret, no sympathy. It was only toward the end of the evening, when she cried bitterly, that he turned affectionate. In the meantime, he had made her bear the brunt of the distress/ He had impressed on her that everything was her fault. He had acted in the same way as her mother and brother had acted in her childhood, first stepping on her feelings, and then making her feel guilty. Incidentally, it is interesting to see here how the meaning of a fragment became clearer because she had picked up her courage to rebel, and how this elucidation of the past in turn helped her to become straighter in the present. Clare then recalled any number of incidents in which Peter had made implicit or explicit promises and had not kept them. Moreover, she realized that this behaviour showed itself also in more important and more intangible ways. #RandolphHarris 11 of 19
Clare saw that Peter had created in her the illusion of a deep and everlasting love, and yet was anxious to keep himself apart. It was as if he had intoxicated himself and her with the idea of love. And she had fallen for it, as she had fallen for the story of the robbers. Finally Clare recalled the associations she had before that early dream: thoughts of her friend Eileen, whose love faded out during the illness, and the novel in which the heroine felt estranged from her husband. These thoughts too, she realised now, had a much more serious connotation than she had assumed. Something within her seriously wanted to break away from Peter. Though she was not happy about this insight she nevertheless felt relieved. She felt as if a spell had been broken. In following her insight Clare began to wonder why it had taken her such a long time to obtain a clear picture of Peter. Once these traits in him were recognized they appeared so conscious to her that it was hard to overlook them. She saw then that she had a strong interest in not seeing them: nothing should prevent her from seeing in Peter the realisation of the great man of her daydream. Also, she saw for the first time the whole parade of figures whom she had hero-worshiped in a similar way. The parade started with her mother, whom she had idolized. Then Bruce had followed, a type in many ways that were like Peter. And the daydream man and many others. The dream of the glorious bird now definitely crystalized as a symbol for her glorification of Peter. Always, because of her expectations, she had hitched her wagon to a star. And all the stars had proved to be candles. #RandolphHarris 12 of 19
Many think that Clare should have realized long ago that Peter promised more than he could keep. She had seen it some months before, but she had neither taken it seriously, nor appreciated the whole extent of Peter’s unreliability. At that time her thought had been predominantly an expression of her own anger at him; now it had crystallized to an opinion, a judgement. Moreover, she did not then see the admixture of sadism behind his façade of righteousness and generosity. If she blindly expected him to fulfill all her needs, she could not possibly have arrived at this clear vision. Her realization that she had fantastic expectations, and her willingness to put the relationship on a give-and-take basis, had made her so much stronger than she could not dare to face his weakness and thus sake the pillars on which the relationship rested. In the Victorian Age, we are taught, man was the victim of repression. He was raised and lived in an atmosphere heavy with censorship. Proper behaviour was very formally prescribed; the domain of the improper was large and its contents were determined by the silent agreement of parents, of teachers, of preachers, of friends. That which was improper was not talked about and that which was not talked about was improper. Since speaking of certain things was verboten, it was difficult to understand (and prohibited to try to understand) why these things were proscribed. Those matters not admitted to discussion were naturally not proper to think upon. However, it is a far easier chore to restrain the tongue than to inhibit the thought. And though the impulses can be denied labels, or even falsely labeled, as impulses they permit of only one natural translation. Lust may become poetry and prurience may become scholarship, but only so much of libido is translatable. Always there is an irreducible minimum which demands expression (and recognition?)—else a man will be very nervous. #RandolphHarris 13 of 19
So discoveries Dr. Freud and so taught Dr. Freud. And in his searching examination of the nervous man (and woman) he learned of the tricks and failures of repression. He demonstrated that certain neurotic symptoms represented the partial failures of repression. He helped society to see that pleasures of the flesh were what was being repressed in Victorian culture. It was Dr. Freud’s intention to give man a greater freedom (if only be reducing the number of forces and constraints determining his behaviour) by enhancing his knowledge of himself as a biological organism. And the impact of Freudian psychology has been to bring a very perceptible degree of new freedom into at least one aspect of man’s functioning. Now it is not only acceptable to have impulses for pleasures of the flesh, recognised and labeled as such, but it is allowed to talk about those impulses. We are an unrepressed and liberated culture—at least as regards pleasures of the flesh. We have publicly guiltless freedom of expression concerning matters involving pleasures of the flesh and even when there are frustrations of malfunctions of pleasures of the flesh, these are not stringently reserved for the physician’s consulting room. Paradoxically, the individual who may by nature be reserved and believed that pleasures of the flesh should be a private matter (without necessarily having any unhealthy attitudes toward it) may suffer from the repression of her “prudery”! Is there something repressive about our Freudian liberation? Repression is in essence a biological phenomenon—it is psychological only with respect to the content of what is repressed, and this is determined largely by the values peculiar to a culture at a particular time. Dr. Freud’s discovery of the sexual basis of some neuroses and of the techniques for alleviating repression, together with the science of contraception, have served largely to solve the problems of the sex-life of modern man, only to leave him with the problems of his love-life—problems possibly more difficult of solution because they are inaccessible to our technology. #RandolphHarris 14 of 19
The freedom of pleasures of the flesh which resulted from Dr. Freud’s lifting of the forces of repression may now be recruited in the repression of our acquired drives to love and to be loved. It is further paradox that Dr. Freud’s efforts to liberate man and to free him from repression should have resulted in the cult of the expert psychotherapist. We have learned to appreciate the pathological effects of repression and to be sensitive to the benefits of emotional ventilation; we have learned that when we are troubled it is good to talk to someone. However, the forces of repression have been served by the cultural fallacy that it is good to talk only to a very select group of persons. Now we are confronted by a cultural neurosis so that people who would speak freely of their life involving pleasures of the flesh to even casual acquaintances feel that less “intimate” personal problems, their anxieties, frustrations, conflicts, and confusions must be revealed only in the magic privacy of the psychotherapist’s office. The person with a painful and perplexing personal problem is loath to ask a friend to share the knowledge of it, and his friend is loath to encourage him to talk it out. Reluctance to share one’s problems with even a very close friend can be traced not simply to the rise of modern psychiatry and the enhanced public awareness of psychotherapy. The mental health movement has a definite impact on dissuading individuals from looking to “non-experts” for even passively supportive roles. By emphasizing the activities of mental health specialist any by attributing to the psychiatrist, psychologist or other “expert” a specificity of therapeutic effect (which has thus far not been demonstrated) it has encouraged the notion that the non-expert cannot be truly helpful, and hence, that it is useless to talk with him. #RandolphHarris 15 of 19
Furthermore, the sensitive and help-oriented individual has been led to believe that either by failure to do something specific or, more likely, by virtue of making an inappropriate response he can do serious psychological injury to the friend who “consults” him. There appears to be a difference between the genders in degree of reluctance to share worries and anxieties, with women generally more ready than men to ventilate their concerns. With the greater proneness of women to introspection, self-doubt, and conflict, the injunction against “causal therapy” may have more impact on their tendency to seek professional help. This may partly account for the fact that two thirds of psychiatric clinical patients are females. Rousseau taught that human nature was essentially good, whereas Calvin taught that it was essentially bad. Philosophy teaches that the innermost core of human nature is essentially good, but the outer and visible husk is a mixture of good and bad, varying with individuals as to the proportions of this mixture. The mark of true goodness is, first, that it never by thought, word, or deed injuries any other living creature; second, that it has brought the lower nature under the bidding of the higher; and third, that it considers its own welfare not in isolation but always against the background of the common welfare. If he is to adhere to the principles of philosophical living, and if he is to place a correct emphasis on where it should belong, there are three different forms of wrong action which he must carefully separate from each other in his mind. First, the most important, is the sin in moral behaviour; second is the error in practical judgment; third is the transgression of the social code. #RandolphHarris 16 of 19
Marx postulated the interdependence between the economic basis of society and the political and legal institutions, its philosophy, art, religion, etcetera. The former, according to Marxist theory, determined the latter, the “ideological superstructure.” However, Marx and Engels did not show, as Engels admitted quite explicitly, how the economic basis is translated into the ideological superstructure. By using the tools of psychoanalysis, this gap in Marxian theory can be filled, and it is possible to show the mechanisms through which the economic basic structure and the superstructure are connected. One of these connections lies in the social character, the other in the nature of the social unconscious. According to Dr. Freud, character is defined as “the pattern of behaviour characteristic for a given individual.” While other authors like William McDougall, R.G Gordon and Kretschmer have emphasized the conative and dynamic element of character traits. Dr. Freud developed not only the first but also a most consistent and penetrating theory of character as a system of striving which underlies, but are not identical with, behaviour. Behaviour traits are described in terms of actions which are observable by a third person. Thus, for instance, the behaviour trait of “being courageous” would be defined as behaviour which is directed toward reaching a certain goal without being deterred by risks to one’s comfort, freedom, or life. Or parsimony as a behaviour trait would be defined as behaviour which aims at saving money or other material things. However, if we inquire into the motivation and particularly into the unconscious motivation of such behaviour traits, we find that the behaviour trait covers numerous and entirely different character traits. #RandolphHarris 17 of 19
Courageous behaviour may be motivated by ambition so that a person will risk his life in certain situations in order to satisfy his craving for being admired; it may be motivated by suicidal impulses which drive a person to seek danger because, consciously or unconsciously, he does not value his life and wants to destroy himself; it may be motivated by sheer lack of imagination so that a person acts courageously because he is not aware of the danger awaiting him; finally, it may be determined by a genuine devotion to the idea or aim for which a person acts, a motivation which is conventionally assumed to be the basis of courage. Superficially the behaviour in all these instances is the same despite the different motivations. I say “superficially” because if one can observe such behaviour minutely, one finds that the difference in motivation results also in subtle yet significant differences in behaviour. If his courage is motivated by devotion to an idea rather than by ambition, an officer in battle, for instance, will behave quite differently in different situations. In the first case, if the risks are in no proportion to the tactical ends to be gained. he would not attack in certain situations. If, on the other hand, he is driven by vanity, this passion may make him blind to the dangers threatening him and his soldiers. His behaviour trait of “courage” in the latter case is obviously a very ambiguous asset. Another illustration is parsimony. A person may be economical because his economic circumstances make it necessary; or he may be parsimonious because he has a stingy character which makes saving an aim for its own sake, regardless of the realistic necessity. Here, too, motivation would make some difference regarding the behaviour itself. In the first case, the person would be very well able to discern a situation where it is wise to save from one in which it is wiser to spend money. In the latter case he will save regardless of the objective needed for it. #RandolphHarris 18 of 19
Another factor which is determined by the difference in motivation refers to the prediction of behaviour. In the case of a “courageous” soldier motivated by ambition we may predict that he will behave courageously only if his courage can be rewarded. In the case of the soldier who is courageous because of devotion to his cause, we can predict that the question of whether his courage will find recognition will have little influence on his behaviour. The Sacramento Fire Department’s courage is certainly motivated by ambition. Here is the story of one of the firefighters. “To be honest with you, a collapsed building was never a thought that entered my mind. I always thought that fighters were firefighters, and that’s all they did. I never really gave a lot of thought to even interior firefighting until I actually got into the job and realized, as I was training and going through fire school, that there is a lot more to this job than people know. I certainly never realized that it is as involved as it is. There’s something different every day. And when we got the collapsed building, that was far above anything I might have imagined.” The forces by which man is motivated, the way a person acts, feels, and thinks is largely determined by the specificity of his character and is not merely the result of rational responses to realistic situations. The dynamic quality of character traits, and the character structure of a person represents a particular form in which energy is channeled in the process of living. Please be sure to make a donation to the Sacramento Fire Department to ensure that they are receiving all required resources. 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. #RandolphHarris 19 of 19
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It is Useless to Preach Ethics to a Gangster
Social meddlers have been labouring under the delusion that, since there are no natural laws of the social order, they might make the World over with artificial ones. Society, however, the product of centuries of gradual evolution, cannot be quickly refashioned by legislation. It is a superorganism, changing at a geological tempo. The great stream of time and Earthy things will sweep on just the same despite us. Every one of us is a child of his age and cannot get out of it. He is in the stream and is swept along with it. All his science and philosophy come to him out of it. Therefore, the tide will not be changed by us. It will swallow up both us and our experiments. That is why it is the greatest folly of which a man can be capable to sit down with a slate and pencil to plan out a new social World. Socialists are puny meddlers, social quacks, who would try to break into the age-old process of societal growth at an arbitrary point and remake it in accordance with their petty desires. They started from the premise that “everybody ought to be happy” and assumed that therefore it should be possible to make everyone happy. They never asked, “In what direction is society moving?” or “What are the mechanisms which motivate its progress?” Evolution would teach them that it is impossible to tear down overnight a social system whose roots are centuries deep in the social of history. History would teach them that revolutions never succeeded—witness the experience of France, where the Napoleonic period left essential interests much as they have been before 1789. #RandolphHarris 1 of 20
There are two chief things with which government must deal. They are the property of men and the honour of women. These it must defend against crime. Polly Hannah Klass was a twelve-year-old American girl who was kidnapped at knifepoint during a slumber party at her mother’s home in Petaluma, California in 1993. She was strangled to death. Richard Allen Davis was convicted of her murder in 1996 and sentenced to death. As part of an Anti-Violence Strategy, politicians in California and other U.S.A. states supported the three strikes law, which requires a person who is convicted of an offense and who has one or two other previous serious convictions to serve a mandatory life sentence in prison without parole. California’s Three Strikes act was signed into law on March 8, 1994. However, since 2014, under California law, purchasing or soliciting a child for sex is a misdemeanor carrying a maximum penalty of up to a year in jail, or a minimum of two days in jail, and a $10,000 fine. This is a direction contradiction of the Three Strikes Act. Many people wonder how such legislation could even exist when worldwide, at any given time, there are approximately 30 million victims (about the population of Texas) being sold into the sex trade. Every system has its inevitable evils, but this is blatantly wrong. When they care nothing about the health and safety of your children, why keep electing sinful democrats? Human progress is moral progress, and moral progress is largely the accumulation of economic virtues. Let every man be sober, industrious, prudent, and wise, and bring up his children to be so likewise, so we can abolish crime and corruption in a few generations. #RandolphHarris 2 of 20
If the good and evil values of this Earthly existence are in the end relative, partial, and transient, there yet remains a supreme value which is absolute, total, and eternal in its goodness. It belongs to the root of our being, the Overself in us that represents the World-Mind. The atheist who declares that the moral scene is entirely suggested to man by his environment has taken a partial truth, a partial untruth, and joined them together. However, if he had declared that the environment was a contributory factor to the result, he would have been quite correct. The moaning of a cat has doubtless a certain musical note in it. The Messiah by Handel has musical notes of another kind. Metaphysical scepticism would say that both values are relative and not absolute, hence both are as worthwhile or as worthless as we believe them to be. However, most of us would prefer Handel! Why? Because although as relative as the cat’s sounds, it is progressively superior. We may apply this to ethics. Excessive moral tolerance easily becomes moral lethargy. How can you rightly give the same rules on self-control to young men, in whom the lusts are hot, and to old men, who whom they are cold? To tie a code of moral values to a religious belief is safer in a simple community and riskier in a sophisticated one. When it is no longer an integrity, a virtue may be practised wrongly. New circumstances bring out new and different qualities, including latent and even unsupported ones. Or a crisis in events may explode and let them appear suddenly. Thus, the good may become the bad; the bad may become good. Arrogance in virtue is risky. #RandolphHarris 3 of 20
By giving his allegiance to the political system, the religious system, and the commercial system in which he lives, man has unwittingly done two things; he has made a judgement on them, and he has taken a moral decision about them. However, whether this has penetrated his consciousness, he cannot absolve himself from these responsibilities. Sinfulness is relative. What is right for a man at a low stage may be wrong for him at a higher stage; and in the highest stage, he may act rightly yet in sin in thought. Although two different doctrines may each be relatively true, this is not the same as being on the same level of evaluation. To set up relativity as an absolute truth without qualifying it, is unfair. To say that all values are alike, all codes are the same, is to say something half-false. Paradox is an indispensable element of the Highest Formulations. If the old moralities fall away from man, it is only to be displaced by higher ones, certainly not to be bereft of any ethical code. The doctrine who uses right ideas to support or defend wrong actions can do so only because those ideas are general and abstract ones. They ignore circumstances, time, and place. Convert them into specific concrete, practical, and cases, and their misuse becomes difficult. Although he has now inwardly transcended conventional codes of good and evil, man will outwardly continue to respect them. This is not hypocrisy for he is not opposed to them. He perceives that the very relativity which deprives them of value for him, provides them with value for society. Obedience to the Overself will then become the only code of ethics that he can follow. #RandolphHarris 4 of 20
Dr. Freud’s independent man has emancipated himself from the dependence on mother. Marx’s independent man has emancipated himself from the dependence on nature. However, there is one important difference between the two concepts of independence. Dr. Freud’s independent man is basically a self-sufficient man. He needs others only to satisfy his instinctual desires. Since men and women need each other, this satisfaction is a mutual one. The relationship is not primarily but only secondarily a social one, like that of individual buyers and sellers on the market who are united by their mutual interest in exchange. For Marx, man is primarily a social being. If he is related to his fellow men and to nature, he needs his fellow man, not to satisfy his desires, but because only then is he complete as a man. The independent, free man in Marx’s sense is the active, related, productive man. Spinoza, who had considerable influence on Marx, as he had on Hegel and Goethe, held activity vs. Passivity to be central concepts for the understanding of man, He differentiated between active and passive emotions. The former (fortitude and generosity) iriginate in the individual, and they are accompanied by adequate ideas. The latter rule over man; he is the slave of passions, and they relate to inadequate, irrational ideas. This connection between knowledge and affect has been enriched by Goethe and Hegel in their emphasis on the nature of true knowledge. Knowledge is not obtained in the position of the split between subject and object, but in the position of relatedness. As Goethe put it: “Man knows himself only since he knows the World. He knows the World only within himself, and he is aware of himself only within the World. Each new object, truly recognized, opens a new organ within ourselves. #RandolphHarris 5 of 20
In his Faust, Goethe gave the most outstanding expression to this concept of the “ever striving” man. Neither knowledge nor power nor sex can give an ultimately satisfactory answer to the question which man is asked by the fact of his very existence. Only the free and productive man, untied to his fellow man, can give the right answer to man’s existence, Marx’s concept of man was a dynamic one. Human passion is, he said, “the essential power of man striving energetically for its object.” Man’s own powers develop only in the process of relatedness to the World. “The eye has become a human eye when its object has become a human, social object, created by man and destined for him. The senses have therefore become directly theoreticians in practice. They relate themselves to the thing for the sake of the thing, but the thing itself is an objective human relation to itself and to man and vice versa. Need and enjoyment have thus lost their egoistic character, and nature has lost its mere utility by the fact that its utilization has become human utilization. (In practice I can only relate myself in a human way to a thing when the thing is related in a human way to man.)” Just as our senses develop and become human senses in the process of their productive relatedness to nature, our relatedness to man, says Marx, becomes human relatedness in the act of loving. “Let us assume man to be man, and his relation to the world to be a human one. Then love can only be exchanged for love, trust for trust, etcetera. If you wish to enjoy art, you must be an artistically cultivated person; if you wish to influence other people you must be a person who really has a stimulating and encouraging effect upon others. Every one of your relations to man and to nature must be a specific expression, corresponding to the object of your will, of your real individual life. If you love without evoking love in return, id est, if you are not able, by the manifestation of yourself as a loving person, to make yourself a beloved person, then your love is impotent and a misfortune.” #RandolphHarris 6 of 20
The fully developed, and this the healthy, man, is the productive man, the man who is genuinely interested in the World, responding to it; he is the rich man. In contrast to this fully developed man, Marx paints the picture of a man under the system of capitalism. “The production of too many useful things results in too many useless people.” In the present system man has much, but he is little. The fully developed man is the wealthy man who is much. “Communism,” for Marx, “is the positive abolition of private property, of human nature through and for man. It is, therefore, the return of man himself as a social, id est, really human being, a complete and conscious return which assimilates all the wealth of previous development. Communism as a fully developed naturalism is humanism and, as a fully developed humanism, is naturalism. It is the definitive resolution of the antagonism between man and natura, and between man and man. It is the true solution of the conflict between existence and essence, between objectification and self-affirmation, between freedom and necessity, between individual and species. It is the solution of the riddle of history and knows itself to be this solution.” By “private property” as used here and in other statements, Marx never refers to the personal property of things for use (such as a house table, et cetera). He refers to the property of the “propertied classes,” that is, of the capitalist who, because he owns the means of production, can hire the property-less individual to work for him, under conditions the latter is forced to accept. “Private property,” in Marx’s usage, then, always refers to private property within capitalist class society and thus is a social and historical category; the term does not refer to things for use, to “personal property.” #RandolphHarris 7 of 20
The past has not been devoid of experimentation to permit freedom in education, and there has accumulated a considerable body of knowledge regarding education which has inward freedom as one of its primary goals. August Aichorn, many years ago, carried out a radical experiment in the reeducation of delinquents. He permitted them freedom, within the institutional setting, to conduct themselves as they desired in the group in which he was the leader. After a period of chaos which I am sure few of us could bear, these youths gradually chose a social and disciplined and cooperative life as something they preferred. They learned, though experience in an accepting relationship that they desired responsible freedom and self-imposed limits rather than the chaos of license and aggression. Another radical experiment was that conducted by A.S. Neill in his school, Summerhill. Starting one hundred years ago, school has become a current focus of great interest because A.S. Neill’s book Summerhill tells of the experience of his pupils and himself in this school. This is a book which is well worth thoughtful reading by every educator. Neill’s sincerity and genuineness, his faith in the potential of everyone, his firm respect for each child and for himself shines through its pages. As in the case of Aichorn, few of us would have the courage to trust the individual, and his natural desire to learn, as completely as does Neill. Yet has given u a challenging laboratory example of what it means to provide a setting in which children can learn to be free. Even the cautious report of the Ministery of Education makes is clear that the students develop a zest for living spontaneous courtesy, as well as initiative, responsibility, and integrity. They conclude, “a piece of fascinating and valuable educational research is going on here which it would do educationists good to see.” #RandolphHarris 8 of 20
The core of the progressive education movement, now frequently derided, was another attempt to help individuals to learn to be free. That its fundamental philosophy frequently became debased into turning education into a sugar-coated pill should not obscure its true aims, nor its effective research when it was true to its own philosophical base. Still another type of experiment along this line is evident in the work being done in student-centered teaching. Here much of the work has been done in university classes and in intensive workshops for professional persons. The aim of the approach: to assist students to become individuals who can take self-initiated action and to be responsible for those actions; who are capable of intelligent choice and self-direction; who are critical learners, able to evaluate the contributions made by others; who have acquired knowledge relevant to the solutions of problems; who, even more importantly, are able to adapt flexibly and intelligently to new problem situations; who have internalized an adaptive mode of approach to problems, utilizing all pertinent experience freely and creatively; who are able to cooperate effectively with others in these various activities; who work, not for approval of others, but in terms of their own socialized purposes. If it is not possible for the generality of mankind to practise ethical indolence permanently and to avoid the moral struggles which the situations of life lead to intermittently, it is much less possible for the minority of mankind who have begun this quest to do so. Life becomes graver for them. If they do not obey the call of conscience the first time, it may become more painful to obey it the second time. If they persist in following an ignoble and contemptible course after they have already seen that it is dishonourable and deplorable the universal law becomes proportionately heavier with consequences. #RandolphHarris 9 of 20
We have been having an ongoing look at Clare, and her dependence on people. Her case study has been enlightening. She had started taking notes on her own behaviour to see what triggered an upset. While reviewing these notes concerning an evening in which her mood had swung from elation to depression, she saw the possibility that fatigue may have been a factor. She wondered whether the latter might have resulted not only from the anxiety that had been aroused but also from a repressed anger for the frustration of her wishes. If that were so, her wishes could not be quite so harmless as she had assumed, for they must then contain some admixture of an insistence that they be complied with. She left this an open question. This piece of analysis had an immediately favourable influence upon the relationship with her man Peter, who was aloof and distant. Clare became more active in sharing his interests and in considering his wishes, and ceased being merely receptive. Also, the sudden eruptions of irritation stopped entirely. It is hard to say whether her demands upon him relented, though it would be reasonable to assume that they did to a moderate degree. This time Clare faced her finding so squarely that there is almost nothing to add. It is noteworthy, though, that the same material had presented itself six weeks before, when the daydream of the great man first emerged. At that time the need to hold on to the fiction of “love” was still so stringent that she could do no more than admit that her love was tinged with a need for protection. Even in that admission she could conceive of the need for protection only as a factor reinforcing her “love.” Nevertheless, that early insight constituted the first attack on her dependency. The discovery of the degree of fear in her love was the second step. #RandolphHarris 10 of 20
A further step was the question she raised as to whether she overrated Peter, even though the question remained unanswered. And only after she had worked that far through the fog could she finally see that her love was by no means unadulterated. Only now could she stand the disillusionment of recognizing that she had mistaken for love her abundant expectations and demands. She had not yet taken the last step of realizing the dependency that resulted from her expectations. Otherwise, however, this fragment of analysis is a good example of what it means to follow up an insight. Clare saw that her expectations of others were largely engendered by her own inhibitions toward wishing or doing anything for herself. She saw that her sponging attitude impaired her capacity to give anything in return. And if her expectations were rejected or frustrated, she recognized her tendency to feel offended. Clare’s expectations were mainly in reference to intangible things. Despite apparent evidence to the contrary, she was not essentially a greedy person. The receiving of presents was only a symbol for less concrete but more important expectations. She demanded to be cared for in such a way that she should not have to make up her mind as to what is right or wrong, should not have to take the initiative, should not have to be responsible for herself, should not have to solve external difficulties. Some weeks passed in which her relationship with Peter was smoother. They had finally planned a trip together. Through his long indecision he had spoiled for her most of the joy of anticipation, though when everything was settled, she did look forward to the holiday. However, a few days before they were to leave, he told her that business was too precarious just then to allow him to go away for any length of time. #RandolphHarris 11 of 20
Clare was first enraged and then desperate, and Peter scolded her for being unreasonable. She tended to accept the reproach and tried to convince herself that he was right. When she calmed down, Clare suggested that she go alone to a resort that was only a three-hour drive from the city; Pere could then join her whenever his time allowed. Peter did not openly refuse this arrangement, but after some hemming and hawing he said that if she were able to take things more reasonably, he would have been very glad to agree since she reacted so violently to every disappointment, and since he was not master of his time, he foresaw only frictions forthcoming and felt it better for her to make plans without him. This again threw her into despair. The evening ended with Peter consoling her and promising to go away with her for ten days at the end of vacation. Clare felt reassured. Inwardly agreeing with Peter, she decided to take things more easily and to become content with what he could give her. The next day, while trying to analyze her first reaction of rage, she had three associations. The first was a memory of being teased, when she was a child, for playing the martyr role. However, this memory, which had often recurred to her, appeared now in a new light. She had never examined whether the others were wrong in teasing her in this way. She had taken it merely as a fact. Now for the first time it dawned on her that they were not right, that she had been discriminated against, that by teasing her they had added insult to injury. Then another memory occurred to her from the time when she was five or six. She used to play with her brother and his playmates, and one day they told her that in a certain meadow, near where they played, robbers lived in a hidden cave. She believed it completely and always trembled when she went near that meadow. Then one day they had ridiculed her for having fallen for their story. #RandolphHarris 12 of 20
Finally, Clare thought of her dream of the foreign city, the part in which she had seen the freak show and the gambling stands. And now she realised that these symbols expressed more than a transient anger. She saw for the first time that there was something phony, something fraudulent in Peter. Not in the sense of any deliberate swindle. However, he could not help playing the role of one who was always right, always superior, always generous—and he had feet of clay. He was wrapped up in himself, and when he yielded to her wishes it was not because of love and generosity but because of his own weakness. Finally, in his dealing with her there was much subtle cruelty. Psychotherapy is a good idea for someone like Clare. In view of the general disdain for, if not outright counter prescription of, advice-giving as a part of formal psychotherapy, it is interesting to note that fewer than 15 percent of those who were helped definitely by psychiatrists attributed their relief to the receipt of advice; the comparable figures of helpful advice are 24 percent and 34 percent for the physicians and clergymen respectively. By contrast, 23 percent of persons helped by the clergymen credited the receipt of “comfort” and an “ability to endure”; of those who were helped by physicians and psychiatrists only 9 percent and 7 percent respectively claimed that this was the way in which therapy had helped them. The data from this survey does not permit a comparison of the relative efficiency of the clergyman as a psychotherapist with the psychiatrist or other experts. It may be that the clergymen “treat” a very different group of “patients,” and that the medical and psychological experts receive the more difficult cases. It is important to note, however, that they tend to seek to help all those who come to them with personal problems, making fewer referrals than to the physicians. Nevertheless, their effectiveness as evaluated in subjective appraisals of helpfulness by those who consult them is equal to that of the physicians, and both “nonexperts” are credited with giving more “help” than are the psychiatrists, psychologists, and marriage counselors. #RandolphHarris 13 of 20
It seems obvious that the clergy constitute a great potential resource in helping to meet the psychotherapy needed of our society. It is not known to what extent this potential is being fully realized. In the past there have been pseudo-antagonisms (based upon presumed conflicts of values and philosophy) between religion and psychiatry. Some psychotherapists have feared that the clergy were doing harm through slowness to make referrals to experts. Concern for the possible usurpation of a role for which they were inadequately prepared has been based partly on a recognition that the older spiritual adviser had rarely received intensive instruction in scientific psychology or orientation to the nature of neurotic illness. In the face of some of these antipathies and with growing recognition for the extent to which the clergyman is turned to for help with emotional and mental problems, both the church and psychiatry are moving toward a reproachment. Seminaries are showing increasing attention to provision of some background in pastoral counseling as a necessary part of the training of future churchmen; in providing sophistication in the techniques of counseling there is also attention to the problem of recognition of psychiatric illness. Priests, rabbis, and ministers in increasing numbers are being encouraged to pursue graduate study in psychology. Through the cooperation of the Wheat Ridge Foundation of Lutheran Church and graduate department of psychology of the University of Minnesota a small and highly select group of ordained pastors are studying for the Ph.D. in clinical psychology. These men will later be key resource persons in providing mental health consultation to other pastors and to church programs of mental health education. Psychiatrists and psychologists are showing a growing willingness to participate in special seminars and short courses designed to provide clergymen with a basic understanding of psychiatric illness and treatment. #RandolphHarris 14 of 20
The increased education of clergy in the field of mental illness should have a beneficial effect. It should bring this important source of therapeutic conversation to increasingly direct and effective expression. It should mean that more and more clergy will come to do more and better personal counseling. It should have this effect but it may not! The effect of the increased “psychiatric sophisticated” of the clergy may be simply that they will reveal a new tendency toward making increasingly frequent referrals to the already overburdened “experts.” It is of the utmost importance that clergymen be sensitized not only to the presence of serious psychological disturbance, which may be occasionally masked by a plea for spiritual guidance, but that they be made equally aware of that they have within themselves the potential to render significant help and relief to many of the persons who seek their counsel with strictly secular problems. If the tuition of clergymen in the field of mental hygiene were to be so diagnosis-and pathology oriented that they were simply rendered over-ready to make referrals rather than to accept a basic, appropriate responsibility to render aid. It is obvious that religious leaders should be among the first to recognise a “philosophical neurosis” and should know that they may have a special expertise in the treatment of this form of pseudo-neurotic disturbance. They should prepare themselves to receive the referrals which, hopefully, psychiatrists and psychologists may be making in increasing numbers. Beyond this, the mental health movement must seek to give the clergy an increasing feeling for the strategic advantage of their special status as suppliers of therapeutic conversation, an increasing sense of the legitimacy of their functioning in this role, and an increasing awareness of their need to take responsibility for their distinctly psychotherapeutic skills over and above their qualities as spiritual leaders. #RandolphHarris 15 of 20
There are a couple of “humane experiences” which are difficult to classify in terms of feelings, affects, and attitudes. However, it matters little how we classify them, since all these classifications themselves are based on traditional distinctions, the validity of which is questions. I am referring to the sense of identity and integrity. The problem of identity has been much in the foreground of psycholgoical discussion, especially stimulated by the excellent work of Erik Erikson. He has spoken of the “identity crisis,” and, undoubtedly, he has touched upon one of the major psychological problems of industrial society. However, he has not gone far or penetrated as deeply as is necessary for the full understand of the phenomena of identity and identity crisis. In the age of information, men are transformed into things, life is lived on social media, and things have no identity. Or do they? Is not every BMW car of a certain year and a certain model identical with every other BMW car of the same model and different from other models and vintages? Has not any dollar bill its identity like any other dollar bill because it has the same design, value, exchangeability, but different from any other dollar bill in terms of differences in the quality of the paper brought about by the length of use? Things can be the same or different. However, if we speak of identity, we speak of a quality which does not pertain to things, but only to man. What then is identity in a human sense? Among the many approaches to this question, I want to stress only the concept that identity is the experience which permits a person to say legitimately “I” — “I” as an organizing active center of the structure of all my actual or potential activities. This experience of “I” exists only in the state of spontaneous activity, but it does not exist in the state of passiveness and half-awakeness, a state in which people are sufficiently awake to go about their business but not awake enough to sense an “I” as the active center within themselves. #RandolphHarris 16 of 20
This concept of “I” is different from the concept of ego. (I do not use this term in the Freudian sense but in the popular sense of a person who, for example, has a “big ego.”) The experience of my “ego” is the experience of myself as a thing, of the body I have, the memory I have—the money, the house, the social position, the power, the children, the problems I have. I look at myself as a thing and my social role is another attribute of thingsness. Many people easily confuse the identity of ego with the identity of “I” or self. The difference is fundamental and unmistakable. The experience of ego, and of ego-identity, is based on the concept of having. I have “me” as I have all other things which this “me” owns. Identity of “I” or self refers to the category of being and not of having. I am “I” only to the extent to which I am alive, interested, related, active, and to which I have achieved an integration between my appearance—to others and/or to myself—and the core of my personality. The identity crisis of our time is based essentially on the increasing alienation and reification of man, and it can be solved only to the extent to which man comes to life again, becomes active again. There are no psychological shortcuts to the solution to the identity crisis except the fundamental transformation of alienated man into the living man. The increasing emphasis on ego versus self, on having versus being, finds a glaring expression in the development of our language. It has become customary for people to say, “I have insomnia,” instead of saying, “I cannot sleep”; or, “I have a problem,” instead of, “I feel sad, confused” or whatever it may be; or “I have a happy marriage” (sometimes successful marriage), instead of saying “My wife and I love each other.” All categories of the process of being are transformed into categories of having. #RandolphHarris 17 of 20
The ego, static and unmoved, relates to the World in terms of having objects, while the self is related to the World in the process of participation. Modern man has everything: a BMW, a house, a job, “kids,” a marriage, problems, troubles, satisfactions—and of all that is not enough, he had his psychoanalyst. He is nothing. A concept which presupposes that of identity is that of integrity. It can be dealt with briefly because integrity simply means a willingness not to violate one’s identity, in the many ways in which such violation is possible. The main temptations for violation of one’s identity are the opportunities for advancement in industrial society. Since the life within the society tends to make man experience himself as a thing anyway, a sense of identity is a rare phenomenon. However, the problem is complicated by the fact that aside from identity as a conscious phenomenon as described above, there is a kind of unconscious identity. Some people, while consciously they have turned into things, carry unconsciously a sense of their identity precisely because the social process has not succeeded in transforming them completely into things. These people, when yielding to the temptatiomn of violating their integrity, may have a sense of guilt which is unconscious and which gives them a feeling of uneasiness, although they are not aware of its cause. It is all too easy for orthodox psychoanalytic procedure to explain a sense of guilt as the result of one’s incestuous wishes or one’s “unconscious homosexuality.” The truth is that since a person is not entirely dead—in a psychological sense—he feels guilty for living without integrity. #RandolphHarris 18 of 20
It takes a lot of integrity to be a firefighter. “I was a training officer for almost two years when the Sacramento Fire Department advertised for a drillmaster, and they hired me. They were looking for somebody from the outside because of the training fire which killed two firefighters and injured two others. That changed the department. It was a very powerful, emotional experience, because it is a small closely knit outfit. It was a smoke training exercise, there was no intention of having a fire there. They used a small shed that was going to be demolished for a smoke-in. A hopeless structure. For example, they had put up cardboard walls, and it had a low-density combustible fireboard ceiling. Anf there was probably a finer layer of carbon from pervious burns. This was the third exercise of the morning. There was a flashover. Since this was only a “smoke exercise,” they weren’t prepared for firefighting. This was a case of their intentions outrunning their idea of what the potential was in that situation. So they weren’t hooked up to a hydrant, and there was nobody by the pump panel. They were generating the smoke by burning tires, a series of fires in this long shed. They were advancing a booster line to simulate hose line advancement, but they weren’t in there to extinguish fires. I don’t know if it was an oxygen flashover, or, more likely, the presence of all that combustible material getting heated up and liberating its gases to the point where everything ignited simultaneously, the walls, the ceilings, everything. There were four people inside. Two died. Two made it out, the company officer and the officer who was putting on the drill. The company officer suffered extensive burns and spent considerable time in a burn ward. The officer putting on the drill wasn’t a regular training officer, he was just somebody who’s volunteered to conduct the drill. This was a real tragedy.” #RandolphHarris 19 of 20
Please keep the Sacramento Fire Department in your prayers and make a donation to ensure that they have all the resources required. I pledge allegiance to the flag of the United States of America, and to the republic, for which it stands, one nation, under God and indivisible with liberty and justice for all. The wise man harbours neither revenge nor envy; he speaks good of all men, and belittles none. He is moderate in his merriment, and rejoices not at the misfortune of others; he cleaves to the men of truth and faithfulness. See that you guard your soul’s holiness, and when you pray, consider before whom you stand. Visit the sick and suffering, and let your countenance be cheerful. Purge your soul from angry passion; that is the inheritance of fools. Love the society of learned men, and strive to know more and more of the ways and the works of your Creators. A city is overthrown by the mouth of the wicked, but it is exalted by the blessing of the upright. Sin is a reproach to any people, but righteousness exalts a nation. When the wicked rule, the people sigh, but when the righteous come to power, the people rejoice. Where there is no vision, the people perish, but happy is he that keeps the law. When the righteous exult, there is a great glory, but when the wicked rule, righteous men must be sought for. Let us now praise such righteous men, famous men, the fathers of our country. The Lord manifested in them great glory, even His mighty power from the beginning. These men did rule and were renowned for their power, giving counsel by their understanding; leaders of the people, men of learning, wise and eloquent men, rich in ability; men of vision and mercy, whose righteous deeds have not been forgotten; their heritage shall continually remain, and their names live on unto all generations. Men will declare their wisdom, and continually speak their praise. For the Lord never leaves His people without leaders and men of learning. That they may be instructed and ennobled, and their destiny exalted. America was founded on Biblical precepts. #RandolphHarris 20 of 20
The Winchester Mystery House
There is a charming story concerning one of the first ghosts Mrs. Winchester saw. “He appeared first in the garden one afternoon. I saw him as I looked out of the morning-room window, a very ordinary-looking young man wearing a tweed jacket and flannels. I saw him as clearly as I am seeing you now…and yet I knew immediately that he was a ghost. I knew he was not alive in the sense that you and I are alive. No, I was not worried by him. There was nothing ominous or threatening about his appearance. I saw him several times in the garden, and then one day entering from the door-to-nowhere. This time he seemed to be ill.”
Please come and enjoy a delicious meal in Sarah’s Café, stroll along the paths of the beautiful Victorian gardens, and wonder through the miles of hallways in the World’s most mysterious mansion. For further information about tours, including group tours, weddings, school events, birthday party packages, facility rentals, and special events please visit the website: https://winchestermysteryhouse.com/
There are No Natural Rights in the Jungle
The way we behave toward our fellow men depends on one’s evolutionary status. The young inexperienced naive idealist will contradict the aged Worldly-wise cynic for whom like, authority, celebrity, tradition, innovation, have been totally denuded of their glamour. The distance from one answer to the other will also be marked by varying views. It is quite true that moral codes have historically been merely relative to time, place, and so on. However, if we try to make such relativity a basis of non-moral actions, if we act on the principle that wrong is not worse than right and evil not different from good, then social life would soon show a disastrous deterioration, the ethics of the jungle would become its governing law, and catastrophe would overtake it in the end. The relativity of good and evil is no justification for the tolerance of wrong and evil. It would be a mistake to believe that because philisophy affirms that morality, art, conscience, and religion are relative to human beings, it therefore has no moral code to offer. It most assuredly has such a code. This is so because side by side with relativity it also affirms development. It holds up a purpose, traces out a path to its realization, and hence formulates a code. The virtue which he is to practise is not bound by the standards set by law and customs, nor even by conventional morality. His standards are far higher and far nobler. For they are not measured by human weakness but by human possibility. If for so much of his lifetime they must exist side by side with his shortcomings, the latter are not accepted but are resisted. #RandolphHarris 1 of 15
When embraced by intellectual materialists or unphilosophical mystics, moral relativity has led to foolish and even dangerous practical results. The fallacy is that although all points of view in morality are tenable, all are not equally sustainable. The danger of this teaching of evil’s unreality and moral relativity is that in the hands of the unwise it annuls all distinction between evil and good, while in the hands of the conceited it opens dangerous doors. The undisciplined or the evil-minded will always seize on such a tenant to provide support and excuse for their faults or sins. There is no reason to withhold it, however, for they will commit the same faults or sins anyway whether they have the teaching or not. Because there are levels of moral growth, character, and self-control, it became necessary to lay down laws, codes, and rules for mankind in the masses. These may be of sacred origin, as with a Moses, or of secular authority, as with a ruler. Where the name of God is invoked to give them weight, this is usually a human device. However, the come-back of Universal Law is very real, and not a fancy. The discovery of moral relativity gives no encouragement however to moral laxity. If we are freed from human convention, it is because we are to submit ourselves sacrificially to the Overself’s dictate. The unfoldment of progressive states of conscious being is not possible without giving up the lower for the higher. The doctrine that ethical and artistic values are relative need not be inconsistent with the doctrine that they are also progressive. They evolve from lower to higher levels. Being ideas in some individual mind, they improve with the refinement of that mind’s own quality. #RandolphHarris 2 of 15
The codes of good and bad are usually part of religion and certainly belong to the religious level. However, the idea of goodness implies the idea of badness, so both are held in the mind although in different ways: one explicitly, the other implicitly. The philosopher does not depend on them but on their source, the Higher Power. The ego being an illusory entity, its virtues are in the ultimate sense either imaginary or also illusory. Nevertheless, moral perfection of the ego is a necessary stage on the journey to perfection of consciousness, to Overself. To cast it aside as being merely relative, to reject ethics and virtue as being unnecessary, is a trick of the intellect to enable the ego to stay longer in its own self-sufficiency. The first fact in life is the struggle for existence; the greatest forward step in this struggle is the production of capital, which increases the fruitfulness of labour and provides the necessary means of an advance in civilization. Primitive man, who long ago withdrew from the competitive struggle and ceased to accumulate capital goods, must pay with a backward and unenlightened way of life. Social advance depends primarily upon hereditary wealth; for wealth offers a premium to effort, and hereditary wealthy assures the enterprising and industrious man that he may preserve in his children the virtues which have enabled him to enrich the community. Any assault upon hereditary wealth must begin with an attack upon the family and end by reducing men to “swine.” #RandolphHarris 3 of 15
The operation of social selection depends upon keeping the family intact. Physical inheritance is a vital part of the Darwinian theory; the social equivalent of physical inheritance is the instruction of the children in the necessary economic virtues. If the fittest are to be allowed to survive, if the benefits of efficient management are to be available to society, the captains of industry must be paid for their unique organizing talents. Their huge fortunes are the legitimate wages of superintendence; in the struggle for existence, money is the token of success. It measures the amount of efficient management that has come into the World and the waste that has been eliminated. Millionaires are the bloom of a competitive civilization: The millionaires are the product of natural selection, acting on the whole body of men to pick out those who can meet the requirement of certain work to be done…It is because they are thus selected that wealth—both their own and that entrusted to them—aggregates under their hands….They may fairly be regarded as the naturally selected agents of society for certain work. They get high wages and live in luxury, but the bargain is a good one for society. There is intense competition for their place and occupation. This assures us that all who are competent for this function will be employed in it, so that the cost of it will be reduced to the lowest terms. In the Darwinian pattern of evolution, animals are unequal; this makes possible the appearance of forms with finer adjustment to the environment, and the transmission of such superiority to succeeding generations brings about progress. Without inequality the law of survival of the fittest could have no meaning. #RandolphHarris 4 of 15
Accordingly, in Sumner’s evolutionary sociology, inequality of powers was at a premium. The competitive process develops all powers that exist according to their measure and degree. If liberty prevails, so that all may exert themselves freely in the struggle, the results will certainly not be everywhere alike; those of courage, enterprise, good training, intelligence, perseverance will come out at the top. These principles of social evolution negate the traditional American ideology of equality and natural rights. In the evolutionary perspective, equality was ridiculous; and no one knew so well as those who went to school to nature that there are no natural rights in the jungle. There can be no rights against Nature except to get out of her whatever we can, which is only the fact of the struggle for existence stated over again. In the cold light of evolutionary realism, the eighteenth-century idea that men were equal in a state of nature was the opposite truth; masses of men starting under conditions of equality could never be anything but hopeless savages. To Sumner rights were simply evolving folkways crystallized in laws. Far from being absolute or antecedent to a specific culture—an illusion of philosophers, reformers, agitators, and anarchists—they are properly understood as rules of the game of social competition which are current now and here. In other times and places other mores have prevailed, and still others will in the future. Each set of views colours the mores of a period. The eighteenth-century notions about equality, natural rights, classes and the like produced nineteenth-century states and legislation, all strongly humanitarian in faith and temper; at the present time the eighteenth-century notions are disappearing, and the mores of the twenty-first century will not be tinged by humanitarianism as those of the last hundred years have been. #RandolphHarris 5 of 15
Sumner’s resistance to the catchwords of the American tradition is also evident in his skepticism about democracy. The democratic ideal, so alive in the minds of men as diverse as Eugene Debs and Andrew Carnegie, as a thing of great hopes, warm sentiments, and vast friendly illusions, was to him simply a transient stage in social evolution, determined by a favorable quotient in the man-land ratio and the political necessities of the capitalist class. Democracy itself, the pet superstition of the age, is only a phase of the all-compelling movement. If you have abundance of land and few men to share it, the men will all be equal. Conceived as a principle of advancement based on merit, democracy met his approval as socially progressive and profitable. Conceived as equality in acquisition and enjoyment, he thought it unintelligible in theory, and thoroughly impracticable. Industry may be republican; it can never be democratic so long as men differ in productive power and in industrial virtue. Many people fear democracy and attempt to set limits upon it in the federal structure; but since the whole genius of the country has inevitably been democratic, because of its inherited dogmas and its environment, the history of the United States of America has been one of continual warfare between the democratic temper of the people and their constitutional framework. Marx’s picture of the healthy man is rooted in the humanistic concept of the independent, active, productive man, as it was developed by Spinoza, Goethe, and Hegel. The aspect in which Marx’s and Dr. Freud’s independence is a limited one; the son makes himself independent of the father by incorporating his system of commandments and prohibitions; he carries fatherly authority within himself and remains obedient to and dependent on the father and the social authorities in this indirect way. #RandolphHarris 6 of 15
For Marx independence and freedom are rooted in the act of self-creation. “A being,” Marx wrote, “does not regard himself as independent unless he is his own master, and he is only his own master when he owes his existence to himself. A man who lives by the favor of another considers himself a dependent being. But I live completely by another person’s favor when I owe to him not only the continuance of my life but also its creation, when he is its source. My life has necessarily such a cause outside itself if it is not my own creation.” Or, as Marx put it, man is independent only “…if he affirms his individuality as a total man in each of his relations to the World, seeing, hearing, smelling, tasting, feeling, thinking, willing, loving—in short, if he affirms and expresses all organs of his individuality”–if he is not only free from but also free to. Marx, freedom and independence were not merely political and economic freedom in the sense of liberalism, but the positive realization of individuality. His concept of socialism was precisely that of a social order which serves the realization of the individual personality. Marx wrote: “[This crude communism] appears in a double form; the domination of material property looms so large that it aims to destroy everything which is incapable of being possessed by everyone as private property. It wishes to eliminate talent, etcetera, by force. Immediate physical possession seems to it the unique goal of life and existence. The role of worker is not abolished but is extended to all men. The relation of private property remains the relation of the community to the World of things. Finally, this tendency to oppose general private property to private property is expressed in an animal form; marriage (which is incontestably a form of exclusive private property) is contrasted with the community of women, in which women become communal property. #RandolphHarris 7 of 15
One may say that this idea of the community of women is the open secret of this entirely crude and unreflective communism. Just as women are to pass from marriage to universal prostitution, so the whole World of wealth (id est, the objective being of man) is to pass to the relation of universal prostitution with the community. This communism which negates the personality of man in every sphere, is only logical expression of private property, which is this negation. Universal envy setting itself up as power is only a camouflaged form of cupidity which reestablishes itself and satisfies itself in a different way. The thoughts of every individual private property are at least directed against any wealthier private property, in the form of envy and the desire to reduce everything to a common level; so that this envy and levelling in fact constitute the essence of competition. Crude communism is only the culmination of such envy and levelling-down based on a preconceived minimum. How little the abolition of private property represents a genuine appropriation is shown by the abstract negation of the whole World of culture and civilization, and the regression to the unnatural simplicity of the poor and wantless individual who has not only surpassed private property but has not yet even attained to it. The community is only a community of work and of equality of wages paid out by the communal capital, by the community as universal capitalist. The two sides of the relation are raised to a supposed universality; labour as a connection in which everyone is placed, and capital as the acknowledged universality and power of the community. #RandolphHarris 8 of 15
Tenderness, love, and compassion are exquisite feeling experiences and generally recognized as such. However, there are some human experiences which are not as clearly identified as feelings but are more frequently called attitudes. They do not express the same direct relatedness to another person, but are, rather, experiences which are within oneself and which only secondarily refer to other persons. The first one among this group is “interest.” The word “interest” today has lost most of its meaning. To say “I am interested” in this or that is almost equivalent to saying “I have no strong feeling about it, but I am not entirely indifferent.” It is one of those cover words which mask the absence of intensity, and which are vague enough to cover almost anything from having an interest in a certain industrial shock to an interest in a young lady. However, this deterioration of meaning which is so general cannot deter us from using words in their original and deeper meaning, and that means to restore them to their own dignity. “Interest” comes from the Latin inter-esse, that is, “to be in-between.” If I am interested, I must transcend my ego, be open to the World, and jump into it. Interest is based on activeness. It is the relatively constant attitude which permits one at any moment to grasp intellectually as well as emotionally and sensuously the World outside. The interested person becomes interesting to others because interest has an infectious quality which awakens interest in those who cannot initiate it without help. When we think of its opposite, curiosity, the meaning of interest becomes still clearer. The curious person is passive. He wants to be fed with knowledge and sensations and can never have enough, since quantity of information is a substitute for the depth quality of knowledge. #RandolphHarris 9 of 15
The most important realm in which curiosity is satisfied is gossip, be it the small-town gossip of the woman who sits at the window and watches with her spyglasses what is going on around her or the somewhat more elaborate gossip which fills the newspaper columns, occurs in the faculty meetings of professors as well as in the management meetings of professors as well as in the management meetings of the bureaucracy, and at the cocktail parties of the writers and artists. Curiosity, by its very nature, is insatiable, since aside from its maliciousness, it never really answers the question, Who is the other person. Interest has many objects: persons, plants, animals, ideas, social structures, and it depends to some extent on the temperament and the specific character of a person as to what his interests are. Nevertheless, the objects are secondary. Interest is an all-pervading attitude and form of relatedness to the World, and one might define it in a very broad sense as the interest of the living person in all that is alive and grows. If the interest is genuine, even when this sphere of interest in one person seems to be small, there will be no difficulty in arousing his interest in other fields, simply because he is an interested person. Another of the “human experiences” is responsibility. Again, the word responsibility corresponds to the distinction between the authoritarian and humanistic conscience. The authoritarian conscious is essentially the readiness to follow the orders of the authorities to which one submits; it is glorified obedience. The humanistic conscience is the readiness to listen to the voice of one’s own humanity and is independent of orders given by someone else. #RandolphHarris 10 of 15
The survey of attitudes of the American public toward their personal adjustment and toward mental illness is a perplexing problem. Of those persons with acknowledged problems who sought consultation and advice beyond the family circle, the largest proportion (42 percent) turned to clergymen. Approximately 30 percent sought counsel from a general physician. Only 18 percent reported seeking assistance initially from a psychologist or psychiatrist. Of those persons who went for help to psychiatrists, psychologists, or marriage counselors nearly one third had been referred either by their physicians or by their clergymen, although a very small proportion of these referrals came from clergymen or physicians, over three fourths reported that they had received some help, and nearly two thirds reported having been “helped a lot.” Significantly smaller proportions of those who saw marriage counselors, psychologists, or psychiatrists (25 to 46 percent) reported having been helped. Of those persons who claimed to have been helped much by their consultation, the largest single proportion (73 percent) was contributed by those with a “personal problem with a defect in self.” We are left with an apparent inconsistency that should, somehow, be accounted for: individuals who recognize personal adjustment problems caused by some personal defect claim to be helped by therapeutic treatment more often than individuals with other kinds of problems; psychiatrists are consulted more often about just these kinds of problems; yet psychiatrists are not perceived to be the most effective source of help. #RandolphHarris 11 of 15
Continuing with our case study of Clare, she was not usually given to crying in movies but one evening, tears came to her eyes when a girl who was in a wretched condition met with unexpected help and friendliness. She ridiculed herself for being sentimental, but this did not stop the tears, and afterward she felt a need to account for her beheaviour. She first thought of the possibility that an unconscious unhappiness of her own might have expressed itself in crying about the movie. And, of course, she did find reasons for unhappiness. Yet her associations along this line of thought led nowhere. It was only the next morning that she suddenly saw the issue: the crying had occurred not when the girl in the movie was badly off but when her situation took an unexpected turn for the better. She realized than what she had overlooked the previous day—that she always cried at such occasions. Her associations then fell in line. She remembered that in her childhood she always cried when she reached the point where the fairy godmother heaps unexpected presents on Cinderella. Then her joy at receiving the scarf came back to her. The next memory concerned an incident that had occurred during her marriage. Her husband usually gave her only the presents due at Christmas or on her birthdays, but once an important business friend of his was in town and the two men went with her to a dressmaker to help her select a dress. She could not make up her mind which of two dresses to choose. The husband then made a generous gesture and suggested that she take both garments. Though she knew that this gesture was made not altogether for her sake but also to impress the business friend, she nevertheless was inordinately happy about it and cherished these dresses more than others. #RandolphHarris 12 of 15
Finally, two aspects of the daydream of the great man occurred to her. One was the sence in which, to her complete surprise, she singled her out for his favour. The other concerned all the presents he gave her, incidents that she had told herself in detail: the trips he suggested, the hotels he chose, the gowns he brought home, the invitations to luxurious restaurants. She never had to ask for anything. She felt quite taken aback, almost like a criminal who is confronted with overwhelming evidence. This was her “love”! She remembered a friend, a sworn bachelor, saying that woman’s love is merely a screen for exploiting men. She also recalled her friend Susan who had greatly astonished her by saying that she thought the usual flood of talk about love was disgusting. Love, said Susan, was only an honest deal in which each partner did his share to create a good companionship. Clare had been shocked at what she regarded as cynicism: Susan was too hard boiled in denying the existence and the value of feelings. However, she herself, she now realized, had naively mistaken for love something that largely consisted of expectations that tangible and intangible gifts would be presented to her on a silver platter. Her love was at bottom no more than a sponging on somebody else! This was certainly an entirely unexpected insight, but despite the painful surprise at herself she soon felt greatly relieved. She felt, and rightly, that she had really uncovered her share in what made her love relationships difficult. Clare was so overwhelmed by the discovery she had made that she quite forgot the incident from which she had started, the crying in the movie. However, she returned to tears the next day. #RandolphHarris 13 of 15
The tears expressed an overwhelming bewilderment at the thought of a sudden fulfillment of most secret and most ardent wishes, a fulfillment of most secret and most ardent wishes, a fulfillment of something one has waited for all one’s life, something that one has never dared to believe would come true. Within the next couple of weeks Clare followed her insight in several directions. In glancing over her latest series of associations it struck her that in almost all the incidents the emphasis was on help or gifts that came unexpectedly. She felt that at least one clue for this lay in the last remark she had written about the daydream, which was that she never had to ask for anything. Here she came into territory that was familiar to her through the previous analytic work. Since she had formerly tended to repress her own wishes, and was still inhibited to some extent from expressing them, she needed somebody who wished for her, or who guessed her secret wishes and fulfilled them without her having to do anything about them herself. Another tack she pursued concerned the reverse side of the receptive, sponging attitude. She realized that she herself gave very little. Thus, she expected Peter to be always interested in her troubles or interested but did not actively participates in his. She expected him to be tender and affectionate but was not very demonstrative herself. She responded but left the initiative to him. It is hard to be a caring person without getting duped a time or two. Getting emotionally involved with the wrong people can hurt you in more ways than one. Some people like getting others wrapped around their finger. #RandolphHarris 14 of 15
There are tremendous pressures today—cultural and political—for conformity, docility, and rigidity. The demand is for technically trained students outperform students in China, and none of this nonsense about education which might improve our interpersonal relationships! The demand is for hard-headedness, for training of the intellect only, for scientific proficiency. We want inventiveness in developing better “hardware,” but creativity in a larger sense tends to be suspect. Personal feelings, free choice, uniqueness—these have little or no place in the classroom. One may observe an elementary school classroom for hours without recording one instance of individual creativity of free choice, expect when the teacher’s back is turned. And at the college level we know that the major effect of a college education on the values of the student is to “shape up” the individual for more comfortable membership in the ranks of college alumni. For the public and for most educators the goal of learning to be free is not an aim they would select, nor toward which they are actually moving. Yet if a civilized culture is to survive, and if the individuals in that culture are to be worth saving, it appears to me to be an essential goal of education. #RandolphHarris 15 of 15
The Winchester Mystery House
Please come and enjoy a delicious meal in Sarah’s Café, stroll along the paths of the beautiful Victorian gardens, and wonder through the miles of hallways in the World’s most mysterious mansion. For further information about tours, including group tours, weddings, school events, birthday party packages, facility rentals, and special events please visit the website: https://winchestermysteryhouse.com/
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Four Seasons Fill the Measure of the Year
Let it be understood that we cannot go outside of this alternative: liberty, inequality, survival of the fittest; not-liberty, equality, survival of the unfittest. The former carries society downwards and favours all its worst members. The most vigorous and influential social Darwinist in America was William Graham Sumner of Yale. Sumner not only made a striking adaptation of evolution to conservative thought, but also effectively propagated his philosophy through widely read books and articles, and converted his strategic teaching post in New Haven into a kind of social-Darwinian pulpit. He provided his age with a synthesis which, though not quite so grand as Mr. Spencer’s, was bolder in its stark and candid pessimism. Mr. Sumner’s synthesis brought together three great traditions of western capitalist culture: the Protestant ethic, the doctrines of classical economics, and Darwinian natural selection. Correspondingly, in the development of American thought Mr. Summer played three roles: he was a great Puritan preacher, an exponent of the classical pessimism of Ricardo and Malthus, and an assimilator and popularizer of evolution. His sociology bridged the gap between the economic ethic set in motion by the Reformation and the thought of the nineteenth century, for it assumed that the industrious, temperate, and frugal man of the Protestant ideal was the equivalent of the “strong” of the “fittest” in the struggle for existence; and it supported the Ricardian principles of inevitability and laissez faire with a hard-bitten determinism that seemed to be at once Calvinistic and scientific. #RandolphHarris 1 of 19
Sumner was born in Paterson, New Jersey, on October 30, 1840. His father, Thomas Sumner, was a hard-working, self-educated English labourer who had come to America because his family’s industry was disrupted by the growth of the factory system. He brought up his children to respect the traditional Protestant economic virtues, and his frugality left a deep impress upon his son William, who came in time to acclaim the savings-bank depositor as “a hero of civilization.” The sociologist later wrote of this father: His principles and habits of life were the best possible. His knowledge was wide and his judgment excellent. He belonged to the class of men whom Caleb Garth in Middlemarch is the type. In early life I accepted, from books and other people, some views and opinions which differed from his. At the present time, in regard to these matters, I hold with him and not with others.” The economic doctrines of the classical tradition which were current in his early years strengthened Sumner’s paternal heritage. He came to think of pecuniary success as the inevitable product of diligence and thrift, and to see the lively capitalist society in which he lived as the fulfillment of the classical ideal of an automatically benevolent, free competitive order. At fourteen he had read Harriet Martineau’s popular little volumes, Illustrations of Political Economy, whose purpose was to acquaint the multitude with the merits of lassie faire through a series of parables illustrating Ricardian principles. #RandolphHarris 2 of 19
There he became acquainted with the wage-fund doctrine, and its corllaries: “Nothing can permanently affect the rate of wages which does not affect the proportion of population to capital”; and “combinations of labourers against capitalists…cannot secure a permanent rise of wages unless the supply of labour falls short of demand—in which case, strikes are usually unnecessary.” There also he found fictional proof that “a self-balancing power being…inherent in the entire system of commercial exchange, all apprehensions about the result of its unimpeded operations are absurd,” and that “a sin is committed when Capital is diverted from its normal course to be employed in producing at home that which is expensive and inferior, instead of preparing that which will purchase the same article cheaper and superior abroad.” Charities, whether public or private, Miss Martineau held, would never reduce the number of the indigent, but would only encourage improvidence and nourish “peculation, tyranny, and fraud.” Later Sumner declared that his conceptions of “capital, labour, money and trade were all formed by those books which I read in my boyhood.” Francis Wayland’s standard text in political economy, which he recited in college, seems to have impressed him but little, perhaps because it only confirmed well-fixed beliefs. In 1859, when he matriculated at Yale, young Sumner devoted himself to theology. During undergraduate years Yale was still a pillar of orthodoxy, dominated by its versatile president, Theodore Dwight Woolsey, who had just turned from classical scholarship to write his Introduction to the Study of International Law, and by the Rev. Noah Porter, Professor of Moral Philosophy and Metaphysics, who as Woolsey’s successor would one day cross swords with Sumner over the proper place of the new science in education. #RandolphHarris 3 of 19
Sumner, a somewhat frigid youth (who could seriously ask, “Is the reading of fiction justifiable?”) repelled many of his schoolmates; but his friends made up in munificence what they lacked in number. One of them, William C. Whitney, persuaded his elder brother Henry to supply funds for Sumner’s further education abroad; and the Whitneys secured a substitute to fill his place in the Union Army while Sumner pursued theological studies at Geneva, Gottingen, and Oxford. In 1868 Sumner was elected to a tutorship at Yale, beginning a lifelong association with its faculty that would be broken only by a few years spent as editor of religious newspaper and reactor of the Episcopal Church in Morristown, New Jersey. In 1872 he was elevated to the post of Professor of Political and Social Science in Yale College. Despite personal coldness and a crisp, dogmatic classroom manner, Sumner had a wider following than any other teacher in Yale’s history. Upperclassmen found unique satisfaction in his course; lowerclassmen looked forward to promotion chiefly as a means of becoming eligible to enroll in them. William Lyon Phelps, who took every one of Sumner’s courses as a matter of principle without regard for his interest in the subject matter, as left a memorable picture of Sumner’s dealings with a student dissenter: “Professor, don’t you believe in any government aid to industries?” “No! It’s root, hog, or die.” “Yes, but hasn’t the hog got a right to root?” “There are no rights. The World owes nobody a living.” “Yo believe then, Professor, in only one system, the contract-competitive system?” “That’s the only sound economic system. All others are fallacies.” “Well, suppose some professor of political economy came along and took your job away from you. Wouldn’t you be sore?” “Any other professor is welcome to try. If he gets my job, it is my fault. My business is to teach the subject so well that no one can take the job away from me.” The stamp of his early religious upbringing and interests marked all Sumner’s writings. #RandolphHarris 4 of 19
Although clerical phraseology soon disappeared from his style, his temper remained that of a proselytizer, a moralist, an espouser of causes with little interest in distinguishing between error and iniquity in his opponents. “The type of mind which he exhibited,” writes his biographer, “was the Hebraic rather than the Greek. He was intuitive, rugged, emphatic, fervently and relentlessly ethical, denunciatory, prophetic.” He might insist that political economy was a descriptive science divorced from ethics, but his strictures on protectionist and socialists resounded with moral overtones. His popular articles are read like sermons. Sumer’s life was not entirely given to crusading. His intellectual activity passed through two overlapping phases, marked by a change less in his thought than in the direction of his work. During the 1870’s, 1880’s and early 1890’s, in the columns of popular journals and from the lecture platform, he waged a holy war against reformism, protectionism, socialism, and government interventionism. In this period, he published What Social Classes Owe to Each Other (1883), “The Forgotten Man” (1883), and “The Absurd Effort to Make the World Over” (1894). In the early 1890’s, however, Sumner turned his attention more to academic sociology. It was during this period that the manuscript of “Earth Hunger” was written, and the monumental Science of Society projected. When Sumner, always a prodigious worker, found that his chapter on human customs had grown to 200,000 words, he decided to publish it as a separate volume. Thus, almost as an afterthought, Folkways was brought out in 1906. Although the deep ethical feeling of Sumner’s youth gave way to the sophisticated moral relativism of his social-science period, his underlying philosophy remained the same. #RandolphHarris 5 of 19
The Christian scriptures name obstacles the aspirant may have to deal with. They are frivolity, changeableness, unruly desires, dissatisfaction, gratification of the senses, and craving for the ego’s existence. Even if he finds himself in a moral solitude, as he may in earlier years, it is still worthwhile to be loyal to ideals. He must cast off the long mantle of arrogance and put on the short coat of humility. A lapse in artistry may be pardoned but a lapse in sincerity may not. Be sincere! That is the message from soul to self, from God to man. It is not man’s own voice, which is to acclaim him as a master, but his life. His willingness to acknowledge he has faults and lots of them is admirable—so few ever like to confess such a thing—but they are not so deep or so numerous as he imagines. He should not forget that he has some merits too and they are able to balance the others and keep them where they belong. As for perfection, alas, the self-actualized Christian too is still striving for it. Pride can take a dozen different disguises, even the disguise of its very opposite, humility. The quicker he grows and the father he goes on this quest, the more an aspirant must examine his character for its traces and watch his actions to detect it. He is indeed a prudent man who refuses to be blinded by passions or deluded by appearances. He does not know in advance what he will do in every new situation that arises—who does?–but only what he will try to do, what principles he will try to follow. He who trims his sails to the winds of expediency reveals his insincerity. #RandolphHarris 6 of 19
It is true that environment contributes to the molding of character but not true that it creates or even dominates character. Thought and will are linked with our own rebirth in Jesus as the Christ. Character can be improved by effort and Grace. If we will only attend to the first and persistently carry out the inner work required on ourselves, destiny will attend to the second and not seldom remove the outer obstacles or improve the outer environment in the process. Each person who enters our life for a time, or becomes involved with it at some point, is an unwitting channel bringing good or evil, wisdom or foolishness, fortune or calamity to us. This happens because it was preordained to happen—under the law of recompense. However, the extent to which he affects our outer affairs is partly determined by the extent to which we let him do so, by the acceptance or rejection of suggestions made by his conduct, speech, or presence. It is we who are finally responsible. The victim of exterior suggestion is never quite an innocent victim, for his own quota of consent must also be present. When a therapist is experiencing a warm, beneficial and acceptant attitude toward what is in the client, this facilitates change. It involves the therapist’s genuine willingness for the client to be whatever feeling is going on in him at that moment—fear, confusion, pain, pride, anger, hatred, love, courage, or awe. It means that the therapist cares for the client, in a non-possessive way. It means that he prizes the client in a non-possessive way. The is accepted in a total rather than conditional way. He does not simply accept the client when he is behaving in certain ways and disapproves of him when he behaves in other ways. It means an outgoing optimistic feeling without reservations, without evaluation. This is known as an unconditional beneficial regard. Again, research studies show that the more this attitude is experienced by the therapist, the more likelihood there is that therapy will be successful. #RandolphHarris 7 of 19
Empathic understanding is when the therapist is sensing the feelings and personal meanings which the client is experiencing in each moment, when he can perceive these from “inside,” as they seem to the client, and when he can successfully communicate something of that understanding to his client, then this condition is fulfilled. Each of us has discovered that this kind of understanding is extremely rare. We neither receive it nor offer it with any great frequency. Instead, we offer another type of understanding which is very different. “I understand what is wrong with you”; “I understand what makes you act that way”; or “I too have experienced your trouble and I reacted very differently”; these are the types of understanding which we usually offer and receive, an evaluative understanding which we usually offer and receive, an evaluative understanding from the outside. However, when someone understands how it feels and seems to be me, without wanting to analyze me or judge me, then I can blossom and grow in that climate. And research bears out this common observation. When the therapist can grasp the moment-to-moment experiencing occurring in the inner World losing the separateness of his own identity in this emphatic process, then change is likely to occur. Studies with a variety of clients show that when these conditions occur in the therapist, and when they are to some degree perceived by the client, therapeutic movement ensures, the client finds himself painfully but learning and growing, and both he and the therapist regard the outcome as successful. From our perspective, it seems that it is attitudes such as these rather than the therapist’s technical knowledge and skill, which are primarily responsible for therapeutic change. #RandolphHarris 8 of 19
Not later than high school every student should receive a solid course of instruction in general psychology. Such a course should enable the student to see that the behaviour of people is proper, indeed a crucial, area for the application of scientific method. He should be introduced to the general principles that have been uncovered through careful study of how people learn, how they perceive their World, how they acquire attitudes and how those attitudes influence their modes of adjustment. The aim of such a general psychology course taught at the secondary level would be not simply to provide the student with an awareness of the substantive content of psychology as a field of human inquiry but, more importantly, to instill in him attitudes toward behaviour, his own and that of other persons, likely to encourage and maintain hygienic personal relationships. The study of psychology encouraged an attitude of objectivity and persisting examination of reasons for behaviour; it provides a foundation and stimulus for the student to seek to understand himself and others. With a scientifically psychological orientation toward the understanding both of self and others the individual is less likely to be victimized either by his own emotions or by the irrationalities of others. An adequate general psychology would introduce the student to the “psychology of everyday life,” would sensitize him to the meaning of errors, oversights, and momentary distortions in his perceptions and thought. With this instruction he would have at least the equipment, if not the motivation, for the life-long exploration of his own developing personality—for the continual challenge to self-realization and self-understanding. #RandolphHarris 9 of 19
As the frontiers of geograpy have been progressively pushed back and exhausted, it becomes increasingly difficult for the average man to be an explorer, to make discoveries. For the average man, the last frontier challenging his urge to search and to uncover new lands if provided by the complex vastness of his own mind, by the boundaries of his own spirit. It is a sorry epiphenomenon of the mental health movement that many persons who are admirably equipped to embark on this voyage and who long for insight for the sheer sake of discovery and not out of any pressing need, have been persuaded that they require the services of an expert guide. While it is true that the psychotherapist may shorten the trip to the island of insight it is not certain that the seeker cannot find it on his own, or that he will be significantly discommoded by the longer journey. Sound courses in psychology and inspired instruction can afford possibly a reduction in the susceptibility to neurosis. Certainly, it can reduce the number of sentient persons who relinquish the responsibility and privilege (and the exquisite rewards) of a personal, life-long exploration of their existence, and who in so doing waste the time and energies of the therapists whose skills are required by those voyagers who are truly lost. Until recently courses in psychology have been almost totally restricted to colleges and universities, and in these settings, they have frequently been unavailable before the sophomore year. While the proportion of the college-age population attending institutions of higher learning is steadily rising, it is still very small. Consequently, it is good to find increasing signs of thoughtful planning for the introduction of psychology as a basic subject in high school, and experience with such instruction is being carefully recorded. #RandolphHarris 10 of 19
The study of psychology is not provided by courses in how to be successful, how to be proper, and the like. There is a need for research to determine at what minimal age levels a formal course in psychology can be effectively introduced. Considering the central role of psychological phenomena in the enitre life of the individual it seems incredible that we have been so slow to find a place for the study of psychology in our secondary school curricula. The mental health movement should lend its resources and energies to supporting those teachers and educational leaders who are seeking to find a stable and adequate place for the study of psychology in our secondary schools. In our ongoing case study of Clare, it struck her that there was a contrast between the two men she was focused on. One man rescued her from drowning; in connection with the man in the novel she was reading, a similarity occurred because he offered the girl a refuge from abuse and brutality. Bruce and the great man of her daydream, while not saving her from any danger, also played a protective role. As she observed this repetitious motif of saving, shielding, sheltering, she realized that she craved not only “love” but also protection. She also saw that one of the values Peter had for her was his willingness and ability to give advice and to console her when she was in distress. A fact occurred to her in this context that she had known for quite a while—her defenselessness when under attack or pressure. She saw now that it produced, in turn, a need for somebody to protect her. Finally, she realized that her longing for love or marriage had always increased rather acutely whenever life became difficult. #RandolphHarris 11 of 19
In recognizing that a need for protection was an essential element in her love life Clare took a great step ahead. The range of demans that this apparently harmless need embraced, and the role it played, became clear only much later. It may be interesting to compare this insight into a problem with the last one reported regarding the same problem, the insight concerning her “private religion.” The comparison reveals a frequent happening in psychoanalytical work. A problem is first seen in its barest outline. One does not recognize much beyond the fact that it exists. Later one returns to the same problem with a much deeper understanding of its meaning. The feeling would be unwarranted in such a case that the alter finding is not new, that one has known it all along. One has not known it, at least not consciously, but the way for its emergence has been prepared. Despite a certain superficiality this first insight struck the initial blow at Clare’s dependency. However, she glimpsed her need for protection, she did not yet realize its nature, and she could not draw the conclusion that this was one of the essential factors in her problem. She also ignored all the material in the daydream of the great man, material indicating that the man she loved was expected to fulfill many more functions than mere protection. Experiences with pleasures of the flesh can be simply sensuously pleasurable without the depth of love but also without a marked degree of greed. The arousal involving pleasures of the flesh is physiologically stimulated, and it may or may not lead to human intimacy. The opposite of this kind of desire involving pleasures of the flesh is characterized by an opposite sequence, namely, that love creates the desire for pleasures of the flesh. This means that a man and a woman may feel a deep sense of love for each other in terms of concern, knowledge, intimacy, and responsibility, and that this deep human experience arouses the wish for physical wisdom. #RandolphHarris 12 of 19
It is obvious that this second type of desire for pleasures of the flesh will occur more frequently, although by no means exclusively so, among people beyond their mid-twenties and that it is the basis for the continuation of desires of pleasures of the flesh in monogamous human relationships of long duration. Where this type of arousal with pleasures of the flesh does not take place, it is natural that—aside from sexual perversions which might bind two people together for a lifetime because of the individual nature of their perversion—the merely physiological arousal will tend to require change and new experiences with pleasures of the flesh. Both these kinds of arousals of pleasures of the flesh are fundamentally different from the greedy one that is essentially motivated by anxiety or narcissism. Despite the complexity of the distinction between greedy and “free” sexuality, the distinction exists. Everyone who becomes aware of and sensitive to the difference can observe in himself and herself the various types of arousal, and those with more experimentation in pleasures of the flesh than was the case in middle class of the Victorian age may be supposed to have rich material for such observation. They may be supposed to have, because, unfortunately, increased experimentation with pleasures of the flesh has not been combined sufficiently with greater discernment of the qualitative differences in experience with pleasures of the flesh—although I am sure that a considerable number of people exist who, when they reflect upon these matters, can verify the validity of the distinction. If you are one of those people with what some call an overactive imagination, you had better watch out for those people who will see it and exploit it. It is relatively easy to get people with vivid imaginations to fall for things. After all, they can picture what the speaker is saying. Their emotions get all caught up in stuff without them even meaning to. #RandolphHarris 13 of 19
Modern man, in industrial society, has changed the form and intensity of idolatry. He has become the object of blind economic forces which rule his life. He worships the work of his hands; he transforms himself into a thing. Not the working class alone is alienated (in fact, if anything, the skilled worker seems to be less alienated than those who manipulate men and symbols) but everybody is. This process of alienation which exists in the European-American industrialized countries, regardless of their political structure, has given rise to new protest movements. The renaissance of socialist humanism is one symptom of this protest. Precisely because alienation has reached a point where it borders on insanity in the whole industrialized World, undermining and destroying its religious, spiritual, and political traditions and threatening general destruction through nuclear war, many are better able to see that Marx had recognized the central issue of modern man’s sickness; that he had not only seen, as Feuerbach and Kierkegaard had, this “sickness” but that he had shown that contemporary idolatry is rooted in the contemporary mode of production and can be changed only by the complete change of the socioeconomical constellation together with the spiritual liberation of man. Surveying the discussion of Dr. Freud and Marx’s respective views on mental illness, it is obvious that Dr. Freud is primarily concerned with individual pathology, and Marx is concerned with the pathology common to a society and resulting from the system of that society. It is also clear that the content of psychopathology is quite different for Marx and for Dr. Freud. Dr. Freud sees pathology essentially in the failure to find a proper balance between the Id and Ego, between instinctual demands and the demands of reality; Marx sees the essential illness, as what the nineteenth century called la maladie du siecle, the estrangement of man from his own humanity and hence from his fellow man. #RandolphHarris 14 of 19
Yet it is often overlooked that Dr. Freud by no means thought exclusively in terms of individual pathology. He speaks also of a “social neurosis.” “If the evolution of civilization,” he writes “had such a far-reaching similarity with the development of an individual, and if the same methods are employed in both, would not the diagnosis be justified that many systems of civilization—or epochs of it—possibly even the whole of humanity—have become “neurotic” under the pressure of civilizing trends? To analytic dissection of these neuroses, therapeutic recommendations might follow which would claim a great practical interest. However, it behooves us to be very careful, not to forget that after all we are dealing only with analogies, and that it is dangerous, not only with men but also with concepts, to drag them out of the region where they originated and have matured. The diagnosis of collective neuroses, moreover, will be confronted by a special difficulty. In the neurosis of an individual, we can use as a starting point the contrast presented to us between the patient and his environment which we assume to be “normal.” No such background as this would be available for any society similarly affected; it would have to be supplied in some other way. And regarding any therapeutic application of our knowledge, what would be the use of the most acute analysis of social neuroses, since no one possesses the power to compel the community to adopt the therapy? Despite all these difficulties, we may expect that one day someone will venture upon this research into the pathology of civilized communities. However, in Dr. Freud’s interest in the “social neuroses,” one fundamental difference between Dr. Freud’s and Marx’s thinking remains: Marx sees man as formed by his society, and hence sees the root of pathology in specific qualities of the social organization. #RandolphHarris 15 of 19
Dr. Freud sees man as primarily formed by his experience in the family group; he appreciates little that the family is only the representative and agent of society, and he looks at various societies mainly in terms of the quantity of repression they demand, rather than the quality of their organization and of the impact of this social quality on the quality of the thinking and feeling of the members of a given society. This discussion of the difference between Marx’ and Dr. Freud’s views on psychopathology, brief as it is, must mention one more aspect in which their thinking follows the same method. For Dr. Freud the state of primary narcissism of the infant is not a sick infant. Yet the dependent, greedy adult, who had been “fixated” on, or who has “regressed” to, the oral level of the child is a sick adult. The main needs and strivings are the same in the infant and in the adult; why then is the one healthy and the other sick? The answer obviously lies in the concept of evolution. What is normal at a certain stage is pathological at another stage. Or, to put it differently: what is necessary at one stage is also normal or rational. What is unnecessary, seen from the standpoint of evolution, is irrational and pathological. The adult who “repeats” an infantile stage at the same time does not and cannot repeat it, precisely because he is no longer a child. Marx following Hegel, employs the same method in viewing the evolution of man in society. Primitive man, medieval man, and the alienated man of industrial society are sick and yet not sick, because their stage of development is a necessary one. Just as the infant must mature physiologically to become an adult, so humans must mature sociologically in the process of gaining mastery of nature and of society to become fully human. #RandolphHarris 16 of 19
All irrationality of the past, while regrettable, is rational because it was necessary. However, when the human race stops at a stage of development which it should have passed, when it finds itself in contradiction with the possibilities which the historical situation offers, then its state of existence is irrational or, if Marx had used the term, pathological. Both Marx’s and Dr. Freud’s concepts of pathology can be understood fully only in terms of their evolutionary concept of individual and human history. The victim of exterior suggestion is never quite an innocent victim, for his own quota of consent must also be present. It is perfectly true that environment does count, and often heavily, in the sum of life. However, if one’s faith is strong enough or if one’s understanding is deep enough, it is also true that the quest can be pursued effectively anywhere, be it a slum tenement or a stockbroker’s office. It is easier to pursue it in some places, harder in others, but the law of compensation always operates to even matters out. If there is a total giving-up of oneself to this higher aim, sooner or later there will be a total result, whatever the external circumstances may be. What is in a man, in his character, his mind, and his heart is, in the end, much more important than what is in his surroundings; but his surroundings have their own importance, for they either limit or they promote what he can do. With most people the reaction to their environment and to events is mainly impulsive and mostly uncontrolled. So the first step for them is to become conscious of what they are doing, the second being to refuse to do it when reflection and wisdom dictate a better course. All this implies a taking hold of the self and a disciplining of its mechanism—body, feelings, and thoughts. It leads to using the self with awareness and functioning it with efficiency. #RandolphHarris 17 of 19
Being a firefighter is very rewarding, but it also comes with risks, and even recovery can have unforseen risks. A firefighter we will call Brunno Groning shares his story with us. “Four months out of the fire academy, I had had a lot of garbage runs, you know, smoke scares and pots of food. Then one day we had a fire in an attic, and we had the old service masks, just a canister and a face piece. I was climbing through the attic, and the flap of my coat kept coming down over the intake hole of my mask. It was cutting my air off, and the only air I was getting was the air that I was breathing out. I was hyperventilating. The next thing I knew, I was lying on my side, and I thought, “What the (expletive) is going on here?” I was laying on a rafter, and I just rolled over and fell through the plasterboard into a closet. There were no injuries or anything. Looking back on it, I thought, ‘Hey, I could have died up there.’ I could have been pinned or whatever and never come out. After that, three of us were on top of a house extension, it was a summer kitchen, and we were pulling some boards down when the whole thing collapsed. Fire and the rot of the old timbers brought it down. I didn’t know I was injured until I took about four steps, and my leg went out that way. Bot the led and the ankle were broken. They sent me to Mercy Hospital, that’s where they used to send us, and the hospiutal sent me home. To let the swelling go down, they said. The doctor told me to come in on Saturday and he would put it in a cast. The guy was a boozer, and I looked at him that morning, and he had half a jacket on. I looked down, and he had two different shoes on, a brown wingtip and a black one. And I said, ‘Oh, (expletive).’ When he was wrapping the foot, I kept telling him he was wrapping it too tight. He said he had to go play golf. He said, ‘If your toes turn blue, come back in.’ Well, I got home, and they turned black on me. So I went to the hospital, and they took that cast off and put another one on. #RandolphHarris 18 of 19
“I was out of work seven months that time. I had to go for whirlpool treatments, and one day the leg was in the whirlpool and the technician came in and said he had to take the hospital rig to a fire, so he left. That temperature gauge on the side climbed up in the red, and I was like, ‘What’s going on here?’ I wound up with blisters on my leg from that. If it had been too hot to start with, I couldn’t have put my leg in it. But it was like, you know, if you’re sitting in a warm tub you can stand the water getting hotter and hotter. The guy, being in a rush to get to the fire, didn’t adjust the temperature right. So you could day I was in a job that was dangerous, and I was surrounded by people who were dangerous, too.” It is perfectly true that environment does count, and often heavily, in the sum of life. However, it is also true that is one’s faith is strong enough or if one’s understanding is deep enough, the quest can be pursued effectively anywhere, be it a slum tenement or a stockbroker’s office. It is easier to pursue it in some places, harder in other, but the law of compensation always operates to even matter out. If there is a total giving-up of oneself to this higher aim, sooner or later there will be a total result, whatever the circumstances may be. What is a man, in his character, his mind, and his heart is, in the end, much more important than what is in his surroundings; but his surroundings have their own importance, for they either limit or they promote what he can do. Please show support for the Sacramento Fire Department by making a contribution. Wisdom is the greatest good, for it does not depart for man. 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. #RandolphHarris 19 of 19
And can I ever bid these joys farewell? Yes, I must pass them for a nobler life, where I may find the agonies, the strife of human hearts: for lo! I see afar, o’ersailing the blue cragginess, a car and steeds with streamy manes–the charioteer looks out upon the winds with glorious fear: and now the numerous tramplings quiver lightly along a huge cloud’s ridge; and now with sprightly wheel downward come they into fresher skies, tipt round with silver from the sun’s bright eyes.
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The Next One Will be Better
Whoever does a wrong to another man is not doing it to him alone. He does it also to himself. The nature of the means used will help to predetermine the nature of the end reached. Even though mixed with some good, an evil means cannot lead to a good end, but only to one of its own kind. When it is sought, the truth comes, but is found only when we are ready. This is why the aspirant must take himself in hand, must improve his character and discipline his emotions. There is to be nothing in himself to impede the intuitive power. Moral nobility is not the sole possession of either the rich or the poor, the education or the ignorant. Spencer deplored not only poor laws, but also state-supported education, sanitary supervision other than the suppression of nuisances, regulation of housing conditions, and even state protection of the ignorant medical quacks. He likewise opposed tariffs, state banking, and governmental postal systems. Accused of brutality in his application of biological concepts to social principles, Spenser was compelled to insist repeatedly that he was not opposed to voluntary private charity to the unfit, since it had an elevating effect on the character of the donors and hastened the development of altruism; he opposed only compulsory poor laws and other state measures. Spencer traces the parallels between the growth, differentiation, and integration of society and of animal bodies. Although the purpose of a social organism is different from those of an animal organism, he maintained that there is no difference in their laws of organization. #RandolphHarris 1 of 20
Among socities as among organisms, there is a struggle for existence. Since it made possible successive consolidation of small groups into large ones and stimulated the earliest forms of social cooperation, this struggle was one indispensable to social evolution. It was assumed that in the future these intersocial struggles would lose their utility and die out. The conflict between lower and higher values, between the false and the true interpretation of life, goes on all the time within all men. However, he who brings it into the open and looks it in the face is the man who had gained more than a little wisdom from the impact of experience. The very process of social consolidation brought about by struggles and conquest eliminates the necessity for continued conflict. Society then passes from its barbarous or militant phase into an industrial phase. In the militant phase, society is organized chiefly for survival. It bristles with military weapons, trains its people for warfare, relies upon a despotic state, submerges the individual, and imposes a vast amount of compulsory cooperation. In contest among such societies those best exemplifying these militant traits will survive; and individuals best adapted to the militant community will be the dominating types. The creation of larger and larger social units through conquests by militant states widens the areas in which internal peace and application to the industrial arts become habitual. #RandolphHarris 2 of 20
The militant type now reaches the evolutionary stage of equilibration. There emerges the industrial type of society, a regime of contract rather than status, which unlike the older form is pacific, respectful of the individual, more heterogeneous and plastic, more inclined to abandon economic autonomy in favour of industrial cooperation with other states. Natural selection now works to produce a completely different individual character. Unless there is honest effort to apply practically the knowledge got and the understanding gained from this teaching, unless there is real striving after personal betterment and individual discipline, the interest shown is mere dabbling, not study. Industrial society requires security for life, liberty, and property; the character type most consonant with this society is accordingly peaceful, independent, kindly, and honestly. The emergence of a new human nature hastens the trend from egoism to altruism which will solve all ethical problems. The first moral slip is also the worst one. For the effort to cover it up involves further lapses. Then the road runs downhill from slip to slip. Small mentalities cannot comprehend big truths. Greedy mentalities cannot comprehend generous truths. Bigotry keeps vital facts outside the door of knowledge. This is why philosophic discipline is needed. In the interest of survival, cooperation in industrial society must be voluntary, not compulsory. State regulation of production and distribution, as proposed by socialist, is more akin to the organization of militant society, and would be fatal to the survival of the industrial community; it would penalize superior citizens and their offspring in favour of the inferior, and a society adopting such practices would be outstripped by others. #RandolphHarris 3 of 20
Spencer was animated by the desire to foster a science of society that would puncture the illusions of legislative reformers who, he believed, generally operated on the assumption that social causes and effects are simple and easily calculable, and that project to relieve distress and remedy ills will always have the anticipated effect. A science of sociology, by teaching men to think of social causation scientifically, would awaken them to the enormous complexity of the social organism, and put an end to hasty legislative panaceas. Fortified by the Darwinian conception of gradual modification over long stretches of time, Spencer ridiculed schemes for quick social transformation. The great task of sociology is to chart the normal course of social evolution, to show how it will be affected by any given policy, and to condemn all types of behaviour that interfere with it. Social science is a practical instrument in a negative sense. Its purpose is not to guide the conscious control of societal evolution, but rather to show that such control is an absolute impossibility, and that the best that organized knowledge can do is to teach men to submit more readily to the dynamic factors in progress. This is the function of a true theory of society as a lubricant but not a motive power in progress: it can grease the wheels and prevent friction but cannot keep the engine moving. There cannot be better done than that of letting social progress go on unhindered; yet an immensity of mischief may be done in the way of disturbing, and distorting and repressing, by policies carried out in pursuit of erroneous conceptions. #RandolphHarris 4 of 20
Man is called upon to reconcile spiritual aspirations with life’s demands. Too many people are willing to make an assault upon the outward effects of evil while leaving untouched the inward causes of evil. Those who want only to gratify bodily appetites and have no use for spiritual satisfactions may regard ideals as quite futile. They may find the only rational purpose in human action is to cast out all aims except selfish ones, subordinating all moral restraints to the realization of those aims in the process. However stubborn and intransigent his character may seem, let him never despair of himself. Even if he keeps making mistakes, let him pick himself up and try again. However slow and laborious such a procedure seems, it will still be effectual in the end. He must purify the will by abandoning error. What he does in his personal relations with others or in the way he meets events is no less a part of his spiritual life than his formal exercises in meditation. If the goals of life are not redefined on a higher plane, the status of life remains—hovers—between that of the animal and the human and does not become fully human. He needs to be war of his own animal self and its interfusion with his human self and its hostility to angelic self. A justly balanced picture would show every man to be good in some points, bad in other points. There is no exception to this. Therefore, there is necessity for the false pride of anyone who ignores his bad points. However, in the spiritual aspirant, such pride is not only unnecessary but also deathly to his progress. #RandolphHarris 5 of 20
The tyranny of negative thoughts and negative feelings can and must be broken. For this he can look for help from the best in him and the best in others. It is said that necessity shapes its own morality. This is often true. However, the exceptional man listens to a higher command. As if one were no longer identified with them, if repeated regularly, standing aside from one’s thoughts, observing their nature and results quite critically, becomes a means of self-betterment. It is tremendously important to safeguard the fruits of one’s studies by purification of character. On this Quest, the aspirant’s motives must necessarily be of the highest quality. Each should do what he or she can to prepare himself by learning how to recognize and eliminate weaknesses. It is equally essential to keep the thoughts, emotions, and actions on as high a level as possible. The discipline of self is a prerequisite to the enlightenment of self. It is true that most people realize that they do not yet come anywhere near such an ideal as philosophy proposes to them regarding their personal development. At least if they are aware of the ideal and if they accept it, they will find that practice can make quite a difference. When these first appear, the simple practice of holding back their own negative thoughts, holding back their own negative feelings and nipping them in the bud is the beginning of becoming their own master. If a man regrets his own conduct, be it a single action or a whole course of actions, he will feel some self-contempt and get depressed. This is a valuable moment, this turning of the ego against itself. If he takes advantage of it to ferret out the cause in his own character, in his own person as it got built up through its reincarnations in Jesus as the Christ, he may remold it in a more satisfactory way. This inner work is accomplished by a series of creative and optimistic prayers. #RandolphHarris 6 of 20
The experience I have had with my clients causes me profoundly to disagree with the notion that the individual is no more than a link between a series of complex causes and their inevitable and predetermined effects. When I think of the explanation in which Skinner concurs as to his presence at the conference, I cannot make it apply to human events as I know them. When I try to tell myself, for example, that a Freedom Rider did not choose to expose himself to danger, did not voluntarily risk his life for a right which he valued, and had, as a person, no part in his behaviour, my judgment rebels. When I try to tell myself that behaved in this way, went into a dangerous situation, accepted a brutal beating, served a jail sentence, simply because his genetic constitution and his individual and cultural conditioning caused him to move in certain geographical directions, emit certain sounds when beaten, and further vocalizations when arrested, and that all those behaviours were emitted because he had been conditioned to find them rewarding—this seems to me a most inadequate and degrading view of man. He becomes a meaningless phenomenon in a World which has no sense. If I object to the concept of man as a meaningless molecule in an equation which he had no part in writing, I must be willing to define what I mean when I speak of freedom, when I say that I have observed in others, and have experienced in myself, the process of learning to be free. This may seem especially difficult since, as a behavioural scientist, I agree as much in the psychological as in the physical World. #RandolphHarris 7 of 20
Freedom is essentially an inner thing, something which exists in the living person, quite aside from any of the outward choices of alternatives which we so often think of as constituting freedom. Freedom is a quality where everything—possessions, identity, choice—is taken away from one. However, even months and years in a hostile environment will prove that everything can be taken from a man but one thing: the last of the human freedoms—to choose one’s own attitude in any given set of circumstances, to choose one’s own way. It is this inner, subjective, existential freedom which I have observed. It is the realization that “I can live myself, here and now by my own choice. It is the quality of courage which enables a person to step into the uncertainty of the unknown as he chooses himself. It is the discovery of meaning from within oneself, meaning which comes from listening sensitively and openly to the complexities of what one is experiencing. It is the burden of being responsible for the self one chooses to be. It is the recognition by the person that he is an emerging process not a static product. The individual who is thus deeply and courageously thinking his own thoughts, becoming his own thoughts, becoming his own uniqueness, responsibly choosing himself, may be fortunate in having hundreds of objective outer alternatives from which to choose, or he may be unfortunate in having none, but his freedom exists regardless. So, we are speaking of something which exists within the individual, of something phenomenological rather than objective, but to be prized. #RandolphHarris 8 of 20
In defining this experience of freedom is that it exists not as contradiction to the picture of the psychological universe as a sequence of cause and effect, but as a complement to such a universe. Freedom, rightly understood, is a fulfillment, by the person, of the ordered sequence of his life. The free man…believes in destiny, and believes that it stands in need of him. He moves out voluntarily, freely, repsonsibly, to play his significant part in the World whose determined events move through his spontaneous choice and will. He who forgets all that is caused and makes decisions out of the depths…is a free man, and destiny confronts him as the counterpart of his freedom. It is not his boundary but his fulfillment. This is the answer of the modern philosopher to the prevailing view that man is no more than the sum of his condition. Even more is no more than the sum of his conditioning. Even more convincing than the intellectual answer is the experience of one client after another, as he moves in therapy toward an acceptance of the realities of the World outside and inside himself, and moves toward becoming a responsible agent in this real World. We are speaking then, of a freedom which exist in the subjective person, a freedom which he courageously uses to live his potentialities. We are speaking of a freedom in which the individual chooses to fulfill herself by playing a responsible and voluntary part in brining about the destined events of his World. This experience of freedom is for my clinets a most meaningful development, one which assists them in becoming human, in relating to others, in being a person. #RandolphHarris 9 of 20
Contemporary industrial man has undergone an intellectual development to which we do not yet see any limits. Simultaneously he tends to emphasize those sensations and feeling experiences which he shares with the animal: desires for pleasures of the flesh, aggression, fright, hunger, and thirst. The decisive question is, Are there any emotional experiences which are specifically human and which do not correspond to what we know as being rooted in the lower brain? The view is often voiced that the tremendous development of the neocortex has made it possible for man to arrive at an ever-increasing intellectual capacity but that his lower brain is hardly different from that of his primate ancestors and hence that, emotionally speaking, he has not developed and can at best deal with his “drives” only by repression or control. There are specifically human experiences which are neither of an intellectual character nor identical with those feeling experiences which by and large are like those of the animal. Not being competent in the field of neurophysiology, I can only guess that relations between the large neocortex and the old brain are the basis for these specifically human feelings. There are reasons to speculate that the specifically human affective experiences like love, tenderness, compassion, and all affects which do not serve the function of survival are based on the interaction between the new and the old brain; hence, that man is not distinguished from the animal only by his intellect, but by new affective qualities which result from the interaction between the neocortex and the base of animal emotionality. #RandolphHarris 10 of 20
The student of human nature can observe these specifically human affects empirically and he cannot be deterred by the fact that neurophysiology has not yet demonstrated the demonstrated the neurophysiological basis for this sector of experiences. As with many other fundamental problems of human nature, the student of the science of man cannot be placed in the position of neglecting his observations because neurophysiology has not yet given the green light. Each science, neurophysiology as well as psychology, has its own method and necessarily will deal with such problems as it can handle at a given point in its scientific development. It is the task of the psychologist to challenge the neurophysiologist, urging him to confirm or deny his findings, just as it is his task to be aware of neurophysiological conclusions and to be stimulated and challenged by them. Both sciences, psychology and neurophysiology, are young and very much at their inception. They must develop relatively independently and yet remain in close touch with each other, mutually challenging and stimulating. As far as the “drives” which function for the sake of survival are concerned, it does not sound implausible that a computer could be developed which would parallel this whole aspect of feeling sensations, but as far as the specifically human feeling aspect, which does not serve survival purposes, is concerned it seems difficult to imagine that a computer could be constructed with nonsurvivial functions. One might even say that the “humane experience” could be negatively defined as one which cannot completely duplicated by a machine. #RandolphHarris 11 of 20
Seeing alienation as a pathological phenomenon must not obscure the fact that Hegel and Marx considered it a necessary phenomenon, on which is inherent in human evolution. This is true regarding the alienation of reason as well as of love. Only when I can distinguish between the World outside becomes an object, can I grasp it and make it my World, become one with it again. The infant, from whom the World is not yet conceived as “object,” can also not grasp it with his reason and reunite himself with it. Man must become alienated to overcome this split in the activity of his reason. The same holds true for love. If the infant has not separated himself from the World outside, he is still part of it, and hence cannot love. To love, the “other” must become a stranger, and in the act of love, the stranger ceases to be a stranger and becomes me. Love presupposes alienation—and at the same time overcomes it. The same idea is to be found in the prophetic concept of the Messianic Time and Marx’s concept of socialism. In Paradise man still is one with nature, but not yet aware of himself as separate from nature and his fellowman. By his act of disobedience man acquires self-awarteness, the World becomes estranged from him. In the process of history, according to the prophetic concept, man develops his human powers so fully that eventually he will acquire a new harmony with men and nature. Socialism, in Marx’s sense, can only come, once man has become completely alienated and thus is able to reunite himself with men and nature without sacrificing his integrity and individuality. #RandolphHarris 12 of 20
Returning to our case study of Clare, while she was going over her association of a memory, it occurred to her in connection with the “foreign city” of the dream she had. Once when she was in a foreign city, she had lost her way to the station; since she did not know the language, she could not ask directions and thus she missed her train. As she thought of this incident it occurred to her that she had behaved in a silly manner. She might have bought a dictionary, or she might have gone into any great hotel and asked the porter. However, apparently, she had been too timid and too helpless to ask. Then it suddenly struck her that this very timidity had played a part also in the disappointment with Peter. Instead of expressing her wish to have him back for the weekend she had encouraged him to see a friend in the country so that he could have some rest. An early memory emerged of her doll Emily, whom she loved most tenderly. Emily had only one flaw: she had only a cheap wig. Clare deeply wanted for her a wig of real hair, which could ne combed and braided. She often stood before a toy shop and looked at dollars with real hair. One day she was with her mother in the toy shop, and the mother, who was generous in giving presents, asked her whether she would like to have a wig with real hair. However, Clare declined. The wig was expensive, and she knew that the mother was short of money. And she never got it, a memory which even now moved her almost to tears. #RandolphHarris 13 of 20
She was disappointed to realize that she had still not overcome her reluctance in expressing her wishes, despite the work on this problem during her analytical treatment, but at the same time she felt tremendously relieved. This remaining timidity appeared to be the solution to her distress of the previous days. She merely had to be franker with Peter and let him know her wishes. Clare’s interpretation illustrates how an only partially accurate analysis can miss the essential point and blur the issue involved. It also demonstrates that a feeling of relief does not in itself prove that the solution found is the real one. The relief resulted from the fact that by hitting upon a pseudo solution Clare succeeded, temporarily, in circumventing the crucial problem. If she had not been unconsciously determined to find an easy way out of her disturbance, she would probably have paid more attention to the association. The memory was not just one more example of her lack of assertiveness. It clearly indicated a compulsion to give first importance to her mother’s needs to avoid becoming the object of even vague resentment. The same tendency applied to the present situation. She had been too timid in expressing her wish, but this inhibition arose less from timidity than from unconscious design. Peter was an aloof person, hypersensitive to any demands upon him. At that time Clare was not fully aware, but she sensed it sufficiently to hold back any direct wishes concerning his time, just as she refrained from ever mentioning the possibility of marriage, though she often thought of it. #RandolphHarris 14 of 20
If she had asked him to be back for the weekend, he would have complied, but with resentment. Clare could not have recognized this fact, however, without a dawning realization of the limitations within Peter, and this was still impossible for her. She preferred to see primarily her own share in the matter, and to see that part of it which she felt confident of overcoming. It should be remembered, too, that it was an old pattern of Clare’s to preserve a difficult relationship by taking all the blame on herself. This was essentially the way in which she had dealt with her mother. The result of Clare’s attributing the whole distress to her own timidity was that she lost—at least consciously—her resentment toward Peter, and looked forward to seeing him again. This happened the next evening. However, a new disappointment was in store for her. Peter not only was late for the appointment but looked tired and did not express any spontaneous joy at seeing her. As a result, she became self-conscious. He was quick to notice her freezing up and, was apparently his habit, he took the offensive, asking her whether she had been angry at his not coming home for the weekend. She answered with a weak denial but on further pressure admitted that she had resented it. She could not tell him of the pathetic effort she had made not to resent it. He scolded her for being childish and for considering only her own wishes. Clare was miserable. #RandolphHarris 15 of 20
While a person must be aware of the usual type of hypnosis, covert hypnosis is a thing done to you, and you are unaware of what is happening. If you have been covertly hypnotized or not, you may never know. Chances are though that you have experienced things then later wondered why in the World you participated in that thing or acted the way you did. Those who seek to use covert hypnosis on you to get you to do what they want, generally will not want to let you in on what they did to you. It is not like they must use a pocket watch to put you under their spell. Often, the reasons to hypnotize you are to get you to darker things than you normally would. Other times, it may be used to distract you from something so they can get away with what they have done. Whatever the reason is, you can bet it is never a good one. If it was, then the hypnotist would be happy to let you in on what they are doing to you. We live in the Age of Anxiety. Certainly, we have much to be anxious about and worried. Uncertainty is perhaps the greatest stimulus to anxiety, and at the present time we are confronted by a universal uncertainty as to the future of our World that has an urgency and immediacy surpassing that of any previous period of history. We are faced with the imminent possibility of cataclysmic destruction of the World through nuclear war. Insofar as all peoples of the World know this uncertainty, they share for the first time in a universal anxiety. However, the fact of a common and heavy anxiety does not mean obviously that ours is a more anxious World than ever before. Uncertainty is a condition of life; anxiety has been experienced by all men in all periods. Civilization is the process whereby men change what it is they fear. However, ultimate uncertainties have always been coupled with immediate dangers to make men anxious. #RandolphHarris 16 of 20
If this is the Age of Anxiety, it is not so simply as a function of absolute increase in the things about which man is fearful. Rather it is so because we have taught man to be anxious about his anxiety. We have attributed to anxiety and to the efforts of escape anxiety all of man’s neurotic ills. We have sensitized ourselves to recognize the signs of anxiety, and we have been taught that the signs of anxiety are symptoms. We have been encouraged to the fallacious values of a total avoidance of anxiety as a goal of life; we have been led to believe that complete freedom from anxiety would be the distinguishing characteristic of an adjusted life. Many people are unaware that the psychopathology of a significant portion of psychiatric patients (the so-called psychopaths and character disorders) is attributed by some authorities to a pathological incapacity to experience anxiety. Much of what we have learned about psychopathology, and especially about the etiology of neuroses, has come through an understanding of the effects of severe anxiety and of the mechanisms by which the individual copes with anxiety. It is essential to the aims of mental health education that the importance and role of anxiety be understood by everyone. However, in this endeavour, there has been a failure to distinguish between normal and pathological anxiety. If a person were totally incapable of experiencing pain, his life would be seriously jeopardized. The experiencing of continual pain is abnormal and signals the need for efforts to correct that cause of the pain. #RandolphHarris 17 of 20
However, it would be inimical to the welfare of a normal person to drug him so that this pain sensitivity was continuously reduced or absence. Medical literature contains fascinating accounts of injuries and illnesses (and abnormal complications thereof) of persons apparently suffering a congenital defect in their neurological system for the sensation of pain. The capacity to experience pain is normal, and the sensation of pain is normal under certain conditions. Likewise, anxiety is a normal experience when present to certain degrees in appropriate situations. When taking an examination, when applying for a job, when getting married, when being prepared for surgery, when making a speech, it is normal to be anxious. When facing any new situation or demand for which there is an uncertain outcome, it is normal to experience much anxiety. The signs of anxiety (such as increased heart rate, dry throat, perspiring hands) are indications that one’s physiological apparatus is in a state of readiness for special effort. One could interpret these experiences as signs that one is keyed up and “ready to go.” Or one can interpret these as symptoms of anxiety, and become anxious about them—and this may have a disrupting effect on performance. It is an unfortunate result of the massive attention which has been given to anxiety that people have been led to view all experiences of the signs of “nervousness” as symptoms of pathological anxiety. Once the arrive at this orientation they are potential candidates for psychotherapy, and in presenting their complaints of incapacitating anxiety, it may not be immediately clear to the therapist that their symptoms represent the circular, autocatalytic effects of being “anxious about anxiety.” #RandolphHarris 18 of 20
The limited resources for expert psychotherapy should not be dissipated upon individuals who have inappropriate attitudes and expectations. Mental health educators must make a concerted effort to teach the public about normal anxiety and its necessary role in adjustment. They must teach that physiological changes under stress are signs of normal functioning, not symptoms of pathology. The adult public must be helped to correct its currently predominant and unhealthy tendency to overinterpret and be fearful of normal anxiety. In the instruction and rearing of children we have the opportunity both to teach them the biological utility of anxiety and to assist them in the progressive development of tolerance for it. Being a firefighter is a job where one must deal with a lot of anxiety. “I can still remember the day the Sacramento Fire Department called me. I was so happy. That was the place I wanted to work. I had just taken the fire exam in San Francisco, where I had gone to high school and where my parents still lived. I really didn’t want to go back there. I was back in San Francsico about a week, when somebody from the city personnel department called, saying, ‘I’ve been trying to get hold of you for days. Where have you been? We want you to come in and talk to us.’ The exam process consisted of an initial interview with a personnel staff member, covering general stuff like, ‘Why do you want to be a firefighter? Why do you think you’re qualified for this work? Do you get along well with people?’ Then there was an interview with one of the department’s chief officers that was a lot more specific. #RandolphHarris 19 of 20
‘If you passed the interview, you were given a physical agility examination, where you ran a dash of, I’m not sure how many hundred yards, you had to walk a balance beam and climb a fifty-foot ladder up to the department’s drill tower. Once on top of the tower, you had to lift a hose bundle. That was 150 feet of inch-and-a-half hose tied into a bundle, with a rope tied to it that went up over a hose roll at the top of the grill tower. You had to pull that up, hand over hand, to the top, and then set it back down again. You wore a doughnut roll like a backpack for a couple of sessions and had to climb a ladder to the third floor and back down. You had to take a twenty-four-foot ladder off the side of a pumper, set it down, then put it back on. All this was timed. Then there was a mechanical aptitude test, where you had a series of nuts and bolts you had to assemble. That was the exam at the time. It was funny because the hose bundle pull was the thing I was most concerned about. I had been running for a long time and felt good about my heart, lungs, and legs, but having been a student, I wasn’t pumping iron, and my arms weren’t real strong. I had a summer job managing a gymnasium for San Francisco parks department. We had a rope that went up to the ceiling, and the test for the fire department then was a rope climb, so I spent the whole summer climbing the rope and did it with no problem. Then I returned to Sacramento, and my friends in the fire department said, ‘They changed the test. There’s no longer a rope climb. Now you’ve got to pull a bundle up, hand over hand.’ Anyway, I wound up passing the test without any trouble, and came to work a few weeks after that. Please keep the Sacramento Fire Department in your heart and donate to ensure they receive all the resources they need. 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. #RandolphHarris 20 of 20
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Human Perfection is Not Only Possible but Inevitable
There is all the difference between a sturdy independence and an inflated self-esteem. An experience which is a blow to his ego ought to be received with humility and analysed with impartiality. However, too often the man receives it with resentment and analyses it with distortion. In the result he is doubly harmed: there is the suffering itself and there is the deterioration of character. We sin by wandering away from our true inner selves, by letting ourselves become immersed in the thoughts and desires which surround us, by losing our innermost identity and taking up an alien one. This is the psychology of sin as philosophy sees it. However, if it had not succeeded overcoming the bondage of flesh, feeling, and thought and penetrating by means of its flawless technique into the World of the divine spirit, which is the real man, it could not have gained the knowledge for such a view of man. He is to live for the praise and blame, not of other people, but of his own higher self. The distance from lip to heart is sometimes immense. Who has not known men who had God prominent in their heard speech but evil prominent in their silent desires? The philosophic way of living asks for more than most men possess, more command of the passions, more discipline of the thoughts, and more submissiveness to intuition. #RandolphHarris 1 of 20
The moral injunctions which he finds in this teaching and must follow out in his life, are based on understanding the relation between his higher self and his lower self. They are not arbitrary commands but inevitable consequences of applying the adage, “Man, know thyself.” When anyone takes advantage of it to bloster his own ego at the expense of those under him, there is an abuse of authority. He will be virtuous not merely because so many others are–it is safer, it stops the prodding of conscience, etcetera—but much more because it is essential to put up no obstructions to the light flowing from the Overself. When applying evolution and social Darwinism to society, we are doing poetic justice to its origins. The “survival of the fittest” was a biological generalization of the cruel processes which reflective observers saw at work in early nineteenth century society, and Darwinism was a derivative of political economy. The miserable social conditions of the early industrial revolution had provided the data for Malthus’ Essay on the Principle of Population, and Malthus’ observations had been the matrix of natural-selection theory. The stamp of its social origin was evident in Darwinian theory. “Over the whole of English Darwinism,” Nietzsche once observed, “there hovers something of the odor of humble people in need and in straits.” #RandolphHarris 2 of 20
Darwin acknowledged his great indebtedness to Malthus: “In October 1838, that is, fifteen months after I had begun my systematic inquiry, I happened to read for amusement ‘Malthus on Population,’ and being well prepared to appreciate the struggle for existence which everywhere goes on from long-continued observation of the habits of animals and plants, it at once struck me that under these circumstances favorable variations would tend to be preserved and unfavorable ones to be destroyed. The result of this would be the formation of new species.” Spener’s theory of social selection, also written under the stimulus of Malthus, arose out of his concern with population problems. In two famous articles that appeared in 1852, six years before Darwin and Wallace jointly published sketches of their theory, Spencer had set forth the view that the pressure of subsistence upon population must have a beneficent effect upon the human race. This pressure had been the immediate cause of progress from the earliest human times. By placing a premium upon skill, intelligence, self-control, and the power to adapt through technological innovation, it has stimulated human advancement and selected the best of each generation for survival. #RandolphHarris 3 of 20
Because he did not extend his generalization to the whole animal World, as Darwin did, Spencer failed to reap the full harvest of his insight, although he coined the expression “survival of the fittest.” He was more concerned with mental than physical evolution, and accepted Lamarck’s theory that the inheritance of acquired characteristics is a means by which species can originate. This doctrine confirmed his evolutionary optimism. For if mental as well as physical charactersitics could be inherited, the intellectual powers of the race would become cumulatively greater, and over several generations the ideal man would finally be developed. Spencer never discarded his Lamarckism, even when scientific opinion turned overwhelmingly against it. Spencer called for a return to natural rights, setting up as an ethical standard the right of every man to do as he pleases, subject only to the condition that he does not infringe upon the equal rights of others. In such a scheme, the sole function of the state is negative—to insure that such freedom is not curbed. Fundamental to all ethical progress, Spence believed, is the adaptation of human character to the conditions of life. The root of all evil is the “non-adaptation of constitution to conditions.” Because the process of adaptation, founded in the very nature of the organism, is constantly at work, evil tends to disappear. While the moral constitution of the human race is still ridden with vestiges of man’s original predatory life which demanded brutal self-assertion, adaptation assures that he will ultimately develop a new moral constitution fitted to the needs of civilized life. #RandolphHarris 4 of 20
Human perfection is not only possible but inevitable: “The ultimate development of the ideal man is logically certain—as certain as any conclusion in which we place the most implicit faith; for instance that all men will die…Progress, therefore, is not an accident, but a necessity. Instead of civilization being artificial, it is a part of nature; all of a piece with the development of the embryo or the unfolding of a flower.” Some young much, such as actor Ian Nelson, who is wise beyond his years, also believes in the idea of human perfection. He has helped other people gain more success in their careers by sharing with them opportunities that were meant for him. And he has a very optimistic attitude about helping others become successful and sharing in their joy, but I guess that is why he is so successful. However, Spencer was ultra-conservative. His categorical repudiation of the state interference with the “natural,” unimpeded growth of society led him to oppose all state aid to the poor. They were unfit, he said, and should be eliminated. “The whole effort of nature is to get rid of such, to clear the World of them, and to make room for better.” Nature is as insistent upon fitness of mental character as she is upon physical character, “and radical defects are as much causes of death in the one case as in the other.” He who loses his life because of his stupidity, vice, or idleness is in the same class as the victims of weak viscera or malformed limbs. Under nature’s laws alike are put on trial. “If they are sufficiently complete to live, they do live, and it is well they should live. If they are not sufficiently complete to live, they die, and it is best they should die.” #RandolphHarris 5 of 20
To some, it must seem strangely out of tune with the modern World to speak of learning to be free. The growing opinion today is that man is essentially unfree. He is unfree in a cultural sense. He is all too obviously a pawn of government. He is molded by mass propaganda into being a creature with certain opinions and beliefs, desired and pre-planned by the powers that be. He is the product of his class—lower, middle, or upper—and his values and his behaviour are shaped by the class to which he belongs. So, it seems increasingly clear from the study of social institutions and influences, that man is simply the creature of his culture and his circumstances, and most decidedly is not free. At a still deeper level the behavioural sciences have added to this conception of man as unfree. Man is determined in part by his heredity—in his intelligence, his personality type, perhaps even his tendency toward mental aberration. He is above all the product of his conditioning—the inevitable result of the fortuitous events which have “shaped up” his behaviour. Many of our most astute behavioural scientists agree that this process of conditioning, of “shaping up” the individual’s behaviour, will no longer be left to chance, but will be planned. Certainly, the behavioural sciences are developing a technology which will enable us to control the individual’s behaviour to a degree which now would seem fantastic. #RandolphHarris 6 of 20
Along with the developlement of this technology has gone an underlying philosophy of rigid determinism in the psychological sciences which can perhaps best be illustrated by a brief exchange which I had with Professor B.F. Skinner of Harvard at a recent conference. A paper given by Dr. Skinner led me to direct these remarks to him. “From what I understood Dr. Skinner to say, it is his understanding that though he might have thought he chose to come to that meeting, might have thought he had a purpose in giving that speech, such thoughts are illusory. He made certain marks on paper and emitted certain sounds here simply because his genetic makeup and his past environment had operantly conditioned his behaviour in such a way that it was rewarding to make these sounds, and that he as a person does not enter this. In fact, if I get his thinking correctly, from his strictly scientific point of view, he, as a person, does not exist.” In his reply, Dr. Skinner said that he would not go into the question of whether he had any choice in the matter (presumably because the whole issue is illusory) but stated, “I do accept your characterization of my own presence here.” I do not need to labour the point that for Dr. Skinner the concept of “learning to be free” would be quite meaningless. #RandolphHarris 7 of 20
Thus, though there are opposing voices, the general thrust of the cultural trend throughout both the West and Communist World is to say that man is not free, that there is no such thing as a free man. We are formed and moved by forces—cultural forces without, and unconscious forces within—which we do not comprehend, and which are beyond our control. We will soon be formed more knowingly and more precisely by scientific technology which will replace the crude way in which we have been molded by practically fortuitous natural events. The age of information of our time prides itself on the fact that millions of people have a chance and, in fact, use the chance to listen to excellent live, recorded, or streamed music, to see art in the many museums in the country, and to read the masterworks of human literature from Plato to Anne Rice in easily available, inexpensive editions. No doubt for a small minority this encounters with art and literature is a genuine experience. For the vast majority, “culture” is another article of consumption and a status symbol since having seen the “right” pictures, knowing the “right” music, and having read the good books indicates college education and hence is useful for climbing the social ladder. The best of art has been transformed into an article of consumption, and it is reacted to an alienated fashion. The proof of this is that many of the very same people who go to concerts, listen to classical music, and buy a paperback Plato view tasteless and vulgar offerings on television without disgust. If their experience with art were genuine, they would turn off their television sets when they are offered artless, banal “drama.” #RandolphHarris 8 of 20
Yet man’s longing for the dramatic, that which touches upon the fundamental of human experience, is not dead. While most of the drama offered in theaters or on the screen is either a nonartistic commodity or is consumed in an alienated fashion, the modern “drama” is primitive and barbaric when it is genuine. In our day the longing for drama is manifested most genuinely in the attraction which real or fictionalized accidents, crimes, and violence have for most people. An automobile accident or fire will attract crowds of people who watch with great intensity. Why do they do so? Simply because the elemental confrontation with life and death breaks into the surface of conventional experience and fascinates people hungry for drama. For the same reason, nothing sells a newspaper better than reports of crime and violence. The fact is that whole on the surface the Greek drama or Rembrandt’s paintings are held in the highest esteem, their real substitutes are crime, murder, and violence, either directly visible on the television screen or reported in the newspapers. Some people suffer from an alienation of hope. One characteristic of the alienation of hope is the future becoming transformed into an idol. This idolatry of history can be clearly seen from Robespierre’s point of view. “O posterity, sweet and tender hope of humanity, thou art not a stranger to us; it is for thee that we brave all the blows of tyranny; it is thy happiness which is the price of our painful struggles: often discouraged by the obstacles that surround us, we feel the need of thy consolations; it is to thee that we confide the task of completing our labours, and the destiny of all the urban generations of me!… Make haste, O posterity, to bring to pass the hour of equality, of justice, of happiness!” #RandolphHarris 9 of 20
Similarly, a distorted version of Marx’ philosophy of history has often been used in the same sense by Communists. The logic of this argument is: whatever is in accord with the historical trend is necessary, hence good and vice versa. In this view, whether in the form of Robespierre’s or the communist argument, it is not man who makes history but history that makes man. It is not man who hopes and has faith in the future but the future that judges him and decides whether he had the right faith. Marx expressed very succinctly the opposite view of history to the alienated one I just quoted. “History,” he wrote in The Holy Family, “does nothing, it possesses no colossal riches, it fights no battles! It is rather man, actual and living man, who does all this; ‘history’ does not use man as a means for its purposes as though it were a person apart; it is nothing but the activity of man pursuing his ends.” Not only are all forms of depression, dependence and idol worship (including the “fanatic”) direct expressions of, or compensations for, alienation; the phenomenon of the failure to experience one’s identity which is a central phenomenon at the root of psychopathological phenomena is also a result of alienation. Precisely because the alienated person has transformed his own functions of feeling and thought to an object outside, he is not himself, he has no sense of “I,” of identity. This lack of a sense of identity has many consequences. The most fundamental and general one is that it prevents integration of the total personality, hence it leaves the person disunited within himself, lacking either capacity “to will one thing” or if he seems to will one thing his will lack authenticity. #RandolphHarris 10 of 20
In the widest sense, every neurosis can be considered an outcome of alienation; this is so because neurosis is characterized by the fact that one passion (for instance, for money, power, women, etcetera) becomes dominant and separated from the total personality, thus becoming the ruler of the person. This passion is his idol to which he submits even though he may rationalize the nature of his idol and give it many different and often well-sounding names. He is ruled by a partial desire, he transfers all he has left to this desire, he is weaker the stronger “it” becomes. He has become alienated from himself precisely because “he” has become the slave of a part of himself. Now, in our case study, Clare was unable to let go of a man, for whatever reasons. The repression of her resentment is striking as she was fully aware of her disappointment at Peter, the man she was involved with, staying away. Moreover, on such an occasion resentment would certainly have been a natural reaction, and it was not in her character never to allow herself to be angry at anyone; she often was angry at people, though it was characteristic of her to shift anger from its real source to trivial matters. However, raising this question, while apparently only a routine matter, would have meant broaching the subject of why the relationship with Peter was so precarious that any disturbance of it had to be shut out of awareness. #RandolphHarris 11 of 20
After Clare had thus managed to shake off the whole problem from her conscious mind, she fell asleep again and had a dream. She was in a foreign city; the people spoke a language that she did not understand; she lost her way, this feeling of being lost emerging very distinctly; she had left all her money and luggage deposited at the station. Then she was at a fair; there was something unreal about it, but she recognized gambling stands and a freak show; she was riding on a merry-go-round which turned around more and more quickly so she was drifting on waves, and she woke up with a mixed feeling of abandon and anxiety. The first part of the dream reminded her of an experience she had had in adolescence. She had been in a strange city; had forgotten the name of her hotel and had felt lost, as in the dream. Also, it came back to her that the night before, when returning home from the movie, she had felt similarly lost. The gambling stands and the freak show she associated with her earlier thoughts about Peter making promises and not keeping them. Such places, too, make fantastic promises and there, too, one is usually cheated. In addition, she regarded the freak show as an expression of her anger at Peter: he was a freak. What really startled her in the dream was the depth of the feeling of being lost. She immediately explained away her impressions, however, by telling herself that these expressions of anger and of feeling lost were but exaggerated reactions to her disappointment, and that dreams express feelings in a grotesque way anyhow. #RandolphHarris 12 of 20
It is true that the dream translated Clare’s problems into grotesque terms, but it did not exaggerate the intensity of her feeling. And even if it had constituted an exaggeration, it would not have been sufficient merely to dismiss it on that score. If there is an exaggeration it must be examined. What is the tendency that prompts it? Is it not an exaggeration but an adequate response to an emotional experience, the meaning and intensity of which are beyond awareness? Did the experience mean something quite different on the conscious and unconscious level? Clare felt just as miserable, as lost, as resentful as the dream and the earlier associations indicated. However, since she still clung to the idea of a close love relationship this realization was unacceptable to her. For the same reason she ignored that part of the dream about having left all her money in the luggage at the station. This was probably a condensed expression of her feeling that she had invested all she had in Peter, the station symbolizing Peter and connoting something transitory and indifferent as opposed to the permanence and security of home. And Clare disregarded another striking emotional factor in the dream when she did not bother to account for its ending with anxiety. Nor did she make any attempts to understand the dream. She contended with the superficial explanation of this and that element, and thus learned from it no more than she knew anyhow. #RandolphHarris 13 of 20
If Clare had probed more deeply, she might have seen the main theme of the dream as this: I feel helpless and lost; Peter is a great disappointment; my life is like a merry-go-round, and I cannot jump off; there is no solution but drifting; but drifting is dangerous. We cannot discard emotional experiences, however, as easily as we can discard thoughts unconnected with our feelings. And it is quite possible that Clare’s emotion experience of anger and particularly of feeling lost, despite her blatant failure to understand them, lingered on in her mind and were instrumental in her pursuing the path of analysis she subsequently embarked upon. While the public has been effectively educated to recognize symptoms of personality disorder and has been encouraged to seek professional consultation for emotional problems, the mental health movement has inevitably created problems as it has offered solutions. The nature of neurosis as presently defined is such as to encourage overinterpretation of the significance of a host of idiosyncrasies and eccentricities. The mental health educator has understandably, in the first phase of the moment, operated within the pathological framework afforded by essentially gross medical definitions of emotional illness. Emphasis has been upon detection and prevention of illness, rather than upon modes of achieving and maintaining beneficial mental health. The meaning of neurosis, ambiguous to begin with, has been subtly extended to cover a variety of cultural delusions, perhaps the most prominent which is the Western myth that a state of happpiness is both a primary and achievable goal of life. #RandolphHarris 14 of 20
One effect of the mental health movement has been to encourage many people to see their unhappiness. Psychotherapist, both visible and “invisible,” are increasingly confronted by would-be patients who do not manifest any of the more objective hallmarks of a neurotic problem, who do not complain of failures of productivity or achievement, who do not suffer from serious interpersonal conflicts, who are free of functional somatic complaints, who are not incapacitated by anxiety, or tormented by obsessions, whose objective life circumstances they confess are close to optimal. These seekers of help suffer freedom from complaint. The absence of conflicts, frustrations, and symptoms brings a painful awareness: of absence—the absence of faith, of commitment, of meaning, of the need to search out personal, ultimate values, or of the need to live comfortably and meaningfully each day in the face of final uncertainty. For increasing numbers of rational, educated, and thoughtful men the central struggle becomes one of finding and keeping an emotional and psychological balance between the pain of doubt and the luxury of faith. A distaste for this struggle, or an insistence on its resolution as a necessary condition for continued existence is at the heart of the philosophical neuroses. In contrast to the psychoneuroses, we have no established knowledge or technique to bring to bear this form of dis-ease. We do not have a scientifically confirmable matrix of ideas concerning how or what to teach those who suffer philosophical neuroses. #RandolphHarris 15 of 20
The philosophical neurotic suffers in his struggle to be both reasonable and hopeful, and he can be helped in his skirmish by access to human wisdom and by encouragement to expose himself to it. However, in this seeking for counsel and for opportunity to test doubt against faith or faith against doubt, he must not be misled to think that any group of experts has a corner on some specialized wisdom about the meaning of life or how to live it. It is an unfortunate side-effect of the mental health movement that a large portion of the limited psychotherapeutic resources afforded by psychiatrists and psychologists is being consumed by persons who suffer a philosophical anomie for which neither psychiatrist nor psychologist can offer specific therapy. The person with a philosophical neurosis deserves care and can be helped; it would be in his own interests and in the interest of social economy for him to be encouraged to seek guidance from those who are most practiced and equipped to think with him in the domain of values, meaning, ethics, and eschatology. Recognition of the philosophical neurosis and the special problems its presents have been delayed on the part of psychotherapists because the well-bred, well-fed, well-read qualities typical of this patient appeal to the intellectual and social prejudices of the therapist and make for spontaneous rapport and empathy. #RandolphHarris 16 of 20
In combating the general ignorance and superstition of the public about mental illness, the mental health movement has necessarily attacked the idea that emotional and mental problems should be a source of shame. The public has been taught that everyone has a basic susceptibility to psychological maladjustment and, furthermore, that a very large number of people in fact suffer from some degree of “nervousness.” All of this teaching is true and was most necessary in ending the shameful connotations that formerly prevailed. However, as an unfortunate consequence of these beneficial changes, neurosis has achieved respectability. In some sophisticated segments of our society it has become expected and accepted for the individual to acknowledge his “neurosis”–and to have all manner of immature, selfish, irresponsible behaviours explained by him (and accepted by his companions) as “symptoms” of his “sickness.” Among persons whose work demands some degree of creative imagination there is a popular stereotype which equates genius with neurosis. It becomes a tempting apology to substitute symptoms for effort; to manifest the temperament of an artist may be an easier road to achieving an artistic identity than to be truly creative. When individuals are volubly proud that they are “in therapy,” although they remain silent on the content and course of that self-discovering endeavour, with discussion of the causes and treatment reserved by socially sanctioned conspiracy of silence between therapist and client (or with normal social respect for the individual’s privacy), it may be wondered if the continuation of therapy is required at least in part because the patient is reluctant to lose the dramatic appeal of his status. #RandolphHarris 17 of 20
And when the patient does speak freely of the content of his therapeutic conversations to all willing listeners, it may be wondered if he suffers from lack of any other mental content with which he would hope to hold an audience. To be proud of an illness or a defect is a separate illness, and perhaps needs to be treated first. Man’s capacity to feel shame is not pathological in itself; pathology arises from what he does or fails to do about shame. Shame can be hidden by repression and denial, but the massive effort required to hide one’s shame results in symptoms. Or, shame can yield a sense of responsibility, and this can power a search for self-understanding, for self-acceptance, and for better behaviour. The mental health movement has lifted the pathological shame previously associated with emotional illness. Now it must be attentive to combat the tendency for the unashamed to have pathological pride in their maladjustment. Liars have a dangerous maladjustment, which is why they often answer a question with one of their own. The tactic of answering a question with a question buys the liar time to come up with something plausible. They are not the type to let the silence go by, so they fill it with something that cannot be used against them. And the old, I swear on a stack of Bibles tactic is an oath to beware of. What people will say to try to get themselves off the hook is insane. When you are sure they are lying, how important is it to you that you get to the bottom of things and make someone tell you the truth? #RandolphHarris 18 of 20
All that is best in the Christian virtues you will find in philosophic ones. Few are those who are psychologically ready for philosophy’s disciplines, which call, not merely for a reluctant control of the animal nature, but for an eager aspiration to rise above it altogether. Few are ready for its ethics, which all not merely for a willingness to abide by society’s protective laws, but for a generous disposition contently putting itself in someone else’s place. Firefighters with the Sacramento Fire Department certainly display the Christian virtues. One firefighter said, “I think just being around firefighters got me. It’s like being a sports fan, being there and watching you get to know more about it, and you have more admiration for the good ones. The firefighting process is like a well-oiled machine going to work. I for fascinated watching it and wanted to be a part of it. I was just so happy to go in there, and I always wanted to do the very best job I could, to keep it that way. When I was a kid, I thought the World of the Sacramento Fire Department. I want to hold up my end of it.” Today, I think the best way to get to know someone is by listening to their first-hand accounts about themselves. Many people are cowards and like to tear down people who shine, and do not get to know them personally. Instead, they choose to gossip about them, become jealous and form hate groups. I personally like talking to people and getting to know their story and about them. #RandolphHarris 19 of 20
Not everyone has a tragic story, nor is it unhappy. Recently, I found out a 29-year-old had been listening to classical music all week. And that really impressed me because it shows a rare level of maturity, and it gave me insight into his personality. It tells me that he is intelligent, cultured and probably very interesting. To make friends with someone, you have to know something about them and have something in common, and it is rare for people to disclose things about themselves to others. The Sacramento Fire Department has developed prestige in the community. People think, “boy, if you belong to that fire department, you’re really ‘in.’” People may say that they are a bunch of prima donnas, but they must be. If you belong to their fire department, you earn it. It is not easy to get in, but once you are in, you must produce, or you are out. Because you must get along with thirty other people or more, and if you do not pull your share, you will have a hard time. There is always a waiting list, people waiting to get in. And that is good. It may take two or three years before your number comes up. And there are sometimes some limiting factors. Sometimes residents are shown a preference. They pay attention to how long you have lived in the community and are you going to continue going to continue to live here. Once a team member is taken in, they want to keep them for at least twenty years. Please be sure to donate to the Sacrament Fire to ensure they are receiving all their resources. 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. #RandolphHarris 20 of 20
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We Pay So Much Attention to Where We Live, So Little to When
The individual who wants the spiritual prizes of life must elevate one’s thoughts and ennoble one’s impulses. One will prudently look ahead not only to the consequences of one’s actions but also of one’s thoughts. One must be prepared to spend a whole lifetime in making this passage from aspiration to realization. Petal-by-petal the bud of one’s growing virtues will open as the years pass. One’s character will be transformed. The old Adam will become a new man. The progressing disciple who reaches an advanced state will find that one’s powers of mind and will develop accordingly. Where they are not accompanied by sufficient self-purification, they may become dangerous to oneself and hurtful to others. One’s vigilance over thought and feeling must become greater accordingly. To dwell upon thoughts which belong to a lower level out of which one has climbed may open up a pitfall in one’s path; to hold bitter feelings against another person may throw discord into that person’s life. One’s outer conduct should be brought into agreement with the soaring aspiration of one’s inner life. When the one is antithetical to the other, the result will be chaos. That individual has attained mastery whose body yields to the commands of reason and whose tongue obeys the orders of prudence. #RandolphHarris 1 of 20
When the body’s appetites and the intellect’s curiosity get an excessive grip on an individual, they throw an air of unreality on aspiration which soars beyond both. This makes intuitive feeling and metaphysical thinking seem irksome or trivial. Those who do not have the strength of will to translate into practice the ideals which they accept in thought need not despair. It can be got by degrees. Part of the purpose of ascetic exercises is to lead to its possession. There is knowledge available, based on ancient and modern ascetic experiences, which can be applied to liberate the moral nature from its weakness. One who puts one’s lower nature under control puts oneself in possession of forces, gifts, possibilities, and satisfactions that most other humans lack. If a person’s inner life is repeatedly wasted by passion, one will know no assured peace and attain no enduring goal. One must govern oneself, rule one’s passions, and discipline one’s emotions. One must strengthen one’s higher will at the expense of one’s lower one. For the first promotes one’s spiritual evolution whereas the second inflames one’s animal nature. Faith is needed to make the basic change in one’s thinking, the change which takes one out of the past’s grip. If one takes up new thoughts, a new life is possible. If one lets compromise with the World, or lapses from the right moral standard, slip beyond a certain mark, one will pay commensurately for it. #RandolphHarris 2 of 20
Man’s drives inasmuch as they are trans-utilitarian, are an expression of a fundamental and specifically human need: the need to be related to man and nature and to confirm oneself in this relatedness. These two forms of human existence, that of food gathering for the purpose of survival in a narrow or broader sense and that of free and spontaneous activity expressing man’s faculties and seeking for meaning beyond utilitarian work, are inherent in man’s existence. Each society and each man has it own particular rhythm in which these two forms of living make their appearance. What matters is the relative strength which each of the two have and which one dominates the other. It is not only a matter of self-betterment but also of self-respect for an honourable man. The man whom he has looked upon as himself must be left behind; the New man, who he is to become, must be continually with him in thought, aspiration, will, and deed. This it is to be truly human for it brings man into a more perfect state. To sneer at the philosophic ideal as being inhuman is really to sneer at it for rejecting the evils and weaknesses and deformities of the Worldly ideal. The moment a negative idea appears, repudiate it automatically by the use of counter-affirmations and imagination, which is the gate to creative subconscious mind. #RandolphHarris 3 of 20
Such negative thoughts as animosity and jealousy must be rooted out like weeds as fast as they spring up. This is both the easier and more effective way in the end. The man who has not learned to control himself is still only a fractional man, certainly not the true man that Nature is trying to produce. When he cannot live with his negative side any longer, illumination will come and stay. Character is tested by afflictions more than by prosperity. The first stage is to expunge the evil in his heart and to raise the good in it to the highest possible octave. If he holds these as ideals, a personal character which will be beautiful, a way of life which will be the best, a man is more likely to come by them. When allowing thoughts to enter his mind, as when allowing strangers to enter his home, he needs to be as fastidious. If a man lives in mental and emotional negativity, the removal of his physical residence to another place will in the end benefit him less than if he removes himself from the negativity. The building-up of character naturally brings a better sense of proportion in one’s dealings and outlook. Be seeing good in all persons, you become good, but if you see evil, the evil in you will augment. People seem not to see that their opinion of the World is also a confession of character. We can only see what we are. #RandolphHarris 4 of 20
He must become thoroughly sick of his mistakes and sins before he will take the trouble to develop by self-training his discriminatory faculties and moral ideals. We can combat feat by remembering that the Overself is always with us. The power of such thinking is its rightness and its constructiveness. It is right bvecause the Overself is the real source of strength and courage so that recalling its ever-presence in us helps to tap that source. It is constructive because it uses up the energy that would otherwise have gone into the fear-thoughts. Both action and thought share in the double nature of this polarity. Activity on the level of survival is what one usually calls work. Activeness on the trans-survival level is what one calls play, or all those activities related to cult, ritual, and art. Thought also appears in two forms, one serving the function of survival and one serving the function of knowledge in the sense of understanding and intuiting. This distinction of survival and trans-survival thought is very important for the understanding of consciousness and the so-called unconscious. Our conscious thought is that type of thinking, linked with language, which follows the social categories of thought imprinted in our thinking from early childhood. Our consciousness is essentially the awareness of such phenomena which the social filter composed of language, logic, and taboos permits us to become aware of. #RandolphHarris 5 of 20
Those phenomena which cannot pass the social filter remain unconscious or, more accurately speaking, we are unaware of everything that cannot penetrate to our consciousness because the social filter blocks its entry. This is the reason why consciosuness is determined by the structure of society. However, this statement is only descrptive. Inasmuch as man has to work within a given society, his need for survival tends to make him accept the social conceptualizations and hence to repress that which he would be aware of had his consciousness been imprinted with different schemata. If he studies other cultures, this is not difficult for the reader to find in his own example. The categories of thought in the industrial age are that of quantification, abstraction and comparison, of profit and loss, of efficiency and inefficiency. The member of a consumer society of the present day, for example, is encouraged, but not required to repress pleasures of the flesh because so many people are Worldly and pleasures of the flesh seems to be the number one past time for many by the schemata in the age of information. The member of the middle class of the nineteenth century who was busy accumulating capital and investing it rather than consuming it, had to repress pleasures of the flesh because they did not fit into the acquisitive and hoarding mood of his society, or, more correctly, of middle classes. #RandolphHarris 6 of 20
If we think of medieval or Greek society or of such cultures as the Pueblo Indians’ we can easily recognize that they were very conscious of different aspects of life to which their social filter granted entry into consciousness while others were tabooed. The most eminent case in which man does not have to accept the social categories of his society is when he is asleep. Sleep is that state of being in which man is free from the need to take care of his survival. While he is awake, he is largely determined by the survival function; while he is asleep, he is a free man. As a result, his thinking is not subject to the thought of categories of his society and shows that peculiar creativity which we find in dreams. In dreams, man creates symbols and has insights into the nature of life and of his own personality which he is incapable of having while he is the creature busy with food gathering and defense. Often, indeed, this lack of contact with social reality can cause him to have experiences and thoughts which are archaic, primitive, malignant, but even those are authentic and represent him rather than the thought patterns of his society. In dreams, the individual transcends the narrow boundaries of his society and becomes fully human. That is why Dr. Freud’s discovery of dream interpretation, even though he looked basically for the repressed instinct for pleasures of the flesh, has paved the way for the understanding of the uncensored humanity which is in all of us. (Sometimes children, before they have been sufficiently indoctrinated by the process of education, and psychotics who have served all relationships to the social World manifest insights and creative artistic possibilities which the adapted adult cannot recover.) #RandolphHarris 7 of 20
However, dreams are only a special case of that trans-survival life of man. Its main expression is in rituals, symbols, painting, poetry, drama, and music. Our utilitarian thinking has, quite logically, tried to interpret all these phenomena as serving the survival function (a vulgarized Marxism has sometimes allied itself in substance although not in form with this type of materialism). More profound observers like Lewis Mumford and others have emphasized the fact that the cave paintings in France and ornaments on primitive pottery, as well as more advanced forms of art, have no utilitarian purpose. One might say that their function is to help the survival of man’s spirit, but not that of man’s body. He has only to resolve that he will always be faithful to his higher self and the trick is done. However, alas! resolution is one thing, execution another. If he finds himself attacked by a strong temptation or about to be overcome by an old obsession, he should at once think of the master, of his name and picture, and call for his help. Whether you live as a labourer or a lord, it is your character that counts most in the end. It is the ego that gives way to moods of sulkiness, bad temper, irritability, and impatience. Remember that on the outcome of your efforts to control yourself, your faults and emotions, your speech and your actions, much will depend for your Worldly and spiritual frame. He who controls the mind controls the body, for the one acts upon and through the other. #RandolphHarris 8 of 20
To yearn for something is to value. I have known this yearning “to be good” in all of us. No one is left out. I have known it in a British peer. I have known it in a man who hijacked a truck, got a Native American drunk and threw him off a moving truck, hit a burro and killed it, bashed in the radiator, and then drove the truck until the motor burned out and he landed in jail, while four small children were at home alone because their mother was in the hospital having a fifth one. I got him out of jail so that he could take care of his family, and he got me fired from my job. I also knew it in my best friend that killed himself. Before his suicide, I lived with knowing that he might kill my son and me, both of whom he loved, and that he might seriously injure other people, which he did not wish to do at all. It seemed to me that suicide might have seemed to him the only way to put an end to his hurting people, to doing what he did not want to do. Many people in America are hurting today. Everyone responds in terms of his own humanness, uncontaminated by all the phoney values with which we live. (The only exceptions were two very neurotic men and a few feeble-minded oldfolks who did not know what is going on.) In Hawaii during the week following the Japanese attack on Pearl Harbour, the military expected that the success of the attack would be followed by an invasion: they believed that when the Japanese planes reported to their carriers, then other ships would move in with troops like what was done to Mr. Hitler and Germany during World War II. #RandolphHarris 9 of 20
However, fast forward to post 911 America. Currently in 2024, there is an invasion going on at our southern boarder, and as many as 20,000,000 unknown people have flooded into this country and have been committing major crimes. The leaders of industry have warned the government that this is a serious crisis and they suspected that these people who are invading America could be preparing for an attack larger than 911, but no one in a position of power is doing anything to track these people, nor stop them from invading the nation. The problem is not only a lack of God, but also a lack of love. Many people are cafeteria Americans. They fly the flag, pretend to be proud of the country, but all they care about is American money. They disrespect the land, disrespect the people, ignore the needs of America and bleed her dry. These posers forget that people have died and become severely disabled from serving their country, and are doing nothing to protect it, but supposedly are trying to instill democracy in other places, while America is becoming a hostile, communist nation. It is very difficult for me to go on writing this. Tears blur my vision, no matter how many times I wipe them away. I sob, and that shakes me so that I cannot use the typewriter very well. I feel, “Oh, what is the use? How can I possibly convey it?” Many of us are silent. Trying to show respect or trying to feel for someone else. When they are scared, people can do the most frightful things. People fear that they could be wiped out at any moment, and that there is onluy now to live. We pay so much attention to where we live, so little to when. #RandolphHarris 10 of 20
Alienation corrupts and perverts all human values. By making economic activities and the values inheret in them, like gain, work, thrift, and sobriety, the supreme value of life, man fails to develop the truly moral values of humanity, the riches of a good conscience, of virtue, etcetra, but how can I be virtuous if I am not aware of anything? In a state of alienation, each sphere of life, the economic and the moral, is independent from the other, “each is concentrated upon a specific area of alienated activity and is itself alienated from the other. The needs of man in an alienated society are preverted into true weakness. Every man speculates upon creating a new need in another in order to force him to sacrifice, to place him in a new dependence, and to entice him into a new kind of pleasure and thereby into economic ruin. Everyone tries to establish over others an alien power in order to find there the satisfaction of his own egoistic need. With the mass of objects, therefore, there also increases the realm of alien entities to which man is subjected. Every new product is a new potentiality of mutual deceit and robbery. Man becomes increasingly poor as a man; he has increasing need of money in order to take possession of the hostile being. The power of money diminishes directly with the growth of the quantity of production, id est, his need increases with the increasing power of money. #RandolphHarris 11 of 20
The need for money is therefore the real need created by the modern economy, and the only need which it creates. The quantity of money becomes increasingly its only important quality. Just as it reduces every entity to its abstraction, so it reduces itself in its own development to a quantitative entity. Excess and immoderation become its true standard. This is shown subjectively, partly in the fact that the expansion of production and of needs becomes an ingenious and always calculating subservience to inhuman, depraved, unnatural, and imaginary apopetities. Americans are blessed with private property, but they do not know how to change crude need into human need; their idealism is fantasy, caprice and fancy. No eunch flatters his tyrant more shamefully or seeks by more infamous means to stimulate his jaded appetite, in order to gain some favour, than does the eunch of industry, the entrepreneur, in order to acquire a few silver coins or to charm the gold from the purse of his dearly beloved neighbour. Every produce is a bait by means of which the individual tries to entice the essence of the other person, his money. Every real or potential need is a weakness which will draw the bird into China’s pockets. As every imperfection of man is bound with Heaven, a point at which his heart is accessible to the priest, so every want is an opportunity for approaching one’s neighbour with the air of friendship, saying, “Dear Friend, I will give you what you need, but you know the conditio sine qua non. #RandolphHarris 12 of 20
“You know what the ink you must use in sining yourself over to me. I shall swindle you while providing your enjoyment.” All this constitues a universal exploitation of human commual life. The entrepreneur accedes to the most depraved fancies of his neighbour, plays the role of pander between him and his needs, awakens unhealthy appetities in him, and watched for every weakness in order, later, to claim the remuneration of this labour of love. The man who has thus become subject to his alienated needs is a mentally and physically dehumanized being…the self-conscious and self-acting commodity. This commodity-man knows only one way of relating himself to the World outside, by having it and by consuming (using) it. The more alienated he is, the more the sense of having and using constitutes his relationship to the World. The less you are, the less you express your life, the more you have, the greater is your alienated life and the greater is the saving of your alienated being. You have to listen hard to spot a liar. Often they shift from past to present tense. Moving from the past tense to the present means the person is getting into their brain–reliving the story they have made up to cover up what they have done. People will often tell a story as if they see it because in their minds, they see the story they have made up. It take a keen ear to pick up on the change in tense and why a person would do such a thing. When people are telling the truth, especially a breach of national security, they tend to stick with the most important details and speak in the past tense, since it already happened. #RandolphHarris 13 of 20
Sometimes when it comes to self-analysis, the analytical work at oneself will recede into the background. One will still observe one or another striking reaction and try to understand it, thus continuing the process of self-recognition, but in distinctly diminished intensity. One may be absorbed in personal work or in group activities; one may be engaged in a battle with external hardships; one may be concentrated on establishing one or another relationship; one may simply feel less harassed by one’s psychic troubles. At this time the mere process of living is more important than analysis, and it contributes in its own way to one’s development. The method in self-analysis is no different from that in work with an analyst, the technique being free associations. Whereas in working with an analyst the patient reports whatever comes into his mind, in working alone he begins by merely taking note of his associations. Whether he only notes them mentally or write them down is a matter of individual preference. Some people can concentrate better when they write; others find their attention distracted by writing. There are undoubtedly certain advantages in writing down one’s associations. For one thing, if he makes it a rule to put down a short note, a catchword, of every association, almost everything one will find that his thoughts do not wander off on a tangent so easily. At any rate he will notice the wandering more quickly. It may be, too, when it is all down on paper that the temptation to skip a thought or feeling as irrelevant is lessened. #RandolphHarris 14 of 20
However, the greatest advantage of writing is that it affords the possibility of going over the notes afterward. Frequently when he lets his mind dwell on his notes, a person will miss the significance of a connection at first sight, but will notice it later. Findings or unanswered questions that are not well entrenched are often forgotten, and a return to them may revive them. Or he may see the old findings in a different light. Or he may discover that he has made no noticeable headway, but is essentially still at the same point where he was several months ago. These two latter reasons make it advisable to jot down findings, and the main paths leading up to them, even though they may have been arrived at without taking notes. The main difficulty in writing, the fact that thoughts are quicker than the pen, can be remedied by putting own only catchwords. If most of the work is done in writing a comparison with diary-keeping is almost unavoidable, and an elaboration of this comparison may serve also to highlight certain characteristics of analytical work. If the latter is not a simple report of factual occurrences but is written with the further intention of truthfully recording one’s emotions experiences and motivations, the similarity with a diary suggests itself particularly. However, there are differences. A diary, at its very best, is an honest recording of conscious feelings, thoughts, and motivations. The revealing character it may have concerns emotional experiences unknown to the outside World rather than experiences unknown to the writer himself. #RandolphHarris 15 of 20
When Rousseau, in his Confessions, boasted of his honesty in exposing his masochistic experiences, he did not uncover any fact of which he himself was unaware; he merely reported something that is usually kept secret. Furthermore, in a diary, if there is any search for motivations, this does not reach beyond one or another loose surmise that carries little if any weight. Usually no attempt is made to penetrate beneath the conscious level. Culberston, for instance, in The Strange Lives of One Man, frankly reported his irritation and moodiness toward his wife but gave no hint as to possible reasons. These remarks do not implay a criticism of diaries or autobiographies. They have their value, but they are intrinsically different from an exploration of self. No one can produce a narrative about himself and at the same time let his mind run in free associations. There is still another difference which it is of practical importance to mention: a diary often glances with one eye toward a future reader, whether that reader be the writer at a future time or a wider audience. Any such side glance at posterity, however, inevitably detracts from pristine honesty. Deliberately or inadvertently the writer is bound, then, to do some retouching. He will omit certain factors entirely, minimize his shortcomings or blame them on others, protect other people from exposure. If he takes the least squint at admiring audience or at the idea of creating a master piece of unique value, when he writes down his associations, the same will happen. He will them commit all those sins that undermine the value of free associations. Whatever he sets down on paper should serve one purpose only, that of recognizing himself. #RandolphHarris 16 of 20
The mental hygiene movement has had a very significant beneficial impact on the problem of mental illness. There can be little doubt that it has contributed to an enhanced general level of mental health in our country. Certainly it has achieved marked improvement in public attitudes toward mental illness. As a perhaps unavoidable consequence of its educational effort it has created new and greater demands for psychotherapy and not all of the increased demand is fully appropriate. The pattern of psychotherapeutic practice in America is seriously unbalanced in that too many of the ablest, most experienced psychiatrists spend most of their time with patients who need them least. This has been unfortunate, though probably inevitable, consequence of the concept of mental illness as personal malfunctioning which in itself represents a gain in understanding. The trouble is that this view makes it impossible to draw the line, so that many persons who are showing essentially normal responses to the wear and tear of life or who are unhappy for reasons other than personal malfunctioning see themselves–and are seen by others–as proper candidates for psychotherapy. Philosophy is that disease for which it should be the cure. The mental hygiene movement has inadvertently added to the problem which it intended to reduce. It is time for the leaders of the mental health movement to put their minds to a touch philosophical analysis of problems which psychiatry and psychology have tended to neglect: to criteria of mental health, to delimitation of the meanings and forms of mental illness, to specification of precisely what are and what are not psychiatric problems. #RandolphHarris 17 of 20
It would be a beneficial contribution for mental health educators to develop ways of communicating to the public on such questions as: “When not to go to the psychiatrist,” or “What to do before you see a psychiatrist”; “What psychotherapy cannot do for you”; “Ten sources of helpful conversation”; “Problems which do not make you a ‘Mental Case.'” He who controls the mind controls the body, for the one acts upon and through the other. It is not enough to overcome the jealousy which begrudges other people’s having advantages denied us: we must also take the next step and overcome the envy which feels discontented at not having those advantages and continues to desire them for itself. Jealousy would go out of its way to hurt those others by depriving them of their possessions, but envy would not fall so low. When they oppose emotion and passion, once he forms this resolve to follow the bidding of intuition and reason, he will find it both a safeguard and a test. If at any time he should temporarily weaken from this resolve, he may become uncertain as to the correct course to pursue when at the crossroads. A willing discipline of the character by one’s own self may often take the place of an unwanted and unwilling discipline by outer events. He is to become an exemplar to the aspiring, a pattern-setter for those who would ennoble themselves. He must establish, for and over himself, an emotional discipline and intellectual control. He cannot successfully do this all at once, of course. Emotional tendencies and mental habits engendered by years of materialism cannot be overturned and eliminate in a single night. However, the goal must be there and must be kept in view. #RandolphHarris 18 of 20
A firefighter we will call Helmut share his experience about becoming a fireman. “When I got out of the military, I had the opportunity to get into the trucking industry. I was in it for ten years. I started out as an assistant to a dispatcher and worked up to operations manager. I trained people coming into the industry. I was doing pretty good, and I enjoyed it. The problem was that there was no real job security, and though the pay was good I was putting in too many hours. I was missing a lot of time with my family. I had to do it, though because I needed the job. Then I heard that the Sacramento Fire Department was giving a test. Up to that point, I’d actually thought about becoming a policeman. I was an MP in the military, and I thought maybe it would be a good field to get into. So I went down to City Hall and filled out the fire department application. I didn’t do it reluctantly, I just did it with a little bit of skepticism. I said to my wife, ‘Oh, I don’t really think anything is going to come of this, because I don’t think I’m going to make it.’ I knew that the cutoff age was thirty-six years, and at the time I was thirty-five, and I thought I really had to get in on this first class, otherwise I’m not going to make it. So they scheduled the test, and I studied hard for it while I was still doing trucking. And I was fortunate to have the ten-point veteran’s preference, so that added ten points to whatever score I got on the test. But I was concerned because so many people had taken the test. #RandolphHarris 19 of 20
“My sister called and told me, ‘Twenty-six thousand people took the test, so your changes of getting on are small.’ That depressed me, but I felt I’d done good because I did study hard and the test wasn’t that difficult. So my brother called me the next day and said, ‘Six thousand people walked out halfway through the test.’ So that lowered the odds. I thought, well, twenty thousand, that’s starting to sound better all the time. I kept calling, and some months later I was notified that I had aced the test, I was number six on the list. I was ecstatic, I thought, now I’ve got to be in first class. As it turned out, I was. And from then on, everything has been running smoothly. Everything has been great.” To make sure the Sacramento Fire Department is receiving all of the required resources, please make a donation. 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 ideal man that he wants to be should be evoked, pictured, and adored daily. If greater wisdom brings an immunity to other men’s negative thoughts, it also brings the responsibility to stifle one’s own. When all malice and all envy are resolutely cast out of his nature, not only will he be the gainer by it in improved character and pleasanter blessings, but also those others who would have suffered as victims of his barbed words or ugly thoughts. The past is beyond recall, but the present is at our command. #RandolphHarris 20 of 20
The Winchester Mystery House
Farewell Week is here! The last day to experience our Walk With Spirits Tour is April 14, 2024!
Beginning today, all guests who participate will have the opportunity to sign a special guest book that will be preserved in our archives which will become a part of Winchester Mystery House history. And as a bonus, enjoy 13% off our upcoming Halfway to Halloween Flashlight Tours.
Come and enjoy a delicious meal in Sarah’s Café, stroll along the paths of the beautiful Victorian gardens, and wonder through the miles of hallways in the World’s most mysterious mansion. For further information about tours, including group tours, weddings, school events, birthday party packages, facility rentals, and special events please visit the website: https://winchestermysteryhouse.com/
Please visit the online giftshop, and purchase a gift for friends and relatives as well as a special memento of The Winchester Mystery House. A variety of souvenirs and gifts are available to purchase. https://shopwinchestermysteryhouse.com/
Life on Earth Cannot be Achieved Unless We are Thoroughly Virtuous
When we reach the Olympian heights and stand to survey the scenes of our long struggles, we shall then not regret that we were tried, tempted, and tortured by conflicting desires, for without them we should only have become mechanically good. Even our sufferings turn to sympathy. The human infant enters directly into an evaluating transaction with his World, appreciating or rejecting his experiences as they have meaning for his own actualization, utilizing all the wisdom of his tiny but complex organism. We seem to lose this capacity of direct evaluation, and come to behave in those ways and to act in terms of those values which will bring us social approval, affection, esteem. To buy love we relinquish the valuing process. Because the center of our lives now lies in others, we are fearful and insecure, and must cling rigidly to the values we have introjected. However, if life or therapy gives us favourable conditions for continuing our psychological growth, we move on in something of a spiral, developing an approach to values which partakes of the infant’s directness and fluidity but goes far beyond him in its richness. It our transactions with experience we are again the locus or source of valuing, we prefer those experiences which in the long run are enhancing, we utilize all the richness of our cognitive learning and functioning, but at the same time we trust the wisdom of our organism. All ethical paths are twofold inasmuch as they must consist of the acquirement of virtues and the expulsion of vices. #RandolphHarris 1 of 18
The less a mental conflict appears in open consciousness, the more dangerous does it become. Man has within him an organismic basis for valuing. To the extent that he can be freely in touch with his valuing process in himself, he will behave in ways which are self-enhancing. We even know some of the conditions which enable him to be in touch with his own experiencing process. In therapy, such openness to experience leads to emerging value directions which appear to be common across individuals who are thus in touch with their experiencing come to value such directions as sincerity, independence, self-direction, self-knowledge, social responsivity, social responsibility, and loving interpersonal relationships. When individuals move in the direction of psychological maturity, or more accurately, move in the direction of becoming open to their experiencing, a new kind of emergent universality of value directions becomes possible. Such a value base appears to make for the enhancement of self and others, and to promote a positive evolutionary process. The greatness of character is tested just as much by the temptations for ego display in success as it is by failure. Many moral precepts have been preached to mankind but few practical instructions in the matter of how to carry out those precepts have been given him. Is it true, as so many say, that character is stubbornly resistant to change? #RandolphHarris 2 of 18
When the acquisition of new attributes, tendencies, and traits are natural, it is the grown man’s character that is in reference here, not the phases grades and adjustments of childhood and adolescence. If the idea of reincarnation is accepted, then the personality of ever man must inevitably change with time. Those who are willing to practise such hard self-discipline form an elite among mankind. Character is as easily imperilled by the briberies of wealth and luxury as by those of poverty and lack. “If he (the infant) could understand it, he would laugh at our concern over values. How could anyone fail to know what he liked or disliked, what was good for him and what was not?’ When I read that, I remember my friend saying to me so often when I was young, “You’re lucky.” You always known what you want.” I thought a person must be crazy not to. Later in life, I was baffled and confused because I could not seem to know what I wanted. In my own terms, I had gone crazy. In trying to find my way out of this, I went two ways at once: a search inside myself for what had gone wrong, and a search outside myself for something to believe that would set me right. The outside search was a flop. I never did find anything that I could entirely go along with. The inside search was rewarding, and it was there that I found I did not need to believe anything at all. #RandolphHarris 3 of 18
Everything that I needed was right inside me. Only when it helped me to get in touch with what was inside was when the outside was useful. However, when I did get in touch with my inner valuing again, it was terribly hard to trust it, because in important ways it went against what everyone says. The more I use it, the more I trust it, and when I am really close to other people, I find their built-in pathfinders (organismic valuing) agree with me. The difference between the outside and the inside view goes like this: When my son was at college, he got picked up for driving a BMW Roadster with an excess number of passengers, some of them on the running board, and was fined $285.97 dollars. This hurt. He had worked a good deal since the age of nine. At college, he had a tuition scholarship but was otherwise supporting himself by having several jobs and he was helping me too, as I was sick in bed for several years. To him, $285.97 was a days’ labour. It hurt to pay the fine, but he did not resent this. He knew what the laws were, and knew that he had broken it. He accepted his own responsibility for what happened. However, at the police station he was told that he was irresponsible. This really seared him. He was made to feel bad, and this made him very resentful. At the same time, he was confused, which is probably worse than anything else. Several years later, when he was in graduate school in another state, two policemen came to our door asking for money for the Fourth of July fireworks display. Although we did not have much money then, either, we really loved those fireworks, and he freely gave them $5500. #RandolphHarris 4 of 18
As I see it, he was not irresponsible. He was driving the other boys only two blocks from a dorm to the athletic field, in an area where there was very little and no fast traffic. He was alert to the fact of the young men on the running board and he also knew their own alertness and ability to look after themselves. He had made himself responsible. To me, it is not responsible to drive sixty miles an hour in accord with the speed limit when stretches of the road have become unsafe for driving at that speed, or weather conditions make it hazardous. A person who does that goes exclusively by the rule, instead of including his own noticing, his own awareness, and when there is a wreck he is sure he has “done nothing wrong.” The bad road was what did it, or the weather. It seems to me that I am responsible when I am responsible to everything around me, and that the opposite is the Eichmanns who have “done nothing wrong” because they did what they were told to do. When I had been in the hospital for a month, five days after leaving it I had to go to see the doctor whose office was in a private clinic. While I was waiting to see him, I realized that I was slipping from the chair, and the only way that I could keep myself in it was to hold tightly to the arms. I was not sure how long I could hold on, and noticed that I was getting woozy in the head. #RandolphHarris 5 of 18
I got myself up and to the desk, where I had to lean over the chest-high counter and hook my fingers on the opposite edge to keep myself from slipping to the floor. I told one of the nurses that I needed to lie down. She asked me, “Who is your doctor?” “Do you have an appointment?” “Wat is your clinic number?” What did any of that have to do with a sick person who needed to lie down? That must have been obvious quite apart from my telling her so. She was neither a cold person nor a wicked one, not in most respect was she stupid. She had made herself a “responsible” person who abides by the rules, and her “responsibility” was to her job as it was defined by the administration, not to the immediate need of another human being. Like Eichmann. My predicament in the clinic is so prevalent in our society that I think there cannot be anyone who has not run into something similar—perhaps hundreds of times—plus all the others that one hears about, like the child who was brought to a police stations because he had been bitten by a rattlesnake, and he was left sitting there while the cops tried to find out where his home was, so they would know which hospital to send him to. Everybody knows about things like this, but nobody does anything about it. It can really make a person scared. Habit, weakness, and desire may prevent one from following behind the philosopher as he walks his lonely road, as they may prevent him from recognizing the logic of the philosopher’s teaching. His human weaknesses need to be recognized, admitted, and looked at in the face realistically. #RandolphHarris 6 of 18
To fail to see one’s weaknesses is to walk over marsh and quagmire, bog and quicksand. They need not frighten him away from the quest for they represent opportunities to grow, material to be worked upon for his ultimate benefit. The attempt to escape from such problems by first refusing to look at them, and second, by refraining from the efforts needed to deal with them, leads only to their prolongation and enlargement later on. What can be done to humanize the technological society? First of all, we must ask ourselves what it is to be human—that is, what is the human element which we have to consider as an essential factor in the functioning of the social system. This undertaking goes beyond what is called “psychology.” It should more properly be called a “science of man,” a discipline which deals with the data of history, sociology, psychology, theology, mythology, physiology, economics, and at, as far as they are relevant to the understanding of man. Man was—and still is—easily seduced into accepting a particular form of being human as his essence. To the degree to which this happens, man defines his humanity in terms of the society with which he identified himself. However, while this has been the rule, there have been exceptions. There were always men who looked beyond the dimensions of their own society—and whole they may have been called fools or criminals in their time they are the roster of great men as far as the record of human history is concerned—and visualized something which can be universally human and which is not identical with what a particular society assumes human nature to be. There were always men who were bold and imaginative enough to see beyond the frontiers of their own social existence. #RandolphHarris 7 of 18
Th decrease of instinctual determinism the higher we go in animal evolution, reaching its lowest point in man, in whom the force of instinctual determinism moves toward the zero end of the scale is a condition of human existence. The tremendous increase in size and complexity of the brain in comparison with body weight, in the second half of the Pleistocene is another condition of human existence. This enlarged neocortex is the basis for awareness, imagination, and all those facilities such as speech and symbol-making which characterize human existence. Man, lacking the instinctual equipment of the animal, is not as well equipped for flight or for attack as animals are. He does not “know” in fallibly, as the salmon knows where to return to the river in order to spawn its young and as many birds know where to go south in the winter and where to return in the summer. His decisions are not made for him by instinct. He has to make them. He is faced with alternatives and there is a risk of failure in every decision he makes. The price that man pays for consciousness is insecurity. He can stand his insecurity by being aware and accepting the human condition, and by the hope that he will not fail even though he has no guarantee of success. He has no certainty; the only certain prediction he can make is: “I shall die.” Man is born as a freak of nature, being within nature and yet transcending it. He has to find principles of action and decision-making which replace the principles of instinct. He has to have a frame of orientation which permits him to organize a consistent picture of the World as a condition for consistent actions. He has to fight not only against the dangers of dying, starving, and being hurt, but also against another danger which is specifically human: that of being insane. #RandolphHarris 8 of 18
In other words, man has to protect himself not only against the danger of losing his life but also against the danger of losing his mind. The human being, born under the conditions described here, would indeed go mad if he did not find a frame of reference which permitted him to feel at home in the World in some form and to escape the experience of utter helplessness, disorientation, and uprootedness. There are many ways in which man can find a solution to the task of staying alive and of remaining sane. Some are better than others and some are worse. By “better” is meant a way conducive to greater strength, clarity, joy, independence; and by “worse” the very opposite. However, more important than finding the better solution is finding some solution which is viable. The foregoing thought raise the problem of man’s malleability. Some anthropologist and other observers of man have believed that man in infinitely malleable. At first glance, this seems to be so. Just as he can eat meat or vegetables or both, he can live as a slave and as a free man, in scarcity or abundance, in a society which values love and one which values destruction. Indeed, man can do almost anything, or, perhaps better, the social order can do almost anything to man. The “almost” is important. Even f the social order can do everything to man—starve him, torture him, imprison him, or overfeed him—this cannot be done without certain consequences which follow from the very conditions of human existence. #RandolphHarris 9 of 18
Man, if utterly deprived of all stimuli and pleasure, will be incapable of performing work, certainly any skilled work. The recent experiments with sensory deprivation show that extreme forms of the absence of stimuli to which man can respond are able to produce symptoms of severe mental illness. If he is not that utterly destitute; if you make him a slave, he will tend to rebel; if life is too boring, he will tend to be violent; if you make him into a machine, he will tend to lose all creativity. Man in this respect is not different from animals or from inanimate matter. You may get certain animals into the zoo, but they will not reproduce, and others will become violent although they are not violent in freedom. A similar fact has been discovered in psychotic patients who live on farms or in nonprisonlike conditions. They showed little violence under these conditions or noncoercion; this proved that the alleged reason for their previous prisonlike treatment, that is, their violence, produced the very result which the treatment was supposed to reduce or to control. You can heat water above a certain temperature and it will become steam; or cool it below a certain temperature and it will become solid. However, you cannot make steam by lowering its temperature. #RandolphHarris 10 of 18
The history of man shows precisely what you can do to man and at the same tie what you cannot do. If man were infinitely malleable, there would have been no revolutions; there would have been no change because a culture would have succeeded in making man submit to its patterns without his resistance. However, man, being only relatively malleable, has always reacted with protest against conditions which made the disequilibrium between the social order and his human needs to drastic or unbearable. The attempt to reduce this disequilibrium and the need to establish a more acceptable and desirable solution is at the vey core of the dynamism of the evolution of man in history. Man’s protest arose not only because of material suffering; specifically human needs, and are an equally strong motivation for revolution and the dynamics of change. Obviously, it is not the man who has much, but the man who is much that is the fully developed, truly human man. However, this is indeed one of the most drastic examples of man’s capacity for distortion and rationalization that Marx is attacked by the spokesmen for capitalism because of his allegedly “materialistic” aims. Not only is this not true, but what is paradoxical is that the same spokesmen for capitalism combat socialism by saying that the profit motive—on which capitalism is based—is the only potent motive for human creative activity, and that socialism could not work effectively because it excludes the profit motive as the main stimulus in the economy. #RandolphHarris 11 of 18
If one considers that Russian communism has adopted this capitalist thinking, and that for Russian managers, workers, and less affluent, the profit motive is by far the most important incentive in the present Russian economy, then all this is even more complex. Not only in practice but often also in theoretical statements about human motivation, the Russian system and the capitalist system agree with each other, and both are equally in contradiction to Marx’s theories and aims. If man does not overcome his infantile strivings and develop a mature genital orientation, he is torn between the desires of the child within himself and the claims which he makes as a grown-up person. The neurotic symptom represents a compromise between infantile and grown-up needs, while the psychosis is that form of pathology in which the infantile desires and phantasies have flooded the grown-up ego, and thus there is no more compromise between the two Worlds. Marx, of course, never developed a systematic psychopathology, yet he speaks of one form of psychic crippledness which to him is the most fundamental expression of psychopathology and which to overcome is the goal of socialism: alienation. What does Marx mean by alienation (or “estrangement”)? The essence of this concept, which was first developed by Hegal, is that the World (nature, things, others, and he himself) have become alien to man. He does not experience himself as the subject of his own acts, as a thinking, feeling, loving person, but he experiences himself only in the things he has created, as the object of the externalized manifestations of his powers. He is in touch with himself only by surrendering himself to the products of his creation. #RandolphHarris 12 of 18
Hegel, taking God as the subject of history, had seen God in man, in a state of self-alienation and in the process of history God’s return to himself. The animal instincts are valid and have their assigned place, but the cerebral ones have even more validity and a higher place, while the spiritual ones should be elevated above the other two. The mind is the real root of the tree of character which, despite its thousands of branches, leaves, and fruits, possesses but this single root. If man is to improve himself, he must improve his acts of will, his objects of desire, and his subjects of thought. This means an entire psychological re-education which will involve much work upon himself. Those who desert the quest’s moral ideals but not its mystical exercises, who seek to gain selfish victories over the rights and minds of others by the use of mental or occult power, become evil-doers and suffer an evil end. Theirs is the way of the left-hand path, of black magic, and of the sin against the Holy Ghost. Until retribution falls upon them in the end, they bring misery and misfortune to all who accept their influence. Those who struggle in the work-a-day World need to learn what their higher duty is rather than what metaphysical truth is. They need a stimulant to the practice of righteousness rather than a stimulant to the analysis of intellectual subtleties. From the point of view of philosophy, we ought not to be virtuous merely because of baits of peace and contentment and lessened suffering which dangle from virtue itself, but because they very purpose of life on Earth cannot be achieved unless we are thoroughly virtuous. #RandolphHarris 13 of 18
When it comes to self-analysis one must proceed beyond insights that are within easy reach and inevitably encounter “resistances,” to expose oneself to all kinds of painful uncertainties and hurts and to take up the battle with these opposing forces. And this requires a different spirit from that which serves in occasional work. There the incentive pressure is the pressure of some gross disturbance and the wish to resolve it. Here, though the work starts under a similar pressure, the ultimate driving force is the person’s unrelenting will to come to grips with himself, a wish to grow and to leave nothing untouched that prevents growth. It is a spirit of ruthless honesty toward himself, and he can succeed in finding himself only to the extent that it prevails. There is, of course, a difference between the will to be honest and the capacity to be so. Any number of times he will be unable to measure up to this ideal. If he were always transparent to himself, there may be some consolation, however, in the fact that no analysis would be necessary. Furthermore, if he carries on with a measure of consistency, the capacity for honesty will gradually increase. Each obstacle surmounted means gaining territory within himself and therefore makes it possible to approach the next with greater inner strength. Feeling at a loss as to how to go about it, the person who is analyzing himself, however conscientious, may understate the work with a kind of artificial zest. He may resolve, for instance, to analyze all his dreams from now on. #RandolphHarris 14 of 18
Dreams, according to Dr. Freud, are the royal road to the unconscious. That remains true. However, unfortunately, if there is not a full knowledge of all the territory around it, it is a road that is easily lost. For anyone to try his skill at interpreting dreams without some understanding of the factors operating within himself at the time is haphazard, hit-or-miss play. Even if the dream itself is seemingly transparent, interpretation may then degenerate into intellectual guesswork. Even a simple dream may permit of various interpretations. For instance, if a husband dreams of his wife’s death the dream my express a deep unconscious hostility. On the other hand, it may mean that he wants to separate from her and, since he feels incapable of taking this step, her death appears as the only possible solution; in this case the dream is not primarily an expression of hatred. Or, finally, it may be a death wish provoked by a merely transitory rage which had been repressed and found its expression in the dream. The problems opened up are different in the three interpretations. In the first one the question would be the reason for the hatred and for its repression. In the second it would be why the dreamer does not find a more adequate solution. In the third it would be the circumstances of the actual provocation. It is easy to confuse respectable conventionality with authentic virtue. Although philosophy wags no finger in smug portentous moralizing, it respects the validity of karmic consequences, the getting-back of what is given out, and also the need to begin curbing the ego, its desires and passions, as a preliminary to crushing it. There is solid factual ground for the excellent ethical counsel give to all humanity by Jesus as the Christ and Sokrates. #RandolphHarris 15 of 18
Many of the stupid, overworded objections to the so-called impracticability of ethical idealism will be disarmed and disproved. He will ruefully wake up to the fact that the mentality which begins by imagining rigid restrictions on what can be done to construct a better life ends by imposing them. Leaving out the essential parts of a story is called beating around the bush. You want to bend the truth in such a way that it hides the significant parts of the story. When it comes to telling the truth or lying, lying—or even omitting key details—just prolongs the inevitable. All of our virtues come from the divine source. They are incomplete and imperfect copies of the abstract and original archetypes, the idea of the spirit behind each particular virtue. This is one reason why the path of being, thinking, and practising the Good, as far as he is able, becomes, for the unbelieving man, as much and as valuable a spiritual path as any offered by religion. Ethical practice is the best ethical precept. Merly telling man to be kind and not cruel is utterly futile. They must be given adequate reasons to justify this precept. Only as men become convinced that their further fortune and happiness or distress and trouble are closely connected with their obedience to these higher laws—and particularly the universal laws—will they discover that not only is virtue its own reward but also adds to peace of mind. He will find that there is no other way, and will do better to come to it in the beginning than in the end. He must learn to cooperate with the World-Idea, the planetary will, or suffer from its whips. The choice is between animal-human and spiritual-human. #RandolphHarris 16 of 18
There is a young man who comes from a very white-collar background. He descended from two generations of private-college professors. It was always the expectation in his family that he would go to college for four years and wind up becoming a doctor or a lawyer. He was always book smart and read a great deal, but was not physically inclined. Not really into sports or anything like that. He family moved out of the Midwest when he was very young. He was never involved in any kind of violence because his personal philosophy was opposed to it. In college, he majored in public health and then went on to work for the public health department. He has a passion for emergency medical care, and was in the middle of classes for getting his certificate as an emergency medical technician. And though that perhaps public ambulance work was what he wanted to get into. Eventually he became very interested in the fire department and would often visit and get to know the crew. He got to hang out at the station and would take his books down there when the dorms became too noisy. After reading all of the magazine, at the age of twenty-one, he applied to three different departments and was called by one of them. When he told his parents that he was dropping out of college to become a firefighter, they were shocked. #RandolphHarris 17 of 18
His parents expected him to finish college and take on an office job. His mother feared his life would be in mortal danger. She began looking at the daily fire reports in the local paper, and she realized that for every working fire there were several hundred false alarms, little calls and trash fires. His dad had his reservations, but he found out that the son of on of his schoolteacher had gotten a degree from a prestigious college in California and had then joined the Sacramento Fire Department. He had a degree in biology, but he was in the fire department and was making good money, and really enjoyed what he was doing. In the end, his parents accepted the life choices he made and were satisfied. Sometimes he works twenty-four-hour days, on the old eighty-four-hour system. This firefighter never got injured badly. However, he did get cuts and burns, but nothing too serious. However, he is still very young. Many people are inspired to become firefighters for many different reasons. Please make sure to donate to the Sacramento Fire Department to ensure they have all the resources they need to protect the community. You definitely want someone who has the energy and determination to save you when your life is one the line. Before judging your fellowman, put yourself in his place. The spirit of God takes delight in him who has won the favour of his fellowmen. Say little and do much, and receive everyone with a cheerful countenance. 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. Do not separate yourself from the community; in a place where there are no men, stive to be a man. #RandolphHarris 18 of 18
The Winchester Mystery House
Happy Easter! Lord GOD, who hast formed man out of nothing to Thine own image and likeness, and me also, unworthy sinner as I am, deign, I pray Thee, to bless and sanctify this water, that it may be healthful to my body and soul, that all delusion may depart from me. O Lord God, Almighty and Ineffable, who didst lead forth Thy people from the land of the Garden of Eden didst cause them to pass dry-sod over the Pacific Ocean! Grant that I may be cleansed by this water from all my sins, and may appear innocent before Thee. Amen.
Come and enjoy a delicious meal in Sarah’s Café, stroll along the paths of the beautiful Victorian gardens, and wonder through the miles of hallways in the World’s most mysterious mansion. For further information about tours, including group tours, weddings, school events, birthday party packages, facility rentals, and special events please visit the website: https://winchestermysteryhouse.com/
Please visit the online giftshop, and purchase a gift for friends and relatives as well as a special memento of The Winchester Mystery House. A variety of souvenirs and gifts are available to purchase. https://shopwinchestermysteryhouse.com/
Randolph Harris II International Institute 