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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Reminiscent of the Gothic Victorian style of the mid-19th century, this delightfully detailed, three-story house has a nice entertaining area in the front for summertime relaxing. A grand reception hall welcomes visitors and displays an elegant staircase. The parlor and family room, each with a fireplace, provide excellent formal and informal living facilities.
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