Pam 165-8 PAMPHLET HEADQUARTERS DEPARTMENT OF THE ARMY No. 165-8 WASHINGTON, D.C., 20 November 1970 CHARACTER GUIDANCE DISCUSSION TOPICS OUR MORAL HERITAGE FOREWORD _ _ _ _ _ _ _ _ _ __ _ _ _ _ _ _ _ _ _ _ _ _ _ _ ____ _ _ _ _ _________ _ ________ _ _ _ NOTES FOR THE INSTRUCTOR --------------------------------- CHAPTER I. Section A. B. C. D. E. CHAPTER II. Section A. B. C. D. E. CHAPTER III. Section A. B. C. D. E. CHAPTER IV. Section A. B. C. D. E. CHAPTER V. Section A. B. C. D. E . CHAPTER VI. Section A. B. C. D. E. ESPRIT Outline __ _ __ _ _ _ __ _ _ _ _ _ _ _ _ _ _ _ _ __ _ _ _ _ _ _ _ _ ___ _ _ _ _ _ _ _ __ _ _ Text and Bibliography __________ _ ___ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ Lesson Plan __ _ _ _ _ _ _____ _ _____________ _ ___ _ ____ _ __ _ _ Instructional Aids _ _ _ _ _ _ _ _ _ _ _ ___ _ _ __ _ _ _ __ _ _ _ __ _ _ _ _ _ _ _ Staff Orientation __ _ _ _ _ _ __ _ _ _ _ __ _ _ _ _ _ _ _ _ _ _ _ _ __ _ _ _ _ _ _ _ MY JOB Outline _ _ _ _ _ _ __ _ ___ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ ___ _ _ _ _ _ _ _ Text and Bibliography ________ _ __________ _ ____ _ ______ Lesson Plan _ _ _ ___ _ ____________________ _ ____________ Instructional Aids __ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ ____ _ _ ____ Staff Orientation __ _ _ _ _ _ _ _ _ _ _ _ _ _ __ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ RESPECT FOR OTHERS Outline _ _ _ _ _ _ _ _ _ _ __ _ _ _ _ _ _ _ _ _ _ _ _ __ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ __ _ _ Text and Bibliography ____________________ _ _____ _ _ _ _ _ Lesson Plan _ _ _ ___ _ _____ _ _ _ _ ____ _ ______ _ ____ _ _ _ _ _ ___ Instructional Aids ___ _ _ _ _ _ _ _ _ ___ _ _ _ _ _ _ _ _ _ _ _________ _ _ Staff Orientation _ _ _ _ _ _ _ _ _ _ _ _ _ __ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ __ _ INTEGRITY Outline __ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ __ _ _ _ _ _ _ _ _ _ _ _ _ __ _ _ _ _ _ _ _ Text and Bibliography _____________ _ _ _ _ _ ______ _ _ _ _ _ _ _ Lesson Plan _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ ___ _ ____________ _ __ _ Instructional Aids ___ _ _ _ _ _ _ _ __ _ _ _ _ _ _ _ _ _ _ _ _ _ ___ _ _ _ _ _ _ _ Staff Orientation __ _ _ _ _ _ _ _ _ _ _ _ _ ___ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ THE GOOD LIFE Outline __ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ __ _ _ _ __ _ _ _ __ _ _ _ _ _ _ _ _ _ __ _ _ _ _ Text and Bibliography ______________ _ ___ _ _ _ _____ _ _ _ _ _ Lesson Plan __ _ ___ _ _ _ _ _ ___ _ _ ___ _ __ _ _ _ _______ _ _______ Instructional Aids ___ _ _ __ _ _ _ _ _ _ ____ _ _ _ _ _ _ _ _ _ _ _ _ _ __ _ _ _ Staff Orientation __ _ _ _ _ __ _ _ ___ _ _ _ _ _ _ __ _ _ _ _ _ _ _ _ _ _ __ _ MODERATION Outline --------------------------------------------- Text and Bibliography ____ _ __ _ __ _ __________________ _ _ Lesson· Plan _________ ___________________ .. _ _ _ _ _ __ _ ___ Instructional Aids ____________________ ._ _ _ _ ___ _ _ _ _ _ _ _ Staff Orientation _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ __ _ _ _ _ _ _ _ _ _ _ _ _ __ _ __ _ Page iii v I-A-1 I-B-1 I-C-1 I-D-1 I-E-1 II-A-1 II-B-1 II-C-1 II-D-1 II-E-1 III-A-1 III-B-1 III-C-1 III-D-1 III-E-1 IV-A-1 IV-B-1 IV-C-1 IV-D-1 IV-E-1 V-A-1 V-B-1 V-C-1 V-D-1 V-E-1 VI-A-l VI-B-1 VI-C-1 VI-D-1 VI-E-1 Pam 165-8 FOREWORD Our Moral Heritage The Character Guidance Program of the Army seeks to identify and teach those aspects of American values which are the moral foundations of dedicated citizenship and character development. This introduction indicates the sources and implications of Our Moral Heritage without being sectarian, chauvinistic or apologetic. Every instructor should study this statement as a starting point for thinking through his understanding of the moral infrastructure of our society so that he can keep the prime objective of Character Guidance training firmly in mind: to assist the commander in promoting healthy mental, moral, and social attitudes in the personnel under his command. (AR 600-30) It is necessary to look beneath the surface of changing events to find the values that constitute and sustain the moral heritage of the United States. It is commonplace to point out that our country is a land of great differences and rapid changes. It is more important to underscore the fact that there is a strong unity in the nation. Americans of all national origins, colors, classes, regions, and creeds have something in common: a set of values, a moral heritage. This heritage is a clearly expressed body of ideals about human relations which are essentially principles of social ethics that have been hammered out in the nation's history by peoples of differing interests and backgrounds. This social ethic has been a unifying element between various personal, philosophical, and religious conceptions of morality practiced in the nation. Our Moral Heritage is that consensus of values that preserves and nurtures the whole complex of instit utions and human relations which make up our national life. It is taken for granted that the consensus of values in any given society is in a constant state of transition and adjustment, and that individuals interpret, validate, and app,ly these values in a variety of ways. This is especially true in the United States because of constant changes that take place in our pluralistic culture. But all is not flux, because beneath the change there are abiding principles which deal with the fundamental goals, rights, and responsibilities of both individuals and groups in the nation. These principles point to the moral basis of our society which is the subject matter of the Character Guidance Program in the Army. Our Moral Heritage is basically defined in terms of such democratic ideals as the essential dignity of the individual, the basic equality of all men, and certain rights to freedom, justice, and fair opportunity which find their expression in the nation's early struggle for independence. These principles are written into the Declaration of Independence, the Preamble to the Constitution, the Bill of Rights, and into the constitutions of the various states. In reality these ideals have become the highest law of the land. The Supreme Court acknowledges them when it declares what is constitutional and what is not. They have been elaborated upon by the nation's outstanding thinkers and leaders. In past national crises, they have been the foundation of national morale. It is a certainty that they will perform the same function in both peace and war in the future. Pam 165-8 At a deeper level we find that these democratic ideals of the nation rest upon specific moral principles which are a part of the consensus of values in our society. The overarching ideals of Equality, Freedom, and Justice rest upon such moral axioms as: every human being is born with innate rights to life, liberty and the pursuit of happiness; every person has an inherent dignity which must be protected by the full force of law in a democratic society; every man is endowed with freedom of choice; man has the capability to discern the difference between right and wrong. This ability to discern between right and wrong makes man a responsible being. The moral heritage of the United States is older and wider than the country, itself. With minor variations it is the common creed of all people who are trying to practice democracy. Until a few years ago it was believed and taught almost exclusively that our system of government and society was the high water mark of the just and humane ideals of the Western Civilization. It was correctly pointed out that the immediate histor ical roots of our ideals were the belief in equality and the right to liberty enunciated in eighteenth century Enlightenment philosophy, the Western ethical assessment of man as a responsible moral being, and the concept of a "government of laws, not of men" in English legal tradition. Recent thought regards this as a much too narrow interpretation of histor ical origins, and makes an excellent case for the hypothesis that the ideals and moral principles cherished by us are in fact rooted in the whole human historical enterprise. What is distinctively ours is the way these human values have been achieved and mastered by our diverse population. Such thinking stretches the mind when its implications are pondered. One of the implications is this: Understanding and commitment to this inclusive formulation of Our Moral Heritage give an insight into understanding the aspirations of other nations, which are struggling to realize human dignity and freedom within their societies, and establishing a common bond between human beings who have contradictory beliefs and behavior patterns. The military man who understands that the moral foundations of the United States are also the aspirations of all mankind not only has a clear basis for loyalty to his nation, but also has a means of communicating with the hearts and minds of different peoples. The chapters which follow are furnished as resource material for class room instruction in Our Moral Heritage. Suggestions for use of the materials are outlined in the Notes for the Instructor and the lesson plans in each chapter. Pam 165-8 NOTES FOR THE INSTRUCTOR 1. General. The materials in the DA Pamphlets and the supporting Training Aids produced for the Character Guidance Discussion Topics are aimed at the students who will attend these classes. This means that the experienced and knowledgeable instructor may feel that the level of language employed, the range of illustrations used, and the intellectual content of the material is considerably less than his personal understanding of the topic and his tested abilities to present significant ideas to an organized class. The person detailed to give the instruction should know more about the subject than his students; but more important, this situation presents the instructor with a challenge to develop the topic to meet the needs of his particular situation. The materials should be enlarged and enlivened out of the instructor's own knowledge and experience. He may use the bibliography at the end of each topic both for his professional enrichment and as a source of materials to be used in the preparation of lesson plans. The instructor can be selective in what is taken from the suggested material, but the objective of each period of instruction should be adhered to without deviation . . The materials in this pamphlet are designed to encourage active student participation in Character Guidance classes. The following educational guidelines should be foremost in the instructor's mind as he prepares for each class period: a. The instructor should use his knowledge and experience so that he serves as a catalyst in the learning process. b. The instructor is primarily a resource person and, as such, should consciously plan to involve the students in the learning process by drawing out their understanding of the basic ideas of each topic. c. The ideas of individual students should be used as a means of helping their peers grasp the moral insights involved in the discussion. The materials in these lessons do not present exhaustive or definitive answers to questions inherent in the topic. The question and answer arrangement of the resources, rather than a lecture oriented format, is designed to involve the students in a discussion with each other and the instructor. The content of these materials deals with that consensus of values that preserve and nurture the whole complex of institutions and human relations that make up our national life. (See the Foreword at the beginning of this pamphlet.) 2. Content. The instructor has a responsibility to avoid any action which would tend to confuse character guidance training with religious instruction. Specifically, the instructor will not, under any circumstances, utilize scheduled character guidance training periods to deliver a sermon, to sermonize parts of the topic, to upbraid troops for non-participation in chapel programs, to show religious films or to expound his own personal theological views. 3. Reference Materials. The United States Army provides basic regulations and guidance for instructors in Character Guidance. The instructor should become familiar with these references before he undertakes the responsibility of classroom teaching. This will assure him that he has a full Pam 165-8 understanding of the official purpose and goals of the Character Guidance Program and will preclude unauthorized deviations fro_m the objectives of the program. The following reference materials are recommended for the instructor's military library: AR 600-30, Character Guidance Program. AR 350-30, Code of Conduct. AR 600-51, Standards of Conduct. FM 16-100, Character Guidance Manual. FM 21-6, Techniques of Military Instruction. 4. Methods of Instruction. The instructor should think through the questions in the material and relate them to the situation in which the instruction is given. a. Conference Method. This is essentially a form of gr_oup participation based on questions and answers. The instructor will find discussion questions in Section C, Lesson Plans, for him to modify and relate to the situation in which the instruction is given. The instructor is not seeking definitive answers to questions, but is attempting to open avenues of thought for the trainees. It is good preparation to have more questions than c~n be used in one session. When there is a lively discussion in the group, permit it to continue as long as it is fruitful. The function of the Review at the conclusion of the Conference is to clarify and summarize the essentials of the group discussions and allow the instructor to indicate conclusions related to the topic. b. Commi ttee Method. (1) Have the three persons seated to the extreme right of the first row form a committee with the three persons behind them, in the second row. The next three form a committee with the three behind them. Having completed the formation of committees in the first row, carry on the same procedure with the third row. Progress as rapidly as possible, asking those seated in odd-numbered rows to form committees of approximately six persons. (2) Each committee, upon being formed, will select one person to act as chairman. (3) Instruct the group that each committee will discuss the problem presented and inform their chairman of their opinion in order that he may answer the question with either "yes," "no," or "don't know." ( 4) Present the question. This may be done by reading it, writing it on the blackboard, or by distributing sheets on which the question has been mimeographed. (5) Allow 3 minutes for discussion by the committees in order that they may instruct their chairmen as to their response to the question. ( 6) Take a poll of the chairmen. Record on a blackboard or by some other method the number cf chairmen responding "yes," "no," or "don't know." (7) After the poll has been taken, obtain from one or more of the chairmen responding with "yes" the reason for their answer. Also obtain the reason for the response of "no." It might be very instructive to discover the reasons for the response "don't know." (8) Sum up the.discussion. The summary may be in the words of the text or illustrations from the text. Pam 165-8 (9) Allow approximately 10 minutes for the discussion and summary. (10) This method will permit discussion of three or more situations. Use as many as possible in time allotted. c. Lecture Method. This is the least effective method of instruction for the reason that words are abstract symbols and only on~ of the physical senses is employed by the student, that of hearing. It should be used only when the class is so large as to make the Conference of Committee method impractical. Large classes provide an excellent opportunity to use the skit as a way of gaining the interest of the students. 5. Preparation of Lesson Plans. The instructor must prepare a Lesson Plan from the resource materials provided in each chapter and related materials which he has at his command. The Lesson Plan should be personalized and adjusted to the needs of the local situation. Consult FM 21-6, Techniques of Military Instruction, in preparing this Lesson Plan. The following is the recommended pr ocedure for preparing a Lesson Plan which uses the resource materials and creative abilities of the individual instructor in order to meet the standards of professional instruction. a. The objectives of each lesson a r e listed in the Introduction of the Lesson Plan, Section C and will be the guidelines for developing the lesson. b. Decide upon one of the recommended methods of instruction: Conference or Committee. (When impact films are used, only Lesson Plan 1, "Conference" is incorporated in the material.) c. Use the materials in Section A (Outline) and Section B (Test) to complete the Lesson Plan format outlined in Section C. d. Select and integrate the appropriate Training Aids into the Lesson Plan to support the instruction. Consult Section D (Instructional Aids). e. Make a determination of the support requirements for the instruction on such matters as Tools, Equipment and Materials, Personnel, and Transportation Requirements. 6. Staff Orientation. Section E contains a staff orientation which can be given at appropriate staff meetings to keep the command informed on the contents of character guidance instruction. Appendix A contains a brief summary of the text for use in isolated units. Section E does not appear in DA Pam 16-5. 7. Training Aids. The training aids available to support instruction are listed in Section D of each chapter. This will include the film synopsis, descriptions of graphic training aids, Chalkboard suggestions, and skit suggestions. Graphic training aids (flip charts) are to be requisitioned from the local training aid centers. Transparencies and films are to be requisitioned from the appropriate Audio-Visual Support Center. Consult DA Pam 108-1, and U.S. Army Chaplain Board Film Utilization Guide. Pam 165-8 CHAPTER I ESPRIT Section A. OUTLINE DISCUSSION THEME How to build enthusiasm and mutual support for the goals of a group. TEACHING POINTS SOCIAL FRAGMENTATION DESTROYS ESPRIT 1. Causes group conflict. 2. Produces personal isolation. 3. Dehumanizes life. COOPERATION PRECEDES ESPRIT 1. Begins by working with one person. 2. Spreads to the larger group. 3. Requires honest motives. ESPRIT IN THE MILITARY COMMUNITY 1. Sharing common goals. 2. Working at common tasks. 3. Trusting each other. 1. Introduction. Championship athletic teams, victorious political parties, successful community action groups, and military units with high morale share a common characteristic. They all have esprit de corps. In our discussion we will use the single word, esprit, which literally means spirit, to stand for the idea contained in the phrase. It refers to the spirit that exists in members of a group which inspires enthusiasm, devotion, and a strong regard for the honor of the group. The basic question -before us is: How can we build esprit into the organizations to which we belong? We will want to know why some groups have esprit and others do not. In order to open this idea for discussion we will examine the following key propositions. First, social fragmentation destroys esprit. Second, cooperation supplies the framework for athe development of esprit. Third, a sense of community is built when group has a high degree of esprit. Pam 165-8 2. Explanation. a. How Social Fragmentation Destroys Esprit. (1) It sets group against group.Question: Is it possible to disagree with the goals of a group without despising the individuals who work for these goals?Discuss: When esprit is combined with a closed mind it canpolarize groups into irreconcilable positions. (2) It drives some into personal isolation.Question: How many different neighborhoods have you lived induring the last ten years?Discuss: The feeling of being alone when surrounded by crowdsof people drives many into alcoholism, drug abuse, and a search foridentity in offbeat groups. (3) It dehumanizes life.Question: Does your job require that you use all your abilitiesto complete it satisfactorily?Discuss: The individual's job tends to become so specialized thatit seldom involves the whole personality. b. Cooperation is the Framework for Esprit. (1) Begin by working with one person.Question: Can you think of ways you restrain yourself whenyou are working with a person you like?Discuss: The self cannot have its way entirely when working withanother self. (2) Let the web of trust spread.Question: Why are most people inclined to trust a person recommended to them by a friend?Discuss: The restraint imposed by cooperation of a group ofpeople establishes moral control of the group's activities. (3) Examine your motives for cooperating.Question: Have you taken time to think through the reasons thatmake you willing to work with others?Discuss: Esprit is built in a framework of cooperation basedon respect rather than fear, on mutual trust rather than forced compliance. c. Esprit in the Military Community. (1) Sharing common goals.Question: Can you tell why you lost interest in some club ororganization to which you were once committed?Discuss: Common goals unite young Americans in various typesof group life and activities. (2) Sharing common tasks.Question: Is it important for your unit to have a volleyball or softball team? Discuss: Job specialization is sometimes used as an excuse for not working for the good of the whole community. (3) Trusting each other.Question: Do you feel free to talk about your personal beliefswith some of the men in your unit?Discuss: A sense of solidarity is created in a military unit whenindividual soldiers trust each other. 1-A-2 Pam 165-8 3. Review. Esprit is an intangible quality that builds enthusiasm and mutual support for the goals of a group. Cooperation is the framework within which esprit can be built. Esprit is necessary to build a true sense of community in a military unit or a civilian group. 1-A-3 Pam 165-8 ESPRIT Section B. TEXT AND BIBLIOGRAPHY 1. Introduction. Championship athletic teams, victorious political parties, successful community action groups, and military units with high morale share a common characteristic. They all have esprit de corps. This is a phrase that is widely used in military circles and probably has its origin within the military tradition so it is not exactly a household term for those of us with civilian backgrounds. Nevertheless, it can be used to explore reasons for the success or failure of all kinds of groups. In our discussion we will use the single word, esprit, which literally means spirit, to stand for the idea contained in the phrase. Esprit de corps refers to the spirit that exists in the members of a group which inspires enthusiasm, devotion, and a strong regard for the honor of the group. We have all experienced the presence or absence of esprit many times. When present it is the intangible quality that gives us a sense of pride in being a part of a group's achievements. For this reason we are inclined to be critical of groups that lack this quality in their public performances. When an outstanding football team is defeated by a team with less talent and experience we are likely to say, "They played like they wanted to lose." When a community action group allows internal dissension to keep them from attaining their objective, wer are likely to judge them harshly and say, "They sold out." In most cases this kind of judgment is both unfair and inaccurate. It is much closer to the truth to ask why they lost their esprit. This leads us to the basic question of this discussion: How can we build esprit into the organizations to which we belong? The thrust of our discussion is aimed at using the idea of esprit to analyze the quality of the groups in which we are members rather than making it a convenient tool to criticize the failing of others. This will lead us to search for the real reason that any given aggregation of people fails to perform as a cohesive group. We will want to know how esprit can be developed and why it plays an important function in fulfilling the basic need for a sense of belonging in our lives. To this end we will examine the following key propositions. First, social fragmentation destroys esprit. Second, cooperation supplies the framework for the development of esprit. Third, a sense of community is built when a group has a high degree of esprit. 2. Explanation. a. How Social Fragmentation Destroys Esp1-it. Our society has recently put to rest the popular myth that America is a "melting pot" culture. The essential ingredient of this myth was that all Americans would eventually take on the values and mores of white Western Europeans. Killing this myth was a giant step toward being more truthful about the nature of our society. The old myth was a means of denying personal identity to many minorities whose cultural roots are not in Western Europe. No black Americans can look with pride at their African heritage, and Americans of Hispanic, Oriental, Middle and Eastern 1-B-1 Pam 165-8 European descents are encouraged to affirm their unique cultural contributions to the general society. The death of this myth, as right andnecessary as it was, has contributed to antagonisms between groups in oursociety. The second fundamental change in our society has been the increase in technology which has made our daily lives more impersonal.We meet more people but have fewer lasting friends. This led to a loss ofesprit for groups such as home, church, and neighborhood which formerlygave us our sense of personal meaning. These two factors not only resultin group conflicts, but are the root causes of personal loneliness, and forceus to live our lives in a web of impersonal relationships. (1) It sets group against group.Is it possible to disagree with the goals of a group without despisingthe individuals who work for those goals?A by-product of social fragmentation that many people have experienced is an increased level of loyalty for specific groups which promiseto fulfill their goals for society. Loyalties based upon ethnic traditions,political ideologies, and social visions are being intensified across the· social spectrum. For every group that feels it has "the answer" to a specific problem, there emerges an opposition group that offers entirely different"answers." "Moderates," "Liberals," "Conservatives," "Radicals," and"Militants" all claim that they have the best workable solution. The growthof these kinds of loyalties sets group against group in an unhealthy wayand lessens the possibility of discussion aimed at resolution of differences.This points up the fact that when esprit is combined with a closed mind itis socially destructive. It can polarize groups into irreconcilable positions.Members of groups that substitute violence for reason, and confrontationfor dialogue, only add to the fragmentation of our society as a whole. Trueesprit must operate in an atmosphere which accepts group differenceswithout resorting to hate and violence. (2) It drives some into personal isolation.How many different neighborhoods have you lived in during thelast ten years? David Reisman's book, The Lonely Crowd, is a commentary onwhat happens to the majority of people who live in crowded urban areas.The theme of the book is the increased loneliness experienced by manypeople because they have a limited range of shared experiences withother people. The natural communities of a century ago-the extendedfamily, the village, the neighborhood-have become nonexistent or subjectto centrifugal forces which drive their members apart. Our places of workare distant from our homes. Each member of the family leads his own life,and has his own circle of interests and acquaintances. For some this hasmeant a new sense of personal freedom, but for many others it has ledto increased isolation and loneliness. The feeling of being alone when surrounded by crowds of people accounts for much of the increase in alcoholism, drug abuse, the search for personal identity in offbeat and sometimes unsavory groups. (3) It dehumanizes life. Does your job require that you use all your abilities to complete it satisfactorily? 1-B-2 Pam 165-8 The fragmentation of society reveals contradictions in the life of modern man. We know that a person achieves his full stature as a human being by interacting with other persons in a web of personal relationships. This is contradicted by the fact that modern society is characterized by a loss of intimacy with other people. We can buy goods and services .without having to enter into significant personal relations with the people involved. The jobs of many people tend to become so specialized that they seldom involve the whole personality. A person can come to feel that he is a combination of bits and pieces, and not a whole person in his society. He comes to see himself as something less than a true human being. Life just isn't worth living if it is fragmented to this point-esprit is dead. b. Cooper ati on is the Fr amework for Esprit. A certain amount of conflict is healthy in our society, but if it becomes the dominant social process in America, we are doomed to strife and eventual isolation. Fortunately there is another process that balances the tendency toward conflict in our society. Sociologists call it cooperation. This process refers to mutual actions of individuals and groups seeking a common goal. It is the framework within which esprit can develop. In the military we are constantly talking about various kinds of "opera tions"; what is really meant is cooperation between many elements to accomplish a mission. It is within this framework of cooperation that esprit is developed in the military or any other group. Let us examine a few things we can do to make cooperation a stable framework within which to live and work. (1) Begin by working with one person. Can you think of ways you restrain yourself when you are working with a person you like? Rudimentary patterns of mutual helpfulness are experienced in childhood with our families and congeniality groups, but these ties are strained or broken in modern society at an early age. This means that we have to consciously plan ways of establishing a cooperative framework within which to live as adults. The starting point is to reach out to another individual and enter into a working relationship with him. This entails several steps in the process of cooperation. First, set a goal to be shared with that person. Second, reach an agreement about the benefits that both parties can gain from working together. Third, join together in a common attitude toward sharing both the work and the rewards. The first lesson that is learned by working successfully with another person is that cooperation imposes restraints on both individuals. You cannot have your way entirely when working with another person. When this frame work is accepted a sense of mutual concern arises which binds two people together. This mutual trust can be called friendship. It also can be called esprit. • (2) Let the web of trust spread. Why are most people inclined to trust a person recommended to them by a friend? Cooperation between two persons implies restraint upon some of both parties' ego-centered drives. As we advance to more complex forms of cooperation involving more people this fact becomes more evident. Out 1-B-3 Pam 165-8 of the restraint which is imposed by cooperation among a group of peoplethere arises a moral control of the group's activities. This is essentiallya spread of the web of trust from two people who have learned to worktogether to a larger number of people. Thus, cooperation gives birth toa moral order which stands in contrast to the social fragmentation andpersonal isolation that is produced when conflict is the dominant socialprocess. This moral order is the key to keeping group conflicts withinreasonable bounds and moderating the relations of individuals to oneanother within the group. It is within this framework of moral restraintthat esprit comes to life. (3) Examine your motives for cooperating.Have you taken time to think through the reasons that make youwilling to work with others?Every culture has an ethos, that is, a set of predominate characteristics which distinguish it from other culture systems. Some societies emphasize cooperation to the extent that some Americans feel that individualcompetitiveness is almost eliminated. American soldiers stationed inpeasant or tribal societies have frequently noted this. Our ethos, whichputs great value upon individual effort, has also taught us to practicecooperation and mutual aid in order to achieve larger goals. The chiefsource of these patterns of restraint and interdependence which havebeen incorporated into our ethos is the Judeo-Christian religious tradition.Unfortunately, fear of punishment or social reprisals are the reasons thatmany people cooperate with their groups. Such motivations are unworthy.We need to understand the humanitarian reasons for cooperation in ourmoral tradition. The most basic moral teaching on this question is thatthe personal dignity and civil rights of every individual must be respectedif these same rights are to be preserved for all our people. c. Esptrit in the MilitOiry Community. Today there seems to be a profound hungering for "community."This need may conceivably be stronger in military service than anywhereelse because we have a less stable way of life than our civilian counterparts. This hunger implies that there is a need for something deeper thangeographic closeness or sharing public services. It is a quest for something that goes beyond the individualistic tendencies that marked boththe secular and religious attitudes of the nineteenth century. It is adesire for something more than superficial "togetherness." The longing ofpeople seems to be directed toward a sense of community where freepersons are bound to one another by common goals and creative interpersonal relationships. We can have this sense of belonging in the militaryservice when we see that individual welfare is linked with our willingnessto work for the betterment of the group as a whole. (1) Sharing common goals.Can you tell why you lost interest in some club or organization towhich you were once committed?One of the striking social happenings of the last few years hasbeen the number of special communities of young Americans which havebeen established everywhere from Haight-Ashburys of the past to thecaves of Greece and the mountains of Nepal. They have been able to dothis because they share the common goal of trying to escape their sense I-B-4 • Pam 165-8 of alienation from contemporary American society. Other groups like the Peace Corps and VISTA have called young Americans to service based on the common goal of helping people because they are human beings who are being overwhelmed by problems not of their own making. There has been a quiet rebirth of religious and educational communities who share common goals of involvement in the hard problems of our society. Without passing judgment upon the validity of any of these communities, we can discern a common factor: the sharing of common goals is one of the basic ingredients of a community. Esprit is high in the military when we have a clear understanding of our. unit's mission, and we work to accomplish it within a framework of cooperation. (2) Sharing common tasks. It is important for your unit to have a volleyball or softball team? One of the fundamental problems that flows from increased specialization in our society is the fact that we can feel cut off from our fellow workers. This can be experienced in the Army because of its increased emphasis on Military Occupation Specialities with highly technical requirements. Frequently the esprit of a community group or a military unit is weakened because individuals use their specialized skills and knowledge as an excuse for not participating in task~ that are common to the whole group. The general health, welfare, and recreation of the entire group offers countless opportunities for working together. Such activities as a softball team, or a clean up campaign, can build esprit among a group of specialists for the good of the whole unit. (3) Trusting each other. Do you feel free to talk about your personal beliefs with some of the men in your unit? Perhaps the most profound measure of esprit in a military unit is the extent to which individual soldiers are willing to trust each other. Bill Mauldin observed that soldiers in combat develop something like a "family complex" in their units. On a less intense level something of this same quality must be cultivated in units with less hazardous missions. It boils down to developing a sense of comradeship based upon mutual trust. A man will more cheerfully perform his job when he knows he is surrounded by people who will not let him down in a pinch. This creates a feeling of social solidarity in a unit. Such willingness to depend upon each other is the heart of the meaning of esprit. It underscores our need to develop a feeling of mutual trust with the men we live and work with in the routine jobs of Army life as well as in the stress of combat. 3. Review. Esprit is an intangible quality that engenders enthusiasm and mutual support for the goals of a group. Lack of esprit can be traced to social fragmentation which leads to loss of confidence in the institutions and values of our society as a whole. This expresses itself in bitter group conflicts, a sense of personal loneliness, and living our lives in a net of impersonal relationships. Social cooperation gives birth to a moral order based upon restraint which moderates group conflicts as well as the clashes between individuals. Esprit is necessary to build a sense of belonging in the Army so that it can accomplish its mission to defend the democratic traditions of the Nation. Pam 165-8 BIBLIOGRAPHY Benson, Dennis, The Now Generation, Richmond: John Knox Press, 1968. Dijlas, Milovan, The Unperfect Society, New York: Harper and Row, 1969. Greeley, Andrew M., A Future to Hope In, New York: Doubleday, 1969. Kuhns, William, Environmental Man, New York: Harper and Row 1969. Levin, Howard and Carol, Effective Public Relations for Community Groups. New York: Association Press, 1969. Potter, Ralph B., War and Moral Discourse, Richmond: John Knox Press, 1969. Schlesinger, Arthur M., Jr., The Crisis of Confidence: Ideas, Power, and Violence in America, New York: Houghton Mifflin, 1969. Stenson, Sten H., Sense and Nonsense in Religion, Nashville: Abingdon Press, 1969. 1-B-6 I Pam 165-8 ESPRIT Section C. LESSON PLAN PREPARATION Before preparing the Lesson Plan review NOTES FOR THE INSTRUCTOR in the Foreword, parag'raph 4 "Methods of Instruction" and paragraph 5 "Preparation of Lesson Plans." GUIDANCE FOR THE INSTRUCTOR This discussion of esprit is set in the broadest possible context. It deals with the concept of society as a whole and then relates it to the military community. The instructor's goal is to lead the class to see that esprit is an intangible quality that is based upon a spirit of cooperation in a group. The instructor should not try to be the spokesman for official positions related to morale in the unit, rather, he should help the class see that every individual has a moral responsibility for the welfare and happiness of the people with whom he lives and works in the service. Review paragraph 8, "Instructor Attitudes," under NOTES FOR THE INSTRUCTOR in the Foreword. LESSON PLAN INSTRUCTIONAL UNIT: Esprit. TYPE: To be determined by the instructor. TIME ALLOTTED: 50 minutes. CLASSES PRESENTED TO: All personnel; mandatory attendance as required by regulation. TOOLS, EQUIPMENT, AND MATERIALS: 16mm projector, overhead projector, chalkboard. PERSONNEL: One instructor and one projectionist. INSTRUCTIONAL AIDS: TF 16-4018, "Esprit," GTA 16-4-49 [1 through 10] (Ref: DA Pam 108-1); T(GTA) 16-4-49 [1 through 10] (Ref: DA Pam 108-1). See Section D for descriptions. REFERENCES: DA Pam 165-8, DA Pam 108-1. STUDY ASSIGNMENTS: None. STUDENT UNIFORM AND EQUIPMENT: Duty uniform. TROOP REQUIREMENTS: None. TRANSPORTATION REQUIREMENTS: Vehicle for transportation of equipment and materials. 1. Introduction. (15 minutes) a. Objective. to help the student develop an interest in developing enthusiasm and support for the mission of the unit. b. Reasons. (1) Esprit is an important factor in helping a unit accomplish its mission. (2.) Esprit helps overcome personal conflicts in group living. (3) Esprit is the intangible element that develops enthusiasm and mutual support for the goals of the group. Pam 165-8 c. Procedure. Note. Show Visual! while students enter the classroom. ( 1) Announce classroom procedure. (2) Introduce the topic (see Introduction, Section B). (3) Use the film synopsis in Section D to introduce and show the film, Esprit. Note. Student reaction to the film will be used to move into the main body of the discussion. 2. Explanation. (30 minutes) (Note to instructor. The following are recommended places to insert visuals in OUTLINE, Section A.) a. How Social Fragmentation Destroys Esprit. (1) Visual2 (2) Visual3 (3) Visual4 b. Cooperation is the Framework for Esprit. (1) Visual 5 (2) Visual6 (3) Visual7 c. Esprit in the Military Community. (1) Visual 8 (2) Visual 9 (3) VisuallO 3. Review. (5 minutes) Summary of discussion and points of view of the class. (See Review, Section B.) Pam 165-8 ESPRIT Section D. INSTRUCTIONAL AIDS 1. Film Synopsis. TF 16-4018, "Esprit". Note. The purpose of this film is to elicit a discussion on Esprit. Since esprit is an intangible attitude it can be approached best through illustrations and analogies. As the film opens, we are introduced to a puppet character named Charlie. He is seen watering his plants. Charlie's friend, Jerome, arrives. He is astonished to discover Charlie talking to a plant. Charlie matterof-factly informs him that encouragement helps things to grow. Jerome, it turns out, also needs encouragement. He is depressed by the morale of his amateur football team. They just don't seem to care whether they win a game or not. Charlie helps him in analyzing his feelings. The morale problem is based on a lack of team spirit, which in turn, is due to a lack of enthusiasm. That can only be acquired by cooperation in working toward a common goal. Later, Jerome returns with the news that his team has tied for the county play-offs. The men, Jerome explains, took "nourishment" a little too seriously, to the extent that they were obliged to combat hangovers along with their opponents. Plants, Jerome adds philosophically, don't win football games. 2. Training Aids. charts, GTA 16-4-49) Note. Available as GRAPHIC TRAINING AIDS (Flip from local training aid subcenter; and as transparencies (overhead projector T(GTA) 16-4-49 from Audio-Visual Support Centers are the following visuals to be used as discussion starters: 1-D-1 Pam 165-8 Number 1. Title Chart • Pam 165-8 Number 2. Supports a. (1) in the TEXT. Shows five groups of people labeled "moderates," "militants," "radicals," "conservatives" and "liberals" respectively. There are black arrows leading from each group toward the center where the groups are shown compressed into an explosive situation. This supports the idea that social fragmentation sets group against group. 1-D-3 Pam 165-8 Number 3. Supports a. (2) in the TEXT. Groups of people are pictured in the background while in the foreground one individual is painted into a box, isolated from the others. Underscores the point that social fragmentation produces personal isolation. 1-D-4 Pam 165-8 Number 4. Supports a. (3) in the TEXT. On the far right side of the picture a man is shown stacking boxes. On the left a robot is doing the same thing. This supports the concept that social fragmentation dehumanizes life. Pam 165-8 Number 5. Supports b. (1) in the TEXT. In the background men are shown in a way that indicates their isolation. In the foreground two individuals are pictured shaking hands. This artwork supports the point that cooperation begins by working with one person. • Pam 16.)-8 Number 6. Supports b. (2) in the TEXT. This picture is similar to the preceding one and is intended to show a continuation of action. The group of men shown as isolated in the first picture are shown in this one as having moved into a brighter area while one man is seen shaking hands with another. The use of color makes the mood of this picture warmer and more personal; personal isolation is overcome. 1-D-7 Pam 165-8 1-D-8 Number 7. Supports b. (3) in the TEXT. Pictures a large group of people; on one side of the group is shown an individual with a sign labeled "personal dig nity." On the opposite side of the picture are shown two people holding a sign labeled "cooperation." This artwork supports the idea that cooperation requires honest motives. Pam 165-8 Number 8. Supports c. (1) in the TEXT. This picture shows people grouped in a large circle; the people are of different colors and backgrounds but all share something in common that binds them together. This artwork undergirds the point that esprit is high when a group of people understand the objectives for which they are organized and when they can work toward their goals within a framework of cooperation. I-D-9 Pam 165-8 I-D-10 Number 9. Supports c. (2) in the TEXT. Pictures a group of people united under a banner saying "city clean-up campaign"; around the group are individuals going about their separate tasks. This is intended t o sup port the idea that esprit can be built by people working at common tasks. Pam 165-8 Number 10. Supports c. (3) in the TEXT. Shows the word "TRUST" spelled out in large letters. Standing on each letter are a number of people. This supports the point that esprit is developed when people trust each other. 3. Chalkboard Suggestions. If it is necessary or desired to use only a chalkboard as an aid in the presentation of this topic, the instructor should refer to the visuals as the basis of his chalkboard presentation. If adequate drawings cannot be made by the instructor, he should print the key words from the text on the chalkboard as a means of provoking discussion. 4. Learning Activity Suggestion. This will be a "film conference" in which the major part of the class will discuss the meaning of the film. The instructor should be prepared to relate the responses he receives from the class to the textual material on this topic. The following is a suggested approach for this technique of film discussion. State: Enthusiasm is an important element of esprit. Question: How does it affect a group? State: Individuals contribute to group esprit. Question: How can group esprit contribute to the individual'! State: Social fragmentation can destroy esprit. Question: Explain how this can occur in a group. State: Cooperation is essential to esprit. Question: Explain how it can spread. State: We have all heard of "Doing one's own thing." Question: Is this behavior compatible with esprit? State: Enthusiasm cannot be faked, it must be genuine. Question: Discuss how it can be fostered and encouraged. 1-D-11 Pam 165-8 ESPRIT Section E. STAFF ORIENTATION 1. Introduction. (1 minute) The objective of this topic is to help the soldier see the importance of developing enthusiasm for the mission of the unit. Esprit is one of the key factors in overcoming conflicts that may exist in the group. The foundation of esprit is cooperation in working toward the goals of the unit. 2. Explanation. (13 minutes) a. The following aids are available to support this topic in the Character Guidance discussion classes. (1) The topic is advertised by a DA Poster in the "Our Moral Heritage" Series. The poster will be displayed on unit bulletin board throughout the month. (2) TF 16-4018, "Esprit," is available for use in support of the class. The film uses puppets and is an unusual Army training film which is designed to evoke discussion. GTA 16-4-49 and Transparencies T ( GTA) 16-4-49 are integrated into the discussion points. (3) The subject will deal with esprit in the broad context of our society as a whole, and apply these insights to the military community. Esprit is the key to building a true sense of belonging in a military unit or a civilian group. Note. Hand out copies of ANNEX A, SUMMARY OF THE TEXT, to the staff. Ask for questions. Answer the question briefly. 3. Review. (1 minute) Esprit is an intangible quality that builds enthusiasm and mutual support in a group. It is a vital ingredient in an effective military unit. Pam 165-8 ANNEX A SUMMARY OF TEXT ESPRIT This is not to be u.sed in lieu of attendance of Character Guidance classes. It may be u.sed fo r staff briefings and to alleviate the difficulty of supplying instruction for isolated detachments of five or less, such as ROTC, Recruiting, Security, MAAG and Missions which cannot u.se the training facilities of larger units. Esprit refers to the spirit that exists in members of a group which has enthusiasm, devotion, and a strong regard for the honor of the group. Championship teams, victorious political parties, and military units with high morale can be said to possess esprit. This is a quality that is needed in all groups-both military and civilian. The following are ideas that are worth thinking about in connection with developing esprit. First, social mobility weakens esprit. A fundamental change in our society has been the increase in technology which has made our lives more impersonal. We move around more, and feel fewer ties to any one place. We meet more people but have fewer lasting friends. This has led to loss of esprit for such groups as home, church, and neighborhood. Mobility is one of the factors which undermines esprit in military units unless special attention is paid to overcoming the results of rootlessness. Second, cooperation is the framework within which esprit can be developed. Cooperation is a social process that involves the mutual actions of individuals seeking a common goal. In the military we are constantly talking about "operations;" what is really meant is cooperation between many elements to accomplish a mission. It is within this framework of cooperation that esprit is developed in the military or any other group. Third, the basic longing of people today seems to be for a sense of community. We can have this sense of belonging in the military service when we see that individual welfare is linked with our willingness to work for the betterment of the whole group. Perhaps the most profound measur,e of esprit in a military unit is the extent to which individual soldiers are willing to trust each other. Such willingness to depend upon each other is the heart of the meaning of esprit. It underscores our need to develop a feeling of mutual trust with the people we live and work with in the Army as well as in the stress of combat. I I-E-3 Pam 165-8 CHAPTER II MY JOB Section A. OUTLINE DISCUSSION THEME The importance of making a life as well as making a living. TEACHING POINTS FINDING AND IMPROVING INTERESTS 1. Explore interest areas. 2. Deepen present interests. 3. Expand into new interests. RECOGNIZE AND DEVELOP ABILITIES 1. Get a picture of your ability. 2. Learn from your ability profile. 3. Abilities must grow or become atrophied. WORK INVOLVES MORAL DECISIONS 1. Use distasteful jobs as stepping stones. 2. Enlarge interests by personal effort. 3. Do the best you can. 1. Introduction. It is vitally important that everyone develop a personal sense of vocational direction which contains the possibility of personal fulfillment and achievement. Unfortunately many Americans do not decide their lifework. They drift into it. The way we perform our present jobs in the Army has an important relationship to our future happiness. Attitudes and habits are being formed which will affect us the rest of our lives. With this in mind we can address ourselves to the central question of this discussion: What steps can we take to find a li fework which will give us a chance to combine making a living with making a life. This calls for three areas of frank talk. First, a person must be certain of the general pattern of interest in his life. Second, each person must find out as much as possible about his real abilities. Third, each of us must face the fact that moral decisions are involved in doing our jobs and developing our interests and abilities. a. Find Your Interest Pattern. (1) Interest areas. Question: Why are so many people bored with jobs in which they were once interested? II-A-1 Pam 165-8 Discuss: There is a challenging job for almost every interestpattern. (2) Intensify the interests you already have.Question: What are some areas of interest you can develop onthe job you are now doing?Discuss: Most jobs require a combination and-intensification ofseveral interests. (3) Broadening your range of interests.Question: Can you give an example of the way one interest hasopened the door to new interests?Discuss: Learning something new must always be connected withsomething known. b. Understand as Much as Possible About Your Abilities. (1) Get a picture of your abilities.Question: What kind of job do you believe fits with your understanding of your abilities?Discuss: The way you rate yourself on the ability scale. (2) Implications of your ability profile.Question : Name several jobs you could be happy with in lightof your abilities?Discuss: It is important for a job to be both productive andself-satisfying. (3) Abilities must grow or become useless.Question: Have you experienced losing an ability because youchose not to develop it?Discuss: An ability will waste away if a person chooses not todevelop it. c. Moral Dimensions of the Way W e Do Our Jobs. (1) Making the most of the jobs we do not choose.Question: How did you feel when you received a "well done"for a job that was distasteful t o you?Discuss: The difference between healthy griping and refusingto do a job well have deep moral implications. (2) Individual action is ba sic to developing your interests.Question : Do y ou think you can change your personality ?Discuss: Our personalit ies are like houses that can be redecorated,enlarged, or altered. (3) Dedication is basic to using abilities wisely.Question: Name a contemporary American who you think isusing his abilities to the fullest extent. Explain why.Discuss: Responsibility to self and others is the foundation ofthe moral system of our society. 3. Review.It is vitally important that every person develop a firm sense of vocational direction in their lives. This requires a basic understanding of aperson's genuine interests and real abilities. Most important of all, weare called upon to make moral decisions in our everyday jobs that havea direct bearing upon the expansion of our interests and abilities. II-A-2 Pam 165-8 MY JOB Section B. TEXT AND BIBLIOGRAPHY 1. Introduction. Sooner or later every one of us has t o make a decision about our lifework. Such a decision will affect the way we spend most of our waking hours for the rest of our lives. It affects the place we live, the amount of money we make, the degree of security we establish for ourselves, and the general style of life we pursue. Let it be clear from the beginning of our discussion that we are not talking about the kind of decision that can be made all at once. Life is full of twists, turns, and unexpected developments. Finding a lifework involves a whole series of decisions across the years. It is foolish, if not impossible, for anyone to think that he knows exactly what he will be doing when he is forty or fifty years old. On the other hand, it is vitally important that each of us discover a firm sense of vocational direction which contains the possibility of personal fulfillment and achievement. If we lived in an earlier period of history, or if we were born in one of the developing areas of the world, our occupations would most likely be decided at birth. Even today, some nations in the modern world have the state determine what work a person will do. There is no free choice, no decision to make. But since we live in an open society, the choice is ours. Unfortunately, even in America, many people do not really decide their lifework. They drift into it. They move from one job to_ another with no central driving purpose. A recent study reveals that eighty percent of all young people get their first jobs by chance. This indicates that there is little serious thought or study given to one of the most important steps in life. Another study indicates that half of the middle-aged workers feel that they are misfits working at the wrong jobs. It is difficult to imagine anything more discouraging than to be unable to enjoy the hours spent on the job, and get no satisfaction from the daily tasks that require so much of our time. This boring and unrewarding situation in later life can almost be guaranteed fo r the person who does not think through the various decisions that he has to face about his vocation during the early years of life when he still has alternatives and options. The way we perform our present jobs in the Army has an important relationship to our future development. The moral core of our personalities are being developed in the crucible of present experience. Attitudes and habits are being formed which will affect us the rest of our lives. This means that learning to cope with the responsibilities of our Army jobs is an important preparation for our ultimate vocations. With this in mind, we can address ourselves to the central question of this discussion: • What steps can we take t o find a lifew or k which will give us a chance to combine making a livin g w ith makin g a life ? This question points us to three areas of frank talk. First, a person must find the general pattern of interests in his life. To fail to do this is to risk being a misfit all our lives. Second, each person needs to find out as much as possible about his real abilities. Third, each of us must face the fact that moral decisions are involved in doing our jobs and developing our interests and abilities. Pam 165-8 a. Find Your Interest Pattern. The first step toward the choice of a vocation is to have a firm grasp of what our real interests are. Careful studies have shown that people who are happy al)d satisfied in a given occupation tend to have the same interest patterns. The existence of similar interest patterns is the basis for congenial friendship and teamwork. If your interest pattern closely resembles that of most salesmen, it is a sound indication that you might enjoy being a salesman. If your interest pattern is close to that of career military people, you might find personal satisfaction as a professional soldier. For those who entered the service as a way of fulfilling a citizenship obligation without any intention· of making the Army a career, it is important they also use the time to clarify their real interests in life. Comparing our interest patterns to those of other people is a complex matter. First, let us begin our discussion by attempting to identify some of the major interest areas of life. This information may open some new ideas about interesting and challenging jobs for us. Second, we will discuss the importance of intensifying the interests we already have. Third, we will talk about the importance of broadening our interests into some areas which have held no great fascination for us. (1) Interest areas. Why are so many people bored with jobs in which they were once interested? Dr. G. Frederick Kuder, a psychologist at Duke University, has designated ten areas of interest for us t o use in gaining an accurate picture of our real interests. These are: outdoor, mechanical, computatorial, scientific, persuasive, artistic, literary, musical, social service, and clerical. Getting an accurate picture of ourselves requires strick honesty. We must take the activities we do each week to include our military duties, educational pursuits, hobbies, part-time jobs, religious activities, social life and recreation, and rate them as interesting, all right, or boring. High interest areas indicate possible jobs that we should seek. For instance a person who finds a high interest in social service, science and the persuasive category should investigate such vocations as psychologist, social worker, or a teacher. Serious analysis will reveal that there is a challenging job for almost every individual interest pattern. Note. The instructor should investigate the vocational guidance services available at the installation, and might invite a qualified person to lead the discussion of this tc.pic. (2) Intensify the interests you already have. What are some areas of interest that you can develop on the job you are now doing? Right now is the time to start intensifying our interests. To put this off until our service commitment is fulfilled, or to wait for a better set of circumstances can develop the deadly habit of procrastination. Take every training opportunity seriously and choose off-duty activities in accordance with what you now know about yourself. Never forget that an academic analysis cannot show what a person wants out of life. It can only furnish him with a sense of direction to follow in intensifying his individual pattern of interests. For example, to become a journalist requires an intensification. of persuasive and literary interests. A career in photography calls for fuller development of artistic and mechanical II-B-2 Pam 165-8 interests. To work on a highway construction project, one needs a combination of outdoor and mechanical interests which can be developed. Each of us has to chart our own course. It is crucial that we consciously plan to relate the interests we have to our daily activities. (3) Broadening your range of interests. Can you give an example of the way one interest has opened the door to new interests? Right now is the time to begin to broaden our interests. Life is rich in proportion to the variety of our interests. New interests are sometimes forced on us. We may be required to take certain training that does not lie in our high interest areas. This points to an important attitude: don't do only what you enjoy; learn to enjoy what you have to do. At other times we may be enticed into broadening our interests. If a good friend likes music, or your steady date is a lacrosse fan, you have to develop an attitude like this: get interested or get out! There is one valuable secret to developing new interests which are not forced upon us. It is by applying the law of apperception. This teaches us that we learn on the basis of what we already know, and that learning something new must always be connected with something known. Developing new interests seems to work in the same way.. A person with a mechanical interest may develop an interest in dramatics by volunteering to build a set for drama club. Someone with a strong outdoor interest will not find it difficult to increase his scientific interest by collecting plants, insects, seashells, or rocks. If science is a person's real love, but he feels that he needs an interest in music, he can explore the physics of sound or the mathematics of harmony. Each of us should think of ways that we can use an old interest to develop a new one. b. Understand as Much as Possible About Your Abilities. Interest and ability do not always match. No matter how interested a person may be in a particular kind of work, if he does not have and cannot develop the abilities it requires, he is headed for frustration and heartache. Thus, it is most important for each of us to know as much about our real abilities as possible. We must not avoid this quest by a simple intellectual observation that our abilities are the products of heredity and environment because no one really knows which of the two is the most important factor. A person may inherit a strong body, but a substandard environment, including an improper diet, can make it weak. On the other hand, a good environment, including vigorous living, can improve a weak body. Thus, heredity and environment, in some unknown but individually unique proportion, shape individual physical strength. Every other ability we have is also shaped by these factors. Let us not waste time debating this mystery but turn our discussion into the more useful direction of recognizing, developing, and using the abilities we have been given. (1) Get a picture of your abilities. What kind of job do you believe fits with your understanding of your abilities? A person can make a rough estimate of his abilities by rating scale. Rate yourself on the basis of your school record, your present job, and what you know about yourself in general. II-B-3 Pam 165-8 Low Average High Verbal Comprehension Reasoning Number Ability Space Ability Mechanical Comprehension Clerical speed and accuracy Physical Skills Manual Dexterity Creative Ability Artistic Ability Writing Ability Musical Ability Dramatic Ability Persuasive Ability (2) Implications of your ability profiles. Name several jobs you could be happy with in light of your abilities? It is not a simple matter to look at our ability profiles and make a decision about the particular job that would suit us best. For example, a person with a high number ability probably can do the work of a salesclerk or cashier without difficulty. The same person may have the opportunity to become an engineer or an economics professor if he has additional high abilities in reasoning and mechanical comprehension. An accurate picture of our abilities indicates two basic things for us. First, it suggests areas of study that would be both enjoyable and profitable. Second, it indicates the vocational areas that will probably be most productive and self-satisfying. A person with outstanding manual dexterity should take courses in mechanical drawing, shop, and lab work. High ability in manual dexterity is required in such diverse jobs as parts assembler, carpenter, jeweler, stenographer, dentist, and laboratory technician. (3) Abilities must grow or become useless. Have you experienced losing an ability because you chose not to develop it? Even though we do not select our basic abilities we can choose what we are going to do with them. We should decide to use our abilities to the fullest. A person with musical talent should take lessons, practice long hours, and become the best possible musician. A person with verbal abilities should set himself the task of constantly improving his vocabulary and his ability to follow difficult lines of thought by reading the great books of the world. On the other hand, a conscious or unconscious decision may be made not to develop certain of our abilities. If we decide not to develop a specific ability, it is likely to waste away, just as a muscle II-B-4 Pam 165-8 that is not exercised will gradually shrink and become useless. It is in this vital area of personal choice that we exercise our greatest freedom to determine the course of our lives. c. Moral Dimensions of the Way We Do Our Jobs. Implicit in our discussion has been the thought that happiness in our lifework is related to a successful merging of interest and abilities into a vocation. Stated simply this means that if making a living is joined with what we like to do, we have an excellent chance of personal achievement in life. Since the realities of life do not provide for an automatic correlation of interests, abilities, and jobs, we are faced with some profound moral problems. We have to make our own decisions about how we will react to jobs we have to do but do not like. We have to realize that the intensification of oUl· interest, and the development of our abilities is left squarely up to us. The decisions we make are moral because we are dealing with the only life for which we have full responsibility and control. Our own! If we could become exactly what we want to be and if we could do exactly what we want to do there would be no moral problem related to our jobs. But we can't! We have to make the best of life as it comes to us. We have to make decisions every day about how we will work at our jobs, and how we will use our interests and abilities. This is one of the deepest moral dimensions of life which we all have to do something about. (1) Making the most of jobs we do not choose. How did you feel when you received a "well done" for a job that was distasteful to you? In the military we are faced with the fact that sometimes we have to do many routine jobs which have little relationship to our abilities or interests. This is not very different from what millions of civilians are experiencing in the daily jobs they perform. Upon sober thought none of us would deny that jobs like keeping latrines and barracks clean have to be done, yet we might gripe when we are called upon to do them. This confronts us with conflicts which go beyond the healthy complaints of soldiers. Will we use the distasteful jobs of life as a stepping stone toward what we really want to do? Or, will we let them be constant sores of discontent which can build habits of inefficiency and attitudes that under mine personal and group goals? These questions should force us to examine the way we develop and control our habits and attitudes under adverse circumstances. To decide to make the most of the jobs we are ordered to do has a lasting carry-over into our future lives which will benefit us. (2) Individual action is basic to developing your interests. Do you think you can change your personality? We have discussed the desirability of intensifying and broadening our interest patterns. The question implicit in this is: Can we change our personalities? The answer is no and yes. We cannot turn ourselves into completely different persons. What has happened to us in our childhood and youth has shaped much of what we will be for the rest of our lives. On the other hand, our personalities are not prisons in which we are condemned to serve a life sentence. They are the houses in which we live, but they may be redecorated, enlarged, and altered. This is where the 11-B-5 Pam 165-8 full importance of individual action rests upon each of us. We can take individual action to enlarge and deepen our interests if we put our best efforts into it, or we can decide to exist in the drab confines of limited personal development. The . choice is ours! There is no known substitute for purposeful independent action which is aimed to develop a more competent and useful human being. Nor is there a more basic moral demand upon an individual human being. (3) Dedication is basic to using abilities wisely. Name a contemporary American who you think is using his abilities to the fullest extent. Explain why. Nothing is quite as sad as watching a person squander his talents in purposeless activity. This is noticeably true of a gifted person who has not found a reason inside or outside of himself for putting his abilities to work. This situation is less dramatic, but no less true, for the rest of us who know that our abilities are limited by physical and intellectual factors. Every human being has a responsibility to himself and others to use his abilities wisely. This is the foundation of moral actions in our society. The key to dedicated use of our abilities lies in having a clear understanding of why we should act with moral courage. Our answers will be as varied as our personalities and our backgrounds. Some will have religious or philosophical reasons for using abilities wisely; others will find practical or patriotic reasons for their willingness to use their abilities effectively. Whatever the reason, the end product is a sense of dedication to do the best we can with what we have. This is indispensible to finding a sense of achievement through the great and small jobs we work at in life. 3. Review. We have discussed the importance of developing a firm sense of vocational direction in our lives. Too many people merely drift into their lifework. They are likely to be doomed to f rustration in later life. Thus, it is important to understand several things about ourselves if we are to have a life that holds the promise of personal fulfillment and achievement. First, we must discover our interest patterns and intensify and broaden them. Second, we must try to know as much as possible about our real abilities. Third, and perhaps most important of all, we must make personal moral decisions which will develop our interests and abilities as we use them in our everyday jobs. BIBLIOGRAPHY Calhoun, Robert L., God and a Day's Work, New York: Association Press, 1943. Litton, Walter M., Working With Groups, New York: John Wiley and Sons, 1961. Oldham, J.H., Work in Modern Society, Richmond: John Knox Press, 1961. Teilhard De Chardin, Pierre, The Future of Man, New York: Harper Torchbooks, revised, 1969. Theobald, Robert, ed., Dialogue on Technology, Dialogue on Poverty, Dialogue on Education, New York: W. W. Norton and Co., 1966. 11-B-6 Pam 165-8 MY JOB Section C. LESSON PLAN PREPARATION Before preparing the Lesson Plan review NOTES FOR THE INSTRUCTOR in the Foreword, paragra;ph 4 "Methods of Instruction" and parar graph 5 "Preparation of Lesson Plans." GUIDANCE FOR THE INSTRUCTOR The instructor should be aware that terms like "vocation" and "lifework" are not currently in vogue with many young people. Nevertheless, he should lead the class to discuss some clues for finding satisfaction in their present and future jobs. The instructor should not pose as a qualified vocational counselor. He should be informed on the vocational guidance services available at the installation, and might invite a qualified person to lead the discussion of this topic. This topic should reinforce the Army's interest in improving the educational standards of all service personnel. Review paragraph 8, "Instructor Attitudes," under NOTES FOR THE INSTRUCTOR in the Foreword. LESSON PLAN INSTRUCTIONAL UNIT: My Job. TYPE: To be determined by the instructor. TIME ALLOTTED: 50 minutes. CLASSES PRESENTED TO: All personnel; mandatory attendance as required by regulation. TOOLS, EQUIPMENT, AND MATERIALS: 16mm projector, overhead projector, chalkboard. PERSONNEL: One instructor and one projectionist. INSTRUCTIONAL AIDS: TF 16-4019, "My Job," GTA 16-4-50 [1 through 9] (Ref: DA Pam 108-1) ; T(GTA) 16-4-50 [1 through 9] (Ref: DA Pam 108-1). See Section D for descriptions. REFERENCES: DA Pam 165-8, DA Pam 108-1. STUDY ASSIGNMENTS: None. STUDENT UNIFORM AND EQUIPMENT: Duty uniform. TROOP REQUIREMENTS: None. TRANSPORTATION REQUIREMENTS: Vehicle for transportation of equipment and materials. 1. Introduction. (15 minutes) a. Objective. To help the student understand that job satisfaction is one of the keys to a happy life. b. Reasons. (1) Most people have to have jobs in order to make a living and 11-C-1 Pam 165-8 spend a large portion of their lifetime involved this way. (2) Living is more than j ust the business of making a living. (S) Great satisfaction can be gained by choosing an occupation for which one is suited and in which he has real interest. c. Procedure. Note. Show Visuall while students enter the classroom. (1} Announce classroom procedure. (2) Introduce the topic (see Introduction, Section B). (S) Use film synopsis in Section D to introduce and show the film, My Job. Note. Student reaction to the film will be used to move into the main body of the discussion. 2. Explanation. (SO minutes) (Note to the instructor. The following are recommended places to insert visuals in OUTLINE, Section A.) a. Find Your Interest Pattern. (1) Visual2 (2) VisualS (S)" VisualS b. Understand as Much as Possible About Your Abilities. (1) Visual 4 (2) Visual 5 (S) Visual6 c. Moral Dimensions of the Way we do our Jobs. (1) Visual7 (2) Visual8 (3) Visual9 3. Review. (5 minutes) Summary of discussion and questions from the class. (See Review, Section B.) 11-C-2 Pam 165-8 MY JOB Section D. INSTRUCTIONAL AIDS 1. Film Synopsis. TF 16-4019, "My Job". Note. The purpose of this film is to stimulate thought and elicit discussion about ways a person can make a living by working at a job and, at the same time, find satisfaction and personal fulfillment. The concept of "My Job" is presented in skit or revue type sequences, following in swift succession. A child's jump rope doggerel introduces our earliest thoughts about what we want to be when we "grow up." We present a little boy's cynical viewpoint toward work-followed by illustrations of some of the aids we have today in determining a person's vocational abilities. A humorous scene involving two hippies at a music rock festival points up one current attitude about hard work. Examples of people getting into jobs for which they are not fit are shown and the importance of making the most of your talents is emphasized. Developing interest in the job at hand is underscored as a possible means of discovering the work you really want to do. 2. Training Aids. Note. Available as GRAPHIC TRAINING AIDS (Flip charts, GTA 16-4-50) from local training aid subcenter; and as transparencies (overhead projector) T(GTA) 16-4-50 from Audio-Visual Support Centers are the following visuals to be used as discussion starters: Number 1. Title and Introductory Chart. A series of twelve small pictures show people in a variety of poses indicating job, sadness, work, leisure, and interpersonal relationships. 11-D-1 Pam 16.>-8 Number 2. Supports a. (1) in the TEXT. A montage representing people involved in several activities that are representative of various areas of interest. 11-D-2 Pam 165-8 Number 3. Supports a. (2) and (3) in the TEXT. The outline of a man is shown filled with molecular designs. A series of gradually enlarging circles, each interlaced with the other, is shown radiating from the figure. This piece of non-representational art shows man's need to intensify his interests and the necessity of his building on present knowledge. II-D-3 Pam 165-8 11-D-4 Number 4. Supports b. (1) in the TEXT. The words "creative ability," "physical skills," "verbal comprehension," "writing ability" and "reasoning" are placed on a chart made of concentric lines. This piece of artwork makes the visual impression of classifying the skills mentioned by showing some near the center and others further removed from the central position. This relates to the point that one should try to get a better understanding of his abilities. Pam 165-8 Number 5. Supports b. (2) in the TEXT. A large circle made of two colors is split in half; inside of both halves are other semicircles. The smaller semicircles are shown as being at various stages of "getting together." Some of these have formed complete circles, others are simply lined up in close proximity to each other. The two halves of the larger circle are labeled "Study Areas" and "Vocational Areas." It suggests that one needs to take into account his aptitude in selecting a vocation. • Pam 165-8 i ncreased usage decreased usage Number 6. Supports b. (3) in the TEXT. Shows a top line of circles interlaced and growing increasingly dark toward the right side of the chart. The lower line of circles are of lighter color and seem to fade in intensity as the line moves toward the right until it finally ends short of the edge of the chart. This picture underscores the point that one must use ar. ability or he will lose it and, conversely, if one exercises an ability, it will develop. • Pam 165-8 Number 7. • Supports c. (1) in the TEXT. Shows a round figure colored very dark and labeled "routine job"; surrounding this dark circle are a number of other concentric lines, each growing a bit lighter in color. This art is designed to support the idea that routine jobs done well may grow in the interest they hold for us. In any case, we will benefit by doing them the best we can. Pam 165-8 Number 8. Supports c. (2) in the TEXT. Pictures the outline of two human figures. Each figure has a number of completed circles in it; these circles symbolize developed interest and integration of purpose for t he individual. This supports the idea that purposeful independent action can help one become a more competent and useful human being. • Pam 165-8 Number 9. • Supports c. (3) in the TEXT. Pictures two hands; one hand is shown pointing down ward, throwing away a number of round objects of var ious colors that symbolize abilities. The other hand is shown carefully placing similar circles into a larger circle. The first scene is labeled "purposeless activity," and the second is labeled "dedicated use of abilities." This art is designed to support the idea that one must make the best use of what abilities and interests he has if he is to find a sense of fulfillment in life. Pam 165-8 3. Chalkboard Suggestions. If it is necessary or desired to use only a chalkboard as an aid in the presentation of this topic, the instructor should refer to the visuals as the basis of his chalkboard presentation. If adequate drawings cannot be made by the instructor, he should print the key words from the text on the chalkboard as a means of provoking discussion. 4. Learning Activity Suggestion. The instructor may reproduce the aptitude inventory shown in Sectio:u B, b. (1), or some other similar scale, to be distributed to the class participants. It is suggested that after the students have rated themselves the instructor or his resource person (possibly a vocational guidance counselor) discuss what can be le3:rned about oneself from such scales. • 11-D-10 Pam 165-8 MY JOB Section E. STAFF ORIENTATION 1. Introduction. (1 minute) The objective of this topic is to help the individual understand that job satisfaction is one of the keys to a happy life. It is vitally important that a person have a job which contains the possibility of per sonal fulfill ment and achievement. 2. Explanation. (13 minutes) a. The following aids are available for use in the Character Guidance discussion classes. (1) The topic is supported by a DA Poster in the "Our Moral Heritage" Series. This poster will be displayed on unit bulletin boards throughout the month. (2) TF 16-4019, "My Job" is available for use in support of the class. This film is designed to evoke discussion. GTA 16-4-50 and Transparencies T(GTA) 16-4-50 are integrated into the discussion topics. (3) The discussion will concentrate on what steps can be taken to find a lifework which will give us a chance to combine making a living with making a life. Note. Pass out copies of ANNEX A, SUMMARY OF THE TEXT, to the staff. Ask for questions. Answer the questions briefly. 3. Review. (1 minute) It is vitally important that every person develop a firm sense of vocational direction in his life. This requires a basic underst anding of a person's genuine interests and real abilities. 11-E-1 Pam 165-8 ANNEX A SUMMARY OF TEXT MY JOB This is not to be used in lieu of attendance of Character Guidance classes. It may be used for staff briefings and to alleviate the difficulty of supplying instruction for isolated detachments of five or less, such as ROTC, Recruiting, Security, MAAG and Missions which cannot use the training facilities of larger units. It is vitally important that a person have a job which contains the possibility of personal fulfillment and achievement. This means that we ought to prepare for the kind of work that holds these possibilities. The following are guidelines that should help a person find the vocation that suits him best. First, have a firm understanding of what your real interests are. Careful studies have shown that people who are happy and satisfied in a given occupation have the same interest patterns. Similar interest patterns are the basis for congenial friendship and teamwork. If your interest pattern closely resembles that of most office workers, it is a good indication that you might enjoy being an office worker. If your interest pattern is close to that of career military people, you are likely to find personal satisfaction in being a soldier. Second, understand as much as possible about your abilities. No matter how interested a person may be in a particular line of work, if he does not have the abilities it requires, he is headed for frustration and heartache. This makes it important for each of us to know as much about our real abilities as possible. Wishful thinking is not a substitute for honest self-evaluation at this point. Third, we must be aware that there is a moral dimension to the way we do our jobs. We need to realize that the intensification of our interests and the development of our abilities is left squarely up to us. The decisions we make are moral because we are dealing with the only life for which we have full responsibility. Our own! If we could become exactly what we want to be and if we could do exactly what we want to do there would be no moral problem related to our jobs. But we can't! We have to make the best of life as it comes to us. We have to make decisions every day about how we will work at our jobs, and how we will use our interests and abilities. This is one of the deepest moral dimensions of life which we all have to do something about. II-E-3 Pam 165-8 CHAPTER III RESPECT FOR OTHERS Section A. OUTLINE Showing respect for others enriches our lives and strengthens democracy. TEACHING POINTS LEARN RESPECT FOR OTHERS 1. Begin with self-respect. 2. Learn to communicate. 3. Break through barriers. DEMOCRACY RESTS ON MUTUAL RESPECT 1. Every person is different. 2. Differences can produce violence. 3. Mutual respect reduces violence. RESPECT FOR OTHERS ENRICHES LIFE 1. A source of new ideas. 2. Leads to new interests. 3. Encourages new relationships. 1. Introduction. We are living in revolutionary times that challenge existing values and institutions in our country. This revolutionary world will not go away. We must learn to master the forces of change or be captured by them. This means that we must find techniques of human relations that will enable us to keep our dignity and usefulness as persons in these unstable times. This line of reasoning leads to a question that cries out for a clear answer. How can an individual make a contribution to a peaceful and orderly society in the midst of today's revolutionary world? The answer involves showing respect for others, especially people with different backgrounds. Let us examine three ideas related to showing respect for others. First, respect for others must be developed in the life of each individual. Second, a working democracy rests upon respect for others. Third, respect for others enriches our personal lives. These ideas are important keys to' realizing the great ideals of American society. 111-A-1 Pam 165-8 2. Explanation. a. Respect for Others Must be Cultivated. (1) Self-respect is the key to respecting others.Question: What is t he reason you give when asked why yourespect yourself?Discuss: A person who respects himself is likely to respect othersbecause they are fellow human beings. (2) Respect for others is strengthened through communication.Question: Do you think that emotions play a significant part in communication? Discuss: Communicat ion takes place on informational and emotional levels. (3) Barriers dissolve in shared experiences. Question: Have you made friends with a person of a different background since you entered the service? Discuss: The shared experience of combat breaks down racialbarriers. b. A Working Democracy Rests on Respect for Others. (1) No two people are alike.Question: Do you think that our society helps or hinders yourdevelopment as an individual?Discuss: The America n Government exists to see that our societydevelops along democratic lines. (2) Differences can breed tension and violence.Question: How many individuals in this class have the sameethnic and national background that you do?Discuss: Fear plus cultural diversity can produce violence inAmerican society. (3) Mutual respect reduces tension and violence.Question: Do you think violence is an inevitable part of American society? Discuss: The basic American philosophy regards every personas an end in himself rather than a means to an end. c. Respect for Others Enriches Personal Life. (1) A source of new ideas.Question: Have you thought through a new idea which youlearned from a person of a different race?Discuss: Association with new and different people can keep ourintellectual life from stagnating. (2) Leads to new interests.Question: What do you do to overcome boredom? Discuss: A cure for boredom is to learn new interests from other people. (3) The foundation for true relationships.Question: Can you continue to respect a person who makes mistakes? Discuss: Relationships based on respect are the keys to a happylife. •I 111-A-2 Pam 165-8 3. Review. Respect for others strengthens democracy and enriches individual lives. It must be cultivated and practiced if an individual is to feel that he is making a contribution to the development of a peaceful and orderly society in the midst of today's revolutionary world. We can learn from the mistakes of the past, but we should be concentrating on ways to solve the problems that confront our nation and our personal lives. Respecting others is the starting point for building a better future. III-A-3 Pam 165-8 RESPECT FOR OTHERS Section B. TEXT AND BIBLIOGRAPHY 1. Introduction. In March 1964 the "Ad Hoc Committee on the Triple Revolutions," one of several groups studying the statistics of American society submitted a report to President Lyndon B. Johnson. It underlined the fact that three separate and reinforcing revolutions are challenging existing values and institutions in our country. First, the Cybernetic Revolution, which has brought about a new era of production by the combination of computers and self-regulating machines, require progressively less human labor and more specialized technical skills. Most social and economic institutions are not geared to meet the human needs and problems which result from this new era of production. Second, the Weaponry Revolution has put in human hands the power to destroy civilization. The need for a "warle:ss world" is generally recognized but achieving it seems to be beyond the grasp of nations in today's world. Third, the Human Rights Revolution is a worldwide movement toward the establishment of societies in which every individual will feel valued and none will feel rejected on account of his race. This revolutionary world will not go away. The problems arising from these rapid changes will not go away. This means that we will have to learn to master the forces of change or be captured by them. If we are captured by them, we lose the right to say very much about how we will live our own lives. We need to find techniques of human relations that will enable us to keep our dignity and usefulness as persons in unstable times. This reasoning lea ds to a question that cries out for a clear answer. How can an individual make a contribution to a peacefUl and orderly society in the midst of today's revolutionary world? Answers to this will be as varied as there are individuals, but a common attitude will be found among all those who make a sincere effort to ease the tension and hate of our times. They will show respect for other people. Let us examine three ideas related to having respect for others and perhaps we will see that it is a basic clue to realizing the great dreams of American society. First, respect for others is something that must be developed in the life of each individual. Second, a working democracy rests upon respect for others. Third, respect for others enriches our personal lives by introducing us to new ideas, interests, and relationships. As we discuss these ideas against the background of turbulence that marks our world, let us remember that our ability to show respect for others may be one of the more important keys to survival of democratic society for future generations. · 2. Explanation. a. Respect fo r Others Must be Cultivated. • Respect for others is not an automatic human emotion or relationship, it is something that must be developed out of experience with others. This goes back to the commonly held belief that one group of humans is somehow basically different from another, and that it is right to form into 111-B-1 Pam 165-8 "in groups" or "we groups," Membership in a strong "we group," whether it's a race, a neighborhood, or a family, means that a person learns loyalty feelings that make it difficult to respect people in competing cul tural groups. An unspoken assumption in homogeneous groups is that to show respect for outsiders is t o betray the group. If respect for others is really the basis of peace and cooperation in society, it is important to explore ways to cultivate this relationship with people who are not our immediate associates. This does not mean that a person must denounce the groups that have given him his identity, rather, it is an invitation to discover that the world is too small to accomodate irreconcilable "we groups." Respect for others leads us to experience a common humanity which transcends the things that divide people into competing groups. (1) Self-respect is the key to respecting others. What is the reason you give when asked why you respect yourself? Many reasons have been given for respecting other persons. Religionists have stated that they respect others because all men are created in the image of God; others have found their reasons for respecting others in believing that man is the noblest form of life and is the chief source of value. The important thing in these and other ways of ascribing respect for others is that they are based upon an initial respect for self. Both the religious and non-religious arguments are based upon the individual's belief that he is important as an individual human being. This respect for self as a child of God or the source of value makes it possible to have respect for others who have the same status in the universe, that is, they are fellow human beings. (2) Respect for others is strengthened through communication. Do you think that emotions play a significant part in communication? "I love humanity, it's people I hate," is a paraphrase of a famous quote. Unfortunately many of us limit ourselves to a theoretical respectfor others without ever experiencing a respect relationship with them, especially if "they" are significantly different from "us." Respect for others can be transformed from a good idea to a personal reality byimproving our ability to communicate. An important key to interpersonal communication is to realize that it takes place on two levels at the same time: (1) the informational or task level, and (2) the emotional or feelinglevel. When we talk to another person we are constantly transmitting information and feelings about our self-image, our needs, our values, our expectations, our goals, and our perception of that person. The person with whom we are communicating is sending messages to us on these same two levels. If two people will really listen to each other on both levels of communication they can experience each other's personalities to a profound degree. When good communication has helped us to realize that "others" are essentially like "us," that is, they are fellow human beings; we have experienced the reason for respecting others. (3) Barriers dissolve in shared experiences. Have you made friends with a person of a different background since you entered the service? Good communication between people sets the stage to effectively overcome the barriers that separate human beings. An example of this • 111-B-2 Pam 165-8 can be documented from within the military community itself. American soldiers from city and rural backgrounds frequently reflect the same prejudiced feelings and behaviors toward each other at posts and stations that are to be found in their local communities. But the evidence is clear that when they are exposed to the dangers of combat such conflicts tend to disappear. The shared experience of combat melts the barriers between them. Each sees the other as a human beings-not as black, white, or brown men; and realize that they need each other to survive. This should tell us that we need other people in the ordinary and less traumatic events of daily life. Showing respect for others in our daily activities will set the stage for entering into shared experiences that can dissolve the barriers that separate man from man. b. A Working Democracy R ests on R esp ect for Others. In recent years our nation has been torn by such violent acts as political assassinations, college rioting, ghetto uprisings, and the burning of churches. These unhappy events forced us to acknowledge that there has been a constant element of violence in our history. We became a nation in the Revolutionary War. Since then we have fought a bloody Civil War, and have experienced agrarian uprisings, labor protests, Indian wars, feuds, ethnic and racial prejudice, and urban rioting. Instead of castigating ourselves about this unfortunate part of our history we should focus on those factors which have made our democracy expand from generation to generation. We need to have clear ideas about what an individual can do to make the ideals of justice and equality work in the modern world. The most basic thing a person can do is show respect for others. We can do this by realizing that no two Americans are alike and that it is the business of every American to defend and protect the rights of other Americans to exercise free choice in every area of human activity. (1) No two people are alike. Do you think that our society helps or hinders your development as an individual ? No two persons are exactly alike, not even "identical twins." Everyone has physical and psychological qualities that are not found in any other human being. This radical individuality is the basic human as theycharacteristics that all societies have to take into consideration develop their life styles. A dictatorial society seeks to make people play down their individuality. Individual opinions and attitudes which disagree with official ideology and policy are treated as criminal acts. On the other hand, a democratic society welcomes individual differences and encourages individual initiat!ve in all areas of life. In our country we believe that our Government exists to try to see that our society develops along these democratic lines. We must not gloss over the fact that we have done a poor job in many areas of our national life in spite of the fact that we have accomplished so much as a nation. One of the best ways to judge how we are doing as a country is to ask if our policies are helping or hindering the development of unique qualities of individual human personality. The way to judge how we are doing as individual citizens is to ask how much we are practicing the kind of respect for others that welcomes individual differences. (2) Differences can breed tension and violence. III-B-3 Pam 165-8 How many individuals in this class have the same ethnic and national background that you do?The United States has the widest cultural diversity of any nationin the world. We can document this diversity by becoming aware of thedifferent ethnic and cultural backgrounds repr esented in this class. Thesedifferences, when exacerbated by social changes, have been a constantsource of tension and violence throughout our society. This confronts uswith a basic fact that we have to face many times every day. Are we goingto continue to understand human differences as something to be feared?Our democratic society must find a better way. It must raise respect forothers to the level of national virtue instead of a pious phrase. (3) Mutual respect reduces tension and violence.Do you think violence is an inevitable par t of American society?Our democratic society has been accused of being unstable becauseit encourages individual criticism of its institutions. This is a valid cirticism except for one fact which can be traced through our history as anation. There has never been a serious challenge to the philosophy whichundergirds our national life. This philosophy regards every human beingas an end in himself rather than merely as a means to an end. This isthe philosophy that forms the intellectual foundation for practicing respect for others in the daily rounds of life. The American story can bewritten in terms of a growing sense of tolerance among our diversepeople as well as a history of violence. The story isn't complete yet, andmany crucial problems face us, but by practicing respect for each otherwe can make democracy work without resorting to violence. c. Respect for Others Enriches Personal Life. This discussion now requires us to ask what effect respect for othershas upon our individual lives. The answer seems clear: respect for othersleads a person to an increasing "openness to experience" This phraseis the opposite of defensiveness which suggests the feeling of beingthreatened by experiences which are different from those normally expected. Openness to experience means that a person is moving away fromdefensiveness and reaching out to live life to its fullest. A full life is closelylinked to respect for others because practicing this attitude opens a wholeworld of new ideas, interests, and relationships for a person. ( 1) A source of new ideas.Have you thought through a new idea which you learned from aperson of a different race? Ideas come from people. It is people who write books, carry outexperiments, and create organizations which embody ideas. This meansthat we are going to have to seek out new and different people if ourintellectual life is not to stagnate. We can do this indirectly throughreading, but it is much more rewarding to learn from people themselves.Respect for others opens the door to learning the ideas of people who aredifferent from us because we are no longer shut off from them by defensivefeelings. (2) Leads to new interests.What do you do to overcome boredom?The greatest enemy of modern man is boredom. It's a state of affairs in which a person has lost interest in his everyday activities and III-B-4 Pam 165-8 associations. One cure for this unhappy situation is to discover some new and challenging activities. Respect for others implies that we realize that other people are doing interesting and worthwhile things. This feeling for others will allow us to respond to the activities that seem to make life worthwhile for them. It may be the help we need to overcome boredom . (3) The foundation for true relationships. Can you continue to respect a person who makes mistakes? Ideas and interests lead us toward new involvements with our fellow human beings. If these relationships are based upon mutual respect they can lead to an exciting and rewarding life. If our relationships with others are not founded on respect we are faced with a life that can easily destroy the chance for happiness for those around us as well as our selves. 3. Review. Our willingness to show respect for others may be the key to the survival of our democratic society in this revolutionary world. Respect is not an automatic emotion or relationship, it is something that must be developed. It begins with respecting ourselves as persons and extending this respect to our fellow human beings by honest communication and shared experiences with them. There has been a constant element of violence in our history. The individual American can combat this violence by realizing that it is the business of every citizen to defend and protect the rights of other Americans to exercise free choice in every area of human activity. Respect for others not only strengthens our democratic society, but enriches our personal lives. It opens a whole world of new ideas, interests, and relationships for a person. BIBLIOGRAPHY Drinan, F'obert F., Democracy, Dissent, and Disorder, New York: The Seabury Press, 1969. Erichson, Emile H., Youth: Change and Challenge, New York: Basic Books, 1963. May, Rollo, Love and Will, New York: Norton Co., 1969. Morris, Desmond, The Human Zoo, New York: McGraw Hill, 1969. 111-B-5 •· .. ~ ::...' .. . . ..... .. Pam 165-8 RESPECT FOR OTHERS Section C. LESSON PLAN PREPARATION Before preparing the L esson Plan review NOTES FOR THE INSTRUCTOR in the Forward, paragraph 4 "Methods of Instruction" and parar graph 5 "Pr eparation of L esson Plans." GUIDANCE FOR THE INSTRUCTOR This topic offers an opportunity for a discussion on how to be an effective person in a world of rapid change. The instructor should encourage the class to express their ideas about what is required to be a useful and creative individual in these revolutionary times. He should point out that r espect for others is the common ground for all those who are making a sincere effort to ease the hate and tension in our society. The students should be led to express this basic idea in their own terms and not in the academic jargon which may come easy to the instructor. In short, the instructor must show real respect for others as well as lead a discussion on the topic. Review paragraph 3 "Instructor Attitudes," under NOTES FOR THE INSTRUCTOR in the Foreword. LESSON PLAN INSTRUCTIONAL UNIT: Respect for Others. TYPE: To be determined by the instructor. TIME ALLOTTED: 50 minutes. CLASSES PRESENTED TO: All personnel; mandatory attendance as required by regulation. TOOLS, EQUIPMENT, AND MATERIALS: 16mm projector, overhead projector, chalkboard. PERSONNEL: One instructor and one projectionist. INSTRUCTIONAL AIDS: TF 16-4020, "Respect for Others," GTA 16 4-51 [1 through 10] (Ref: DA Pam 108-1); T(GTA) 16-4-51 [1 through 10] (Ref: DA Pam 108-1). See Section D for descriptions. REFERENCES: DA Pam 165-8, DA Pam 108-1. STUDY ASSIGNMENTS: None. STUDENT UNIFORM AND EQUIPMENT: Duty uniform. TROOP REQUIREMENTS: None. TRANSPORTATION REQUIREMENTS: Vehicle for transportation of equipment and materials. 111-C-1 Pam 165-8 1. Introduction. (15 minutes) a. Objective. To discuss the proposition that respect for others is the key to orderly change in a democratic society. b. Reasons. (1) Change is so rapid in modern society that people can feel that they have lost their sense of what it means to be a human being. (2) Group qonfticts can undermine peaceful change in society. (3) Respect for others is the way to reduce group conflicts and find personal meaning in a world of rapid change. c. Procedure. Note. Show Visual 1 while students enter the classroom. ( 1) Announce classroom procedure. (2) Introduce the topic (see Introduction, Section B). (3) Use the film synopsis in Section D to introduce and show the film, Respect for Others: subtitle, "Who Killed Thomas Kincaid?" Note. Student reaction to the film will be used to move into the main body of the discussion. 2. Explanation. (30 minutes) (Note to instructor. The following are recommended places to insert visuals in OUTLINE, Section A.) a. Respect for Others Must be Cultivated. (1) Visual2 (2) Visual3 (3) Visual4 b. A Working Democracy Rests on Respect for Others. (1) Visual5 (2) Visual6 (3) Visual 7 c. Resp·ect for Others Enriches Personal Life. (1) Visual 8 (2) Visual9 (3) Visual9 3. Review. (5 minutes) Visual10 Summary of discussion and points of view of the class. (See Review, Section B.) • 111-C-2 Pam 165-8 RESPECT FOR OTHERS Section D. INSTRUCTIONAL AIDS 1. Film Synopsis. TF 16-4020, "Respect for Others". Note. The questions in the following synopsis are suggested to start the discussion on the film "Who Killed Thomas Kincaid?" which is the working title for the topic, Respect for Others. This film is designed to stimulate discussion on the subject of respect for others. It does so through the medium of a detective story. Two detectives are investigating a death which might have been caused by murder or by suicide. In questioning the people closest to Thomas Kincaid, the dead man, a picture oi an emotional despot is drawn. Because Kincaid could not give others the respect they deserved, he lived a cold, friendless life and died an unmourned death. The film should be the nucleus of a useful discussion on the subject of respect for others. Among the questions which could be put to the audience after it has seen the film ar e: 1. Why did Thomas Kincaid kill himself? 2. Why did the people around Kincaid feel coldly toward him? 3. How could Kincaid have lived a more satisfactory life? 4. Compare the relationship between the detective lieutenant and his assistant to that of Kincaid and his assistant. 5. What are some of the things in the story that indicate that Kincaid could not communicate respect for others? 2. Training Aids. Note. Available as GRAPHIC TRAINING AIDS (Flip charts, GTA 16-4-51) from local training aid subcenter ; and as transparencies (overhead projector T (GT A) 16-4-51) from Audio-Visual Support Centers are the following visuals to be used as discussion starters : Number 1. Title and Introductory Chart. Shows one figure of a man looking at two others of different colors. 111-D-1 Pam 165-8 Number 2. Supports a. (1) in the TEXT. Three people of different colors are shown observing each other through magnifying glasses. This artwork supports the idea that how one sees another person is influenced by his feelings about himself. III-D-2 Pam 165-8 Number 3. Supports a. (2) in the TEXT. Three people of different colors are shown passing items labeled "Black History," "Asian History," "Anglo-Saxon History," to each other. This helps underscore the point that greater understanding of other people is often tied to increased and better communication. 111-D-3 Pam 165-8 Number 4. Supports a. (3) in the TEXT. Shows two skydivers exiting from an aircraft and beginning their f all. This picture is designed to illustrate the point that many times shared experiences help melt barriers between people. III-D-4 Pam 165-8 Number 5. Supports b. (1) in the TEXT. Four human faces colored yellow, brown, red and white are shown with a background of stars and stripes. This underscores the fact that our country is made up of people with a diversity of backgrounds and no two are alike. • III-D-5 Pam 165-8 Number 6. Supports b. (2) in the TEXT. Shows three people of different colors standing in front of a chart labeled "Democracy Flow Chart" with progress plotted from 1900 to today. This relates to the point in the text that one of the best ways to judge how we are doing as a country is to ask if our policies are helping or hindering the development of individuals. • III-D-6 Pam 165-8 Number 7. Supports b. (3) in the TEXT. Pictures the figure of a man with a rock in his hand and his arm drawn back as if to throw the rock through the window pictured in the foreground with "LIQUOR" lettered on the glass. A large hand is shown in a restraining type of pose. This underscores the point that mutual respect reduces violence. 111-D-7 Pam 165-8 Number 8. Supports c. (1) in the TEXT. Pictures the outline of three faces of different colors. Each face is separated from the other by wavy lines that form a barrier. This piece of artwork is a negative approach to make the point that when we are shut off from other people by defensive feelings we cannot enjoy the kind of communication that would be profitable for both. Respect opens the doors and breaks down the barriers that separate people, enabling them to learn from each other. • III-D-8 Pam 165-8 Number 9. Supports c. (2) and (3) in the TEXT. A man is shown reading a newspaper; behind him are signs saying "work for the bill," "support the bill," "the bill now."· Supports the idea that respect for others leads one to new interests and involvements. • III-D-9 Pam 165-8 Number 10. Supports the Review in the TEXT. Shows a man in a rowboat labeled "RESCUE" rowing vigorously toward the Statue of Liberty. This artwork underscores the idea that our willingness to show respect for others may be the key to the survival of democratic society in this revolutionary world. • III-D-10 Pam 165-8 3. Chalkboard Suggestions. If it is necessary or desired to use only a chalkboard as an aid in the presentation of this topic, the instructor should refer to the visuals as the basis of his chalkboard pr esentation. If adequate drawings cannot be made by the instructor, he should print the key words from the text on the chalkboard as a means of provoking discussion. 4. Learning Activity Suggestion. Select a panel of from three to five students whose task will be to give a critical evaluation of the meaning of TF 16-4020, "Respect for Others." This panel should be briefed before the beginning of the class period on their responsibility. Their responsibilities are: (1) to pinpoint the central meaning of the film, (2) relate this meaning to the discussion topic. It is recommended that the quest ions in the Film Synopsis be given to members of the panel in order to assist them in evaluating the film. Approximately five minutes should be given the panel to report their feelings to the class. This approach should be noted in the Introduction to the Lesson Plan. 111-D-11 Pam 165-8 RESPECT FOR OTHERS Section E. STAFF ORIENTATION 1. Introduction. (1 minute) The objective of this topic is to discuss the proposition that r espect for others is the key to making democracy work. This will underscore the fact that democracy rests upon mutual respect by people from a wide variety of backgrounds. This basic ideal is what men are asked to defend through their military service to the country. 2. Explanation. (13 minutes) a. The following training aids ar e available to support this topic in the Character Guidance discussion classes. (1) The topic is advertised by a DA Poster in the "Our Moral Herit age" Series. The poster will be displayed on unit bulletin boards throughout the month. (2) TF 16-4020, "Who Killed Thomas Kincaid?" is available for use in the class. This film is a detective story that raises the question of the meaning of respect fo r others for discussion. GTA 16-4-51 and Transparencies T(GTA) 16-4-51 are available to illustrate the major teaching points of the topic. (3) The topic will consider thr ee major ideas related to the topic. First, respect for others must be developed in the lives of individuals. Second, a working democracy rests on respect for others. Third, respect for others enriches our lives. Note. Hand out c·opies of ANNEX A, SUMMARY OF THE TEXT, to the staff. Ask for questions. Answer the questions briefly. 3. Review. (1) minute) Respecting others is the starting point for making our country a better place for all people. Practicing this principal will make for a happy and effective military unit. • 111-E-1 Pam 165-8 ANNEX A SUMMARY OF TEXT RESPECT FOR OTHERS This is not to be used in lieu of attendance of Character Guidance classes. It may be used for staff briefings and to alleviate the dtiffiC'Ulty of supplying instruction for isolated detachments of five or less, such as ROTC, Recruiting, Security, MAAG and Missions which cannot use the training facilitites of larger units. We are living in revolutionary times that challenge existing values and institutions in our country. This revolutionary world is one of rapid change that will not go away. We must learn to master the forces of change or be captured by them. This means that we must find techniques of human relations that will enable us to keep our dignity and usefulness as persons in these unstable times. This line of reasoning leads to a question that cries out for a clear answer. How can an individual make a contribution to a peaceful and orderly society in the midst of today's revolutionary world? First, respect for others must be developed in the lives of individuals. An unspoken assumption in homogeneous groups is that to show respect for outsiders is to betray the group. This goes back to the commonly held belief that one group of humans is somehow basically better than another. This polarizes us into competing factions. Respect for others leads us to experience a common humanity which transcends the things that divide people into competing groups. Several ideas may assist us in this task: self-respect is the key to respecting others; respect for others is strengthened through communication; and, barriers dissolve in shared experiences.Second, a working democracy rests on respect for others. We need to have clear ideas about what an individual can do to make the ideals of justice and equality work in the modern world. The most basic thing a person can do is show respect for others. We can do this by realizing that no two Americans are alike and that it is the business of every American to defend and protect the rights of other Americans to exercise free choice in every area of human activity. Third, respect for others enriches our lives; it leads a person to an increasing "openness to experience." This means that a person is moving away from defensiveness and reaching out to live life to its fullest. A full life is closely linked to respect for others because practicing this attitude opens a whole world of new ideas, interests, and relationships for a person. • 111-E-3 Pam 165-8 CHAPTER IV INTEGRITY Section A. OUTLINE DISCUSSION THEME Integrity helps a person cope with his own confusions and pressures. TEACHING POINTS EVERY GENERATION DEMANDS INTEGRITY 1. Rejects hypocrisy. 2. Rediscovers high ideals. 3. Demands quick solutions. IMPEDIMENTS TO INTEGRITY 1. External pressures. 2. Internal confusion. 3. Communication f ailure. ELEMENTS IN A LIFE OF INTEGRITY 1. Intellectual honesty. 2. Sensitivity. . 3. Striving for wholeness. 1. Introduction. • American society has always been committed to the idea that change is good. However, in recent times change has been so rapid that it has placed great strain upon the individual's search for meaning in life. The pressures and conflicts of modern life can undermine our personal and social integrity, that is, our sense of being able to face life with assurance and personal honesty. Our discussion is designed to discuss the nature of integrity and how it helps a person cope with the social pressures and personal confusions of our time. The discussion will be revolved around three ideas which can help us develop a personal sense of integrity in everyday living. First, we will try to understand why every new generation demands integrity in its society. Second, we will discuss the importance of recognizing the impediments to integrity. Third, we will talk about the necessity for intellectual and emotional honesty as the essential elements in a life of integrity. IV-A-1 Pam 165-8 2. Explanation. a. Every New Generation Demands Integrity. (1) All forms of hypocrisy are criticized. Question: Do you think the young generation of today have the same values as their parents when they were young? Discuss: Young people have recently entered the political arena to fight hypocrisy in government. (2) The Nation's ideals are rediscovered. Question: Do you feel like you have control over your life in matters that really count? Discuss: One of the Nation's ideals is the right of a citizen to participate in decisions that shape their lives. (3) Quick solutions to ma jor problems are demanded. Question: Did putting a man on the moon tell us anything about our ability to solve social problems? Discuss: A generation which has grown up in an era of instant communication is likely to believe that quick solutions to our social problems are possible. b. Face the Impediments to Maintaining Integrity. (1) External pressures to conform. Question: Have you ever been accused of disloyalty to a group because you offered honest criticism of its activities? Discuss: Group pressures that for<:e us to act in violation of conscience attacks our personal integrity. (2) Internal confusion about values must be faced. Question: How do you feel about people who have a different set of values from yours? Discuss: Choosing between competing value systems in our society can produce confusion wi t hin ourselves. (3) Communication gaps must be bridged. Question: How do you think a young person feels when an older person does not understand his speech context? Discuss: The generation gap is really a communication gap. c. Some Factors in a Life of Integrity. (1) Use your reason honestly. Question: What do you think it means to be intellectually honest? Discuss: Intellectual honesty frees us from self-deception. (2) Be honest with your feelings. Question: Do you hide some of your feelings because you are not sure how other people will react to them? Discuss: A mature person learns to deal with his feelings and not hide them. (3) Strive to have a sense of wholeness. Question: How do you feel when you have compromised a principle that is important to you? Discuss: Integrity has to do with a person being whole or complete. • IV-A-2 Pam 165-8 3. Review. The word integrity derives from the Latin word integer , which means whole. Thus, integrity has to do with a person being whole or complete. The road to achieving this ki nd of well-rounded personality is to develop intellectual and emotional honesty as a way of life . • IV-A-3 Pam 165-8 INTEGRITY Section B. TEXT AND BIBLIOGRAPHY • 1. Introduction.In 1835 Alex de Tocqueville, the shrewd observer of American morals and manners, noted that Americans are committed to the idea that change is good. He illustrated this by recording the answer of an uneducated seaman to the question of why ships were built in this country to last only for a short time. The sailor answered without hesitation that the art of navigation was making such rapid progress that the finest ship would become obsolete if it lasted beyond a few years. Change remains a fact of American life today with one new element added to the picture: the rate of change is so fast an in individual does not just experience some modest development or rearrangement of what was learned in childhood, he now lives through great upheavals. ThP.se upheavals place great strain upon the individual's search for meaning because as an historian recently remarked, "Everything nailed down is coming loose." A few statistics will underscore the unprecedented rate of change that is a fact of contemporary American life. In 1964, the population of the United States was about 192 million. The U.S. Census Bureau estimates that the population in 1975 will be between 226 and 235 million, and that in 1980 it will be between 246 and 260 million. In 1960, when President Kennedy was elected, more than half of all Americans were thirtythree years of age and had received their formative experiences during the Great Depression or earlier. By 1970, only ten years later, more than half of all Americans were under twenty-five and were born after World War II. In one short decade, the mid-age in the United States has dropped a full eight years-the sharpest such age drop recorded in history. The pressures and conflicts that come out of a time of change can undermine our personal and social integrity, that is, our sense of being able to face life with assurance and personal honesty. A changing world makes us unsure of our daily decisions and can result in a loss of self-confidence. This situation can undermin e our sense of being competent to try to improve the world around us . If enough people in our society come to feel this way, there is little possibility of building a future in keeping with the great dreams that underlie our democratic society because such people cannot act in a trustworthy fashion toward each other. Society becomes fragmented and individual personality loses its sense of wholeness, that is, its sense of integrity. The word integrity derives from the Latin word integer which means whole. This situation makes it important for us to discuss the nature of integrity in a period of rapid change. Our discussion will revolve around the following idea: Integrity helps a person cope with the social pr essures and personal confusions of our tim e. The discussion will revolve around the following themes: First, every new generation demands integrity in its society. Second, recognition of the impediments to integrity is the starting point for finding ways to cope with change and uncertainty. Third, integrity can be consciously developed by a person who wants to achieve a sense of wholeness or completeness in his life. IV-B-1 Pam 165-8 a. Every New Generation Demands Integrity. Each new generation of Americans has felt that the older generationhas failed to live up to many of the ideals of our society. They cry out for uncompromising honesty in government and industry. They call for arebirth of trust in the everyday relationships between people. In short,youth demands integrity in public and private life. This youthful visionof integrity rejects hypocrisy, revels in its rediscovery of the high traditional ideals of our society, and demands quick solutions to difficult problems. In our discussion, let us be sure to understand that the aims of eachrising generation are not the same even though they have much in common. The flappers of the 1920's, the campus radicals of the 1930's, the"beats" of the 1950's, and the young rebels of the 1960's had much in common but each had their own life style and central concerns. It is importantnot to make simple comparisons between succeeding generations of youngAmericans, but to attempt to understand the motivations and meaningof the present generation's demand for integrity in our society. (1) All forms of hypocrisy are criticized.Do you think the young generation of today have the same valuesas their parents when they were young? The youth of the present generation accuse the establishment ofpaying lip service to democratic ideals and overlooking the hypocrisyaround them. They are significantly different from the youth of the 1950'swho were also disturbed about hypocrisy but were generally apoliticaland silent. The heroes of youth in this period were likely to be "beats"like the late Jack Kerouac, and they were apt to think of themselves as "rebels without a cause." Beginning with the 1960's many young peopledecided to enter the political arena to fight hypocrisy. They see bigotry andinner contradiction in many parts of our national life. Their decision tobecome activists was based on the following analysis: First, America,the world's wealthiest nation, allows a large part of its population to livein poverty. Second, a nation founded upon the belief that all men arecreated equal systematically withholds civil rights and economic opportunities to minority groups in our society. Third, our society speaks ofthe individual as being its most valuable asset, yet it places him at themercy of institutions that resist change. It is little wonder that sensitiveyoung people demand a rebirth of integrity in our national life. (2) The Nation's ideals are rediscovered.Do you feel that you have control over your life in matters thatreally count?A theme that constantly recurs in the young generation's analysisof our society is that we are falling short of the basic American ideals.The point in their analysis is that the ideals of justice, equality, freedomof speech an assembly, and the right to participate in decisions that shapetheir lives are the great values of life. They believe a recovery of thesevalues leads to personal and social fulfillment. Practicing these values iswhat makes it possible to live a life of dignity and usefulness. But moreimportant, they believe that practicing these ideals will allow people toretain control over their own lives. Their rediscovery of these greatnational ideals underlie their demand for integrity in our national policies Iand institutions. IV-B-2 • • Pam 165-8 (3) Quick solutions to major problems are demanded. Did putting a man on the moon tell us anything about our ability to solve social problems ? When young people are confronted with the disparity between ideals and practices in our society, they are likely to demand that these gaps be closed immediately. They are unlikely to have much patience with advice to "go slow" when they can see the poverty, unemployment, and despair of the people of Appalachia and the inner-city through the television tube ever y day. Perhaps a generation that has grown up on a diet of instant communications cannot help but believe that quick solutions to our problems are possible. Young people are saying that the idea of integrity demands that we begin to match our concern for human need with our technological accomplishments. We put a man on the moon in a decade of concentrated effort--why shouldn't we eliminate poverty in ten years if we really want t o ? b. Face the Impedim ents to Maintaining Integrity. In our complex, changing world the assaults on individual and group integrity are frequent and severe. These assaults attack our sense of selfesteem, competence, and autonomy as we go about the business of living in modern society. Every area of life in which the individual participates as represented by the five basic institutions of society-family, religion, education, economics and government-is open to a loss of integrity under the impact of modern life. Our discussion will explore some of the ways we can lose our integrity without realizing what is happening to us. Since everyone of us prizes the idea of being a person of integrity, it is important for us to recognize that certain external pressures, internal confusions, and communication failures are impediments to achieving this personal goal. This kind of understanding is necessary if a person is to maintain his sense of self-esteem, competency, and autonomy-that is, his integrity. (1) External pressures to conform. Have you ever been a ccused of disloyalty to a group because you offered honest criticism of its activities? Every organization t o which we belong requires us to conform to certain expected ways of behaving. For instance, both our civilian and military jobs impose time schedules; modes of dress; forms of address to colleagues, superiors and subordinates; and forms of approved parti cipation in recreation and community life. All of us acknowledge that many of these demands are necessary and do not compromise the indi vidual's integrity. The problem of integrity arises when a person feels his moral or ethical commitments are being stifled by group pressures and that new ideas are dismissed because they would require a change in institutional attitudes. A typical attack on a new proposal is that "it doesn't fit our local conditions." Struggles to improve race relations within an organization have been frequently discounted as being inspired by "outside agitators" or "subversive elements." If name-calling or other external pressures force us to conform to ways of behaving which violate our conscience we are well on the way to losing our integrity. • (2) Internal confusion about values must be faced. How do you feel about people who have a different set of values from yours? IV-B-3 Pam 165-8 The young generation is not simply a mass of people betweeneighteen and twenty-four years of age. They are a collection of individualswho are trying to find meaningful roles in modern society. They hear ~ many voices telling them what kind of people they should become. Somevoices are telling them to become revolutionaries, others are asking themto be evolutionary moderates, st ill others are asking them to fight changeand uphold the "tried and true" values of the past. It is not surprisingthat many young people are experiencing feelings of confusion withinthemselves as they examine the alternatives that are open to them today.This may be the first time our country has faced the fact that we do nothave a single integrated value system in our pluralistic society. By facingthis fact honestly the young ge eration is saying that the individual mustpractice the highest kind of individual integrity if he is to discover andhave a firm grasp upon values that can make life worthwhile for him. (3) Communication gaps must be bridged.How do you think a young person feels when an older person doesnot understand his speech context?"I am a human being. Do not fold, mutilate or spindle." "Don'ttrust anyone over thirty." "Old soldiers never die, young ones do." Theseand thousands of other sayings point up the seriousness of the communication gap between the young and older generations. Some people on bothsides of the generation gap need to be saying loudly and clearly that theyneed each other. The establishment must hear what the young people aresaying about a more honest and humane society. Youth needs to appropriatethe experience of the older generation in Jiving with the cold realities oftwentieth century life. Perhaps the most valuable clue to bridgingthe communication failure between age groups is to learn to listen to eachother. This gap must be bridged if our society is to retain its integrity,that is, its sense of wholeness. • c. Some Factors in a Life of Int egrity. There is a strong trend in contemporary life to emphasize feelingas the dominant element in finding a happy and useful life. Such expressions as "Do your own thing" are frequently used to suggest that learningand wisdom are of little importance in seeking satisfying and illuminating experiences. Nothing can undercut the quest for integrity quicker thansuch a one dimensional view of human life. We must learn to combinerationality with a capacity to express honest feelings. Let us discuss these two factors in some detail because they lead us directly into the importanceof having well-rounded personalities. Having a sense of being a whole per son, who does not find it necessary to surrender rationality or honestfeelings, is what living a life of integrity is all about. Such a person istruly ready to "do his own thing." (1) Use your reason honestly.What do you think it means o be intellectually honest?It is easy to misuse the power of reason. The following is the kind ofremark that indicates that this is a strong inclination in all of us: "Mymind is made up, don't confuse me with the facts." The kind of easyclosed-mindedness implied by that remark can undermine our credibilityin the eyes of others. But even more damaging, it will undermine a person'sself-esteem. When this happens one of the basic ingredients of integrity IV-B-4 • • Pam 165-8 intellectual honesty-is gone. Intellectual conscience is a key that opens the door to new areas of knowledge, and, it goes a long way toward earning the respect and trust of the people with whom a person lives and works. But, what may be more important, it frees us from self-deception which makes integrity possible. (2) Be honest with your feelings. Do you hide some of your feelings because you are not sure how other people will react to them? Being honest with our feelings means more than self-control. Is it not always right or proper to hide our feelings simply because they may be an embarrassment to ourselves or others? In the broadest sense we must be able to deal with both our feelings and the feelings of others in a healthy and constructive way. This means that both negative feelings such as fear and anger, and affirmative feelings such as love and joy must be faced as a part of life as it is. The mark of a person of integrity is his acceptance of this wide range of feelings both in himself and others. In fact, a person of integrity tries to increase the range and depth of his feelings as well as learning to control them. This is an indispensable key toward increasing our understanding of ourselves and others. (3) Strive to have a sense of wholeness. How do you feel when you have compromised a principle that is important to you? The word integrity derives from the Latin word integer, which means whole. From this it is clear that the idea of integrity has to do with a person being whole and complete. This is essentially the goal of every reasonable human being. We could wish that it was an automatic condition which goes with growing up. Just the opposite is true. Because we are subject to self-deception, and because we are easily victims of social pressure, we have to be constantly striving for personal wholeness. The striving for intellectual and emotional wholeness is what gives an individual the reputation of being a person of integrity: he is known as a man who can be trusted, and has the self-assurance that enables him to trust others. 3. Review. Youth is demanding integrity in both public and private life in our country. They reject hypocrisy, strongly endorse the historic ideals of the country and demand quick solutions to difficult problems. However, inte grity is not a value that is easily gained because our sense of self-esteem, competence, and autonomy are constantly under attack in the modern world. Group pressures, internal confusions, and communication failures all tend to keep us from being persons of integrity. The chief character istic of a person of integrity is his capacity to combine rationality with a capacity to express honest feelings. This leads to a sense of wholeness in life. This means a sense of self-esteem and adherence to the moral principles of uprightness and personal honesty. • IV-B-5 Pam 165-8 BIBLIOGRAPHY Bennis, Warren G., Kenneth D. Benne, and Robert Chin, Editors, The Planning of Change, New York: Holt, Rinehart and Winston, Inc., 1969. Chase, Stuart, The Proper Study of Mankind, Harper Perennial Library, 1967. Drakeford, John W., Integrity Therapy, Northville: Broadman Press, 1967. Hoffer, Eric, The Temper of Our Time, New York: Harper Perennial Library, 1966. Winter, Gibson, Elements for a Social Ethic, New York: The MacMillian Co., 1966. IV-B-6 Pam 165-8 INTEGRITY Section C. LESSON PLAN PREPARATION Before preparing the Lesson Plan review NOTES FOR THE INSTRUCTOR in the Foreword, paragraph 4 "Methods of Instruction" and para graph 5 "Preparation of Lesson Plans." GUIDANCE FOR THE INSTRUCTOR This topic concerns itself with the social pressures and personal confusions of our time as they bear upon the individual. The instructor's goal is to have a discussion that will help the individual understand how integrity can aid him in coping with a world of rapid change. He should keep in mind that terms like "integrity" and "honesty" are the key moral concepts of young adults. Some of the tensions that contemporary society is experiencing is the outgrowth of youth's attempt to put these ideals into practice. Review paragraph 8, "Instructor Attitudes," under NOTES FOR THE INSTRUCTOR in the Foreword. LESSON PLAN INSTRUCTIONAL UNIT: Integrity. TYPE: To be determined by the instructor. TIME ALLOTTED: 50 minutes. CLASSES PRESENTED TO: All personnel ; mandatory attendance as required by regulation. TOOLS, EQUIPMENT, AND MATERIALS: 16mm projector, overhead projector, chalkboard. PERSONNEL: One instructor and one projectionist. INST_RUCTIONAL AIDS: TF 16-4021, "Integrity," GTA 16-4-52 [1 through 10] (Ref: DA Pam 108-1); T(GTA) 16-4-52 [1 through 10] (Ref: DA Pam 108-1). See Section D for descriptions. REFERENCES: DA Pam 165-8, DA Pam 108-1. STUDY ASSIGNMENTS: None. STUDENT UNIFORM AND EQUIPMENT: Duty uniform. TROOP REQUIREMENTS: None. TRANSPORTATION REQUIREMENTS: Vehicle for transportation of equipment and materials. 1. Introduction. (15 minutes) • a. Objective. To discuss and learn ways that integrity helps a person cope with the social pressures and personal confusions of our time. IV-C-1 Pam 165-8 b. Reasons. (1) We live in a period of rapid change. (2) A changing world can cause disruption of social and personal integrity. (3) A sense of wholeness can help us build a better world in which to live. c. Procedure. Note. Show Visual! while students enter the classroom. ( 1) Announce classroom procedure. (2) Introduce the topic (see Introduction, Section B). (3) Use film synopsis in Section D to introduce and show the film, Integrity. Note. Student reaction to the film will be used to move into the main body of the discussion. 2. Explanation. (30 minutes) Note to the instructor. The following are the recommended places to insert visuals in OUTLINE, Section A. a. Every New Generation Demands Integrity. (1) Visual2 (2) Visual3 (3) Visual4 b. Face the Impediments to Maintaining Integrity. (1) Visual 5 (2) Visual6 (3) Visual7 c. Some Factors in a Life of Integrity. (1) VisualS (2) Visual9 (3) Visual10 3. Review. (5 minutes) Summary of discussion and questions from the class. (See Review, Section B.) • IV-C-2 Pam 165-8 INTEGRITY Section D. INSTRUCTIONAL AIDS 1. Film Synopsis. TF 16-4021. Script being written. 2. Training Aids. Note. Available as GRAPHIC TRAINING AIDS (Flip charts, GTA 16-4-52) from local training aid subcenter; and as transparencies (overhead projector) T (GTA) 16-4-52 from Audio-Visual Support Centers are the following visuals to be used as discussion starters. Number 1. Title Chart and Introduction. Shows a man looking with perplexity at a number of signs that say "revolt," "change," "now," while underneath the entire scene is the word "integrity" written in large letters. • INTEGRITY IV-D-1 Pam 165-8 Number 2. Supports a. (1) in the TEXT. A figure in Grecian dress is shown holding a lantern that casts a small circle of light. Standing on the edge of the illuminated area is a man in modern dress. This picture is an attempt to relate the critical attitude toward hypocrisy of this generation to Diogene's search for an honest man in his day. IV-D-2 Pam 165-8 Number 3. Supports a. (2) in the TEXT. Shows tbree men in a line waiting to place their ballot in a voting box. A caption overhead reads, "With freedom and justice for all." This piece of artwork is designed to support the idea that justice, equality, freedom of speech and assembly, and the right to participate in the decision making process that shapes our lives are the great values of life . ...With F~a.oro ancl justice £or all! • IV-D-3 Pam 165-8 Number 4. Supports a. (3) in the TEXT. Pictures four people carrying placards that read "end poverty now," "end hunger now," etc. This underscores the point made in the text that young people often demand quick solutions to major and complex problems. • IV-D-4 Pam 165-8 Number 5. Supports b. (1) in the TEXT. Shows a shack built out of packing cases and labeled as a boy's club, no girls allowed. Standing at the window one boy is shown waving to a girl who is outside the building. Two other boys are pictured observing this fraternization with the opposite sex with expressions on their faces that indicate displeasure and disapproval. This underscores the point that groups often put individuals under extreme pressure to conform to group standards. • IV-D-5 Pam 165-8 Number 6. Supports b . (2) in the TEXT. Shows a group of people sitting in an inclosure that is labeled "18 to 24 years olds." A number of loudspeakers are shown blaring different and conflicting messages at them. This artwork is intended to point out that the new generation is being bombarded with conflicting signals from many sources. Every generation must establish their own values and find meaningful roles for themselves. • IV-D-6 Pam 165-8 Number 7. Supports b. (3) in the TEXT. Shows two men carrying placards ; one man is younger and dressed in mod clothes with a sign saying "make lovenot war." The second individual is older and is on the opposite side of a brick wall that separates the two of them; his clothing is conventional and the sign he is carrying says, "I fought in WW II and I'm proud! ! " This picture underscores the need to bridge communication gaps. • IV-D-7 Pam 165-8 Number 8. Supports c. (1) in the TEXT. A scene of a man standing before a mirror wearing a pair of bell-bottom trousers and in the act of putting on a wig. In the backgro nd is a closet with conventional suits hanging inside. This piece of artwork is to be related to the idea that intellectual honesty frees us from self-deception and makes integrity possible. MAt.~! I'L~ WOW '6M AI 1lt6 th\PP&'Niij' ! I • IV-D-8 Pam 165-8 Number 9. Supports c. (2) in the TEXT. One man is shown facing two angry men who are "after" another individual of a different color. This bit of art may be used to ask the question: Do you hide some of your feelings because you are not sure how other people will react to them? • IV-D-9 Pam 165-8 Number 10. Supports c. (3) in the TEXT. This chart is divided into two parts: t he first shows the face of a person divided into multiple pieces similar to a puzzle; the second portion shows the puzzle assembled making a whole face. This chart may be used to support the idea of integrity having a great deal to do with a person's wholeness. 3. Chalkboard Suggestions. If it is necessary or desired to use only a chalkboard as an aid in the presentation of this topic, the instructor should refer to the visuals as the basis of his chalkboard presentation. If adequate drawings cannot be made by the instructor, he should print the key words from the text on the chalkboard as a means of provoking discussion. 4. Learning Activity Suggestion. Use the format of the TV interview-talk show (Carson, Frost, Cavett, etc.) to probe some of the various meanings of integrity. This will involve an interviewer and three guests seated in front of the class. The instructor should have a period of preparation with the participants to be certain that there will be a diversity of points of view. A formal script should be avoided. Instead, the participants need to arrive at a clear understanding of the points of view they wish t o represent. • IV-D-10 Pam 165-8 INTEGRITY Section E. STAFF ORIENTATION 1. Introduction. (1 minute) The objective of this discussion is to help the individual understand how integrity can aid him in coping with a world of rapid change. American society has always been committed to the idea that change is good. However, in recent times change has been so rapid that it has placed great strain upon the individual's search for meaning in life. This topic is designed to explore the nature of integrity and to assist the individual to understand ways he can develop wholeness. 2. Explanation. (13 minutes) a. The following aids will be used in the Character Guidance discussion classes. (1) The topic is supported by a DA Poster in the "Our Moral Heritage" Series. This poster will be displayed on unit bulletin boards throughout the month. (2) TF 16-4021, "Integrity" is available for use in support of the class. The film is designed to evoke discussion. GTA 16-4-52 and Transparencies T(GTA) 16-4-52 are integrated into the discussion topics. (3) The discussion will be concerned with the following themes: First, every new generation demands integrity in its society. Second, recognition of the impediments to integrity is the starting point for finding ways to cope with change and uncertainty. Third, integrity can be consciously developed by a person who wants to achieve a sense of wholeness or completeness in his life. Note. Pass out copies of ANNEX A, SUMMARY OF THE TEXT, to the staff. Ask for questions. Answer the questions briefly. 3. Review. (1 minute) The word integrity derives from the Latin word integer, which means whole. Thus, integr·ty has to do with a person being whole or complete. The road to achieving this kind of well-rounded personality is to develop intellectual and emotional honesty as a way of life . • IV-E-1 Pam 165-8 ANNEX A SUMMARY OF TEXT INTEGRITY This is not to be used in lieu of attendance of Character Guidance classes. It may be used for staff briefings and to alleviate the difficulty of supplying instruction for isolated detachments of five or less, such as ROTC, Recruiting, Security, MAAG and Missions which cannot use the training facilities of larger units. Observers of American morals and manners have noted that we are committed to the idea that change is good. The rate of change in American society is often so rapid that an individual does not just experience some modest development or rearrangement of what was learned in childhood; he now lives through great upheavals. The pressures and conflicts that come out of a time of change can undermine our personal and social integrity. A changing world can make us unsure of our daily decisions and can result in a loss of self-confidence. Then society becomes fragmented and individual personality loses its sense of wholeness, that is, its sense of integrity. With this in mind, let us think about how a sense of integrity helps a person cope with the social pressures and personal confusions of our time. First, every new generation of Americans demand integrity. They cry out for uncompromising honesty in government and industry. They call for greater integrity in public and private life. Youth rejects hypocrisy, has high ideals, and demands quick solutions. Let us be sure to understand, however, that the concerns of each rising generation are not the same even though they have much in common. Second, we must face the impediments to maintaining integrity. In our complex, changing world the assault on individual and group integrity are frequent and severe. These assaults attack our sense of self-esteem, competence, and autonomy as we go about the business of living in modern society. Since everyone of us prizes the idea of being a person of integrity, it is important for us to recognize that certain external pressures, internal confusions, and communication failures are impediments to achieving this personal goal. Third, intellectual and emotional honesty are the essential elements of a life of integrity. There is a strong trend in contemporary life to emphasize feeling as the dominant element in finding a happy and useful life. Nothing can undercut the quest for integrity quicker than such a one-dimensional view of human life. While recognizing that we are "creatures of feeling," we must remember that learning and wisdom are also important in seeking satisfying and illuminating experiences. We must learn to combine rationality with a capacity to express honest feelings. We may learn to do this by using our reason honestly, by being honest with our feelings, and by striving to have a sense of wholeness. • IV-E-3 Pam 165-8 CHAPTER V THE GOOD LIFE Section A. OUTLINE DISCUSSION THEME How does one work out an adequate personal philosophy of life? TEACHING POINTS ELEMENTS OF THE GOOD LIFE 1. Accept social responsibility. 2. Understand the past. 3. Be prepared for the future. THE GOOD LIFE IS NOT STATIC 1. An increasing openness to experience. 2. Ability to live in the here and now. 3. An increasing trust in self. SOME IMPLICATIONS OF THE PROCESS 1. A new outlook on making choices. 2. Productivity is increased. 3. Human relations are improved. 1. Introduction. Anyone whose life is based on a set of guiding principles has a philosophy of life. But since no two people are the their guiding same principles and philosophies of life are characterized by great diversity. This causes us to look for some common principles as we attempt a discussion of the good life. One of the first observations we must make is that the good life is not a fixed state easily achieved. It is more of a process, a direction, that is selected by the individual who is free to make the choice of any direction for his life. This process of living the good • life involves a wider range, a greater richness, than the constricted living in which most of us find ourselves. This process is one which is frequently more satisfying with a greater range of experiences. It involves living more intimately with our feelings of pain, anger, and fear, but the emotions of love and courage are also experienced more deeply. It involves the courage to be fully alive. We shall deal with the good life process as Pam 165-8 follows: First, we will look at some elements of a philosophy of life that is fulfilling for the individual; second, the good life is not static; third, we shall consider some of the implications of the good life process. 2. Explanation. a. Elements of a Personal Philosophy of L i fe. (1) Accept social responsibility. Question: What is your responsibility to underprivileged people? Discuss: All men are brothers, therefore, we should not ignore human need wherever we find it. (2) Understand the past. Question: Why is it important to know something about the past? Discuss: Continuity is an important factor for each generation. (3) Be prepared for the future. Question: Can one ever really be prepared for the future? Discuss: To what degree should one prepare for the future. b. The Good Life is Not Static. (1) We will be increasingly open to experience. -Question: Can you describe any feelings you sometimes have that are at variance with the picture you have of yourself? Discuss: As we become more sensitive to all kinds of feelings, we will begin to experience life in greater depth. (2) We will develop the ability to live in the here and now. Question: Do you derive more satisfaction from the past, the present, or the future? In what ways? Discuss: A characteristic of the good life is to live well in the present, not hampered by the past, or fearful of the future. (3) We will develop an increasing trust in ourselves. Question: Can we know what are the appropriate reactions to various situations without a set of rules? Discuss: As we become more open to experience our feelings as to what is right or wrong will prove to be a competent and trustworthy guide to appropriate behavior. c. Some Impli cations of the Good Life Pr ocess. (1) A new outlook on making choices. Question: Do you feel you have the ability to influence what happ-ens to you, or are you the victim of circumstance? Discuss: Each person is responsible for what he does or fails to do. (2) The good life helps us to be more creative. Question: How do you feel about the ways in which you cope with changing situations? Discuss: When people become rigid and inflexible in the face of changing times they often are quite unhappy. ( 3) We will see people as basically worthy of trust . Question: What is your feeling about the trustworthiness of people? Discuss: Simply because a person is a human being he is worthy of trust. V-A-2 Pam 165-8 3. Review. The good life cannot be defined in a few short words because it is not a state or condition one may achieve nor is it the same for all people. It may be described as being as diver se as people are, as exciting and full of joy as we let ourselves be, and as creative and satisfying as the individual's life is vital. The good life process is full of risks but it results in experiencing life more complet ely. Pam 165-8 THE GOOD LIFE Section B. TEXT AND BIBLIOGRAPHY 1. Introduction. An individual's quest for his own personal understanding of the good life is his quest for a personal "philosophy of life." If a "philosophy of life" is an individual's set of guiding principles, then anyone whose life is so guided has a philosophy of life. Philosophies of life are characterized by great diversity. Since no two people are the same, their guiding principles differ accordingly. This causes us to look for some points of view common to many people in our attempt to understand what the good life is. One of the first observations that we must make is that the good life is not a fixed state. It is not a state of contentment, or nirvana, or even adjustment. It is not a state of being which we may achieve by hard work, self-discipline, and lots of luck. The good life, as we shall discuss it, is a process. It is a direction that is selected by the individual who is free to make the choice of any direction. As we discuss the concept of the good life let us ask ourselves: What are some of the ingred!ients that must be included in a successful philosophy of life? Some advertising tells us that the good life is to be found by using a particular product, or living in a particular housing complex. It is not unusual to see real estate offered for sale promising a utopian situation to those who commit themselves. If one were to believe such advertise ments he would think of the good life as having a house in a planned community that offers year-long recreation programs, perfect security as he is watched over by the competent, faithful guard service, and absence of the frustrations of the city but close to the freeway-restful nights guaranteed. The good life for one person may not be the good life for another, but there seem to be some ingredients which are common to all people who find an adequate philosophy of life. Our discussion will cover the following aspects of the good life. First, some elements of a personal philosphy of life. Second, the good life is not static. Third, some implications of the process. 2. Explanation. a. Elements of a Personal Philosophy of Life. • The process of living the good life involves a wider range, a greater richness, than the constricted living in which most of us find ourselves. This process is one which is frequently frightening but also frequently satisfying with a greater range of experiences and greater awareness of oneself and others. It involves living more intimately with our feelings of pain, but also the feelings of ecstasy; anger is more clearly felt, but so is love; fear is experienced more deeply, but so is courage. We are led to develop a more adequate and satisfying philosophy of life that encompasses more and more of one's potentialities. It involves the courage to be . In this section of our discussion we shall deal with three aspects of a Pam 165-8 personal philosophy of life. First, the need for involvement with others. Second, the necessity of having roots in the past. Third, the need to prepare for the future. (1) Accept social responsibility. What is your responsibility to underpriviledged people? The time has long passed when we could ignore our neighbor. No longer can we live as isolationists on a national or personal scale. If we are to survive in a world t hreatened by hunger, war, and expanding population, we must be concer ed with the welfare of other people. Every person has a responsibility to be actively engaged in remedial and constructive programs that attempt to create a climate in which human beings can live and work in dignity and with hope. Just because it may seem we cannot exert much influence as individuals, we should not refrain from doing something. Great causes are carried by people who have enough concern to do what they can to right wrongs. Each of us must take an honest look at what may be his responsibility in social action. We may then find the raison d'etre that will give color and meaning to our life. (2) Understand the past. Why is it important to know something about the past? An adequate philosophy of life should include some understanding of the past. With roots in the past we will be better equipped to cope with the present and to prepare for the future. There are at least three good reasons for trying to understand the past. First, it aids our establishing and maintaining an adequate self-identity. When we have some continuity with the past we are enabled to more easily keep in perspective such matters as who we are and from where did we come. It helps us feel a par t of the on-going nature of humanity. Second, an understanding of the past assists us in making choices and establishing suitable goals and values. It helps us find some reference points for living but need not bind us into rigid patterns of thought and action that would destroy spontaneity. Third, having some knowledge and appreciation if the past will help us avoid some mista es. We can learn from the experiences of others. (3) Be prepared for the future. Can one ever really be prepared for the future? Being prepared for the f utuTe is not a contradiction of existential living. Rather it is more of a prerequisite to living in the present with some degree of creativity and contentment. When we have taken reason able steps to prepare ourselves t o cope with the future and when we feel relatively secure about ourselves as persons, then we may more easily throw ourselves into living a full life. For many people the future becomes more usable when they have settled the questions of: with whom will I spend my life-finding a mate ; what will I do as a vocation-finding a job; and, what will I give my life to-establishing worthy goals and values. b. The Good Life is Not Static. The person who is experiencing the good life is not necessarily a well-adjusted person. Rather he is one who is able to so integrate his resources that he can adequately cope with life as it comes, and derives • • Pam 165-8 satisfaction from this process. He cannot be described as having achieved a state of homeostasis, for most of all he is involved in the on-going process of life continually moving away from the pole of defensiveness toward the pole of openness and experience; he is not bound by the past nor does he postpone living unt il some point in the future but he enjoys the present as fully as he can; he is increasingly willing to trust himself and his own deep feelings as valid and trustworthy. (1) We will be increasingly open to experience. Can you describe feelings you sometimes have that are at variance with the picture you have of yourself? Each of us has a picture of himself sometimes called "self-image." This perception of oneself may or may not be at all valid. It may reflect what we really are like but often there is some difference in how we perceive ourselves and t he perception other people have of us. Robert Burns had this in mind when he wrote a poem about a fashionably dressed woman who was very impressed with herself as she sat in church one Sunday morning. Obvious to the persons in the pew behind her, but not to the woman herself, was the fact that a despised little insect, a louse, was crawling around in her hair. It was after describing all of this that Robert Burns wrote his celebrated lines: 0 wad some Power the giftie gie us To see oursels as ithers see us! It wad frae many a blunder free us. One thing is fairly sure, we cannot see those experiences, feelings, reactions in ourselves which are significantly at variance with the picture which we have of ourselves. These experiences, which seem threatening and incongruent with the individual's existing picture of himself, are rejected or denied; this is defensiveness. It is our content ion in this discussion that one aspect of the good life is the decrease of defensiveness, and an increasing openness to experience. We can become more aware of our real feelings and more open to experience what is going on within us. Then we are free to admit we have feelings of fear, discouragement, and hate, but also we will be more free to recognize the feelings of tenderness, courage, and love that we have. As we become more free to be aware of all kinds of feelings, not just the ones compatible with our earlier self-image, we will begin to experience life in all its dimensions. (2) We will develop the ability to live in the here and now. Do you derive more satisfaction from the past, the present, or the future? In what ways? • Most of us bring to our current experiences all of the preconceived notions of the past. We may enter into new experiences and new re lationships hampered by a rigid structure of what our past experience has been. Instead of letting our current experience shape us, we all too often let our rigid, preconceptions distort experience. Anxiety about the future may cause us to attempt to give it some predictability, to exert control and structure over it. Tens of millions of people read horoscope columns, and newspapers invariably receive violent complaints if they try to discontinue the column. Palmistry is a flourishing business. These are all attempts to learn about or predict an uncertain and uncontrollable future. V-B-3 Pam 165-8 The ability of a person to f orget about the future, to improvise in thepresent, to live creatively in the here and now, is certainly a part of the ·good life. By existential living we are able to listen fully to others and to • observe what is going on around us in the present. To be open to whatis going on now, and to find in that present process whatever structureit appears to have, this is one of the qualities of the good life. (3) We will develop an increasing trust in ourselves.Can we know what a r e the appropriate reactions to various situations without a set of rules?Many people rely upon codes of action, guidelines, rules, regulations,and guiding principles, to ena ble them to choose a course of action inany given situation. Usually these standards are ones set by some institution, or someone else. Often we rely upon past behavior under similarcircumstances to give us the proper cues. Yet one of the universal aspectsseems to be that people who are involved most vitally in the process ofthe good life, self-actualizing people, show an increasing ability to trusttheir own personal reactions. We will find that as we are more open toexperience, following our feelings as to what is right will prove to be acompetent and trustworthy guide t o behavior which is truly satisfying. We need to trust ourselves t o be able to handle the f uture as i t comes. A certain kind of courage, which is simultaneously a kind of trust inoneself and a trust in the goodness of the environment and of the future,is required to be able to face an unexpected, and unknown, unstructuredsituation without any guards or defenses, faith that one can improvise inthe situation. A simple example of this is seen commonly in a conversation when another person is talking, we often are not really listening but arerather planning and rehearsing what we are going to say as a response.This shows a lack of confidence in our ability to improvise, that is, tothink up words to say without preparing beforehand. Since the future is • unpredictable, trying to make a "book of rules" which will anticipate anypossible contingency in the futur e is a futile effort. c. Some Implications of the Good L i fe Pr ocess. Earlier we said that one's philosophy of life is commonly called hisguiding principles or his set of basic values. It was in this sense that theterm "values" was used in a certain magazine cartoon about the generationgap. The cartoon dealt specifically with a father and son who were heatedlyarguing about their differences. Apparently the son had just said something to the effect that his father had a different set of values. Thecartoon showed the father with a look of triumph on his face, replyingto his astonished son: "Ah, that's where you're wrong! I don't have anyvalues." The values we have discussed as being characteristic of the goodlife process have certain implications. We will consider these as, first,a new outlook on the freedom to make choices, second, the good life is acreative, productive one and, third, t he basic nature of the human being isworthy of trust. ( 1) A new outlook on making choices.Do you feel you have the ability to influence what happens to you,or are you the victim of circumstance?We know that people do not inherit behavior patterns; these are V-B-4 • Pam 165-8 learned. No man is lacking in ambition simply because his father was that way; we cannot attribute shortcomings to having inherited "bad blood." (Although t he combination of genes that is passed from parent to child may give us a strong or weak body, and our degree of infirmity will have something to do with what kind of person we are.) Within these limitations we are what we choose to be! We are free to be ourselves or to hide behind a facade; to move toward openness or to retrogress; to act in ways that are destructive of self and others, or in ways which are enhancing. The tendency to protect our egos is one of the factors that limits our choices. The more the person is living the good life, the more he will experience a freedom of choice, and increasingly his choices will be implemented in behavior that is satisfying and adequate. (2) The good life helps us to be more creative. How do you feel about the ways in which you cope with changing situations?The person who is vitally involved in the process of the good life is open to experience with trust in his own ability to form appropriate and satisfying relationships with his environment. As we move in the direction of becoming a more authentic "self" we become more creative persons. This does not mean that we will be "adjusted" to our culture and we certainly will not be confor mists. We will be adaptable, flexible individuals who are free to work out our own ways of handling life. (3) We will see people as basically worthy of trust. What is your feeling about the trustworthiness of people? When we are freed from the extremes of defensiveness our need to be liked and our need to give affection will be as strong as our need to strike out at others; our total behavior becomes more realistic and balanced. This does not mean that even the liberated, fully functioning person will not have bad moments in which he may do or say things that hurt others. It does mean that for the most part man is a creature whose deepest needs are for communication and affi.iation with others. Given the opportunity and treated with trust, people will more often than not, respond in kind. 3. Review. The good life cannot be defined in a few short words because it is not a state or condit ion one may achieve nor is it the same for all people. It may be described as being as diverse as people are, as exciting and full of joy as we let ourselves be, and as creative and satisfying as the in dividual's life is vital. The good life process is full of risks but it results in experiencing life more completely. • V-B-5 Pam 165-8 BIBLIOGRAPHY • Allport, Gorden W., The Person in Psychology, Boston: Beacon Press, 1968. Frankl, Victor, Man's Search for Meaning, Boston: The Beacon Press, Revised 1963. Greeley, Andrew M., A Future to Hope In, New York: Doubleday, 1969. Maslow, A. H., Toward a Psychology of Being, Princeton: Van Nostrand, 1962. Tillich, Paul, The Courage To Be, New Haven: Yale University Press, 1952. Zimbardo, P. G. and E. B. Ebbesen, Influencing Attitudes and Changing Behavior, New York: Addison-Wesley, 1969. • • • Pam 165-8 THE GOOD LIFE Section C. LESSON PLAN PREPARATION Before preparing the Lesson Plan review NOTES FOR THE INSTRUCTOR in the Forewor d, paragraph 4 "Methods of Instruction" and paragr aph 5 "Preparation of Lesson Plans." GUIDANCE FOR THE INSTRUCTOR This discussion is based on the premise that the "good life" is not a state of being tha t one arrives at or even a condition of existence one may finally achieve. It is a process, a direction, that is selected by the individual who is free to make choices. The instructor should remember that the essence of the "good life" is to be found in the process of living itself, and not in static definitions. It involves the courage to be open to life's experiences and interper sonal relationships. Review paragraph 8, "Instructor Attitudes," u nder NOTES FOR THE INSTRUCTOR in the Foreword. LESSON PLAN INSTRUCTIONAL UNIT: The Good Life. TYPE: To be determined by t he instructor. TIME ALLOTTED: 50 minutes. CLASSES PRESENTED TO: All personnel; mandatory attendance as required by regulat ion. TOOLS, EQUIPMENT, AND MATERIALS: 16mm projector, overhead projector, chalkboard. PERSONNEL: One instructor and one projectionist. INSTRUCTIONAL AIDS: TF 16-4022, "The Good Life," GTA 16-4-53 [1 through 10] (Ref: DA Pam 108-1); T(GTA) 16-4-53 [1 through 10] (Ref: DA Pam 108--1) . See Section D for descriptions. REFERENCES: DA Pam 165-8, DA Pam 108-1. STUDY ASSIGNMENTS: None. STUDENT UNIFORM AND EQUIPMENT: Duty uniform. TROOP REQUIREMENTS: None. TRANSPORTATION REQUIREMENTS: Vehicle for transportation of equipment and mat erials. 1. Introduction. (15 minutes) • a. Objec-tive. To help the individual become aware of and discuss some of the ingredients of an adequate personal philosophy of life. b. Reasons. (1) Philosophies of life are characterized by great diversity. V-C-1 Pam 165-8 (2) There seem to be some ingredients which are common to all people who find an adequate philosophy of life. (3) The "good life" is a process, not a state of being. • c. Pr ocedure. Note. Show Visual 1 while students enter the classroom. (1) Announce classroom procedure. (2) Introduce the topic (see I ntroduction, Section B). Note. Show Visual 2. (3) Use the film synopsis in Section D to introduce and show the film, The Good Life. Note. Student reaction to U:e film will be used to mo ve into the main bodyof the discussion. 2. Explanation. (30 minutes) Note to the instructor. The foll owing are the recommended places to insert visuals in OUTLINE, SECTION A . a. Elements of a Personal Philosophy of Life. (1) Visua13 (2) Visual4 (3) Visua15 b. The Good Life is Not Static. (1) Visua16 (2) Visual7 (3) No visual c. Some Implications of the Good Life Pr ocess. Note. Visual 8 introduces this section. (1) Visua19 (2) Novisual (3) Visua110 • 3. Review. (5 minutes) Summary of discussion and questions from the class. (See Review, Section B.) • Pam 165-8 THE GOOD LIFE Section D. INSTRUCTIONAL AIDS 1. Film Synopsis. TF 16-4022, "The Good Life". (Film script in process of being written) 2. Training Aids. Note. Available as GRAPHIC TRAINING AIDS (Flip charts, GTA 16-4-53) from local training aid subcenter; and as transparencies (overhead projector) T(GTA) 16-4-53 from Audio-Visual Support Centers are the following visuals to be used as discussion starters : Number 1. Title Chart. • Pam 165-8 Number2. Supports the Introduction. Shows a woman sitting at a table in a dilapidated room with cracking plaster and torn window shades. This art • work may be related to the introduction and the idea that the good life is not a state of being to be achieved. • • Pam 165-8 Number 3. Supports a. ( 1 ) in the TEXT. A man with one leg and on a crutch is shown with a slumtype building in the background, a caption overhead saying "People don't have to live in slums ... everyone can work ! This piece of artwork underscores the point that every man has a social responsibility to his fellow man; the old cliche that everyone can find work if they only want to, is inadequate and false. II People dont n3~ to Ii~ in~~~··· e~yor,e C6Y\ worK! 11 Number4. Support s a. (2) in the TEXT. Shows two men, one white and the other black, sitting at a table reading. The white man is reading a book about the history of blacks, and the black man is reading AngloSaxon history. Supports the point made in the text that everyone needs to know something about the past. • V-D-3 Pam 165-8 • Number 5. Supports a. (3) in the TEXT. • This picture is of a young man sitting in a dormitory at a table piled high with books. The word "future" in large letters is on his door. This picture may be related to the idea that one must pre pare himself as best he can for the future. • Pam 165-8 Number 6. Supports b. (1) in the TEXT. Shows a very conventional and mild looking man with a fantasized form of a western sheriff behind him. Supports the idea that one's self-image may not be realistic. • V-D-5 Pam 165-8 Number 7. Supports b. (2) in the TEXT. A man is shown looking through books on astrology and other related topics in an attempt to predict and control the future. • Pam 165-8 Supports the introduction to Section c. in the TEXT. Shows Number 8. a father talking "at" his son who is seated in a chair in f r ont of him. This may be used in making the point that one's value system is his philosophy of life. V-D-7 Pam 165-8 Number 9. Supports c. (1) in the TEXT. Shows a muscular young man being tatooed with various slogans. Most of the slogans used are ones that express the point of view that one is the victim of circumstances and has little to do with what happens to him in life. • Pam 16;)-8 Number 10 . Supports c. (3) in the TEXT. Shows a skydiver watching another man pack a parachute for him. Underscores the point made in the text that the good life includes an attitude of trust toward other people. • V-D-9 Pam 165-8 3. Chalkboard Suggestions. • If it is necessary or desired to use only a chalkboard as an aid in the presentation of this topic, the instructor should refer to the visuals as the basis of his chalkboard presentation. If adequate drawings cannot be made by the instructor, he should print the key words from the text on the chalkboard as a means of provoking discussion. 4. Learning Activity Suggestion. In order for the instructor to better understand the needs and expecta tions of the class on this topic, he may ask for individual responses to the question: "What is the good life?" The purpose is to make a list of the ideas and beliefs that are representative of the class. The instructor may record these statements on a blackboard. This is a technique for locating the interest areas of class participants so that the discussion may deal with real concerns and imaginary ones. • • V-D-10 Pam 165-8 THE GOOD LIFE Section E. STAFF ORIENTATION 1. Introduction. (1 minute) The objective of this topic is to help the individual think through some of his ideas about what the good life is. By means of dialogue the instructor and the class will investigate some of the principles held in common by many people in their philosophies of life. 2. Explanation. (13 minutes) a. The following aids will be used in the Character Guidance discussion classes. (1) The topic is supported by a DA Poster in the "Our Moral Heritage" series. This poster will be displayed on unit bulletin boards throughout the month. (2) TF 16-16-4022, "The Good Life" is available for use in support of the class. The film is designed to evoke discussion. GTA 16-4-53 and Transparencies T(GTA) 16-4-53 are integrated into the discussion topics. (3) The subject will be dealt with by considering the good life process as follows: first, elements of the good life; second, the good life is not static; third, some implications of the process. Note. Pass out copies of ANNEX A, SUMMARY OF THE TEXT, to the staff. Ask for questions. Answer the questions briefly. 3. Review. (1 minute) The good life process may be described as being as diverse as people are, and as creative and satisfying as the individual's life is vital. It is full of risks but it results in experiencing life more completely. • Pam 165-8 ANNEX A SUMMARY OF TEXT THE GOOD LIFE This is not to be used in lieu of attendance of Character Guidance classes. It may be used jo1· staff briefings and to alleviate the difficulty of supplying instruction for isolated detachments of five or less, such as ROTC, Recruiting, Security, MAAG and Missions which cannot use the training facilities of larger units. An individual's quest for his own personal understanding of the good life is often called his search for a "philosophy of life." One of the observations we must make is that the good life is not a fixed state. It is not a state of being, a state of contentment, or even adjustment. The good life is a process, a direction that is selected by the individual who is free to choose. As we discuss this concept of the good life let us ask ourselves: What are some of the ingredients that must be included in a successful philosophy of life? First, the process of living the good life involves a wider range, a greater richness, than the constricted living in which most of us find ourselves. It involves living more intimately with our feelings of pain, but also the feelings of ecstasy; anger is more clearly felt, but so is love; fear is experienced more deeply, but so is courage. It involves the courage to be. It means that we must be more deeply involved with others, have continuity with the past, and, as best we can, prepare for the future. Second, the good life is not the achievement of a static goal. The person who is experiencing the good life is not necessarily a well-adjusted person. Rather he is one who is able to so integrate his resources that he can adequately cope with life as it comes, and derives satisfaction from this process. He is involved in the ongoing process of life continually moving away from the pole of defensiveness toward the pole of openness and experience; he is increasingly willing to trust himself and his own deep feelings as valid and trustworthy. Third, we are basically what we choose to be. We are free to be ourselves or to hide behind a facade; to move toward openness or to retrogress; to act in ways that are destructive of self and others or in ways that are enhancing. The tendency to protect our egos is one of the factors that limit our choices. The more the person is living the good life, the more he will experience a freedom of choice; and increasingly, his choices will be implemented in behavior that is satisfying and adequate. When we are freed from the extremes of defensiveness our need to be liked and our need to give affection will be as strong as our need to strike out at others; our total behavior becomes more realistic and balanced. The good life process is full of risks but it results in experiencing life more completely. • V-E-3 Pam 165-8 CHAPTER VI MODERATION Section A. OUTLINE DISCUSSION THEME How moderation can produce personal and social harmony. TEACHING POINTS MODERATION IS MORE THAN AVOIDING EXTREMES 1. Accepts the fact of change. 2. Accepts and controls feelings. 3. Works for reconciliation. MODERATION PRODUCES HARMONIOUS RELATIONSHIPS 1. Controls passions. 2. Manages frustration and stress. 3. Develops a sense of proportion. KEYS TO PRACTICING MODERATION 1. Have an open mind. 2. Accept others as they are. 3. Affirm the positive. 1. Introduction. The question before us is: How am I going to run mY life? We can get to the heart of this discussion on moderation by noting that running our lives is similar to the .way a moderator exerts leadership over a group. Being effective moderators of our lives implies a decision to control our affairs so that we can experience a high degree of personal and social harmony. By discussing the idea of moderation in terms of being the moderators of our own lives, we are saying that this way of life is positive rather than negative and that it is life-affirming rather than a system of self-denial. Let us explore the following ideas: First, practicing moderation is more than avoiding extremes. Second, moderation is the key to producing harmonious relationships. Third, we will discuss some ideas that are necessary to living a life of moderation. • VI-A-l Pam 165-8 2. Explanation. a. Moderation is More Than Middle-of-the-Road Virtue. (1) Accepts the fact of growth and change. Question: Have your feelings toward the rights of the individual changed in the last few years? Discuss: Moderation is not some imaginary midpoint between extremes. (2) Accepts the power of feelings. Question: Should a moderate person ever practice self-denial? Discuss: Moderation does not deny basic feelings and drives; it provides self-control. (3) Works to reconcile conflicts. Question: What are the advantages and disadvantages to a moderate approach to public controversy? Discuss: A moderate man keeps open the possibilities of conciliation by refusing to claim his position is completely pure and just. b. Moderation Aims at Improving Relationships. (1) Controls passions that break relationships. Question: Why do you trust a self-controlled person more than you do a hothead? Discuss: Adults overreaction to youth cultures stimulates more extreme reactions. (2) Manages frustration and stress. Question: Why do people overreact to some situations? Discuss: A person does not control his own life when the situa tion in which he works dictates his reactions. (3) Develops a sense of proportion in daily living. Question: Can you name the three most important things in your life in the order of their priority? (family, job, friends) Discuss: Moderation gives a person time to distinguish what is important and what is unimpor ant in life. b. Moderation Aims at Improving Relationships. A child tends to want everything he sees. Sometimes it seems that he will drive his parents to distraction with demands for things that catch his eye. Moderation is not a characteristic of childhood. However, when a child matures he accepts the fact that he must moderate his appetites and desires if he is to live in harmony with others. Unfortunately a few people are so emotionally dist urbed or mentally ill that they cannot achieve the moderation needed to function well in society. But for the healthy majority the development of moderation parallels· their growth toward adulthood. Moderation becomes one of the characteristics of the mature human being and marks him as one who is dependable and trustworthy in his social relationships. Let use discuss some of the situations in which moderation can help us develop harmonious relationships with the people with whom we live and work. (1) Controls passions that break relationships. Why do you trust a self-cont rolled person more than you do a hothead? All of us are tempted to engage in emotional outbursts from time to time. It is possible that this may relieve some of our inner tensions, • VI-A-2 Pam 165-8 but it is also a good way to lose friends and alienate people. Aroused passions can lead to actions that permanently injure a promising relationship. For instance, sexual desire can push a couple into commitments for which neither of them is ready. Intemperate responses to aggravation have a way of escalating feelings of hostiEty. An example of this is the overly critical reaction of some adults to the new life styles of young people. The adult reaction only stimulates a more extreme reaction from youth, and the generation gap is widened. In all such cases, moderation is the key to controlling the passions which can strain our relationship with the people around us. (2) Manages frustration and stress. Why do people overreact to some situations? Overreacting to problem situations is one of the signs that a person has not learned to be an effective moderator of his life. It means that the situation is dictating his reactions and that he does not have control of his own life. Frustration and stress are two factors that are characteristic of modern bureaucratic life. The system we work in will sometimes pressure us to produce faster than we are able to-this places us under great stress. At other times the system will not allow us to achieve our goals as fast as we want to-this causes a sense of frustration. Only a person who has the flexibility to control his temper as well as his timetable, can avoid overreacting to frustration and stress. Such a person is truly the moderator of his life and has an insight into maintaining effective human relationships within the system in which he works. (3) Develops a sense of proportion in daily living. Can you name the three most important things in your life in the order of their priority ? (family, job, friends) Moderation develops a sense of proportion in a person which enables him to establish an accurate set of priorities. It leads to the recognition that some things are more important than others. A man who gives high priority to his job may postpone a meal in order to finish a task. A person who places a high priority on the importance of his platoon will restrain his angry criticisms in order to protect the unity of the group. The practice of moderation gives a person time to distinguish what is crucial from what can be compromised, postponed, or rejected. This ability to establish these kinds of priorities in everyday living is the basis for finding and keeping enduring relationships with other people. c. Some Elements in Practicing Moder ation. • We are not born with built-in contr ols over our needs and drives. Moderation is learned. We begin learning to temper our demands under parental discipline at a ver y early age. As we gr ow older we have to learn to handle new relationsh"ps and problems without parental guidance. Sometimes moderation is fo rced upon an adult, as when a doctor orders us to stop smoking, cut down on eating, and take reasonable regular exercise. This does not produce a moderate person because he is motivated from restraint rather than an inner need for a sense of balance. Therefore, we can conclude that moderation is not only learned, but it becomes morally significant when it is based upon inner commitment rather than external restraint. Some of the ingredients which make it possible for an adult to practice a philosophy of moderation based upon personal con VI-A-3 Pam 165-8 viction is to keep his mind open to new ideas and relationships, be willing to accept others as they are, and have the capacity to be affirmat ive when things seem to be going wrong. (1) Be willing to accept new ideas a nd relationships. Do you think that the use of teaching machines improve the quality of our schools? The growth of technology is so fast in our society that we are tempted to resist the social changes that result from it. For instance, in educational practice the technologies based upon new knowledge of electronics-audiovisual devices, television, and teaching machines-are being used to introduce greater efficiency and economy in formal education. The problem that immediately emerges is how to deal with the resistances, anxieties, and disrupted interpersonal communications between teacher and student. A mind closed to change could stop much needed improvements in the quality of our educational system. One way of achieving moderation in our lives is to have an open-minded approach to new ideas and relationships that are forcing themselves upon us. This way we are in a position to accept changes that are good and reject those that are harmful. (2) Be willing to accept others as they are. Do you believe that all human judgments are imperfect? One of the attitudes that can free us from extremist opinions and actions is to accept the limitations of others. We can do this when we have realistically accepted our own limitations. By being aware of the fallibility of human judgments we are freed from demanding perfection from the groups with which we associate. We will not absolutize our own convictions to the exclusion of the valid claims of others. This opens the way for us to work with other people because we realize that they are not fundamentally different from us. This leads us to the discovery • that people of different races, religions, and social classes from our own can be the means of enriching our lives. This characteristic of moderation immunizes a person against the fanaticism which scorns openness to others. Itis a fundamental key to personal and social maturity. (3) Constantly affirm your positive values. Why is it important to emphasize our strong points? Many people feel that our country pays such obsessive attention to national problems and weaknesses that we frequently forget to affirm the strengths that have made America great. This idea applies to individuals as-well as nations. It is a mistake to become so preoccupied with our personal weaknesses that we forget our successes. The man who practices moderation learns to affirm positive values so that he can help generate confidence in himself and others. The German poet Goethe eloquently expressed this idea in these words, "If one treats a person as if he were what he ought to be and could be, he will become what he ought to be and could be." c. Some Elements in Practicing Moderation. (1) Be willing to accept new ideas and relationships. Question: Do you think that the use of teaching machines improve the quality of our schools? Discuss: An open-minded person is in a posit ion to accept changes that are good and reject those that are harmful. • VI-A-4 Pam 165-8 (2) Be willing to accept others as they are. Question: Do you believe that all human judgments are im perfect? Discuss: Extremist opinions are avoided when we accept the fallibility of ourselves and others. (3) Constantly affirm your positive values. Question: Why is it important to emphasize our strong points? Discuss: Goethe's saying: "If one treats a person as if he were what he ought to be and could be, he will become what he ought to be and could be." 3. Review. Moderation is more than avoiding extremes. It produces harmonious relationships between people. It is the clue to being effective managers of our own lives. • VI-A-5 Pam 165-8 MODERATION Section B. TEXT AND BIBLIOGRAPHY 1. Introduction. The question before each of us today is: How am I going to run my life? A good way to get to the heart of this discussion is to note that running our own lives is similar to the way a moderator exerts leadership over a group. A large part of a leader's impact upon his group depends upon his self-concept, that is, the way he sees his role within the group. He can see himself as a policeman whose primary function is to maintain order; this usually keeps the group from freely discussing the issues before it. He can be a lecturer and try to furnish "all the facts" so that the group will reflect his point of view when conclusions are reached. Or he can be so completely democratic that the discussion proceeds without order or purpose. In each of these cases the moderator has weakened the real purpose of the group he has been selected to lead. In like manner, we can decide to run our lives by playing the role of personal policeman-which suggests that all issues have been decided and life is simply a matter of obeying rules; or by playing the role of personal lecturer who has "all the facts"-which tends to shut out the ideas and opinions of others; or by playing the role of a practitioner of complete personal license which tends to be a cover-up for having no sense of direction in life. In each case we would not be effective moderators of our own lives. Being effective moderators of our own lives implies a decision to preside over our affairs in a way that will prod1.we a maximum of personal and social harmony. Stated another way, running our own lives effectively implies practicing moderation. By discussing the idea of moderation in terms of being the moderators of our own lives, we are clearly saying that this way of life is positive rather than negative and that it is lifeaffirming rather than a system of self-denial. During our discussion period we will explore the following ideas. First, practicing moderation is more than avoiding extremes. Second, moderation is the key to producing both a sense of harmony within ourselves and harmonious relationships with others. Thi1·d, we will explore some keys to practicing moderation in our everyday lives. 2. Explanation. a. Moderation is More Than Middle-of-the-Road Virtue. • To some people moderation is a negative virtue. It is thought of as an attitude toward life which denies the power of human desires and puts a person on constant guard against surrendering to any strong drive or emotion. It does not mean mediocrity. On the level of personal morality one who practices moderation is pictured as a person who denies the power of his feelings and seeks to stay poised on dead center. On the level of social behavior a moderate is viewed as one who refuses to take sides on important issues and seeks an uncontroversial middle ground. Our discussion must take us beyond this caricature of the meaning of moderation. We need to relate the whole concept of moderation to an intelligent and VI-B-1 Pam 165-8 creative way of running our own lives. This will lead us to see that it is proper to set limits on some of our powerful drives and accept selfimposed limitations upon some of our deepest feelings. Such thinking • points to the real significance of practicing moderation: a person who practices personal restraints is in a position to be an agent of reconciliation in our world of conflicting extremes. (1) Accepts the fact of growth and change. Have your feelings toward he rights of the individual changed in the last few years? Man is not a static being; he is always involved in change. This means that moderation cannot be conceived of as some imaginary mid point between extremes. The difficulty of such thinking becomes clear when we ask ourselves such questions of these: what is the midpoint between love and hate? or between mercy and cruelty? or forgiveness and revenge? This leads us t o the insight that moderation is really a way of accepting realistic limitations on some of our basic drives and commitments so that we can exercise cont rol over our lives in situations of tension. It is exercising a sense of balance between extremes of behavior while accepting the fact that both man and his environment are changing. (2) Accepts the power of feelings. Should a moderate person ever practice self-denial ? A moderate person may decide to deny himself the satisfaction of a certain habit like smoking cigarettes. He doe~ this after consulting his own values and the sound advice of others. This kind of decision does not mean that moderation leads to denial of feelings and desires. Rather, it is a way of determining how to manage our feelings. A moderate person will experience anger, fear, and sex ual desire as much as someone • who denies the value of moderate living. The principle of moderation does not deny the facts of our human feelings a nd drives: it provides the selfcontrol a man must have to react intelligently and creatively to those feelings. (3) Works to reconcile conflicts. What are the advantages and disadvantages to a moderate approach to public controversy? A truly moderate man is not a fence sitter with regard to the explosive issues in our society. Such a person is usually irrelevant in the struggle between conflicting parties or groups. In contrast, the moderate is wholly dedicated to his point of view but refuses to elevate his con victions into absolutes. He knows that when passions are aroused, people and groups become polarized ; communication is destroyed, and with it, understanding. He refuses to make a final stand on the claim that his position is completely pure and just. Without losing his identity as an advocate of his own beliefs, he is still able to keep open the possibilities of conciliation. Thus he allows communication and understanding to grow. This perspective on the ambiguity of human judgments is imperative today if our democracy is to maintain civility and growth. 3. Review. This discussion has been an affirmative approach to practicing modera • VI-B-2 Pam 165-8 tion in our lives. We have noted that it is more than avoiding extremes. It is an attitude toward life which works for reconciliation between people who have differing opinions. Moderation helps control the passions that break relationships between people because it gives us a posture that enables us to manage the frustration and stress of everyday living. It develops a sense of proportion in a person so that he can establish an accurate set of priorities in his life. It allows us to test new ideas and relationships, accept peop e as they are, and affirm positive values rather than being obsessed by problems and weaknesses. Moderation is the clue to being effective managers of our lives. BIBLIOGRAPHY Franklin, John Hope, Color and Race, New York: Houghton Mifflin, 1968. Hazlitt, Henry, The Foundations of Morality, Princeton: D. Van Nostrand Co., Inc., 1964. Kagan, Jerome, Creativity and Learning, New York: Houghton Mifflin, 1967. Marty, Martin, The Search for a Usable Future, New York: Harper and Row, 1969. McClelland, The Achievin g Society, New York: Van Nostrand-Reinhold Books, 1967. Stern, Jess, The Seekers, New York: Doubleday and Co., 1969. • VI-B-3 Pam 165-8 MODERATION Section C. LESSON PLAN PREPARATION Before prepar·ing the Lesson Plan review NOTES FOR THE INSTRUCTOR in the Foreword, paragraph 4 "Methods of Instruction" and pa;ragraph 5 "Preparation of Lesson Plans." GUIDANCE FOR THE INSTRUCTOR This discussion of moderation should seek ways for an individual to practice a life style that will promote a high degree of personal and social harmony. This approach to moderation is an affirmative one rather than a system of self-denial. Each person is the mod erator of his own life. The instructor should not let himself be drawn into defining moderation as an uncontroversial, middle-of the-road philosophy of personal abstinence. Review paragraph 8, "Instructor Attitudes," under NOTES FOR THE INSTRUCTOR in the Foreword. LESSON PLAN INSTRUCTIONAL UNIT : Moderation. TYPE: To be determined by the instructor. TIME ALLOTTED: 50 minutes. CLASSES PRESENTED TO: All personnel; mandatory attendance as required by regulation. TOOLS, EQUIPMENT, AND MATERIALS: 16mm projector, overhead projector, chalkboard. PERSONNEL: One instructor and one projectionist. INSTRUCTIONAL AIDS: TF 16-4023, "Moderation," GTA 16-4--54 [1 through 10] (Ref: DA Pam 108-1); T(GTA) 16-4-54 [1 through 10] (Ref: DA Pam 108-1) See Section D for descriptions. REFERENCES: DA Pam 165-8, DA Pam 108-1. STUDY ASSIGNMENTS: None. STUDENT UNIFORM AND EQUIPMENT: Duty uniform. TROOP REQUIREMENTS: None. TRANSPORTATION REQUIREMENTS: Vehicle for transportation of equipment and materials. 1. Introduction. (15 minutes) • a. Objective. To discuss and understand ways of being effective moderators of our own lives in order to produce a maximum of personal and social harmony. VI-C-1 Pam 165-8 b. Reasons. (1) One way of living our lives is by practicing complete personallicense. • (2) Another way is to have a set of rules that we obey coveringall situations. (3) A more effective way is to run our lives by practicing moderationin all aspects of life. c. Procedure. N{)te. Show Visual 1 while students enter the classroom. (1) Announce classroom procedure. (2) Introduce the topic (see Introduction, Section B). (3) Use the film synopsis in Section D to introduce and show thefilm, Moderation. Note. Student reaction to the film will be used to move into the main body of thediscussion. 2. Explanation. (30 minutes) Note to the instructor. The following are the recommended places to insertvisuals in OUTLINE, Section A. a. Moderation is More than Middle-of-the-Road Virtue. (1) Visual2 (2) Visual3 (3) Visual 4 b. Moderation Aims at Improving Relationships. (1) Visual 5 (2) Visual6 (3) Visual 7 c. Some Elements in Practicin.q Moderation. (1) Visual 8 • (2) Visual 9 (3) Visual tO 3. Review. (5 minutes)Summary of discussion and questions from the class. (See Review,Section B.) VI-C-2 • • Pam 165-8 MODERATION Section D. INSTRUCTIONAL AIDS 1. Film Synopsis. TF 16-4023, "Moderation". Note. The film "Moderat ion" has been conceived with a strong awareness that youth is rigidly resistant to direct moralizing. Rather than a literal and sanctimonious condemnation of thoughtless, impulsive and "shoot from the hip" behavior and its consequences, it proceeds with a somewhat absurd, somewhat exaggerated and hopefully entertaining glorification of the immoderate and the irrational. The film is a "put-on" from start to finish. This film commences with an apparently staid and somewhat pompous podium speaker who is issuing forth rather obscure and academic platitudes about human behavior. He then tells his audience that he has decided to illustrate his concept of ideal human conduct by personal performance on the city streets. A kinetic assault of wild, bizarre street scenes interspersed with increasingly "mad" podium commentary ensues. Throughout the film the "put-on" aura is maintained by the intense, sincere and unsmiling demeanor (even in moments of fanaticism) of our promulgator (both on the podium and on the street). Insipid, out of character affirmations of the "good," the "reasonable" and the moderate alternatives are studiously avoided in the context of this film. 2. Training Aids. Note. Available as GRAPHIC TRAINING AIDS (Flip charts, GTA 16-4-54) from local training aid subcenter; and as transparencies (overhead projector) T(GTA) 16-4-54 from Audio-Visual Support Centers are the following visuals to be used as discussion starters: •II VI-D-1 Pam 165-8 Number 1. Title Chart. • MODERATION • • VI-D-2 Pam 165-8 Number 2. Supports a. (1) in the TEXT. The picture of a multicolored flower growing out of a green base. The flower-like image becomes larger as it develops from bottom to top. The symmetry of this art is symbolic of the need for a balance between extremes of behavior in a person's life. It is designed to support the idea that moderation is a way of accepting realistic limitations on some of our basic drives and commitments. • VI-D-3 Pam 165-8 Number 3. VI-D-4 Supports a. (2) in t he TEXT. Shows three hands outstretched, each with a flower in the palm. The outstretched hands symbolize openness to life; • the flower in the palm is symbolic of a variety of experiences and feelings common to all people. This artwork supports the idea that a moderate person will be open to all kinds of feelings and experiences, and will not deny the facts of his humanity. • • • Pam 165-8 Number 4. Supports a. (3) in the TEXT. Shows two groups of men colored blue, standing close toget her. Near the center of the picture is shown a small, isolated green plant growing. The groups of people are holding up two placards and are facing each other as if in conflict. In the center one man with outstretched arms is the bridge between the two groups. This picture is intended to portray graphically the idea that a moderate man is often a conciliator because he refuses to elevate his convictions into absolutes. He helps communication and understanding to grow. VI-D-5 Pam 165-8 Number 5. Supports b. (1 ) in the TEXT. Pictures a large group of people close together; outside of the group are a few people isolated from the others. Sup • ports the point that moderation helps maintain relationships and reduces alienation. • VI-D-6 Pam 165-8 Number 6. Supports b. (2) in the TEXT. Shows four black bars framing a scene that is made up of abstract figures of human beings. The picture has a quality of explosiveness about it. The bars around the human scene are symbolic of restricted action and behavior. This undergirds the idea that moderation helps manage frustration and stress. VI-D-7 Pam 16:5-8 Number 7. Supports b. (3) in t he TEXT.This picture is divided into three parts. The first part,shown at the upper left-hand corner, is the scene of a man • and a woman walking together. The second scene which islocated in the center of the picture is that of a skier. Thethird scene is in the lower right-hand corner showing twoautomobiles. These three scenes depict various aspects ofeveryone's life. It underscores the point that one mustset priorities in life in order to maintain a sense of proportion in daily living. • VI-D-8 • Pam 165-8 Number 8. Supports c. (1) in the TEXT. This piece of artwork is an arrangement of geometric figures and patterns. Throughout the picture there is scattered a collection of faces or scenes of people meeting together. This helps support the point that one key to practicing moderation is to keep an open mind. VI-D-9 Pam 165-8 Number 9. VI-D-10 Supports c. (2) in t he TEXT. Five different chairs are shown at the top of the picture; each one is of an entirely different style. Below the chairs is a mottled area of blue and green. The different styles of chairs are symbolic of the variety of people and life styles encountered by every person. The multicolored area is symbolic of or derliness and continuity even when made up of a variety of forms and colors. This artwork is related to the idea that society is made up of people of various looks, values, and life styles. When we accept others as they are, we find that everyone can fit into a harmonious pattern of life. Diversity enriches our lives. • • Pam 16.3-8 Number 10. Supports c. (3) in the TEXT. Shows two words, "affirm" and "positive," against a dark background. Below the words are shown five figures in a pose as if swinging a baseball bat. This underscores the fact that by practicing moderation one affirms himself and others as having infinite worth. 3. Chalkboard Suggestions. If it is necessary or desired to use only a chalkboard as an aid in the presentation of this topic, the instructor should refer to the visuals as the basis of his chalkboard presentation. If adequate drawings cannot be made by the instructor, he should print the key words from the text on the chalkboard as a means of provoking discussion. 4. Learning Activity Suggestion. The instructor may choose a panel to act as a film review board whose task will be to give a general critique of the film. In order to facilitate this the instructor may select several questions from the following list that will help the panelists focus on the main ideas of the film. Question: What was attractive about the kind of life portrayed in the film? Question: Do freedom and happiness imply "letting yourself go" whenever you please? • Question: Does the weakness of the man being pushed by the crowds represent the only real alternative to irrational, impulsive and gluttonous behavior? L_-------~ VI-D-11 Pam 165-8 Question: Is there any way to really get what you want withouthurting others?Question: Didn't the Ka ngaroo Man and the baseball player bothappear happy and unfrustrated?Question: Could self-control ever compete with the Tear Bank asa means of overcoming frustrations?Question: Isn't it true that if all people became human vegetables(literally or figuratively) the "de-humanizing" advance of technology(with its jolting changes) would cease?Question: Isn't it true that a modest and proportioned outlook woulddefeat such novel ideas as the Human Pawnshop?Question: Is it possible that a lamp has a nervous system? Can webe sure on this point? Who are we to say?Question: Isn't the truly fair man uncommitted about everything? Or does the really sound man (i.e., the Uniform Stride Man) makeup his mind on everything and then disregard all other opinions?Question: Is there a reasonable alternative to these two attitudes? Question: Isn't forgetting past wrongs a sign of weakness as opposed to the attitude of The American Seethers Society?Question: If man has the capacity to think, shouldn't the "fullman" include thought in company with action? Does an attitude of thoughtfulness imply a completely dry, unemotional life?Question: Which attitude has more long term perspective-thatof the impulsive, hip shooter or that of the reasonable man?Question: What is a greater example of true self-denial-thatof the man who lives by his mental powers, his emotional inclinations, andhis experience, or that of the man who lives by his emotional urges alone?Qu estion : Which of the above formulas betokens a fuller, more wellrounded life?Que stion : Which way of life is more likely to be socially enriching?Question: Which approach is more likely to be offensive to othersand socially detrimental?Question : Could the life devoid of self-control be considered theeasy, weak, animalian way out?Question: Which attitude is more likely to bring about maturitythe conflict-facing-and-solving approach or the no-second-thoughts approach? Question : What is more manly-the resolution and toleration offrustrations through an interplay of mind and emotion or tbe uncontrolleddisplay of emotion when confronted with frustrations and problems?Question: Is the tendency to give consideration to new ideas thesame as the arbitrary and totally emotional acceptance of anything newand different?Que stion : Which man gets to know himself better-the thoughtfull,reflective man or the totally impulsive man?Que stion : Which of the two men ca n be regarded as the "boss" of hisown life and the master of his fate?Question: Which of these types is more likely to have an understanding of others and their differences? VI-D-12 • Pam 165-8 Questi on : Which of these men has more genuine, deep-seat ed confidence in his actions? Question: Which of these men is closer to an animal ideal and which is closer to a human ideal? • VI-D-13 Pam 165-8 MODERATION Section E. STAFF ORIENTATION 1. Introduction. (1 minute) The objective of this topic is to help the individual discuss and understand ways of being an effective moderator of his own life in order to produce a maximum of personal and social harmony. 2. Explanation. (13 minutes) a. The following aids will be used in the Character Guidance discussion classes. (1) The topic is supported by a DA Poster in the "Our Moral Heritage" Series. This poster will be displayed on unit bulletin boards throughout the month. (2) TF 16-4023, "Moderation" is available for use in support of the class. This film is designed to evoke discussion. GT A 16-4-54 and Transparenci~s T ( GTA) J6-4-54 are integrated into the discussion topics. ( 3) During the discussion period the class will explore the following ideas. First, practicing moderation is more than avoiding extremes. Second, moderation is the key to producing both a sense of harmony with ourselves and harmonious relationships with others. Third, some keys to practicing moderation will be explored. Note. Pass out copies of ANNEX A, SUMMARY OF THE TEXT, to the staff. Ask for questions. Answer the questions briefly. 3. Review. (1 minute) Moderation is more than avoiding extremes. It is an attitude toward life which works for reconciliation between people who have differing opinions. It develops a sense of proportion in a person so that he can establish an accurate set of priorities in his life. It allows us to test new ideas and relationships, accept people as they are, and affirm positive values rather than being obsessed by problems and weaknesses. Moderation is the clue to being effective managers of our lives. VI-E-1 Pam 165-8 ANNEX A SUMMARY OF TEXT MODERATION This is rwt to be used in lieu of attendance of Character Guidance classes. It may be used for staff briefings and to alleviate the difficulty of supplying instruction for isolated detachments of five or less, such as use ROTC, Recruiting, Sectt?·ity, MAAG and Missions which cannot the training facilities of larger units. The question before each of us is: How am I going to run my life? We can decide to run our lives by playing the role of personal policemanwhich suggests that all issues have been decided and life is simply a matter of obeying rules; or by playing the role of personal lecturer who has "all the facts"-which tends to shut out the ideas and opinions of others; or by playing the role of a practitioner of complete personal license which tends to be a cover-up for having no sense of direction in life. In each case we would not be effective moderators of our own lives. An effective moderator presides over his affairs in a way that will produce a maximum of personal and social harmony. This suggests that moderation is positive rather than negative and that it is life-affirmiug rather than a system of self-denial. First, practicing moderation is more than avoiding extremes. To some people moderation is a negative virtue. The need to relate the whole concept of moderation to an intelligent and creative way of running our own lives is essential. A person who practices personal restraints is in a position to be an agent of reconciliation in our world of conflicting exac tremes. A moderate person accepts the fact of growth and change, cepts the power of feelings, and works to reconcile conflicts. Second, moderation is the key to producing both a sense of harmony with ourselves and harmonious relationships with others. Moderation is not a characteristic of childhood. However, when a child matures he ac cepts the fact that he must moderate his appetites and desires if he is to live in harmony with others. Moderation is one of the characteristics of the mature human being that marks him as one who is dependable and trustworthy in his social relationships. Practicing moderation is the key to controlling passions that break relationships, managing frustrations and stress, and developing a sense of proportion in daily living. Third, it is important to understand that true moderation is not the result of external restraints. It is the result of internal commitment. This internal commitment is what makes moderation morally significant. A person who grasps this moral significance will experience a kind of personal freedom which will enable him to keep his mind open to new ideas and relationships, and have the capacity to be affirmative when things seem to be going wrong. • VI-E-3 Pam 165-8 The proponent agency of this pamphlet is the . Office of the Chief of Chaplains. Users are invited to send comments and suggested improvements on DA Form 2028 (Recommended Changes to Publications) Chief of Chaplains, AnN: OCCH, Department of the Army, Washington, D.C. 20314. By Order of the Secretary of the Army: W. C. WESTMORELAND, General, United States Army, Official: · Chief of Staff. KENNETH G. WICKHAM, Major General, United States Army, The Adjutant General. Distribution: To be distributed in accordance with DA Form 12-4 requirements for Character Guidance Discussion Topics. tt U.S. GOVERNMENT PRINTING OFFICE: 1970-412-13~/20028A