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LAKE PLACID - At its peak, Howard Johnson's operated more than 1,000 restaurants across the U.S., but now, only two remain: in Lake Placid and Bangor, Maine.
A Boston-area author has written a book recounting the history of the restaurant chain that was released this summer.
"A History of Howard Johnson's: How a Massachusetts Soda Fountain Became an American Icon" is Anthony Mitchell Sammarco's 67th book. He often writes about the history of the Boston area and its establishments.
Article Photos
Richard Rosentreter/Lake Placid News file photo
Owner Ron Butler stands in front of his Howard Johnson's restaurant on Saranac Avenue in Lake Placid in 2009 after being named to the Lake Placid Hall of Fame. This HoJo's is one of two remaining in the entire country.
Sammarco told the News he was the curator for the Milton, Mass., historical society, where Howard Johnson lived from 1939 until his death in 1972. Sammarco put together a lecture for the organization on the restaurant's history about seven years ago, and he decided it would make a good book.
Sammarco focused on the rise of the HoJo's empire, but he deals in one chapter with its decline, which he argues came about because of the rise of fast food and the change of American tastes.
"It's a shame, in some ways, that these restaurants do not have in some ways the ability to sustain themselves," Sammarco said in a Tuesday phone interview. "It's kind of sad in a way that there are people today under the age of 40 who have no concept of what Howard Johnson's meant to the 20th century."
Sammarco was in Lake Placid maybe 25 years ago, and while he was here, he stopped at the local Howard Johnson's for a meal. He said that nowadays, there are few chains he wants to stop at when he's traveling, but he always liked stopping at HoJo's because of the good food, reasonable prices and clean facilities.
Local history
Ron Butler has not yet read the new book but some friends of his who were former Howard Johnson's employees told him about it.
Butler is the owner and operator of Lake Placid's Howard Johnson's, and he has been since he and his wife bought it in on Sept. 1, 1958, from Francis and Louise Brewster.
Butler told the News in a phone interview that he decided to go to college after coming home from the Korean War, and he went to his guidance counselor and said he wanted to go to Cornell University. His guidance counselor said he didn't study hard enough for that, but suggested a nice little college in the Adirondacks.
"I never heard of Paul Smith's College," Butler said. "I never heard of Saranac Lake, for that matter."
He started late, but he managed to catch up, and he graduated two years later and set about looking for a job. He needed one because he was married. He interviewed for a few things, including in Schenectady, but there weren't many jobs around. When he heard about an assistant manager job for a Howard Johnson's restaurant opening in Lake Placid, he jumped on it.
"I didn't know anything about it, nothing," he said.
He went to two weeks of training at a Howard Johnson's in Oxford, Mass., and came back ready to start, working all the hours he could work for $75 a week.
"The Brewster girls," as Butler calls them, owned high-end dress shops in Lake Placid and Florida, and they opened the Howard Johnson's on May 17, 1956. Vince Madden was the manager at the time, and Butler said he learned a lot from him. For instance, one day there was a lull in customers, so Butler sent two waitresses on break, and they went to the Tick Tock, a nearby bar, and they tipped back a few drinks.
"They came back and they were drunk," Butler said. "We needed them. We had to have them because we were busy."
Madden got upset and told Butler never to let the staff go on break like that.
"That's the only time he ever yelled at me," Butler said. "I learned some good lessons from him."
The Brewster sisters decided to close down the restaurant that first winter because they didn't have the business to sustain it through the off season, and they sent Butler to a Howard Johnson's restaurant that was opening on the Maine Turnpike. He worked there for the winter and came back to open the Lake Placid HoJo's on May 1, 1957, as its manager.
When the sisters decided to sell the Howard Johnson's, they wanted Butler to buy it. Even though he and his wife had only saved $10,000, they helped fund the Butler's mortgage on the business.
Once they owned it, Butler said he and his wife worked every day, week in and week out, "because you had to."
They've done probably six additions over the years, the most recent one a salad bar added around 1990.
Now his sons help run the business, with one running the restaurant and the other running the hotel that was once branded Howard Johnson's and is now a Comfort Inn.
"I don't think they have orange blood like I do, but we've managed to keep it going," Butler said.
Why has Butler's Howard Johnson's outlasted so many others?
"I think it has to be persistence," Butler said. "I was always very persistent about keeping the standards and selling the products that we always sold."
He also credits years of great employees for helping him keep the business going. He can tell stories about many of them, and he said a number of them will still stop in and see them when they're in town. And several of the current employees have been there three decades or more.
"I've got a lot of long-term employees," Butler said.
Butler doesn't work much anymore, after he was sick last year. But he said he's satisfied with his career at Howard Johnson's.
"We've done great business," Butler said. "We're very happy.
"It's been a good life. We can't complain, any of us. We worked hard and we worked often, we were working when everyone else was playing, but it's been good."
Resurrection of
the brand?
Lake Placid and Bangor, Maine, might not be the only Howard Johnson's for long. The Wyndham Hotel Group, which bought the brand, announced plans earlier this month to resurrect it.
A press release issued on Sept. 10 states the initiative will be "a multi-year undertaking focused on elevating the overall guest experience by revitalizing all aspects of the brand - from property design and case goods to signature amenities and service."
"Howard Johnson is a brand that for millions of travelers conjures fond memories of ice cream cones and family vacations," Wyndham Hotel Group President and CEO Eric Danziger said in the press release. "It's a name that carries with it incredible equity. Reinvigoration is about growing the brand and restoring it to its rightful place within the industry by inspiring that same type of brand loyalty and affinity from a new generation of consumers."
Contact Jessica Collier at 891-2600 ext. 26 or email@example.com.


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Did Ann Kuster flip-flop on employer mandates in Affordable Care Act?
When Congresswoman Ann McLane Kuster, D-N.H., sat down recently for an interview on New Hampshire Public Radio, the conversation quickly turned to President Barack Obama's health care law.
Kuster said she's dead set against repealing the Patient Protection and Affordable Care Act, but she agreed that it should be revised -- particularly in areas that affect small businesses.
Kuster said she wants to reexamine guidelines that define a "full-time" work week as being as little as 30 hours, and also supports Obama's decision to further delay the so-called "employer mandate."
The employer mandate is a provision in the health reform law that requires businesses with 50 or more employees to offer affordable insurance coverage for workers or face penalties.
The federal government was set to begin enforcing that aspect of the law in 2014, but the Obama administration has pushed back the deadline twice, moving it to 2016.
Kuster said delaying the employer mandate will provide an opportunity for New Hampshire's insurance exchange to get more competition that could drive down costs.
"That's one reason that I support the president in the delay of the small business mandate for another year," she said. "Get more competition into the New Hampshire marketplace and then we'll find that there will be insurers that will compete on convenience as compared to cost."
Kuster's remarks on NHPR drew fire from the National Republican Congressional Committee, which said Kuster's statement was at odds with her voting record. That's because in July 2013, Kuster voted against a House bill that called for delaying the employer mandate.
In a blog post, NRCC spokesman Ian Prior wrote that Kuster either lied or has "absolutely no idea what she is voting for."
Kuster did vote against the bill. But does that mean that Kuster has reversed her position on the employer mandate, as NRCC claims?
Shifting dates
The politics surrounding any vote on the House floor is complex.
In this case, by the time last year's vote was held, the Obama administration had already announced it would postpone enforcing the employer mandate for one year. So the vote was essentially symbolic.
The White House's preemptive move left some House Republicans peeved, since Obama made the change through his executive authority, rather than by going through Congress. In response, House Republican leaders devised a series of showdown votes aimed at driving a wedge between Democrats and the White House.
For instance, Republicans called a vote on delaying the employer mandate, even though the change had already taken place. They also introduced a second bill to delay the health care law's mandate on individuals to secure health insurance.
Democratic leaders called these measures further attempts to dismantle Obamacare. Obama threatened to veto the bills, specifically calling H.R. 2667 -- the bill delaying the employer mandate -- "unnecessary."
Despite such calls from the Democratic leadership, House Republicans picked up some Democratic support for the measure. It passed, 264-161, with 35 Democrats voting for it. (The bill delaying the individual mandate also passed the House, though with less Democratic support.)
Kuster's stand
Kuster voted against both bills, saying they undermined implementation of the health care law. But at the time, Kuster didn't specifically address the merits of delaying the employer mandate.
By contrast, U.S. Rep. Carol Shea-Porter -- another New Hampshire Democrat who voted against both bills -- spelled out her opposition in greater detail.
"H.R. 2667 is unnecessary and redundant because President Obama already delayed the employer responsibility provision for one year; a provision that affects only 4 percent of all businesses in America," Shea-Porter said.
We asked Kuster's office for the congresswoman's views on the employer mandate. Spokeswoman Rosie Hilmer said Kuster supported the president's decision to delay the mandate in 2013, but voted against the Republican bill because it was a "symbolic bill that would not have helped a single business."
"Congresswoman Kuster takes her votes very seriously and addresses bills on their value, so she voted against this unnecessary bill because it was a redundant, meaningless stunt by House Republicans, not a serious attempt to address and fix problems with the law," Hilmer wrote.
Our ruling
Kuster recently said she supports the president's move to delay the small business mandate for another year, saying the delay would provide more time for the New Hampshire marketplace to develop competition among health plans. Critics say that's a contrast with her vote against a House bill to delay the employer mandate.
We agree that there is a contrast between those two positions, but there's also some nuance.
Kuster didn't say she opposed the bill because she thought that delaying the employer mandate was a bad idea -- a position that would have been a clear contrast with her more recent position. Rather, she voted against it because the bill was symbolic and tantamount to a stunt, since the White House had already delayed that provision of the law.
We rate Kuster's position on the employer mandate a Half Flip.

subset: commoncrawl


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Aura RMVB player
Aura FLV Player, the versatile RMVB player, helps you play FLV and YouTube videos, convert MP4, WMV, 3GP, MPEG, VOB, MOV videos to FLV videos, and turn your videos into web flash with playlist, advertise, and flash templates for uploading to social websites like MySpace, our free web album Go2Album, or insert to your own website.
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What can the RMVB player do
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Just choose the option Create flash files and upload to Go2Album, then hit the Publish button. The RMVB player will ask you for ID and password of Go2Album, which you can freely and easily sign up on our go2album.com. After upload the web flash successfully to Go2Album, you can copy the URL of your flash and tell everyone to share together.
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How can you insert web flash to your own website: First, add videos to the RMVB player. You can add FLV videos or any other supported videos. Double click on a non-FLV video to convert it to FLV, then hit the Template button to choose one template to display your FLV videos. After that, go to Advertise tab to add some ads to your FLV flash if you need. At last, go to Publish tab and choose the first option Create flash files only and then hit the publish button.
Wait for the publishing process finishes, click the Open output folder button and open the *.html with notepad. Copy the code from <object> to </object>, then paste into the desired place of your own HTML webpage. Copy the whole produced files of the RMVB player to the same folder with your HTML webpage and upload to the web server. Finish!
Display FLV videos with Aura RMVB player templates
Aura RMVB player provides dozens of wonderful templates for you to display FLV videos. Click templates name to watch the showcase.
What is RMVB
The RMVB file type is primarily associated with 'RealVideo' by RealNetworks, Inc.. RealMedia Variable Bitrate (RMVB) is a variable bitrate extension of the RealMedia multimedia container format developed by RealNetworks.
RMVB has widely been used for file sharing by P2P programs, such as Emule, BitTorrent and Gnutella. The RMVB files are also optimized to allow streaming over the Web. The RMVB files may be opened using the Media Player Classic, Real Alternative, or RealPlayer codec set. RealMedia codec uses compression similar to MPEG-4 Part 10 codecs, such as X264.
RealMedia uses compression similar to MPEG-4 Part 10 codecs, such as x264. RMVB video file formats are extremely popular for distributing Asian content, especially Chinese television episodes and movies. For this reason, they have become noticeably present (though not entirely popular) on file sharing platforms such as BitTorrent, eDonkey and Gnutella.
Now let's download the RMVB player to display web FLV videos and create web FLV flash!
|RM player
|MKV player


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Claire Armitstead (Guardian)
View all posts
Stagescan was started by a former theatre critic and participating Broadway producer who moved to London in 2007 and wanted to find the city's best shows. This site is the result.
The site is no longer being updated, but you are most welcome to browse!
Best Shows
All Theatres
Popular Reviewers
Harry Potter Reviews


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University of Texas Longhorns Crystal License Plate Frame
Free Shipping!
Orders of $25 or more qualify for FREE shipping within the U.S. and ship out within 2 business days.
University of Texas Longhorns Crystal License Plate Frame
Officially licensed - University of Texas "Longhorns" shiny chrome license plate frame with sparkling crystals by Elektroplate. All-metal (NOT plastic) frame with a shiny chrome finish, inlaid with 132 crystals, and full color UV-protected domed inserts that are Made in the USA.
All Elektroplate license plate frames are comprised of a chrome-plated metal finish made to withstand harsh outdoor conditions. Our high-end license plate frames with crystal accents are the perfect way to showcase your school pride everywhere you drive. In addition, all Elektroplate products are packaged in elegant retail packaging to make a great gift! FREE shipping on all orders over $25.


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Information and Brochure: The City has prepared a brochure (click here) covering all facets of affordable housing in Irvine, including locations and phone numbers for all developments with affordable units. Please contact us at (949) 724-7456 or 724-7454 if you need additional information.
Housing Goals: Development of housing in Irvine is guided by the goals, objectives and policies of the City's Housing Element and Chapter 2-3 of the Zoning Code. The overall goal of the Housing Element is to provide safe and decent housing for all economic segments of the community. The City of Irvine provides housing ranging from studio apartments to large single family homes. In addition, the City's development standards provide for affordable for sale and rental housing for lower income households requiring special needs.
Implementation of Goals: The goals of the Housing Element are implemented through Chapter 2-3 of the Zoning Ordinance. The City clarified and expanded its goals in 2006 through the adoption of a long-term Housing Strategy and Implementation Plan. The Housing Strategy details the City's vision of providing housing of the full spectrum of its residents.
Click below to view a short (5 minute) presentation of housing in Irvine
City of Irvine - A Housing Spectrum


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We understand that a list of the most American films could run 237 items long, the number of years since the signing of the Declaration of Independence.
It's an outlandish dream to narrow that list to 25, but hey, this is America. Dare to dream.
Any history buff can appreciate July 4th as a day to air the most patriotic films on TV, or relive the classics online.
War flicks, such as "Black Hawk Down" and "Saving Private Ryan," rally the patriot within.
"Remember the Titans" and "League of Their Own" unite viewers across race, class, and gender lines under a love of nationally adored sports.
We rounded up 25 films that will stir your nostalgia for the red-white-and-blue, and a few titles just for fun. (William Daniels, or "Mr. Feeny," sings in a musical about the writing of the Declaration of Independence. Yeah.)
Movies are listed in order of release.


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Cisco TelePresence MCU 4.3 – new advanced software release
Our Cisco TelePresence multipoint solutions are recognized by customers as robust, reliable, and highly scalable. They trust that our solutions deliver the highest quality of features with an impressive lifecycle. Cisco is excited to announce that we are expanding our multipoint offering & launching new advanced Telepresence MCU capabilities.
The new MCU 4.3 software release further extends the functionality of our field-proven and highly configurable Cisco TelePresence MCU.
Let me share a few of the highlights:
- Ease of use: From seamless interoperability with Cisco and multi-vendor endpoints to end user experience; conference controls & in-call menus rendered by the MCU on the main video connection are accessible via endpoint remotes or video phones.
- Larger scale video: With increased Full HD video capacity on the MCU MSE 8510.
- Tight integration with Cisco Unified Communications Manager (CUCM): Enhances video phone and ad hoc multipoint conferencing within Cisco, and between customers, partners, and supplier.
- Hybrid content mode: Allows maximum quality and interoperability for content sharing.
In addition to the new MCU 4.3 release, customers can get a look at our newest MCU 5300 Series which will be previewed at Cisco Live London:
- This state-of-the art MCU will be the industry's first hardware expandable appliance MCU –introducing new stacking capability to the market
- And with this series, the capabilities of the highly successful MCU MSE conferencing range will be available to the entry-level customer looking for a multipoint solution
I recently sat down to discuss these highlights further. Watch the video below to see more!
The MCU 4.3 software release and the new MCU 5300 Series continue Cisco's commitment to invest in telepresence technology.
To experience the new MCU 4.3 advancements as well as preview the MCU 5300 Series first hand join us at Cisco Live London January 31- February 2 2012.
To learn more, please visit http://www.cisco.com/go/telepresence
In an effort to keep conversations fresh, Cisco Blogs closes comments after 60 days. Please visit the Cisco Blogs hub page for the latest content.


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Boneless, skinless chicken breasts are the ultimate fast food for family and guests-quick to prepare and low in fat. But if you're like me, they can be boring. You throw them in a skillet and then wonder, "Now what?"
A magazine once published more than 50 ways to prepare chicken breasts. I've since decided that figure must be closer to 5,000.
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A CBSNews/New York Times poll conducted in mid-September found that only half the 18-29 year olds are registered to vote and just 55 percent of them say they will definitely vote in 2010. Moreover, a mere 15 percent of young people say they are paying "a lot of attention" to the election. By comparison, 84 percent of voters over 64 say they will definitely vote, and 50 percent say they are paying a lot of attention to the election.One is tempted to think that if only more young people would vote, the Democrats would have it made. But the young people who say they favor Democrats also aren't paying attention. They have to get interested before they'll be motivated to vote, and we don't know what they'd think after they paid attention.
Whereas young people favor Democrats by as much as 10 to 20 percentage points in most polls, among seniors, the most reliable of voters, Republicans hold an 11 point advantage over the Democrats.
It's not surprising that young people who are floating along on the political periphery will say "Democrat" when asked which party they favor. What have they been paying attention to? Their teachers? Their friends? Presumably a lot of young people are for the good things the Democrats are supposed to be for. And so many nice celebrities seem to be Democrats. And there are those friends who go cold and sneer at the suggestion that anyone is an evil Republican.
When you're young, usually you want to get along. You want to be liked. But do you care about politics? Do you really know who to vote for? Apparently not, or you'd vote.
Now, if these young people got around to paying attention and studying the issues to the point where they really were interested and motivated to vote, would they still be Democrats? Would they still be young?


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IP Interface Board for Sony HD Block Modules, includes, Evaluation Cable Kit & bracket.
IVS Imaging is a distributor & manufacturer of machine vision cameras, lenses, cabling, monitors, filters, interface boards & more. IVS is your one stop shop for all your vision needs. IVS Imaging is known across the USA for carrying imaging products from leading manufactures, including Sony Cameras and Accessories, Basler Industrial Cameras, Hitachi Surveillance Cameras, Toshiba Network-based IP Cameras, and Sentech Advanced Digital and OEM cameras. Contact IVS Imaging for all your imaging products, parts, and accessories needs.


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Hope I got the translation right.The meaning of "majja" is: the very pair of those (surā and meraya) are "majja" in the sense of being intoxicants, or whatever other substance there is that is an intoxicant, by the drinking of which one is intoxicated and heedless, this is called "majja".majjanti tadubhayameva madaniyaṭṭhena majjaṃ, yaṃ vā panaññampi kiñci atthi madaniyaṃ, yena pītena matto hoti pamatto, idaṃ vuccati majjaṃ.
The meaning of "pamādaṭṭhāna" is: by whatever intention one drinks them, swallows them, that intention is called "pamādaṭṭhāna" through being a cause for intoxication and heedlessness. From the passing through the bodily orifice due to the purposeful swallowing, the intention in swallowing surā and meraya should be understood as "surāmerayamajjapamādaṭṭhāna".pamādaṭṭhānanti yāya cetanāya taṃ pivati ajjhoharati, sā cetanā madappamādahetuto pamādaṭṭhānanti vuccati, yato ajjhoharaṇādhippāyena kāyadvārappavattā surāmerayamajjānaṃ ajjhoharaṇacetanā "surāmerayamajjapamādaṭṭhāna"nti veditabbā.
-- KN KhP 2. sikkhāpadavaṇṇanā purimapañcasikkhāpadavaṇṇanā
In light of this, I think it would be also wrong to advise any medicine causing intoxication be taken by those keeping this precept. The allowance for monks specifically states, as quoted twice now, that alcohol-based medicine is for use only as long as "na vaṇṇo na gandho na raso paññāyati" - the colour, smell and taste are not evident (Mahāvagga VI.14.1), meaning that at the time of taking there is no alcohol left (it having evapourated). What's funny is that, according to Thanissaro, "from this point, the Vinaya-mukha argues that morphine and other narcotics used as pain killers are allowable as well."
I don't have the Vinaya mukha (a Thai summary of and commentary on the Vinaya) handy, but it hardly seems to follow; the reason for the Buddha disallowing colour, smell and taste of alcohol is obviously not because of the colour, smell and taste themselves, but because of his immediately preceding injunction: "na, bhikkhave, atipakkhittamajjaṃ telaṃ pātabbaṃ." Which means, "oil with excess majja mixed in is not to be ingested." Here the medicine is the oil, not the majja - the latter being simply a necessary ingredient in the cooking (pāka) process that evapourates by the end, so the only way this could suggest allowing morphine is in regards to a case where morphine was a necessary part of the mixing process of a different nonintoxicating medicine, through which process the morphine was rendered impotent.
On a path where death is to be faced with courage, where is the room for painkillers to dull sickness, let alone a glass of sherry to dull anxiety?


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April 11, 2003
SANTA CLARA, Calif. - The Santa Clara University baseball team dropped its series opener with the University of San Diego by a 16-5 score Friday evening at Buck Shaw Stadium.
The loss dropped the Broncos' record to 16-21 overall and 8-5 in West Coast Conference play while improving the Toreros' mark to 19-21 overall and 9-7 in league games. The loss was even more costly for Santa Clara than just losing the series opener as Pepperdine defeated Loyola Marymount to take a two game lead on SCU in the Coast Division while LMU's lead in the West Division of the WCC fell to just � game over USD.
Tony Perez led off the game with a home run to left field on the first pitch from Matt Travis to give the Toreros a 1-0 lead after the first half inning of play.
Not to be outdone, Scott Dierks took Kyle Collins' first offering over the left field fence for his 14th home run of the season, tying the score at one apiece and giving Dierks six leadoff home runs this season. The blast also moved him in to a tie for sixth place on the Santa Clara all-time single season home run list.
Travis cruised through the next four innings for the Broncos giving up only three more hits heading into the top of the fifth inning. In the top half of the fifth USD exploded for six runs on six hits, knocking Travis from the game and giving the Toreros a 7-2 lead. The big hit came from Josh Hansen who sent a bases loaded double to left center.
Perez led off the top of the seventh with a deep fly ball that caromed off the left center field wall allowing him to cruise into third base. Joey Prast then sent a shallow fly ball into left field that a diving Joe Diefenderfer could not hold onto; allowing Perez to scored the Toreros' eighth run of the game.
Dierks picked up his second RBI of the game as he singled to center field Diefenderfer from second who reached on a walk earlier in the bottom of the seventh inning. Diefenderfer moved up to second on a single through the left side by Michael Lange before cutting the lead to 8-3 with his run scored.
After Jason Matteucci led off the bottom of the eighth inning with a double to right center, he came home on the next batter as Jim Wallace sent his fifth home run of the season deep over the left center field fence to cut the USD lead down to 8-5.
San Diego put the game out of reach in the top of the ninth inning, scoring eight times on four hits. Zach Dobek picked up his second hit and second RBI in only three plate appearances with a single to center field scoring Gavin Ng who reached on a fielding error by A.J. LaBarbera. Dobek scored one batter later on a single by Ben Quinto, giving the Toreros a 12-5 lead. The big blow of the inning came off the bat of Freddy Sandoval as he connected on a two-out grand slam to give USD a 16-5 advantage.
Travis took the loss for the Broncos and fell to 3-6 on the season after allowing six runs on eight hits in 5 1/3 innings of work. Chad Fillinger threw 1 2/3 innings in which he allowed two runs on four hits while striking out three. Fillinger gave way to Scott Shapiro after he hurt himself on the third pitch of the inning.
Kyle Collins moved to 6-2 on the year after allowing only three runs, two of which were earned, on six hits while walking two and striking out seven. Tony Perez came in from center field to get the final out of the eighth inning before heading back out to left field in the ninth when Brian Jones came on to get the final three outs of the game.
The same two teams are scheduled to play game two of the three-game series Saturday afternoon at 1 p.m. at "The Shaw."


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On New Year�s Eve in 2012, 80-year-old Joan McFarland Klein gathered the women in her life for her annual luncheon to usher in what God only knew was in store for us over the next 12 months.
We Irish are always bracing ourselves.
Joan had raised four daughters and two sons and had 16 grandchildren by the time we became friends. We met through her daughter Sue. We hit it off right away.
I love a good yarn, and Joan was the consummate Irish storyteller, armed with perfect punch lines and impeccable timing. Mischief waltzed in with her, but she was reluctant to fill the room. You had to ask Joan Klein to share the tale on the tip of her tongue.
My mother had been gone for several years by the time I met Joan, and she was ever mindful of a daughter�s grief that lessens but never leaves.
�I cannot replace your mother,� Joan once told me, �but I can tell you when you�ve made this mother proud.� She never missed an opportunity to do so. Like any good mother, she exaggerated my contribution to the world.
Last�s year�s luncheon was the first time I had been invited to attend. Finally, I was an honorary member of the Klein clan. Fourteen of us sat around a row of tables pushed together.
We raised a racket and elicited stares from strangers, which made us laugh even more. Yes, I know how obnoxious we were. I also have known the envy that drives such glares. No contest which diner I�d rather be.
As always, Joan sat at the head of the table, smiling as she quietly took in all the commotion and laughter.
Also, as always, Joan instructed the server to bring the bill to her. When it arrived, I reached for my purse.
It was the only time Joan ever snapped at me.
�Put that down,� she said, pointing to my purse.
�But I just...�
�Put. It. Down. I�m paying for this lunch. I always pay for this lunch.�
�But I...�
She sliced the air with her hand.
�Quiet,� she said. �Not a word.�
She leaned in and with a smile whispered, �Talk less. Listen more.�
She meant it as a reprimand for the moment, but her words, punctuated with the sudden shift in her demeanor, packed quite the wallop. Obviously so, because here I am writing about them a year later.
Or, more precisely, here I am writing about Joan only a month after she died.
What did God have in store for 2013? Question answered, and I can�t say I didn�t argue with him.
I miss Joan too much, but even this soon after her passing, I cannot think of her without smiling. That was her preference, and it is certainly her legacy.
�Talk less,� she said. �Listen more.�
I�ve got a long list of people who could benefit from such wise counsel.
Starting with me, I should add.
I work in the world of punditry, where even a moment�s silence, especially on TV, is perceived as weakness, particularly by fellow journalists. We could launch a fleet of hot air balloons with a single segment.
When I first started writing a column in 2002, my editor encouraged me to take the time to consider what hadn�t yet been said. It was good advice, for an opinion writer and for a fellow human being.
These days, social media have turned too many of us into self-promoters recycling one another�s first reactions. How that distinguishes us from preschoolers is a bit of a puzzle. Well, look: We�re taller, most of us. Older, too, if you�re just counting years. That�s something.
Looking back on my life and career so far, it�s easy to recall moments that make me wince. Never do they involve my saying too little. It occurred to me this week that if my regrets were illustrated as a comic strip, they�d produce an endless string of panels starring a woman with big hair and bony elbows plucking her speech bubbles from the air and trying to cram them back into her mouth.
I swear I can hear my friend Joan laughing at that.
If I talk less, I mean. If I listen more.
Connie Schultz is a Pulitzer Prize-winning columnist and an essayist for Parade magazine.


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Autoimmune diabetes: severe diabetes mellitus with an early onset; characterized by polyuria and excessive thirst and increased appetite and weight loss and episodic ketoacidosis; diet and insulin injections are required to control the disease.
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June 24, 2011By Paul Feinberg
We can't say it for certain, but we're reasonably sure Gary Ryals (EMBA '08) is the only UCLA Anderson alumnus whose admissions interview was conducted on a secure phone line from a command center in Baghdad, Iraq.
Ryals, a Lieutenant Commander with the Navy SEALs, earned his undergraduate degree at Lewis and Clark College where he had an interest in international relations and security. He says he considered law school, but after working at a law firm, decided it wasn't for him. After speaking to friends, some of whom where working in South America "in counter terrorism" he decided to join the military.
"Getting into the SEAL teams was my back-up plan," Ryals said.
As a SEAL, Ryals traveled the world, with deployments to South America, the Pacific theater and the Middle East. He was on deployment in Iraq when he applied to Anderson. Getting accepted required a little extra consideration.
After applying, Ryals received a letter from Anderson, indicating his application looked good, it was now time to schedule an interview. He told Kathy Lilygren (EMBA '98), who had requested the interview, that Anderson was his "first choice" but if he had to do an in person interview immediately, he might have to consider other options. His then deployment was in Iraq and coming to Westwood for an interview was not possible. He asked Lilygren if he could do the interview by phone. She agreed.
"When we did the interview, Kathy could hear helicopters in the background," Ryals said, noting this was not the last time someone from Anderson was considerate of his responsibilities. "UCLA Anderson was very supportive, all the classes were recorded so I could go home on weekends and review."
During his first year as an EMBA, Ryals was awarded the Bronze Star Medal for heroic achievement during his 2005-2006 Iraq tour. As a student, he emerged as a leadership mentor to his peers and was selected to be the class commencement speaker.
His accomplishments are considerable. Ryals most recently returned from Afghanistan, where he led numerous combat missions as the Commander of the SEAL Task Force for Southern Afghanistan. He also served on the Afghan Provincial Governor's Security Council, and earned a nomination for his second Bronze Star. Ryals currently serves as the Executive Officer of West Coast SEAL team in Coronado, CA.
"I'm the second in command," Ryals said. "The civilian equivalent would be a chief operating officer. I report to the commanding officer and I'm responsible for all day-to-day operations."
Ryals' decision to earn an MBA is rooted in his ongoing interest in economics and security. Master's degrees are not at all uncommon for military officers, many of whom seek degrees in international relations and public policy.
"I was concerned about long-term relevance," said Ryals, who recently established a consulting practice that provides training in team building and leadership coaching development to individuals and corporations. "My interests were in security and economics. My undergraduate thesis was on the link between trade and conflict, where I found that countries that engage in trade are less likely to engage in military conflict. I felt that understanding business would help in understanding international security."
While conceding that there is not always a direct application between business and management courses and military operations, Ryals found there was great value in the team approach in Anderson's EMBA program. "As SEALS, we are trained, organized and mentally conditioned to operate as a team. Everybody puts their personal beliefs behind them, and focuses on the mission or desired outcome. It's a collaborative environment," he said. Ryals now draws comparisons between that collaboration and his EMBA experience, where his classmates included executives with finance backgrounds, with positions in information technology, finance and real estate. "As problems become complex, no one person has all the expertise to solve the problem or anticipate second or third order effects of a potential course of action. Today's business environment requires a collaborative problem solving approach; you need experts from different disciplines.
"Part of the reason SEALs have been so successful is our ability to collaborate between agencies, across the Defense and State department, even with non-governmental organizations. It's not unusual for us to work with an Army battalion in Afghanistan, then work off of Navy ships in the Persian Gulf, and later support an overseas land-based law enforcement operation. I learned a lot from my classmates, but the biggest thing was an affirmation that collaborative decision making always produces the best outcomes."
Currently, Ryals is stationed in Coronado, California, though he expects to be deployed overseas sometime soon. He does not know if he'll return to the Middle East or if he'll head for some other part of the world, where the SEALs often go to train alongside locals and aid other countries with their security threats, whether they be piracy, narcotics or territorial sovereignty. How long Ryals remains on active duty remains to be seen. He's eligible to separate from the Navy next year.
If he does choose to leave the Navy, he's considering several options, including pursuing diplomacy as an ambassador or as a security expert. He also has interest in environmental issues and would like to explore opportunities in industries with sound economic values that have little or no negative environmental impact.
As part of its 75th anniversary celebration, UCLA Anderson has selected 100 highly inspirational UCLA Anderson alumni as representatives of the enormous depth and breadth of leadership and impact among the school's 37,000 alumni. Ryals says he was "completely shocked" to find out he'd been selected as one of the Inspirational 100 Anderson alumni.
"Those in (the special operations military) community try to remain humble and out of the spotlight, we downplay our own contributions," Ryals said. "We don't always recognize how our work appears to people outside defense. I really feel honored, feel humble and not necessarily deserving when I see people like Larry Fink ('76), Marshall Goldsmith ('77) and Kathy Magliato ('06) on the list. It's great to see Anderson so supportive of the military and it's refreshing that people at Anderson recognize the contributions of our service members."


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Phronimon vol.15 no.1 Pretoria ene. 2014
Towards an ethical recontextualisation of Freud's theory of personality
Mojalefa LJ Koenane
Department of Philosophy, Practical & Systematic Theology, University of South Africa
This paper explores the possibilities of complementing Freud's theory of human nature with the doctrine of St Thomas Aquinas on the virtue of prudence (phronesis). The paper builds on the foundation laid down by Freud's theory of the id, the ego, and the superego in relation to moral behaviour. However, it takes a rather different approach to moral decision-making and behaviour, culminating in the author's creation of the concept of the moral-ego. What is being raised in this paper is a concern that Freud's theory reduces morality to the dictates of the superego.
Keywords: Id;ego; prudence; moral decision-making and behaviour; Thanatos; phronesis; superego.
As a point of departure, it is necessary to mention the distinction between moral philosophy and moral psychology. For this purpose we turn to the differentiation of Composta (2000:1), who puts it thus: "[T]he purpose ofmoral philosophy is to understand life in depth and become moral." He further maintains that moral life consists of the fact that it establishes morality, while moral science or psychology attempts to understand and explain moral behaviour. The argument of this article is that Freud's theory cannot be taken on face value as a way of life. It is proposed that we need to understand Freud's theory for what it was meant to be, namely a revolt against the then prevalent Victorian morality, which despised sex during his time. Freud's theory reduces the human source of motivation to sex. Hence, his theory of the id, the ego and the superego has influence on most people, even those who will not accept it as a way to explain morality. It is as if we forever feel that Freud's theories must be right. Although I am the first to concede that it was indeed right for the purposes Freud intended it for (that is, a psychological explanation) I argue that it has been wrongly interpreted by most theorists - more especially in psychology.
The basic teaching in Freud's theory is that human beings are sexually determined. It suggests that human sexuality is the motivating factor behind all human actions, including moral decision-making and behaviour. This is a psychological and not a philosophical explanation of moral behaviour. I argue that we need to break this spell and try to find a better alternative, or complement, and this article will be offering such an alternative.
Humankind asks questions about the world itself and about its own existence. It wants explanations of the meaning of life and answers regarding human actions or that which in psychology is generally referred to as human behaviour. Freud's theory of the human personality consists of three main components, the id, the ego, and the superego (Ricoeur 1973:211). His theory is designed to account for mental illness (psyche as well as human behaviour in general) and when it is taken as an account of human nature, it appears untenable.
My argument can be likened to that of Christine A James in her article entitled: "Irrationality in philosophy and psychology: the moral implications of self-defeating behaviour" (James 1998:224-234). In this article, James writes: "... I will describe choking, and by analogy other forms of self-defeating behaviour, can be explained very well without appeal to a purely Freudian sub-conscience or sub-agents' view of mind" (James 1998:224). James felt challenged to give an alternative view to understand self-defeating behaviour. She also sought a conception of "the mind", different from that espoused by Freud. For this she turned to Mark Johnston's notion of "mental tropisms". In the next section this article will present a brief account of Freud's theory of human personality and what this theory means for moral behaviour. Then the focus will shift to what I term the moral-ego as an alternative way to understand the self when confronted with the challenge to make a rational and moral decision.
The paper is structured as follows: after the above introduction I map out Freud's theory of the mind and move further to argue why in my opinion the theory is untenable. This is followed by St Thomas's theory of prudence. Using this theory, the paper will move on to explore my own theory of the moral-ego. The paper will argue why the idea of the moral-ego makes sense, rather than Freud's moral psychology. The article is concluded by explaining why this theory would be an alternative to Freud's theory of the mind.
The human mind - according to Sigmund Freud - is divided into three parts, each of which plays a different role from others and has its own content. The three parts are the id, the ego and the superego. According to Freud the id is primitive or naturally irrational, unconscious, universal and is characteristic of every one of us, that is, we are all born with the id drives. Put differently, for Freud we are influenced by unconscious forces, which express themselves in blind, causally determined responses. The id in Freud cannot be equated with morality in the sense that Freud eliminates rationality where the id's primitive drives are concerned. Thus, human actions in this case are unintelligible and without a purpose. The id is thought to be made up of natural biological instincts and urges situated in the unconscious mind, self-serving, impulsive and irrational. The id runs according to the pleasure principle (Spurling 1989:65). This means that the id will try to act on any pleasurable experience it conceives. Freud also believed that the id has a death instinct known as Thanatos. According to Freud Thanatos is a destructive urge and the source of aggression, in other words, Thanatos is deemed as a negative force, which must be subjected to reality check. According to Freud's theory, the id is morally explosive.
The ego on the other hand, in Freud's theory, directs behaviour by adjusting the id appetites to reality. Thus the ego functions as a reality principle. Consequently, human thinking, planning, problem solving and deciding on what course of action to take, are the main functions of the ego. In this theory, the ego is the mid-point between two exaggerated extremes - it mediates between the id and the superego. The superego, on the other hand, serves as a judge for immoral thoughts and actions carried out by the ego.
The superego imposes societal mores on an individual to the extent that if these dogmatic mores are disobeyed then the superego punishes the individual with guilt. Jones (1966) distinguishes between a bad moral conscience and the superego. According to Jones (1966:35) from a moral philosophical perspective, bad moral conscience is a consequence of a sincere moral guilt coming from a morally sincere individual. Put differently, according to Freud, the superego (which is the internalised father-figure) has overly excessive demands of morality (high moral standards) from human beings (Spurling 1989:78). According to Freud's theory guilt is nothing more than blind self-punishment. Freud's theory seems to suggest that morality can be reduced to the demands or dictates of the internalised divine figure in the form of the superego. This is absurd. Looking at Freud's theory, one thing becomes clear: every interpretation of human actions or behaviour is connected to a mode of social and moral life. Moral life demands moral decisions and actions from the human being as a whole. The point being made here is that the interaction of the three elements of personality as offered by Freud, may not be seen as three distinct elements fragmented from one another. The problem is that Freud's theory appears to go against this.
Freud's theory of the id, the ego and the superego compartmentalises the human being. Hence I argue that this theory is speculative since human beings cannot locate the id, ego and superego. Further, Freud's theory is mechanistic (there is no "moral sincerity") as Jones (1966:56) suggests. Because it assumes that human nature is inhabited by impersonal forces, his notion of consciousness is analogous to a box. Granted, Freud clearly formulated these theoretical constructs as a dynamic and integrated process. It seems to me that there is a similarity between Freud's approach to that of Plato1 and Hegel. To draw the similarity between Freud and Plato, Olivier (2012:79-80) refers to Plato's analogy of the charioteer, the two horses one black and the other white. As Olivier, explains, the charioteer represents reason while the white horse represents the spirit and the black symbolises desires. Apparently, the black horse is unruly and usually out of control (Plato 1961:253d-e) - it could be likened to Freud's id with its primitiveness. In Hegel's philosophy of history, there are three different worlds of existence,2 and these are: childhood of spirit; adolescence spirit; and major spirit. Furthermore, according to Hegel, the third stage in his triad is one of consciousness, which does not need mediation.3 Using Hegel's triad as an analogy in this discourse, it becomes clear that unlike Freud, Hegel's third stage, that is, the "major spirit" is almost a mature stage of reflection (morality in the context of this current discourse). In Hegel's discourse, the first stage (childhood of spirit) is irrational and unreflective. We know which groups of people he believed belong to this "world"; these are the people he regarded as inferior in all aspects compared to those he considered belonging to the adolescence spirit and the major spirit.4 This is exactly the same as the unconscious deeds that are accounted for through the id in Freud's theory.
I argue that what is radically flawed with Freud's theory is that he ignores the ethical dilemma and complexities which an individual is confronted with when making a moral choice, as is confirmed by Holt (1980). The reality of complexities in real situations of moral dilemma, which is overlooked by Freud, is acknowledged by Holt who writes: "Perhaps he [Freud] really failed to see that life is filled with legitimate moral dilemmas, situations in which one cannot simultaneously attain more than one ideal end and where logic or scientific information do not tell us which way to go" (Holt 1980:40). Holt further asserts that Freud and his followers believed that the discipline of psychoanalysis alone could afford "answers to human problems" (1980:41).
Looked at from a moral philosophical point of view, choosing "wrong" and thus acting in a non-moral way does not necessarily decipher as irrationality - this is still a choice and very much a rational one for that matter. In this way, we need to speak of the disconnected moral-self, where the mystery of being suggests that the individual who is moral is the same person who sometimes acts immorally. Therefore the moral-ego is a state and not so much how one chooses. The idea of the moral-self is better captured by Arendt (2003) reformulating Socrates thus: "Though I am one, I am two-in-one and there can be harmony or disharmony with the self.. but I cannot walk away from myself..., if I do wrong, I am condemned to live together with a wrong-doer in unbearable intimacy" (Arendt 2003:90).
Understood against this background, self-awareness is not formed by compartmentalising oneself as Freud's theory suggests, but by becoming aware of the mystery of being human. As Nietzsche sums it up in the preface of On the genealogy of morality: "...our thoughts, values, every 'yes', 'no', 'if' and 'but' grow from us with the same inevitability as fruits borne on the tree - all related and each with an affinity to each, and evidence of one will, one health, one earth, one sun" (Acampora 2006:212). Jones (1966:35) expresses his trepidation about Freud's theory in the following manner: "Freud's theory of the superego is not a correct account of the phenomenon of moral conscience." As human beings, we do not react mechanically, as other animals do, to different situations. This is primarily what distinguishes us from other animals. In my view Freud's interpretation of the human act is too narrow to deal with questions of our moral life which, as I suggested, develops as a person's moral-ego grows in strength and maturity. At this developed stage an individual also develops what Jones refers to as "moral sincerity". Freud's interpretation ignores the complexities of the internal conflict in healthy subjects and reflects the disintegration which characterised the minds of his patients. It is therefore clear that such a conflict forms a part of the moral-ego's development of character. What I am claiming is that this model of a disintegrated mind has been accepted as a philosophical model of the mind. I suggest that Freud's theory of the id, the ego and the superego is problematic because it presents itself to most people as a way of life or a philosophical explanation of human behaviour. It is for this reason that Jones (1966:35) argues that "Freud's theory of the superego must be distinguished from the phenomena which constitute a bad moral conscience". I argue that this is not the case or at least should not be. Therefore, the content of a moral outlook cannot be understood in terms of completely dependent unintelligible parts of personality as suggested by Freud's theory of the mind. Further, in Holt (1980:38) Freud confirms that people's moral scruples are traits of the superego. This is exactly what MacIntyre rejects and calls the catastrophic state of contemporary moral philosophy for which he offers the Aristotelian tradition of virtue ethics as a way out of the current muddled situation (MacIntyre 1981:238). Also Holt (1980:38) - before MacIntyre - postulated that the world is in a "moral crisis". Writing from a psychologist's perspective, Holt puts it thus:
We have a serious need of a vital psychological understanding of moral thinking and behavior, one that is not limited to any particular kind of person but is very generally applicable. I believe that the survival of not only humankind but many other kinds of life on earth is in real and growing danger, and that we know much more about what must be done to fend off such danger than about how to get people to make the necessary changes in their behavior. In large part, such changes amount to self-restraint, self-control, the postponement of immediate pleasures and the giving up of familiar, easy comforts - the very objectives of a great part of morality. From this perspective, morality is a device of social control, an indispensable primary way in which societies have always prevented the breakdown of social order and their own eventual self-destruction (Holt 1980:39).
If we juxtapose Freud's id part of the mind and what is asserted by Holt above; we will understand that the unreasonable pleasure seeking demands must be put under control. He therefore believes that morality has a big role to play. In the next section, we turn to the philosophy of St Thomas Aquinas with a hope of redirecting Freud's notion of the human psyche (mind).
I intend to critique Freud's theory in the light of Aristotelian-Thomistic philosophical tradition. Freud's theory was challenged by philosophers who looked at this theory from a philosophical outlook. Jones asserts thus: "[M]oral philosophers can hardly afford to ignore a psychological theory which purports to explain the genesis of moral conscience in human beings" (1966:34). This paper does not intend to discredit Freud at all but to bring a different perspective to his theory of personality.
The naturalistic school of thought to which Freud subscribed, holds the view that the universe does not need a supernatural being. The naturalistic school of thought further denies freedom, purpose and transcendent destiny. In axiology, naturalism manifests itself as an attempt to reduce ethics to natural events, physical facts and matters which can be settled empirically, that is, by applying methods of natural sciences (Gonsalves 1985:205). But this need not be the case, particularly when we consider the Aristotelian-Thomistic notion of phronesis, or what in Aristotle is referred to as the virtue of practical wisdom. Here we consider also Aristotle's allusion to the virtue of temperance. I believe these are the two elements which are lacking in Freud's theory. To understand the significance of the virtue of practical wisdom (phronesis) in Aristotle's writings, we begin with one of the classical definitions of man, which he gives, namely that "man is a rational animal" - as such man's actions and decisions must be dominated by reasoning. Aristotle further articulates that moral virtues are those which focus on an individual's ability to make the right choices. Further, for him, practical wisdom makes it possible for a person to control his/her desires and conduct - in this way moral virtue refers to how one's character is formed. Moral virtue refers to practical decisions people make in the presence of moral struggle. By his own admission Freud asserts that the id is irrational and seeks pleasure (Gay 1997:126; Cordon 2005:86). Consequently, if one understands Freud's theory correctly with regard to the instinctive drives of the id, a person allows the human desires to dominate reason - this according to Aristotle's psychology is unhealthy. Aristotle was convinced that when we allow our desires to dominate our rationality (reason), this would eventually lead to an unhealthy imbalance and a tendency to act irrationally (Jones 1966). We have seen how both the id and the superego can be a deficiency and excess; they both represent two points of extreme. For example, according to Freud in Ricoeur (1970:280), the superego is portrayed as the aggressor in instances where a human being has given in to pleasure instincts. In order to clearly understand Aristotle's doctrine of the mean we refer to his own way of expressing it in the Nicomachean Ethics (1992), Book II, Chapter 6, 1106b-36:
Virtue is a state of character concerned with choice, lying in a mean, that is, the mean relative to us, being determined by a rational principle and by the principle by which the man of practical wisdom would determine it. Now it is a mean between two vices, that which depends on excess and that which depends on defect; and again it is a mean because the vices respectively fall short of or exceed what is right in both passions and actions, while virtue both finds and chooses that which is intermediate. Hence in respect of its substance and the definition which states its essence virtue is a mean; with regard to what is best and right, an extreme.
In other words, virtue is a habit of choosing the mean at our disposal. St Thomas in (Summa Theologica, I-II, q. 59, a. 1) (Pegis 1960) puts it: "Virtue is a habit of choosing the mean appointed by reason as a prudent man would appoint it." Therefore, this paper argues that the better way to deal with these exaggerations (that is, excess and deficiency) is through the use of phronesis. Clearly phronesis can counter the exaggerated desires of the id and the excessive demands of the superego by bringing in moderation and shaping the character (moral-ego) of the moral agent. This scheme is different from that provided by Freud with regard to the relation and the interaction between the three elements of personality.
According to MacIntyre (1981) today's moral philosophy is in a "catastrophic" state. He writes: "We now live in a world in which the language and the appearance of morality persist even though the integral substance of morality has to a large degree been fragmented and then in part, destroyed" (MacIntyre 1981:5). In modern society, the individual is no longer defined according to societal roles as he or she was in the past. MacIntyre believes it is only possible for an individual to live life in a particular way if morality is anchored in a community or tradition. Current moral theory is mixed with emotivism, which is the belief that moral judgements (having no independent, objective rational basis against which they can be adjudicated) are purely expressions of individuals' preferences and dislikes: "Emotivism rests upon the claim that every attempt whether past or present to provide a rational justification for an objective morality has in fact failed" (MacIntyre 1981:19).
The related notions of subjectivism and relativism become prevalent in moral theory since the moral consensus (within community or tradition) needed to make objectively grounded value judgements, has long since gone. The "interminable" character of today's moral debate is proof of the fact that modern moral philosophy is barren, that is, it cannot offer any rational justification against which we can measure our moral claims and, therefore, cannot significantly contribute to moral practice. Without a communal backing, virtue is now whatever we choose it to be. In older tradition virtues were not just chosen and rejected like last year's fashion, but were rather lived by a community that gave them life and meaning.
For Aristotle, virtue is closely intertwined with feelings or passion as well as actions. Aristotle asserts: "If the virtues are concerned with actions and feelings, therefore every feeling and every action is always accompanied with pleasures and pains" (Aristotle, Nicomachean Ethics 1992:1104b, 14-16). Thus, in the Aristotelian tradition, which St Thomas Aquinas adopted with modification, moral goodness is a result of habituation, not something one is naturally born with it. Thus, the irrational id with its pleasure seeking desire can be controlled by repeated actions which form character. Therefore, in the Aristotelian-Thomistic tradition, as in other moral philosophical theories, every act entails a decision or a choice on the part of a moral agent. This kind of theory must penetrate what some believe to be moral psychology, particularly the Freudian psychological theory of the id, the ego and the superego. It is in this regard I suggest that the Aristotelian-Thomistic notion of phronesis can offer new meaning and philosophical interpretation to Freud's theory. A great deal of St Thomas's philosophy is based on Aristotle, but it is Aristotle rethought and synthesised by a great thinker. It is necessary to begin by defining what prudence means for St Thomas. He derives his definition of prudence from Aristotle, which reads as follows: "Prudence is a true and reasoned state of capacity to act with regard to the things which are good and bad for mankind" (Copleston 1962:125).
St Thomas's definition is a modified and shortened version of Aristotle. For St Thomas, "prudence is right reason applied to action" (Summa Theologica I-II, q. 57) (Pegis 1960). For both Aristotle and St Thomas action refers to human moral acts only (Copleston 1962:125). My understanding is that this refers to actions that are deliberate and voluntary. This includes acts of kindness, political actions of the government and legislation and moral duty imposed by reason on every individual.
We may add to this that moral actions also include being indifferent, that is, refraining from acting when circumstances may demand an action. An example would be a mother refraining from action when witnessing sexual abuse of her child by the father. The id of such a father with its Thanatos drives would be so strong that this man's superego could be considered dead, or the ego in him fails to sublimate or repress his desires to molest his child. Suppose that the father had managed to kill his superego, that nothing of it is left and that he was driven so forcefully by the id drive, with its primitive pleasure appetites, that he does not believe that what he did was wrong. By silencing the superego, he has already committed a moral act. The point here is: 1. He has "killed" the superego (the conscience); 2. We do not know what he would have thought had his superego been intact. All we can be sure of is that without conscience there is no moral guilt, without which everything goes. The problem we have to contend with here, is that on the one hand (for Freud) an individual feels guilty for not allowing the primitive (wild) desires to be gratified, while in contrast the Aristotelian wisdom suggests that it is when one chooses wrongly, that one feels guilty.
However, we are surely unwilling to accept that kind of reasoning. Our unwillingness suggests that there exist some universal values on which all people (or at least all reasonable people) would agree. If we assume that there are no universal values and that the superego is relative to cultural or religious background, then we must also agree that the establishment of a Truth and Reconciliation Commission (in South Africa) was unnecessary and had no basis to require accountability from people who were involved in crimes against humanity perpetrated under apartheid. Indeed, the very notion of crime would lose all meaning. Our conduct as human beings is largely motivated by wants, desires and natural drives, but all of these are channelled or guided by prudence. Prudence as a determining principle of human conduct differs from the natural law, instincts or natural drives. We cannot paralyse our natural drives but we are free to choose our principles.
Another example of support for moral responsibility is to be found in the context of past gross human rights violations. Typically, this conjures up images of a Nuremberg Tribunal and in South Africa the Truth and Reconciliation Commission (also abbreviated as TRC). Both the Nuremberg Trial and the TRC confirm that a person can be held responsible for his/her conduct. These two bodies were based on an assumption of the existence of freedom and some kind of universal idea of right and wrong. A useful definition of moral guilt which will be considered for the purpose of this paper is that of Jaspers (1971):
The question of the individual analysing himself is that [which] we call the moral one.....The morally guilty are those who are capable of penance, the ones who knew, or could know, and yet walked in ways which self-analysis reveals to them as culpable error - whether conveniently closing their eyes to events or permitting themselves to be intoxicated, seduced or bought with personal advantages, or obeying from fear (Jaspers 1971:41).
In Kritz (1995:208) Massey gives a clearer understanding of moral guilt by stating that moral responsibility for actions or omission (failure to act) is to interrogate the actor/ doer or at least try to determine the blameworthiness of the moral agent. The dominant idea behind the notion of moral-ego implies that the moral agent must account for his/ her conduct, particularly in those instances where he/she could have acted differently. Jaspers maintains that the determination of moral guilt belongs to the individual and his/ her conscience (1971:41).
The question of rape or child molestation can sometimes be confusing. The confusion could be caused by a lack of understanding that the act of rape is not and must not be equated to the sexual desire between two consenting adults. Rape, by contrast, is the use of power; an act of physical violence aimed at sexual gratification. Sex with a minor and without consent is not sex but rape. This is a moral judgement censuring the carnal contact as wrong. The moral judgement does not lie in the superego but in the moral-ego. The sexual abuse of a child by its father is therefore a morally reprehensible act.
Within the alternative framework I am proposing, my understanding of St Thomas's theory of the virtue of prudence is that the three Freudian elements of personality cannot account for moral decision-making and behaviour. Using St Thomas's theory correctly, one can conclude that there is only the ego (the self or the conscience-self). This conscience-self for St Thomas, contains the virtue of prudence that is the ability to deliberate and reason properly and thus act accordingly. Doing or choosing otherwise is an example of a miscalculation on the part of the individual. Let us turn to the following example.
A is confronted with a situation in which she is called upon to stop sexual abuse of her daughter by her husband. A then chooses not to do a thing about this incident (take note that this is a deliberate action). Consequently, the perpetrator continues to molest the child. The helpless child hopes the mother or somebody will do something to rescue her. The child is not aware that the mother witnessed the abuse first hand. The child reports the abuse to the mother, who warns the child not to say any such thing again. There is conflict in the child. The mother pretends she never witnessed or had any knowledge of such an act. The bottom line is that she does nothing to prevent this from happening again. The child feels betrayed not only by the father but by the mother as well.
A's moral judgement is unreasonable according to St Thomas. Indeed, A's reasoning is no better than that of the child-molester; in fact, it is worse. Not doing anything or being indifferent is in itself an act, but an act of omission. One can therefore distinguish between two elements: an act of commission and one of omission. In the light of this example one can understand what both Aristotle and St Thomas mean when they say: "Prudence is the virtue by means of which human beings choose and command their acts" (Westberg 1994:144). The Aristotelian definition of prudence in the Nicomachean Ethics (Aristotle 1992) reads thus: "Prudence is a true and reasoned state of capacity to act with regard to the things which are good and bad for man" (Book 6, Chapter 5, 1140b). St Thomas on the other hand, distinguishes four cardinal virtues which together constitute a unity.
• Prudence
• Justice
• Courage
• Temperance.
The purpose here, however, is to focus solely on the virtue of practical wisdom or prudence. Suffice it to say that these four virtues are inseparable yet nonetheless distinct. St Thomas further argues that prudence among these has a unique function in the sense that it gives to others their form, fixing them through reason as habits of character, that is, as sources of voluntary and deliberate acts rather than accidental or unformed inclinations (Wyllie 1965). Accordingly to this perspective, phronesis is characteristically a virtue of humankind's natural reason. Returning to our example, and applying it to St Thomas's conception of phronesis, it becomes obvious that what A did by not acting positively or doing anything to prevent the abuse of a child, is an unreasonable act. In the same way, for A to pretend she is unaware of the situation that called upon her to act and not be indifferent, is in the mind of the child, and any reasonable person, morally wrong. Hence, A is also an unreasonable person. This is because wherever there are human acts, if such acts are good, then St Thomas would say prudence is also present in those who performed these good acts. On the other hand, wherever human acts fail to perform something good, there prudence is lacking. With regard to the acts of A in our example we can thus conclude that the virtue of practical wisdom was lacking. However, the Freudian theory would have it that the id with its primitive drives is uncompromising in its demands for pleasure to an irrational extent. And it is at this stage, Freud suggests, that conflict arises between the primitive demands of the id and the sometimes over-strict control of the superego. Freud further suggests that the two must be reconciled by the ego. This is not how St Thomas would argue. Applying the doctrine of prudence, Freud's notion of personality is thus flawed. There is no such thing as parts called the id, the ego and the superego. The so-called id is sublimated or over-powered by the virtue of prudence where it is possible for a person to be reasonable. It is the unified moral-self that is in conflict with itself, namely at having to make a choice between options of different moral values. The virtue of practical wisdom (that is, phronesis) accordingly, is not one "part" of the self, in conflict with another "part" but rather a value to guide the unified moral agent, not some (other) agent within this agent - or against it (over as Freud would have it drawing on the superego and the id respectively). This value, moreover, is able to be assimilated by the moral agent as a virtuous enrichment of character, as he/she matures through repeatedly having to make moral decisions along life's way.
Let me summarise St Thomas's conception of prudence: reason is perfected in the knowledge of truth and right reason regulates right action. This implies that prudence must be able to discern that which is right and thus do the right thing. Since ethics is concerned with what ought to be done as well as with what is and can be done, I find St Thomas's theory of phronesis enlightening. For ethical deliberations then, practical wisdom (where it exists) directs human action into something good and right, whereas where prudence is lacking, human actions are misdirected. In this way what we find in St Thomas is that prudence (phronesis) or practical rationality/reason translates knowledge of truth into action. In our example, the knowledge of truth for A would be to make sure that she stops the abusive behaviour somehow or reports it in order for the perpetrator to be stopped. Such acts cannot be seen as moral, no matter who the agent or whatever the circumstances may be. Again, the knowledge of the truth for A is that if you witness or know about crime being committed you are obliged to do the right thing by seeking ways to bring it to an end. In our example, A, lacked practical reasoning or phronesis, as St Thomas would suggest, that is, by acting reasonably to ensure the abuse is stopped.
St Thomas further suggests that prudence as a virtue is not all that is required for someone's actions to be good. In other words, phronesis is not the only moral guide to our actions. He maintains that the will is the motivating force and must also be taken into account when judging the morality of the act (Wyllie 1965:9). Therefore, a good action for St Thomas, as for Aristotle, is a combination of two things: right reason (which directs our actions) and rectitude of the will. Here I believe St Thomas is in a sense a deontologist because he sets up a condition under which the virtue of prudence (practical reasoning) can be judged. Let me simplify once more.
• The first condition is that the intention of the will must be directed towards the good.
• The second condition is that the deliberation of reason must direct man's choice to do the right act (Wyllie 1965:9).
The act in this case is the means to further the good intentions of the will. We therefore have a situation of the means justifying the end and the end forming an integral part of the means. The fulfilment of the second of these conditions presupposes the first. In other words, prudence knows, understands and judges, whereas the will desires, chooses and commands. Both powers pervade man's moral life and all individual acts within that life. In other words, the act of the will begins with the intention of its goal. For the act to be good, the will must be good.
Our natural reactions to ethical situations depend on our ability to reason and apply that reason to real problems. In other words, according St Thomas (and Aristotle), in every moral sense our actions depend on our ability to reason well and be prudent about the situations that confront us. To be able to make a moral decision about what is right and appropriate we must have the ability to fit things together and to recognise what is appropriate and what is inappropriate. The use of our rational faculties is what I am calling for in order to cope with the moral dilemmas that confront us on a daily basis. Phronesis can assist us in our moral and other daily processes. Therefore, it is of vital importance to have one's priorities right. To order priorities right, we need to discover what principle pertains to a given situation. Such a fundamental principle or set of principles is the most basic assumption one makes about everything one does. Indeed, it characterises a person as the kind of person he or she is.
For me three elements constitute an act:
1. Knowledge (that what one is doing is right or wrong).
2. The freedom to act and to will (choice and planning).
3. Completion of the act (whether successful or not).
In my opinion, the three elements include both the virtue of prudence and the intention of the will. For St Thomas, in order for the act to be considered good or ethical, the will must also be good (Wyllie 1965:34). A combination of these three elements constitutes the basis for deciding whether an act is ethical or not. I am therefore arguing that if any one of these elements is missing, it becomes difficult to ascertain the presence of prudence. What the above elements require is for individuals to have what Gonsalves (1985:59) refers to as "prudential certainty". Prudential certainty suggests that there comes a time when an individual is not sure or is in doubt about what must be done, that is, has an ethical dilemma. This suggests that prudential certainty is never absolute; it is always a matter of degree. Therefore, prudential certainty cautions against acting with a doubtful mind. Should the necessity to act arise, then one must choose the lesser evil, but as a principle, one should avoid acting with a doubtful mind.
In order to understand what I have coined as the term moral-self, we will now examine Freud's concept of human psychology in the context of ethics. For Freud the human personality consists of three morally determinate systems: the id, the ego and the superego. This is where I differ from Freud; there is only one personality structure, the moral-ego, which contains both the ability to do good and the capacity to succumb to our bad appetites, hence the moral-self.
Let us explore the meaning of the term moral-self. Clearly, it is derived from the Freudian understanding of the ego or the self; however, the term as used here, refers to the conscious moral being. I agree with Freud that a child is an amoral being in that every child is born without a set of morals. But one may ask, if this is the case, from whence do we derive our moral being? The Freudian id makes a person do things that later on that same person feels guilty about; whereas the child does not feel guilty no matter how unethical it behaves because the moral-ego is still dormant - only later will it awake to what we regard as moral reality. My theory is as follows: In the early stages of development, the child is selfish not because of the Thanatos, as Freud suggests, but because the child is not yet at the stage where it can prudently decide or choose the right course of action (that is, there is a total lack of prudence). However, as the child develops, the moral-ego also develops in such a way that gradually the child who was once selfish, now becomes aware of moral reality, which dictates what is regarded as acceptable and what is not acceptable. Note that nobody has yet told the child that being selfish is morally unacceptable.
In Freud's theory, the superego punishes the id when the id obeys the primitive pleasure drive by making one feel guilty (Strachey, Strachey & Tyson 1986:162). In addition, Freud seems to believe that being moral and having a conscience is undesirable (Jones 1966:41) and drives one to becoming neurotic. In other words, for him the more moral an individual is; the more he/she becomes guilty. There is no logic here, first, if the id is amoral, there is no way a person can feel guilty about anything. Secondly, the reverse is true - bad conscience becomes a fact where the choice was an immoral one. For Freud, therefore the function of the psychoanalytic therapy was mainly to ensure that the ego is completely free from the oppressive demands of the superego. According to Jones (1966:45) the fear of the superego is what Freud referred to as moral anxiety. In my ethical theory, what Freud refers to as the superego, is actually, the moral-ego in its maturity realising that we could have chosen better had we allowed practical wisdom to direct our actions. I therefore argue for a reinterpretation of Freud's theory, namely: bringing together the id and the superego aspects of human personality in such a way that the ego (self) constitutes the moral-ego. In his endeavour to address the problem of the unconscious with regard to the moral behaviour of the repressed mind, MacIntyre (2004:12) maintains that the ego of the rational agent is of paramount importance in terms of how the moral agent acts, irrespective of whether the action is bad or good, moral or immoral. He further argues that in order for the individual to be rational, three conditions are required:
• A rational agent must be aware of reasons and motives but the moral agent must also be undeceived about such reasons and motives.
• A rational agent must have a conception of his/her good; put differently, the individual must articulate in a clear manner what constitutes success or failure in achieving his/her good.
• A rational agent must be able to order and transform her or his desires; in simple terms one cannot allow the desires of the id to control or dominate him/her as discussed earlier.
The third and the final condition of the rational agent (MacIntyre 2004) clearly suggests that a practical rational agent is one whose actions are guided by phronesis - an individual who is able to exercise reasoning in deciding or allowing his/her desires to influence his/ her actions. In this way, the Aristotelian phronesis suggests that an individual who has a moral-ego is one whose action is determined by rationality.
My ethical recontextualisation of Freud integrates the three aspects (id, ego, superego) in such a way that our moral acts express our inner character. I therefore suggest that these components of our personalities could be reconciled into one, but retain an element of tension precisely when we are confronted with the need to choose between one act and another. I have argued that these integrated components together constitute the moral-ego.
This paper is more concerned about things we do (acts of commission) and things we fail to do (omissions) as in the example of the indifferent mother (moral philosophy). It was noted that prudence, which is concerned with the right means, presupposes good intentions with respect to end results. This leads us to the notion of the means justifying the end. It was concluded that prudence is lacking whenever our acts come short of doing the right thing (whatever that may be).
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1 Plato is credited with the triad theory of the three parts of the mind.
2 Aware of Hegel's controversial and annoying definition of his triad world of existence - this is not the place to enter into a discussion regarding his discourse.
3 The term used by Hegel is "unmediated".
4 For Hegel the Greek and Europeans are both superior to other groups he referred to as belonging to the childhood of spirit.