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                                     %GOOD AND EVIL 730929

     In the ancient story of the Garden of Eden there is a
pointing  to  the  reality  that  the  presumption of  the
knowledge of  good and evil leads  to  estrangement.   The
knowledge of good and evil is different than the knowledge
of the natural consequences of decisions and actions.  The
knowledge of good and evil is  different than wisdom.  The
knowledge  of good and evil is founded upon the unexamined
assumption that some people are good, and other people are
evil;  and further that part of being a good person is not
associating with evil persons.   The knowledge of good and
evil  which  rests on  this  foundation  pertains  to  the
particular  criteria for sorting people into those who are
good  (with whom one should associate) and  those  who are
evil (with whom  one  should not associate).   Technocrats
have  sometimes  organized  such knowledge  into  patterns
entailing    moral   codes,    ethical   systems,      and
institutionalized   religions.     Given  the   unexamined
assumptions upon which it rests, it is not surprising that
the knowledge of good and evil  is  not helpful---and most
often is counter-productive to adults.

     The persons who participate in the presumption of the
knowledge of good and evil find themselves in the state of
consciousness characterized by "We're OK, They're not OK".
At the same time such persons find themselves in the state
of  consciousness  which  is characterized by "I'm not yet
OK!"   No human can fulfill the  pre-conditions  for being
good (and so acceptable) which  characterize  the good and
evil   state   of  consciousness.  Such a self finds  self
unacceptable to self---and  unable to accept acceptance on
the part of others---except   on  the  grounds  of  having
achieved goodness as perceived  from  within  the state of
consciousness  of good and evil.  Only a miracle can break
the resultant  feed-back  loop  of the intensification  of
alienation.

     The  technocrat perceives as good,  those persons who
share her or his state of consciousness, and who have high
levels of analytic ability and well developed skills.  The
technocrat feels partially secure in associating with such
persons, but is indifferent if not disdainful toward those
who do not  measure up to high standards of excellence. At
the  same time the emotional security of the technocrat is
threatened by the existence of those  who  measure  up  to
higher standards of excellence.

     For these reasons the technocrat is not free to be in
dialogue with non-technocrats.

                         (c) 1999 by Paul A. Smith in
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