Humankind Advancing, Vol.6, No.3 July 1995

Theme: Sacrifice of the Human Soul - Liberation of the Human Soul

CONTENTS

Editorial

World Events at a Glance (J.M.Coe)

DATA, A Poem by Robert Theobald

Crushed Humanity (Jean Claude Léonide)

Sacrifice of the Human Soul
-- To the Machine
Poem by Joachim Altenkirch
-- to the Profit Motive
Gene F. Jankowski
Trent Frayne
Mikhail Gorbachev
Joan Beck

Liberation of the Human Soul
-- From Disregard by Secular Humanism by Pat Duffy Hutcheon
-- From Disregard by Science
In Memorium - R.W. Sperry (Jerre Levy)
-- On the Wings of Hope
Geraldine Schwartz

Thought in Action

The Declaration of Human Duties

Acknowledgments

Reflections

References


Editorial:

The "Human Soul" discussed in this issue is understood not as a disembodied ghost-like entity that lives on after death, but as the essence of a human being. That essence cannot be measured, weighed, or calculated in any way and is therefore treated as non-existent by traditional science; yet it is the most important element of human nature. Magnificent expressions of the human soul exist in music, poetry, paintings, and religious myths (all of which do live on after death, speaking to us of the innermost experiences of their creators, but having no bodily resemblance to them). Of equal depths are thousands of ephemeral expressions of true humaneness, such as intuitive help in despair, or a word, a gesture, a glance, rekindling the beauty of life and the power of love. These, too, are immortal. They affect more than the person whose thoughts and actions they influence, for these thoughts and actions affect others. They transcend boundaries between different world views, different nations, different generations, weaving out of forgotten events an unseen web of incredible strength.

* * * * *
World Events at a Glance.

For the second year already, Jane Meleney Coe (6703 Pawtucket Road, Bethesda, MD 20817, U.S.A.) -- who with her husband Bob encourages international "Roundtable Discussions" through excerpts from books and papers on diverse topics -- has condensed the previous year's most significant events into only five pages. "Toward a New Global Perspective: 1994 in Review" covers in the first part the economy, environment, military, and human development of the world as a whole. In the second part, each of the continents is treated separately with the focus on different countries.

The result reflects an ongoing struggle on earth between wisdom and folly, hope and despair -- and demands the best we can give.


D A T A

by Robert Theobald

How many angels can dance on the head of a pin?
This was the medieval search for data.
It seems ridiculous today.

How our grandchildren will laugh
At our obsessive search
To know the economic growth rate,
The unemployment rate,
The percent in poverty.

They will recognize
That these measures
Come out of our drive
For material gain,
Just as the concentration on angels,
Testified to the spiritual emphasis
of the past.

Where will we look in the future?
I hope we will examine the quality of life,
The degree to which we reach the common good,
Our caring for the unfortunate,
Our commitment to let everybody become
themselves.

We shall learn to examine our lives,
To do what we do best,
To live unafraid,
Expressing the best of who we can be.


CRUSHED HUMANITY

Jean Claude Léonide -- (Séminaire de Béna 7: L'Espérance de l'Homme à l'aube du 3e millénaire) -- Je voudrais terminer mon exposé* par une évocation et une métaphore. Il y a quelques jours, à la campagne, agacé par une guêpe qui me tournait autour, je l'ai, d'un geste inconsidéré, stupidement écrasée. Mon petite-fils, âgé de trois ans et demi, qui assista à la scène, me dit d'un ton où perçaient reproche, crainte, angoisse même et, sans doute, d'immenses interrogations encore informulables:

<<Comment elle va faire, maintenant, pour voler?>>

J'ai longtemps médité cette émouvante et profonde réflexion, sortie d'un si jeune cerveau humain, s'éveillant au mystère de la vie et de la mort. Et je me suis dit, pensant à notre humanité contemporaine, écrasée sous le poids de tant de problèmes et de misères,

"Comment va-t-elle vivre, maintenant, si on ne lui redonne pas les AILES de l'ESPERANCE?"

(J.C.Léonide ended his talk at the Béna seminar with the recall of an experience, and a metaphor: he thoughtlessly squashed an annoying wasp in the presence of his 3? year old granddaughter, who cried in anguish: "What will it now do when it wants to fly?" He thought for a long time about this moving and deep reflection that arose from a young brain, awaking to the mystery of life and death, and he said to himself, thinking about humanity, crushed by the weight of its present problems and troubles: "How will it now be able to live, if one does not restore its WINGS OF HOPE?")

(J.C.Léonide is Professor of Zoology and author of the book L'Évolution//de l'amibe au cerveau humain, which includes the evolution of spirituality. Béna = Base d'Epistémologie NAturelle.)


THE SACRIFICE OF THE HUMAN SOUL

TO THE MACHINE

The following poem (translated into English) has been written -- several years after his return home -- by a prisoner of war, who had been drafted into the army at age 15, sent to Russia one year later, there imprisoned and forgotten, while each age group -- the youngest first -- was eventually sent home. No age-group as young as his had been on the list. -- The thoughts and feelings transmitted are those of a single person at a single place; but their cry is that of a human soul anywhere on earth, a soul sacrificed to an unfeeling robot -- be it to an actual machine, a rigid bureaucracy, or an imperfect theory of human nature.


SILIKATNAJA

by Joachim Altenkirch

You ask him why he is like that,
so quiet, withdrawn, and serious,
why he never laughs,
though still very young.
He looks at you,
unspeakable sadness in his eyes.

Then he says in a subdued voice: "Silikatnaja!
You do not know, cannot imagine,
what this name means to me -
it destroyed me, it took my youth."

"Silikatnaja, what is that? - Let me know!"
He lightens a cigarette
and puts out the match which dies with a lingering glimmer.

"I was sent there, a prisoner of war.
Two brigades with 50 men
to Silikatnaja, where 2 000 lay already
at 10 o'clock at night.

Three hours in darkness.
We thought about light, about food, about sleep.
- Nothing - no place even to sit.
Then a command.
What's coming now, relaxation, sleep?
No - out to work.

The bundle still on the back,
the tin-bowl, the spoon,
and a piece of wire tied around the coat,
to prevent the wind from blowing in -
so we marched out.

Our minds and bodies were weakened
as a result of hunger,
but most of all our eyes.
The morning dawn
looked black to us like the night.

The paths, the streets, strewn with stones,
filled with tar the ditches and puddles -
Among them human beings, blind,
groping and staggering and falling
- was I still human?

Soon the place of work was reached.
Of work? of hardest toil,
the toil of slaves.

Among rattling tractors and power units
turns the Camen drabilka,
the rock crushing machine at Silikatnaja.

Then assignment of positions.
You go up there
and throw rocks into the machine.
You go to the drum,
You handle the slide-gate,
and you, little one, go to the end of the drum,
where the least of the gravel comes out.

We start. I, the weakest one,
scrape at the end with a
bent spade the stones
out of the revolving drum.
The white stone dust
heavily covers eyes and tongue.

And still it is cool
and still it is morning.
The sun with its scorching rays
still stands low on the horizon.
But already I believe I am at the end
of my powers, I can't go on.

Tightly I press the teeth together.
They crunch, the mouth is full of dust.
The eyes water and each movement
costs a hard decision.
- And still it is cool
and still it is morning.

Wagon rolls after wagon, interminably.
The drivers, they shout,
They shake the men: "Unload!"
And thundering rumble the rocks on the platform,
increasing the paralyzing dust.

The cart is filled. Quickly I shut the sliding gate,
grab the cart and push it up the hill,
the gravel hill, which rises four meters
already close to the machine.
Speeding to overcome momentum - and down the hill running,

because the channel fills already
with new stones and incessantly -
and 10 and 20 and 30 carts.
And then it gets hot -- the sun is rising.
I lean against the post,
wiping the sweat away with my sleeve.

The brigadier screams at once: He Jochen,
Damned!
Scrape those rocks out!
Mechanically I grab the spade - scrape.
The cart is being filled - pushed upward!

Pitchwet is the shirt
but I don't take it off in spite of the heat,
though I had it for months on my body:
It protects my skin from injuries;
the pebbles are pointed.

My mind ceases to work, my emotions
died long ago.

Only my heart is still beating
frantically -- then weaker --
that is the only life left in me.

The only life which governs all,
everythng in me. And my heart murmurs:
Hold out and be it the last of your strength.
Hold out - still 6 hours,
then comes salvation.

Finally, back to the camp.
The food, the soup, the bread,
how the body craves it.
Then the men stretch out
on the boards,
500 to a room.
But not on their backs.
The width of the place-
exactly 40 centimeters per man -
permits only lying on the side.

The eyes fall shut for an hour.
Then everyone out to be counted.
You stand for an hour, then back into the room
for the hours of the night
and already you are fearing the day
and the new inferno.

Oh how much longer? Would not at home
my parents be hoping and waiting for me -

I don't know whether I had been able to stand it!
I would have fled.
Even though I knew that my freedom would last
only three, four days before I were caught again,
and condemned to worse torments once more
- I still had dared it!

Oh how much longer? To whom should I go?
who will help me? Who will give me strength,
who will give me power?
My God, oh God! Which God?
A bitter smile in the dirty,
pale, haggard face -- my God is dead!

God lives in the mountains, in lonely huts,
in lovely valleys at springtime.
God may also be in the fragrant woods.
In my little home town,
and its church with resounding organ.
Certainly God is with loving humans -
but for me God is dead.

Banned from this place.
Here are no angels, no music,
no books -- no tender words.
Only loud noise and hunger -
stone dust and wounds and beatings
and groping creatures wrapped in rags -
Are they still human?
Here is truly no God -
Horror fills me merely by hearing the word:
SILIKATNAJA

Oh how much longer?

One week went by, the Sunday like any other day,
and another week and a month
and another month -- the summer was over.

The shift ended, the day was too short.
In darkness now, we went out to work
and when in the evening in rows of five
the columns marched into camp,
it was night already.

And it was chilly,
then came the cold.
So weak was the body,
but always moving, always moving,
or foot and hand would freeze.

What then, concern, relaxation?
Oh no, none of that.
Here one was punishing pain.
There was a word for every injury:
"Self-mutilation" and that meant disappearance,
disappearance into a tightly locked camp.

Therefore moving, always moving.
Soon the days got longer.
Snow drifts piled up, storms -
snow crystals cut into your face
like needles.
You could not breathe against the wind.

Oh how much longer?
The winter passed, the snow gave way to mud
and now you had for weeks
wearing your wet clothes on your body
soaked in mire and dirt
- a crust - to vegetate.

But then came the spring
and here and there grew a halm of grass
The bit of green - your eyes embraced it
with a longing look as a sign of hope
and your heart beat faster -
But incessantly thunders the Camen drabilka,
the rock crushing machine in Silikatnaja.

Oh how much longer?
The summer came and the heat.
The time returned when I arrived
one year ago. One entire year I was now here.
More than 300 torturous days.

And the summer passed and the fall
and the winter, then also the spring.
Two years had passed now.
Only small was the hope that remained,
but the heart, my heart, kept on beating bravely.

Then came the third year.
The harsh rhythm of the day became habit.
The spirit was in stupor,
the body only a machine
which barely worked.

Three years like that - Only one who has lived through it
can know what it meant - this Silikatnaja.
I have survived it, I live.
You see - I am now at home.
I beg you: Don't ask for more!

You know now why I am like that.
Time, I believe, which has healed so many wounds already,
will help me too.
But it has struck me deeply, so deeply,
this Silikatnaja!"

J.A. 1952

* * * * *
-- TO THE PROFIT MOTIVE

Conference remarks by Gene F. Jankowski, CBS-President, (P.6).

CBS, as you know, did program a cable service which we ultimately discontinued. It was an interesting case in point. We succeeded along several dimensions. We developed a highly acclaimed product which did appeal to a desirable, if limited audience. We achieved our distribution goal and we met our cost targets. Unfortunately, another dimension, revenues, fell far short of projections. The necessary advertising support wasn't there. Without it, we could not continue.

* * * * *
Trent Frayne (Maclean's) -- One spring, single handedly, [Gordie Howe] knocked the entire New York Rangers Team out of the playoffs. That's what Ranger's coach Phil Watson claimed, anyway, after Howe beat up Fontinato, a tough Ranger defenceman and team leader, in a fight that got a three-page picture display in the old LIFE magazine. In a current book, Gordie: A Hockey Legend, Roy Mac Skimming notes that the Life spread reported that, with one ham like fist, Howe got a tight grip on the neck of Fontinato's sweater and with the other he began pounding Fontinato in the face, over and over -- "whop, whop, whop, just like someone shopping wood." 14


Excerpts from New Priorities for the World by Mikhail Gorbachev

Society's moral health is the overall and all-embracing priority of new world politics. We are witnessing the degradation, dehumanization of Homo Sapiens. Its signs are to be found everywhere. The 20th century has brought with it a frightening moral decline, which is particularly striking against the background of the achievements of man's technological genius....The time has come when we must uphold the spiritual and moral foundation of the human species. This is what I would propose in this regard: ~ instituting strict legislative controls that would place barriers against the cult of violence and immorality.

* * * * *
Few Books Make it to Reader's Shelves by Joan Beck

For those who love books, the financial facts of life in book publishing are chilling: Most books have a store shelf life not much longer than a bag of potato chips. Many good books are dead in days or weeks. One out of every three books shipped to a book store is returned to the publisher unsold -- 90% to 95% of all new books don't survive past the first year.

For every book sold at its cover price, another goes directly from the publisher to the remainder dealer, to be dumped on bargain shelves and sold below the publisher's cost with no royalty at all to the author. Most books never even get a chance to find their potential audience.

[From a newspaper clipping sent to me by Dr. Sperry in January 1993; I was unable to find information about the paper's name. -- Full references for the other excerpts are listed on the last page.]


LIBERATION OF THE HUMAN SOUL

-- FROM DISREGARD BY SECULAR HUMANISM

Humanist Perspective on Spirituality
by Pat Duffy Hutcheon
(Excerpts)

So far, I have identified two distinctively human spiritual pursuits: artistic creativity and the reverential search for understanding of the origin and role of humanity in the scheme of things. A third important spiritual undertaking is the moral one.

As with knowledge, we accept that the responsibility for morality is ours alone. Ours in the sense of all humanity, that is. And, as with knowledge, we accept the hard fact that there is no mystical shortcut -- as much as we might wish that it were so! Neither is there any source of morality in non-human nature. We agree with Schweitzer that the refusal of most religions to accept the exclusively human source and responsibility for morality has been an obstacle to spiritual progress all through history and is now a threat to the very survival of life on this planet.

We think that morality consists of simple human attributes like honesty, kindness, responsibility and fairness....We consider that the test of principles and rules and virtues is the consequences of living in terms of them. Do they work to ensure the survival of the group involved and the earthly home of all life? Do they work to provide fulfilment for the individual? The job of clarifying and testing and altering these moral attributes and guideposts, in the light of experience, is a continuous spiritual task.

A fourth aspect of the spiritual quest is the search for truth.... Related to the search for truth is the building of scientific knowledge, [characterized through] "if-then" kinds of claims. If we act in this particular way, then a certain effect is likely to follow. To the degree that a scientific proposition has survived a rigorous public testing procedure, we consider it to be a dependable guide to action.

The truth is what happened, and humans ignore it at their peril. Reliability, however, is about what will work to make something happen. -- This brings us to the fifth and perhaps most important aspect of spirituality for the humanist. It involves the fact that humans are capable of making choices. We call this valuing or judging or making value judgments.

For humanists, the making of wise value judgments is the most magnificent and the most spiritual of all the achievements of human beings. It brings together in one glorious culminating activity, all four of the spiritual capacities mentioned earlier. It requires a creative imagination; a sound world view that recognizes the significance of the human role in evolution; a morality that values equity and peace and order in human relationships as well as the long-term welfare of life on this planet; and a respect for truth and the scientific outlook.

With the potential for wise judgment, we believe that humans have become unique in a truly significant sense....Our valuing capacity has given us the power to shape the future course of cultural evolution rather than leaving it to the blind chance and technological drift that may well destroy us all.

What could be more wondrous than these magnificent and uniquely human capacities? And what could be more spiritual than a willingness -- in the face of humankind's necessary responsibilities for the future -- to take up the torch of life and climb, without a banister, the stairs that the human group itself must build as we go?

- - -
Dr. Hutcheon is a sociologist and retired Education professor.

-- FROM DISREGARD BY SCIENCE

In Memoriam - Roger Wolcott Sperry, 1912-1994
by Jerre Levy

(Excerpts -- emphasis mine)

As Thomas Kuhn has discussed, most scientists are restricted in the questions they ask by a general conceptual paradigm. Very few are paradigm breakers. Einstein was one, but only in his early years. In the matter of quantum physics, Einstein became so imprisoned in his own space-time logic that Niels Bohr once said to him, "Stop being logical! Think!" Roger Sperry never stopped breaking paradigms. He broke the first (developed by his own advisor!) in his doctoral dissertation on neuroembryology, did so again in his work on respecification of neural function, again in his seminal research on the split-brain syndrome and functions of the human left and right cerebral hemispheres (for which he received the Nobel Prize), and ended his life on a mission to shatter conceptions of consciousness as either an acausal epiphenomenon or identical to an as-yet-unknown neural equation. His message is the critical one that we are determiners and not victims of ourselves. What are his arguments?

[Specialized explanations lead to Levy's pointing out that Sperry, who describes himself as a mentalist, uses the word in a distinct sense.]

His world was a thoroughly monistic and physical one that was rich in causally potent emergent functions. Whether the functions are those designed by a human engineer or selected by evolution, they stand at the top of the causal hierarchy in determining and constraining the properties and spatiotemporal behavior of lower-level systems out of which they arise.

If we were bamboo flutes, our central reality would be our musicality and our philosophy would be "musicalism" as opposed to "bambooism."

For that reason, Sperry used the word mentalism to describe his philosophy. The mind, in this philosophy, is an intrinsic aspect of brain processes with a superseding causal position. Our choices, rather than being free of causes (which would be random chaos), are radically determined by the largest causal matrix in the known universe, incorporated into and as the living human brain-mind-self. There is no dualism and no free will in Sperry's philosophy, but there is mentalism and self-determination.

When some human left hemispheres get overly intellectualized, they fail to be limited by the knowledge of their own finiteness and arrogantly assume that whatever their logic tells them is reality, regardless of a different truth, imposed by evolution for the sake of human life, in their own behavior and emotions. Such left hemispheres spout that we are passive victims of our genes and environment, though not even the most devout propagandist of this view is capable of acting on it. He or she, as much as all others, behaviorally attributes moral responsibility to himself and herself and to others, and experiences the shame, pride, blame, or honoring that comes from this attribution. Evolution decided that it must be so and would be so and is so, because human life would not be possible without it, even when human left hemispheres decide that it canot be so because they could not understand it if it were. Perhaps Sperry would say, "Stop being so logical! Think!" That we honor Roger Wolcott Sperry, and not his genes and environment, for the breadth, depth, and greatness of his contributions to human understanding gives the last triumph to him.

- - -
Jerre Levy was Professor Sperry's favourite post-graduate student. The experiments she conducted, as well as the interpretations she provided, were decisive for the Nobel Committee's selection of Sperry's work. At present, she is professor at the Department of Psychology of the University of Chicago, Chicago, IL 60637, U.S.A.


ON THE WINGS OF HOPE

The Joy of Flow by Gerri Schwartz

Almost everyone can remember a special moment in life when time stood still, space was expansive, bodily sensation retreated into the background to make room for a heart-pulsing experience. So intense and directed is such a moment that it allows escape from the ordinary boundaries of skin to some kind of transcendence. This "flow" experience, both intensely real and paradoxically mystical, etches itself forever on the pathways of mind. We are transformed.

Two questions arise. Why does this happen and how can we learn from such experiences to create the potential for more of them? I say "create the potential" because we can never force these experiences. They happen spontaneously when all the conditions are right. We help make the conditions right by cultivating a ready heart and mind. In this way the world's geniuses have composed great music, written enduring works of literature, and produced breakthrough scientific inventions. But what about the rest of us? Let us return to the two questions of why do they happen and how can we learn to increase their frequency.

It is important to understand that these experiences occur at the margins of our abilities and talents; at the challenge level of what we have done before. For most of the time, the routines and patterns of our daily lives lock us into yesterday's limitations. But beyond this mundane and ordinary existence we can live our lives led by future visions of the possible. Here we embrace some larger tomorrow-being that we first discover in our minds. We are freed from current restrictions and can create a larger than life evolved self. In such playgrounds we are most likely to bump into other like-minded fellows. The opportunity arises to join forces with new friends and comrades for a purpose greater than any in yesterday's world.

Here in this exalted place of future vision we can dream of a better world for oneself and others. Here it is natural to focus on service since the needs of the yesterday-ego are forgotten in the exitement and adventure of future possibility. Those who experience these moments are forever changed. They continuously seek to recreate the feelings of exquisite joy this state of flow engenders. They push to work more and more at the upper margins of their abilities.

So, to create the potential for moments of flow-experience, we must avoid focusing too narrowly on the past. If we do, we are trapped within the confines of our old selves and our old pasts. Unfortunately our institutions tend to enshrine such past behaviour in us. We are supported when we follow the expected routines. We are often challenged when we question or try to move beyond them. This is the reason that invention so frequently occurs outside the established venues. Here, free of the enormous burden of routine and past practice that consume life energy, the few acting in flow create new solutions in the rarefied air outside the walls. In such space they stand on the shoulders both of those who have gone before and their own life experience, and look to new horizons. If we wish to live in the experience of flow, we must join such adventurers and seekers of new tomorrows.

But be prepared. Such journeys demand both effort and courage. However, once intoxicated by the experience of flow, such adventurers are forever addicted, and what a life that makes! Forget retirement, forget aging. The human psyche so engaged has discovered that youth is a state of mind and the future fueled by such thinking is the very power source of life.

- - -
Gerri Schwartz is co-director of Creative Learning International, 503-1505 West 2nd Ave., Vancouver, B.C. Canada, V6H 3Y4.


THOUGHT IN ACTION

In the year before his death, R.W. Sperry (represented at Trieste by T. Voneida) was one of the members of the Scientific and Organizing Committee (along with R. Levi-Montalcini, B. de Bernard, and other prominent scientists) working on a "Declaration of Human Duties" for which agreement on the following text was achieved and submitted to the United Nations recently:


DECLARATION OF HUMAN DUTIES

A code of Ethics of Shared Responsibilities

Introduction: Crucial problems concerning humankind at the dawn of the 21st century urge the adoption of a different way of thinking and a different value system. The change must be as revolutionary as that which emerged after the Middle Ages. The new way of thinking must be centered on humans as an integral part of our planet, whose actions affect all living things. It is our plan to present and discuss these ideas through conferences, workshops and lectures and in particular to support women's networks and other organizations, active in the spirit of this Declaration. Furthermore, we will seek the participation of the younger generations, which represent our greatest hope for maintaining the quality of life on earth.

Preamble: Whereas the Declaration of Human Rights represents one of the great advances of the twentieth century, it fails to address Human Duties and Responsibilities as necessary counterparts of these Rights. Recognition of and respect for human rights demand the acceptance of specific duties, in order to assure an adequate quality of life for all people and the persistence of a favourable environment for future generations. We therefore consider a binding responsibility for ourselves, not only as human beings, but especially as scientists and educators, to carefully and explicitly carry out these duties to the best of our ability, even if their enactment may run counter to established policies generated by traditional sources of power and influence. We herewith invite all people concerned with these issues to join us in our efforts, as expressed in the following twelve points.

IT IS THE DUTY OF EVERY HUMAN BEING TO:

1. respect human dignity as well as ethnic, cultural and religious diversity.

2. work against racial injustice and all discrimination of women, and the abuse and exploitation of children.

3. work for the improvement in the quality of life of aged and disabled persons.

4. respect human life and condemn the sale of human beings or parts of the living human body.

5. support efforts to improve the life of people suffering from hunger, misery, disease or unemployment.

6. promote effective voluntary family planning in order to regulate world population growth.

7. support actions for an equitable distribution of world resources.

8. avoid energy waste and work for reduction of the use of fossil fuels. Promote the use of inexhaustible energy sources, representing a minimum of environmental and health risks.

9. protect nature from pollution and abuse, promote conservation of natural resources and the restoration of degraded environments.

10. respect and preserve the genetic diversity of living organisms and promote constant scrutiny of the application of genetic technologies.

11. promote improvement of urban and rural regions and support endeavours to eliminate the causes of environmental destruction and impoverishment which can lead to massive migrations of people and overpopulation in urban areas.

12. work for the maintenance of world peace, condemn war, terrorism and all other hostile activities by calling for decreased military spending in all countries and restriction of the proliferation and dissemination of arms, in particular, weapons of mass destruction.


REFLECTIONS

Long before the last soil has been washed into the sea and the last water has been polluted, we will have been destroyed by the pollution of our souls. If we can prevent that fate, all the rest will be easy.


ACKNOWLEDGMENTS

I am grateful for permission to reprint their poetry to R.Theobald and J.Altenkirch, for permission to use excerpts from their work to P.D.Hutcheon and the Humanist in Canada (Humanist Perspective on Spirituality), J.C. and J.Léonide and the BENA Association (Les Directions de l'Évolution), and J. Levy and the Editor of ZYGON (In Memorium - Roger Wolcott Sperry, 1912-1994). I also thank Dr. G. Schwartz for permission to reprint "The Joy of Flow," and Professors B. de Bernard and R. Levi-Montalcini for permission to publish the Trieste Declaration.


REFERENCES

Altenkirch, J. (deceased) -- Silikatnaja. Original contribution.

de Bernard, B. -- Declaration of Human Duties. International Affairs Office, Univ. of Trieste, Piazzale Europa,1, 1-34127 Trieste, Italy.

Frayne, T. -- The Methusalah of Pro Sports. Maclean's, Dec.5, 1994, p.64.

Gorbachev, M. -- New Priorities for the World. Innovative Ideas Series, Dec. 1994.

Hutcheon, P.D. -- Humanist Perspective on Spirituality. Update of sermon delivered at the Unitarian Church of Vancouver, June 28, 92, published in Humanist in Canada, Spring 1994, pp.5-8.

Jankowski, G.F. -- Remarks by Gene F. Jankowski, President, CBS/Broadcast Group "Before the Electronic Media, Popular Culture and Family Values Conference" at the Catholic University of America in Washington, D.C. on March 15, 1984. Available through: CBS, 51 W. 52 St., New York, NY 10019, U.S.A.

Léonide, J.C. -- Part of "Les Directions de l'Évolution" (The Directions of Evolution). Actes du Séminaire de Béna 7, L'Espérance de l'Homme à l'aube du 3e millénaire. (The hope of mankind at the dawn of the third century.), 1-3 octobre 1994. Association BENA, Béna, 66760 Enveitg, France.

Levy, J. -- In Memorium - Roger Wolcott Sperry, 1912-1994. ZYGON, 29, 673/674.

Schwartz, G. -- The Joy of Flow. The Visioneer, 2(6), p.4.

Sperry, R.W. -- See: Levy, J.

Theobald, R. -- Data. From his Monthly Mailing List of Feb. 13, 1995. Author's address: 509 Conti Street, New Orleans, LA 70130, USA.