NEOTECH IV

Better Living Magazine

The first issue of Better Living Magazine[ 11 ] Dr. Wallace received on returning to Du Pont contained an article entitled "Dedicated Amateurs" -- a five-page spread on the card playing, auto driving, chess, and other free-time activities of certain employees. No, nothing was wrong with those activities. But, Dr. Wallace wondered why such a mundane, slice-of-life article was published in Better Living. The article was injected between a feature article on the new fiber Qiana® and a dramatic article on building huge underground caverns for ammonia storage.

In that same issue, Dr. Wallace read a three-page spread about a Du Pont employee dedicating his free time to unpaid social work. Fine, that was his personal, free choice. The article even contained a photograph showing this employee teaching a group of migrant laborers to recognize a sign to the bathroom. That article was inserted between an article reviewing the outstanding technological achievements of the Film Department and an article describing the industrial use of television. Why the mixing of outstanding human achievement with the commonplace? In search for an answer, one might ask if a magazine needs to include the ordinary or prosaic aspects of life to be realistic and credible.

That question was eloquently answered by the Du Pont Magazine (issued bimonthly by Du Pont's Advertising Department). Like a searchlight slicing through the darkness, that magazine provided a dazzling flow of Du Pont's greatest products and achievements. That happy magazine was totally void of the commonplace and confirmed the vast potential that existed within Du Pont. That magazine also demonstrated that men existed within Du Pont who held greatness above the ordinary and insignificant. That magazine concretized the reason to fight for the great values of Du Pont.

The difference between Better Living and the Du Pont Magazine reflected much more than the editorial differences expected between a magazine issued by the Public Relations Department and a magazine issued by the Advertising Department. A comparison of article headings in the following table illustrates the profound philosophical and view-of-life gulf that existed between those two magazines.

Table 2
DU PONT MAGAZINE VERSUS BETTER LIVING MAGAZINE

The two magazines were philosophical opposites. The Du Pont Magazine reflected a cheerful, guilt-free admiration of the values and products that had arisen from Du Pont. Better Living reported on Du Pont's values in an apologetic, resentful manner while saluting the standards of altruism and egalitarianism, which demand the looting and destruction of Du Pont and competitive capitalism. All doubts about the philosophical nature of Better Living were eliminated with subsequent issues that began with the destructive mixing of great achievements with the mundane. Those subsequent articles represented the inevitable disintegration of rational values by the altruistic philosophy.

After an editorial that explicitly suspended moral judgment,[ 12 ] the entire 32-page issue of Better Living proceeded to idealize those who sought to destroy competitive capitalism and the profit-making ability of industry. That 32-page spread saluted those collectivist conformists who hate and fear capitalism because they are incompetent to compete in free markets -- incompetent to meet competitive standards that demand discipline, thought, effort, and the production of values. Those standards require man to think rationally and produce values for others and society to survive.

Under the title, Youth: A New Society, that issue of Better Living projected a potpourri of impotent, anticapitalistic conformists as "honest", "idealistic" youth. That "honesty" and "idealism" epitomized the dishonesty and fraud of that article: Youth who substituted emotion for reason and feelings for facts as their guide to action were blatantly dishonest and destructive. Moreover, youth who chose to evade their responsibility to produce rational values for others were neither honest nor idealistic.

The supreme injustice of Better Living was committed against those youth who had not surrendered to dishonesty...against those youth who were struggling to achieve rational goals and values. But the most destructive injustice of Better Living was committed against Du Pont and capitalism. By implication, that issue besmirched Du Pont and competitive capitalism with all the real and imaginary ills of this world. Not one word in Better Living was dedicated to the only rational purpose of Du Pont...to generate expanding profits for its stockholders by increasingly producing competitive values for others and society. Not a single word was dedicated to the supreme moral value of Du Pont...an efficient organization in which individuals could utilize their rational minds and productive efforts for their own and loved ones' well-being and happiness by providing benefits to others and society. ...Those who produced Better Living gained their dishonest, destructive livelihoods from Du Pont. And Du Pont management willingly paid their salaries!

Every Du Pont executive should carefully read that issue of Better Living. Observe the massive, envious, unearned guilt foisted upon the businessman, Du Pont, and free enterprise. Observe the implicit threats and sullen malevolence that exudes from beneath the "properly tempered" words and the measured praise for Du Pont's incongruous efforts to meet the demands of the value-destroying altruists. Look at the pictures ...look carefully into the faces of those demanding that business sacrifice itself to the "good of society". Their expressions range from the robot, joyless faces of desperately dependent conformists to the loathing, power-seeking expression in the face of Ralph Nader to the raging faces of the militants screaming for blood and destruction.

All those faces can be reduced to one common expression ...fear...fear of competitive capitalism...fear of the hard work and honesty required to produce competitive values for others...fear of competing with value producers. To survive, those nonproducers must depend on the producer being tricked or forced into sacrificing earned values to the "good of society" -- to them, the nonproducers. Remember those faces in Better Living...you will see them again. And you will not have to wonder who provided those "idealistic" youth with the sanction to cripple and then destroy Du Pont.

"1 + 1 + 1" Movie

The scene shifted. A voice told us of Du Pont's 86 factories and 100 laboratories spanning the globe. From barren earth, factories of production rose majestically. For an instant, that thrilling emotion returned. Then came the jolt. The scene shifted. The voice changed. The value of Du Pont's factories was obliterated by a female voice sighing that the new plant will bring "A lot of young men, I hope."

Why was the moviemaker building heroic images of Du Pont only to shatter them? Why was the moviemaker purposely spoiling values? Why was he mixing poison with food? Did he not know the only results can be poison?

The movie continued. A statement was made, "Some men's urge to make life better takes them down wondrous roads." What were those wondrous roads? No explanation. Instead, the moviemaker raked the audience with a ludicrous pandemonium of old-fashioned cars speeding around corners, and water skiers engaged in spectacular falls. Another statement was made, "Man must be unique." The next scene showed a pie-eating contest and then a dozen or more youths in coon-skin coats riding in a single automobile. Mixing purity with poison...the mind with the mindless...values with non-values -- an ancient neocheating trick to destroy values. What was the moviemaker's motive?

What was the meaning of that film? The movie pressed onward. The narrator revealed that over 2500 Ph.D.s worked for Du Pont. The narrator then announced that today's science was a "meshing of groups". What did "meshing of groups" mean? No explanation. Was not this movie supposed to stress the individual? Again, what about those few individuals who were responsible for all the material values we have today? No mention was made of them.

The scene shifted to technical management in action. Hope surged for a glimpse of greatness. Now will the value of the individual appear? No. Instead of crisp, intelligent men making meaningful business decisions, the scene wilted into altruistic torpidity. A woman inarticulately spoke about helping mankind by nitrogen fixation. She spoke as if the excuse for Du Pont's existence was to help the global indigents. Her words, sounding more like a bovine moan, were not those of a confident, productive human being. Was that the moviemaker's portrayal of management in one of America's greatest corporations?

Next came a scene about Du Pont explosives. Instead of depicting how explosives have so benevolently lifted a torturous burden from man's shoulders, the scene disparaged human intelligence. A scientist was presented. He proceeded to express himself with garrulities such as "those cats think explosives are for war". Did that reflect the seriousness and intelligence of the Du Pont scientist? At that point, the moviemaker introduced his metaphysical view of the science: "Let the scientist miss and miss and begin again" was presented as the modus operandi of the scientist. The focus was on failure.

No acknowledgement or recognition was given to those competitive, value-producing scientists who think long-range and achieve great goals through carefully planned, exceedingly difficult, hard work. Instead, the audience was garroted with the fallacious image of a "crackpot" scientist mindlessly mixing together everything in sight and meeting failure after failure until by chance he stumbled onto a great discovery. Was this the moviemaker's metaphysical view of science? Was man's mind impotent and technical achievement a matter of chance or accident?

How did the moviemaker project those precious few individuals who choose to use their minds and exert supreme rational effort in order to discover, innovate, produce, and market products that have generated hundreds of millions of dollars in profit for Du Pont? Their work was summed up in one sentence. "Things blew apart and everything". What was the meaning behind that seemingly frivolous remark? Was the moviemaker informing us that those great achievements required no special effort or intelligence? Did nylon evolve by a process of things blowing apart? Was that the moviemaker's view of man's accomplishments? Could anyone present such a dishonest, resentful, envious view of competence and achievement?

How were the end results of major technical achievements portrayed? Mylar® was selected as an example. Its value was promptly reduced to a toy butterfly. What about the value of knowledge? A Du Pont scientist spoke of his past. He referred to himself as a defrocked organic chemist and wondered why he ever obtained a Ph.D. degree. No explanation was given. The man was left appearing as a diffident fool for his past efforts. The man then explained that his genetic makeup made him what he was. Did not that mystical, predeterministic view negate the value of man's mind and his volitional discipline, effort, and free choice?

What about the value of man achieving his long-range goals? A sequence began with an obviously intelligent man making the rationally correct statement that "man has to satisfy the need to build". Indeed he does. Man's most fundamental need is to build (to produce). How did the moviemaker project that? The next scene showed a descending foot crushing a child's sand castle. Why? Is what man builds so tenuous and meaningless that his work can be crushed to nothing at someone's random whim?

What about the moviemaker's view of absolutes? His view was projected by a factory scene: A worker asserted that there was too much supervision. The next worker asserted that there was too little supervision. What purpose did that seemingly innocuous scene serve? Was it to show that one side is as valid as the other...that everything was a matter of opinion...that there was no right or wrong way...that whatever one felt was right...that there was no objective reality?

The scenes went on and on. Build up and tear down. A skyline was silhouetted with beautiful new factories. What significance was attached to those factories? Only one specific message was projected -- new factories caused problems of uprooting, relocation, and retraining. What about the products, jobs, profits, and competitive values generated by those factories? ...Silence.

What about the most important facet of man's life -- his productive work? Man and his work were sloughed off in ten seconds with the statement, "man must do his own thing while inside the Company". The scene shifted to man's activities outside the Company. In a lengthy persiflage of bizarre nonsense, we were bombarded with an incoherent collection of silent flickers blended with all the modern, mind-blowing psychedelic effects. Why? For what purpose? Was the moviemaker telling us that man's work was no more significant than a perfunctory statement that "he must do his own thing" and his other activities were no more worthy than meaningless pantomime and boring psychedelic effects? Could anyone possibly hold such a malevolent view of man and his life? Let us continue with the movie:

The desecration of values, man, and Du Pont continued at an accelerating pace. Du Pont employees at work were associated with pin-up girls, slogan-painted lab coats, and hippy buttons. The basic technique continued...show a value and then tear it down...show a man producing at his work and then knock him down with a slogan-painted lab coat or leave him leering at a girlie picture.

The moviemaker's technique reached the climax with the scene of the Executive Committee. Waiting in desperate hope for a glimpse of greatness, one found himself begging the movie to preserve values here...with the men who run that great, productive company. In the Executive Committee, one must find firm-faced men with clear, honest eyes...men whose voices were strong and confident...men who talked of important matters, such as production, profit, and values...men who talked of awesome business transactions, heroic discoveries, and fearless plans. But, alas, one was told apologetically that "someone had to run the store". Everyone was then gratuitously rammed with personalized close-ups of the men one wanted to keep at an impersonal distance in order to uphold them as ideals and sources of inspiration. Yes, everyone was assaulted with poster-size faces of the "warm personal man next door"[ 13 ].

Was the moviemaker telling everyone that the leaders of Du Pont were nothing more than a group of regular guys? Did it take no one special to run E. I. du Pont de Nemours & Company...just the man next door? The fist hit hard. The Executive Committee was the last place one wanted to see the regular guy. One's soul pleaded for something better, a glimpse of a hero, a glimpse of inspiration. The rest was anticlimactic. No words were uttered of awesome business transactions, thrilling discoveries, or fearless plans. Instead, one heard only of personnel problems, pollution problems, and safety problems.

Nothing seemed to matter after that scene of the Executive Committee. One could watch with indifference as a plant manager obsequiously apologized to the mayor of a city for a new Du Pont factory by explaining that "Du Pont did not want to lean on people or be a problem, but wanted to help solve problems". Nor did it matter any more when the narrator implied that Du Pont had to cajole college graduates into marketing careers. It no longer mattered that the wonderful values available through marketing careers were ignored.

But one final shock remained. It bludgeoned the senses in a thundering broadside. In the final denouement of the moviemaker's soul, the most indisputable values of Du Pont -- its magnificent array of commercial products -- were reduced to the level of the "inscrutable jellybean". One by one the wonderful products of Du Pont were paraded before everyone to be wantonly besmirched with alternating, out-of-focus scenes of strident, blank-faced youths, writhing with loose, flopping mouths and glazed eyes. One by one the products of Du Pont were flung onto a carrion heap of tortured motions, primitive drum pounding, and flashing lights that accurately reflected a schizophrenic's view of life.

The great products with all the heroic efforts of individuals who chose to use their minds...all the benevolence, achievement, and inspiration that Du Pont represented...all those great values and achievements were trampled into the joyless, Marcusian-Kafka jungle of the parasitical collectivists and professional mystics whose darkling minds viewed with hatred every value that Du Pont delivered to society. ...Could anyone hate life and its values that much?

With howling screams ringing in one's ears and the neocheaters dancing on Du Pont's murdered spirit, the movie ended with brashly incongruous proclamations about the value of the individual. The movie inextricably wove Du Pont into the anticapitalistic dishonesties that are moving throughout the world. The movie maker was successful...brilliantly successful. The movie "1+1+1" will accomplish precisely what its creator intended the movie to do -- drive nails into the coffin of capitalism. And when the last nail is driven, all the benevolence and happiness possible to man will be sealed in that coffin.

How could a mere movie have such devastating effects? This is how: Think back...think far back into your childhood. Recall that precious time when one could romantically look to the future as a life of boundless happiness and goals to achieve? Remember eagerly seeking values, knowledge, and facts? That spark of life, however brief, exists in every child. But most choose to let that spark flicker out -- to give up so early in life. Most forever extinguish that spark, never to know life again. A few hang on longer. Fewer, still, never give up. In them, a hidden spark forever burns. And it is they who count. It is they who become the heroes of life.

The movie "1+1+1" is the instrument that will break those still struggling to hold on. Implicitly to them, United States business is the last bastion of reason...the last source of inspirational values. Capitalism is the lifeline they unknowingly cling to. As the movie "1+1+1" was shown throughout the land, thousands of those young, precious sparks quietly flickered out. So subtle was the movie that few will ever know why. But those who read this document will forever know why. To those who saw "1+1+1", recall the emotions at the conclusion of that movie: Aside from a vague feeling of malaise one might have felt, aside from an undefined nagging that something was wrong, what other emotions could possibly be experienced? One could experience only boredom, indifference, puzzlement, sadness, or resignation. With the strength and vitality drained from a once proud image, Du Pont was left hat-in-hand apologizing for its existence. Du Pont was left as an empty, hulking skeleton of effaced values...not even worthy of having its name in the title of the movie.[ 14 ]

What was the reaction to this movie by those young minds after being inculcated with forty minutes of subtly specious but powerfully effective anti-heroic, anti-mind scenes? To those who had already given up, only a lethargic "so what" was possible: They were saying "so what" not only to the movie, but to Du Pont, business, capitalism, and their own lives. ...As they gave up and their sparks flickered out, so went the future of Du Pont and capitalism.

No, the producer of "1+1+1" was not responsible for such crimes. The responsibility belonged to the corporate management for failing to protect the ideals of Du Pont and competitive capitalism. Men such as the producer of that movie would be powerless without the sanction and support of such quisling managements.

Nearly twenty years before, a movie was produced under a different management -- a management that took Du Pont to the heights of profitability and common-stock values -- the movie was entitled The Du Pont Story. Those who recalled that proud and glamorous movie vividly grasped the opposite philosophical view of that management. That earlier management took Du Pont to the height of profitability and value. The subsequent management replaced that management with "liberal views" as a route to "higher" values. Du Pont stock sold for $278 per share. Eleven years later, Du Pont stock had fallen to $92.50 per share. Does that represent higher values? Or do such "higher values" represent value destruction?

Speeches and Statements
by Major Du Pont Executives

In one last desperate hope, one might rationalize that the Management Newsletter, Better Living, and the movie "1+1+1" reflected only the views of its writers and editors and not the philosophy of Du Pont management. That hope promptly dissipates on examination of speeches and statements of certain key executives who controlled Du Pont management. Their words were philosophically consistent with the Management Newsletter, Better Living and the movie "1+1+1". Their own statements demonstrated that Du Pont management was abandoning capitalistic standards for mystical, altruistic standards:

McCoy Tells of Need to Cure Social Ills.

As Mr. McCoy led Du Pont into the "service of society", the press eagerly reported his views and actions:

Du Pont President sees unique role for industry in solving society's problems.

Ironically, that same magazine revealed the inevitable results of abandoning capitalistic principles to altruism:

Earnings are still far below their peak, and this year will bring, at best, only a small improvement over last year's performance. Du Pont's stock price is less than half what it was four years ago and it has been falling all year.

"There are people so enthusiastic about technology that they assume it is going to solve all our problems. It's nice to have such trusting friends, but they are operating under an assumption that can only hurt us more than anyone else. We cannot meet this blanket contract. When they discover this, as sooner or later they must, they are likely to be angry as well as disappointed. They will think we let them down. Perhaps to an extent we have brought this on ourselves by claiming so many wondrous products and monumental discoveries. Be that as it may, would we not be well-advised in the future to make doubly sure that our propaganda stays in line with practicality? Could we not profit from a more open and candid acknowledgment that we have limited expertise?"

What standard was held by a man who projected technology and human achievement in this manner? What long-range inspiration, daring progress, or heroic achievement could ever evolve from such a standard?

Here a logical question arises: Why did the Board of Directors, the majority of whom are presumably productive men on capitalistic premises, elect Mr. McCoy as the president of Du Pont? What is the underlying reason for their selecting a value-destroying altruist as president? Today, most businessmen are confused and bewildered by the irrational, anticapitalistic culture raging about them. Instead of being hailed as the heroes of mankind that they genuinely are, productive businessmen are maligned and assaulted with blame for the world's "social ills".

The rational businessman, in his innocence, does not understand the reason or the nature of the mounting assaults against him and his business by the news media and by the growing hordes of value-destroying altruists, politicians, and pseudo intellectuals. He has not gained the philosophical knowledge to explicitly identify that he is right and good and they are wrong and evil. He represents the creation of values through rational thought and action, and they represent the destruction of values through force and coercion. He represents the honest and intellectual; they represent the dishonest and anti-intellectual.

Having neither the knowledge nor the stomach to deal with the inscrutable irrationalities besieging him, the businessman usually commits a major error...he avoids thinking about the dishonest hypocrisies surrounding him. Instead, he seeks ways to mollify those menacing anticapitalistic forces by making financial amends for his lack of "social" consciousness, by making "practical" compromises, by supporting their "humanitarian" causes, or by cooperating to alleviate their "just grievances". He does not realize that his cooperation and support are providing those anticapitalistic neocheaters with the power and means to destroy him and his business. Thus, that businessman becomes increasingly bewildered as the irrational demands escalate. He often assumes unearned guilt and self-blame for not understanding or knowing how to answer the "socially concerned" news media, the "significant intellectuals", the "idealistic" youth, the "reforming" politicians, the "concerned" clergy, the "humanitarian" altruists, and all other professional mystics and neocheaters swirling about him.

As the threats and harassment mount, the businessman may seek someone who better understands the emerging "new culture" -- someone...anyone who will be more favorably received by the news media, youth, politicians, and the "socially concerned". With such a misguided view, the directors of a company become prone to select the worst possible candidate to lead their company. Instead of selecting a businessman who would protect and enhance the value of their company through implementing capitalistic principles, they seek a man who could "attune" their company to the "demands of society", a man who could communicate with "social" intellectuals and "social" leaders, a man with a "social" conscience -- a professional altruist.

Such self-defeating acts by businessmen occur through the disease of acting on the basis of what others think, feel, or wish rather than on one's own independent judgment of factual reality. Business decisions based upon what others think undermines the earning potential of companies such as Du Pont. Indeed, most research and marketing failures at Du Pont occur through those who validate decisions not on facts and independent judgment but on what others think, feel, or wish. That intellectually crippling affliction is the consequence of adopting altruistic standards.

With capitalistic standards, each person must think for one's own self to compete and succeed. Indeed, altruism would vanish in a world of value producers who think for themselves and accept the facts of reality as the only valid basis for action. ...The professional altruist negates the integrated, rational use of one's own mind. Furthermore, to sustain his bogus livelihood, the professional altruist must keep the producers from thinking for themselves so they will obey the demands of professional mystics and neocheaters.

"That question cannot be answered in technical terms alone. It depends on social and political factors as much as economics. It depends on the attitudes of people within the technical work force, and what society expects and demands of them."

Mr. McCoy's statement speaks for itself. How could any technical achievement capable of generating major profits evolve from Du Pont or from any company when its chief executive subjugates technology and facts to the expectations and demands of an undefinable, nonexistent form of "superior intelligence" that Mr. McCoy calls society. The "superior intelligence" or the "higher good" is the mystical rationalization by which all professional altruists justify their destruction of values. That "superior intelligence" or "higher good" can assume any unreal, mystical form such as "a society that expects and demands". Plato, the philosophical father of altruism and mysticism,[ 15 ] first introduced this concept with his various forms of "higher realities"[ 16 ].

With Immanuel Kant transmitting the philosophy of sacrifice from the Dark Ages, Georg Hegel prepared altruism for the twentieth century. Indeed, the horrors and destruction of Nazi Germany reveal the final results of altruism. Adolph Hitler was the ultimate practitioner of altruism. His explicitly stated enemies were rationality, capitalism, and individualism. Using the philosophical ammunition of Hegel and the morality of altruism, he perfected a new "higher good" to which anything and everything could be sacrificed without question. Hitler called his mystical "higher good" or "higher cause" the National Will.

"The states and municipalities, and certainly private industry, must look to the Federal level not just for coordination and specific legislation, but first of all for a clear, consistent statement of the National Will."

The future value of a corporation by nature is determined by the philosophical position of its management. Indeed, this document identifies the business values being destroyed by management's mystical philosophy of "higher causes". While the harmful effects of management's altruistic philosophy are creeping into every phase of Du Pont's business (research, sales, manufacturing, administration), those effects are most vividly observed in art. Indeed, one's philosophical views are openly revealed in one's artistic choices and preferences. Art expresses man's deepest view of life and himself. How does that view apply to the management and business operations of Du Pont?

Consider that architecture is perhaps man's most eloquent, revealing form of art: A mighty, artistic structure rose in the center of Wilmington, Delaware -- the Brandywine Building -- the building to house the offices of E. I. du Pont de Nemours & Co., Inc. Watching the silhouetted skeleton of that colossus rise toward the sky, one could experience a thrilling pride in witnessing the bold shape being assumed by that great structure. Viewing the structure of this building, one could grasp everything that Du Pont has meant to man. The structure embodied all the creativeness and innovativeness of man. That structure represented the frozen intelligence of man's most magnificent achievements. What an appropriate symbol for Du Pont -- perhaps the most innovative, creative company in history. One anxiously awaited for that girdered skeleton to become alive with a sleek skin of glass and steel. A building saluting the achievements of Du Pont. A building with striking, objective beauty.

With disbelief and initial horror that gradually turned to sadness, one watched the desecration of that building take place as workers installed each gloomy slab of massive stone. Increasingly those slabs disfigured that beautiful structure. A building to house a company that symbolized everything productive and creative about man was transformed into the antithesis of modern architecture. The Brandywine Building was wantonly mutilated into an ugly, expensive, medieval structure. That structure reflected the torturous, physical burdens of the Dark Ages during which the lives of men were consumed in back-breaking toil to erect massive, stone structures with sunken slits for windows. Such was the desecration of the Brandywine Building.

Architecture, as any form of art, reflects the deepest views of its creator as well as the views of those who approve and finance the architecture. A building that should reflect modern man's mastery of nature was dragged back through the centuries to emulate a medieval structure. That structure conjured visions of penitentiaries and monasteries with the accompanying emotions of oppressive guilt and tortured screams. The Brandywine Building was transformed into a structure void of joy and happiness.

The future of any company depends on the philosophical premises of the controlling management. If a management on capitalistic premises ever again assumes control of Du Pont, those oppressive walls of stone will come down. Rising proudly in their place will be glittering sheets of light, airy glass and sleek strips of steel and concrete. When the Brandywine Building is delivered into a joyful, glistening structure by modern man and for modern man, one will know that Du Pont management is once again operating on the mystic-free standards of capitalism.

SUMMARY
All Honest, Long-Range Societal Values
Generated by Business
arise from the
Mystic-Free Standards of Capitalism

This document reveals how the long-term value of a company is determined by the extent management implements the standards of capitalism. For investors, analysts, and speculators, this document provides an immutable standard to predict long-range, common-stock values. For businessmen and executives, this document provides the basis for expanding both short-term and long-term profitability of their companies. For implementing the standards of capitalism within a company, the following actions are recommended:

1. Dismiss all executives whose corporate actions remain on altruistic standards. Fire all nonproducers and value destroyers.
2. Increase the salaries and responsibilities of those executives who have demonstrated competence in delivering long-range financial benefits to the stockholders.
3. Establish an Industrial Philosophy Department in order to define business standards based on the principles of competitive capitalism. With capitalistic business standards defined, the Industrial Philosophy Department would then be responsible for protecting the company and its growth. How? By assuring that all short-range and long-range corporate actions were mystic-free.

Injection of capitalistic principles into every phase of management will lift a company into a commanding advantage over competition while unleashing a productivity/creativity cycle that will generate continually expanding profits and rising stock values.

EPILOGUE

This document seeks those individuals who act on their own judgment and live by their own productivity. For those value producers are responsible for all the long-term profits and competitive values that business generates.

Without the value producer, no profitable enterprise could exist. In business, as in reality, the value producers and only the value producers earn their livelihoods. All others, no matter what their positions or apparent power within a business concern, remain on the payroll by the erroneous grace and innocent sanction of those value producers.

This document calls upon all value-producing executives to (1) inject the principles of competitive capitalism into every facet of their operation and (2) rid their company of all value destroyers in order to increase the long-range financial value of their corporation. Can this be accomplished by the few? Yes, of course. Although outnumbered and perhaps outranked, those value-producing executives can always exercise de facto control over their company because the existence of every job and the company itself depends upon them.

This document asks all value producers to exercise their potency in establishing business and industry on the objective principles of capitalism...for their own sake...for the lives and happiness of themselves, their loved ones, and all civilization. For they, the value producers, and only they, hold genuine power.

[ 4 ] The dictionary definition of capitalism is: An economic system characterized by private ownership of capital goods and by investments that are determined by private decision rather than by state control. Prices, production and distribution of goods are determined by a free market.

Laissez-faire capitalism is the only political system that does not use force. Working entirely through mutually agreed upon exchanges of values, capitalism is the only system consistent with man's nature and well-being. Capitalism offers freedom and individual rights to all. Capitalism permits maximum individual growth while providing maximum benefits to all. While western political systems have pragmatically and incompletely used various aspects of capitalism, no nation has ever experienced laissez-faire capitalism.

But most writers and commentators put dishonest altruistic-platonistic connotations on the meaning of capitalism: A system of exploitation of the weak by the strong -- devoid of love and good will. A system in which unwanted goods and services are pushed onto consumers through clever, deceptive advertising for the sole purpose of profits and greed. Capitalism dominates most Western governments. Capitalism, big business, and fascism are synonymous.

The reason professional mystics and neocheaters display aggressive hostility towards capitalism is because of its anti-mystical, competitive nature -- its nature of requiring integrated honesty and competitive efforts for success. Mystics and neocheaters could not survive in an honest, fully competitive, capitalistic society. They could no longer use their deceptive, altruistic manipulations to plunder the producer. Fearing survival through honesty and competitiveness, they are compelled to hate and attack capitalism.

[ 5 ]

1. Wall Street Journal
2. Forbes
3. Times
4. Chemical Week
5. E.I. du Pont de Nemours & Co., Annual Report

[ 6 ] Plant tours per se can be a proper, rational activity for any factory. In fact, an article on plant tours might properly appear in the "Management Newsletter" if presented from a profit-oriented, value-producing viewpoint.

[ 7 ] Du Pont sacrificed to whom? To the bogus careers of altruistic management.

[ 8 ] This Du Pont-sponsored seminar lent credibility to a pseudo-science in order to dismiss the capitalistic concept of value production by competitive individuals. Social science replaces that valid concept with the spurious collectivist concept of outputs by "human organizations" -- an unintelligible concept that cannot be defined or identified within reality.

[ 9 ] Seminar by Du Pont's chief economist, Mr. I. T. Ellis, "Economic Analysis and Forecasting". Credence and acceptance was granted to the spurious economic theories of master black-hat neocheater, John Maynard Keynes.

[ 10 ] That article defines the meaning of the "disadvantaged" as: "Members of poor families and unemployed or underemployed, or those who are not seeking work but should be, and who possess one of the following characteristics -- high school dropout; minority group member under 22 years of age; over 44 years of age; physically, mentally or socially handicapped." Why a minority group? And what group? Only one legitimate minority exists and that is the individual. If his or her rights are protected, the rights of all are protected. What does socially handicapped mean? At competitive wages, what possible business value could such uncompetitive people offer Du Pont? Even the pretense of so-called moral value or duty fails when one identifies the injustice that placing a dishonest business value on the so-called "disadvantaged" perpetrates against those who through their own efforts become people of value...value producers.

[ 11 ] Better Living is a bimonthly magazine published by Du Pont's Public Relations Department.

[ 12 ] Quote the editorial, "We are describing -- neither condoning or condemning it -- this phenomenon because it is rapidly moving front and center."

[ 13 ] The moviemaker was not completely successful here. A few faces did not yield. They reflected a dignity and self-esteem that even the moviemaker with all his modern techniques could not pull down.

[ 14 ] Management Newsletter: "`The film', Strauss says, `takes advantage of many visual, shorthand techniques to tell a story that informs and motivates without preachment, puffery, or the heavy hand of corporate self-congratulation.'" Better Living stated: "The moviemakers (Henry Strauss & Co., Inc. of New York City) provided no traditional story line. Instead of a continuous band of narrative, the impressions were assembled, then tumbled against each other like brilliant shards of glass." For what purpose? For what value?

[ 15 ] Altruism is tied to Plato's mysticism. For, no rationality, facts, or logic can support altruism. Thus, faith is the cornerstone of the altruist's eternal promises for a better future: "...Mr. McCoy has a sublime faith in the chemical industry in this future of growing technological application to the good of society." Chemical and Engineering News

[ 16 ] There are no "higher realities", only objective reality. Thus no "higher good" exists to which man can be sacrificed because the highest good is man himself. No "higher cause" (or "society") exists to which individuals can be sacrificed, because the highest cause is the individual.