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The Language of Conscience Concept

 

The Language of Conscience is a philosophical system focusing upon bringing consensus through a minimization of personal interest and a maximization of common values.  It emphasizes the importance of dignity judged primarily by conscience rather than convenience.[1] The central characteristics of the Language of Conscience process lies in the philosophical concept that how you think about an issue determines what you think about the issue.  Defining the right issues and questions at the inception from a conscience perspective of desired result is critical to the process.  By using the common appreciation of dignity and conscience to bring a wide variety of interests and values to a common discussion table, the system then employs the natural elements of realism within society—primarily its forces, powers, functions, and cultures. The method provides a system of analysis aimed at defining areas of common interest and of disagreement.  It also emphasizes chaos theory that small changes over time can have significant results, and part of the analysis looks at the intended and unintended consequences of actions in a broader array of strategic scenarios. The establishment of trust in the process, and its maintenance leads to trust between parties.  It focuses upon a progression of refinement so each meeting builds directly on the conclusion of the previous one, driving activities forward. It emphasizes that modern systems require a method of contextual analytics. The system’s core operating principle is that rather than focusing on the economics of rich versus poor or the politics of right versus left on the size and function of government, the system uses the power of culture with conscience, consisting of both obligation and compassion, against the convenience of current self-interest to push agreement and action.[2]

 

The concept was developed primarily through the Language of Conscience series of books[3] authored by Tieman H. Dippel, Jr. over a thirty-year period. The refined concept evolved through a series of events, organizations, collaborations, and forums.  These included the early experiences from the 1980 Texas Lyceum[4] and later Lyceum forums through cooperation with organizations on governance and ethics in Latin America and the United States.   However, they were refined primarily in a five-year collaboration with the Central Party School of the Peoples’ Republic of China[5] and the Chancellors of the State Council of China where it was defined as a bridge on ethics, morality, and cultural values between China and the West.[6] The concept is often defined by a series of triangles[7] that provide the format of the analytics of the system.  The Language of Conscience concept designs a philosophical approach to the analytics and discussion of a situation. It is at the inception more neutral politically and economically where interests are involved, concentrating heavily on a common value structure—looking to character, common obligation and responsibility, compassion, and the development of a process of minimizing self, growing concern for others, and the common good.  The core belief is a recognition of dignity, which helps remove normal suspicion and often perception of hypocrisy allowing more depth and latitude of discussion.

 

In what Dippel described as the trust of the system, building and sensitizing men to conscience and responsibility, and the parallel approach of impacting the past and future, at the announcement of the publication of The Language of Conscience by the Central Party School Press, in Beijing on September 9, 2004, he emphasized: “The most durable and best cultural bridges are built not just upon the words of men, but also with the honor and wisdom of their ancestors and concern for the future of their children, for wise men understand that the lessons of history are also the strategic forces shaping destiny.”[8] 

 

A related concept within the book series, the concept of Enlightened Conservatism, is a more politically and economically driven system that still relies upon values to be added with knowledge to create wisdom but provides a scenario for smaller functions of government, market-based economics, and democratic principles.  Enlightened Conservatism was written as a dialectic for comparison with centralized governmental control systems.  The system’s focus upon the dignity of the individual, which is defined as the individual’s control of their life because their action or inaction in a group determines the future of any society.  While the Language of Conscience gives a clear understanding of the current position of a society, the concept of Enlightened Conservatism describes how changes within the society can affect the context of the powers of economics, politics, and culture to lead to a defined end.  It is significant that using cultural ethics as the organizing principal, Enlightened Conservatism requires economics to operate with governance and strict controls on corruption and cronyism.  Similarly, politics is based more on a balance of common good and individual liberty, which requires significant appreciation of moral hazard and partisanship.  Both require a strong middle class to embody the core cultural ethical values to support the system.  The concepts are based upon the belief that power corrupts to enhance convenience, and the only way to get conscience into power is to make it convenient by it being society’s recognized cultural force and organizing principle.

 

The concept does not expect each individual in society to understand its concept.  Instead it is a unifying principle that takes the individual shotgun pellets of conscience driven efforts and helps to calibrate and unify them into a rifle bullet at a specific target.  It is an educational approach on the value of convenience to build or maintain trust in a system by giving a top down concept with bottom up sector reform.  As such it focuses on eliminating corruption, cronyism, and monopoly, which discourage competition and economic growth and centers on growth.  While the concept is attacked on the grounds that basic needs dominate in Maslow’s Hierarchy of Needs, it counters that the situation creating such basic needs often involves tyranny and greed of political and economic nature.  It pushes education of civic responsibility and financial literacy to appreciate the need for the Common Good and its greater value.[9]

 

The Language of Conscience is the computer hard drive available to be programmed, Enlightened Conservatism is a specific software, and later books such as The Wisdom of Generations give the data.

 

Elements of the Concept

 

To unify groups and build cultural trust, the Concept divides the nature of society in their component parts that might be affected institutionally and individually.  These organizational components are divided into a series of triangles.

 

 

The fundamental concept of human dignity is at the core of individual decisions and often a direct influence on public policy.  The concept believes that the ability to bring true unity or consensus starts with recognition of the equality of all people at the table, and a process driven by the Golden Rule to remove hypocrisy is essential.  The Language of Conscience and the more specific Enlightened Conservatism both grant to others the same rights and dignity as one wishes for themselves.  It embodies the Christian Golden Rule and the Confucian concept of Reciprocity.  It recognizes that a significant part of conflict evolves in the friction between change and the status quo that was created by the power of history moving forward economic, cultural, and political structures.  By separating that change into cyclical change and structural change as is often driven by education and technology, the conflicts with the lessons of history that shape the existing structures are more easily defined.  The bridge between these two forces, which determines actions within the society, is the individual dignity or control of life expressed individually and through public policy.  It helps define the right questions with fact rather than opinion.[10] The Language of Conscience defines the powers of economics and politics as interests since they are often driven by the self-interest of convenience and realism. Culture is more often driven by values and is better viewed as a clash between conscience, which is the recognition of obligation and compassion, and convenience, which looks to self and now.  It follows the philosophic approaches of Plato and Aristotle in defining terms clearly.  The concept analyzes the effect of each of the three basic powers of economics, politics, and culture on dignity by the functions of analytics, prioritization (or measurement to define the most critical issues strategically), and trends that add the broader perspective of time.  It believes that mastermind concept broadens the understanding of reality by adding a greater number of experiences and wisdom to expand the model of discussion dramatically.  However, in order that it be driven to a conclusion rather than only discussion, the concept requires an ethical approach to the discussion and a commitment to a value-based system of conscience to find common ends.  Very similar to the concept of a “Warrior’s Honor”,[11] if you are able to transform discussions into common ultimate goals rather than look at transactional pieces of compromise, the process helps define common areas of agreement, the most significant areas of disagreement, and analyze the strength of each as well as ultimate consequences.  Prioritization of the critical issues and determining the key organizing principles is the most vital part of the process—defining each next step based on former analytics and consensus to drive the critical issue discussions forward. The goal of The Language of Conscience is not to be a process that tells people what to do but helps people clarify thought in a broader context.  It recognizes that situations involving interests are often locked in an insolvable gridlock and attempts to make the problem larger by adding values, which gives more of an opportunity to reach a solution.  Because conscience is a core of the system, issues are often not characterized as good versus bad, but conscience versus convenience which is more easily defined.  The more difficult choices are then usually between varying “goods”, rather than good versus bad, which is where analytics is crucial.

 

The most significant analytics of the process in judging the effectiveness of solutions acknowledges the significant power that culture has on individuals and society.  It recognizes that change occurs when values and concepts are pushed forward to the next generation and that the status quo involves the elements of the power of history that are most important brought forth by the culture.  The concept recognizes three distinct cultures, how the analytics of the current culture can be judged, and how actions taken can impact the cultures over time.  The first culture is defined as the “Rule of Law”, which is the level to which all people are held accountable within a society. In some societies this rule of law is limited.  The second culture is that of the “Unenforceable Law” or obligation similar to courtesy and the Golden and Silver Rules of Reciprocity where each person owes certain responsibilities by peer obligation to others within society.  The third culture is that of compassion by which you judge yourself by your actions in the benefit of others that are not taken with the expectation of actions in return but instead because of the refinement of your dignity and conscience.  This final culture embodies many of the great religions and philosophies that look to the enhancement of an individual by diminishing convenience of self and increasing focus and sensitivity to conscience which requires service to others.  The system focuses on changing how a culture thinks to bring about results but recognizes how each power has to be affected to allow that cultural change and the stress points of each.[12]  A distinction of the system is its appreciation that many cultural values relating to a diminishing of self originates as values from the Axial Age, while many interests are of the modern age similar to older systems of disease diagnosis—define and classify by symptoms, while new genetic research shows DNA analysis classifies diseases very differently Modern systems require a different method of contextual analytics. Change requires a vision of the correct organizing principle, but bottom up reform of institutions requires specific actions delivered with power. The process does not guarantee successful conclusions, but at the least focuses on clarity and adaptation from a conscience perspective.  It also recognizes that the power of convenience often controls the highest levels of power because of its factors of arrogance, corruption, and ambition. This is because the nature of power drives to it those that often find convenience their operational style.  Thus the only way to put conscience into power is to make it convenient by building the appreciation of conscience into the culture of the people so that leaders must choose and adhere to it out of their own convenience as well as conscience. The power of might is thus balanced by the power of right.  While conscience dominates on a local level, convenience dominates in power, and the only way for conscience to enter power is to be convenient.  History shows the darkness of man, and only ongoing refinement and appreciation of the existing benefit of the common good and conscience can enlighten it.  How people learn to think is the cleavage point of the diamond of society, and that depends on what they value.

 

The triangles of The Language of Conscience, if used philosophically, involve both realism and idealism.  The bottom up approach of forces and the three great powers normally develop a recognition of the current status through the methods.  The cultures are much more a top down approach that look at society and the direction in which it is, and judgmentally should be, proceeding.  Since the approach is driven culturally, a recognition of how society operates on the cultural scale becomes important.[13] Is influence being generated by peer pressures of compassion and obligation of the members of society to each other, or being instead delegated to the “Rule of Law” and central power through regulation? Which values are being pushed forward to the next generation and what are the implications on a long-term basis of those trends?  By putting the powers in context, relationships are more clearly defined.  For example, economically debt is deferred taxes, culturally it is immediate gratification, and politically it is a tactic.  The appropriate question would be if the funds were for investment and repay themselves or for immediate consumption.  This would affect how you thought of the issue economically as to future economic impact, culturally as to character or politically as to moral hazard.  It recognizes the reality that something that is everyone’s concern is often no one’s concern, so accountability is a necessity.  Understanding civic responsibility for one’s own benefit is a key goal.[14]

 

Historical Background

 

While the Language of Conscience concept primarily evolved from the Language of Conscience series of books written by author Tieman H. Dippel, Jr., more than individual experiences, the series chronicled many of the efforts of various groups and governments in the State of Texas, nationally, and internationally.  An understanding of how the thought process behind The Language of Conscience and Enlightened Conservatism developed requires not only understanding of the educational background of learning how to think, but also the practical experience involved in the great areas of power, economics, politics, and culture in order to understand the functions of each power and more importantly how they integrate to affect each other and then why cultural conscience can have significant impact within the interaction of the three. 

 

Tieman Dippel’s early life was centered in Washington County, Texas, which was the center of Texas history with the Texas Declaration of Independence from Mexico being signed nearby at Washington on the Brazos and most of the early Texas leaders living in the close region.  The son of a sheriff, and later banker, he attended local schools.[15] There he achieved first as the Valedictorian of his high school class,[16] Salutatorian at Blinn Junior College,[17] a Valedictorian at the University of Texas School of Business, and a Baker Botts Outstanding Freshman Law Student at the University of Texas Law School where he graduated as a Chancellor before being accepted to the United States Navy’s Ensign 1955 Program to become a member of the Naval Judge Advocates General Corp.  Law enforcement and the military created core values and instilled an appreciation of the necessity of honor and discipline.  While many of the concepts in the Language of Conscience deal with the necessity of compassion, a diminishment of self, and a respect for dignity, they were equally coupled with expectations of responsibility, self-reliance, and character.  Dippel remained in the Naval Reserve to achieve a Lieutenant Commander status and actively supported organizations such as the Naval War College Foundation and served as a director for many years of the Jewish Institute of National Security Affairs, one of the premier think tanks on American security and the threat of terrorism.[18] While the perspective of the Language of Conscience is on conscience, responsibility, and dignity, the viewpoint is not that of a religious minister but of a sheriff and military officer.   The military priorities of strategy, operation, tactics, and techniques are common in his writings, and they recognize convenience in its most powerful forms of corruption, arrogance, and intimidation.

 

The practical aspects of his background dominated perspective, but his involvement with education and appreciation of the power of ideas drew him to the quality of educational thought.  His involvement with the Ensign 1955 Program, which selected an elite group during the Vietnam War, gave him a significant respect for not only the mental ability of others but also how cultures and backgrounds could shape the method of thinking.  As he often noted, how you think about an issue determines what you ultimately think about the issue.  Thus, the process of the “how” is important if you want to fully bring consensus to the ultimate “what” you think. 

 

In 1980, Dippel was selected as one of the Rising Stars in Texas by Texas Business [19] and was asked to help create an economic conference on Texas.[20]  Dippel is among other things a past president of the Texas Chamber of Commerce and Chairman of Texans for Quality Education, a nonprofit organization whose independent study paralleled the massive 1984 Texas public education reform bill.[21] At home in both corporate and political environments, he helped gather diverse leaders from business, government, and academia to seek solutions to problems facing the state. The creation of the Texas Lyceum on which he served as the initial Chairman and President, was very different than most conferences.  It involved much of the leadership of the state economically, politically, and culturally.  It became one of the premier leadership training organizations in Texas producing not only presidents, senators, and congressional leaders but also civic leaders, businessmen, and broad-based cultural leadership.  While often populated by intense partisans, it was not balanced partisanship, but nonpartisanship toward a common good that created a unique process for thinking through and prioritizing the great issues that would affect the state with support from university academics, political realists, and serious media.  The Lyceum sought what was called “a Third Coast of Thought,” which centered on the unique value structure of Texas but needed to modernize in a much more global world.[22] [Footnote, The Language of Conscience, Page 137 -147]  Dippel’s book, The New Legacy,[23] served as a chronicle and catalyst for the discussion of many of these issues, and the subsequent book over a decade later, The Language of Conscience, was a reflection on many of the actions and organizations that had evolved from the thought process that began in the Lyceum. He was often noted as one of the State’s influential leaders. He “was the founding chairman and president of The Texas Lyceum Association, a network of the state’s best and brightest a well as a forum for nonpartisan political debate.”[24] The Lyceum’s name was taken from the grove of trees in which Aristotle taught because of his concern for ethics and his thoughtful pursuit of wisdom more than just knowledge.  In the intervening years, Dippel had helped form and chair organizations such as Texans for Quality Education and the.   He participated in the Centennial Commission of the University of Texas Leadership Institute Texas that brought a number of its premier graduates together to look at the future of the University over the next twenty-five years.  This and the subsequent Commission of 125 did a great deal to orient him to the importance of university structures, curriculums, and the significant change in how faculties and administrations looked at the issues—not the least of which was how focusing on research and academic specialization removed focus from older approaches such as the classes which developed values as well as knowledge. His belief that values were often made secondary in modern education was best set forth in his approach of the necessity of appreciating multiculturalism in the modern world and the necessity to recognize the importance of unifying for diversity when dignity was not being given to a group. However, he found a significant point of division with the concepts of relativity and almost absolute toleration often referred to as the salad-bowl approach to cultural unity as opposed to the unification of diverse groups by character, conscience, the Golden Rule and the common good or the melting pot of values.  The Language of Conscience takes the melting pot approach as a necessity for any ultimate success.

 

The publication of The Language of Conscience was not intended for a mass audience but as a chronicling of the creation of a number of institutions and importantly the motivation for doing so to leave historical knowledge. It received recognition by ForeWord Magazine’s Book of the Year Award and the Eric Hoffer Award competition, but more importantly internationally by the Central Party School of the Communist Party, which trains many of the senior leaders of China and plays a significant role in its strategic planning.  The book was translated and published by the Central Party School with the assistance of Tejano Publications, LLC.  It became the first Western book to be so translated with the insignia of the School, and the preface of the Chinese Edition by Dr. Song who noted it to be a bridge on ethics, morality, and cultural values with the West.[25]  While primarily being a book on ethics with portions written by many American governance and ethics organizations, it was most importantly a cultural rather than a compliance approach to organizing a society which minimized corruption and looked at developing responsibility in cultures over generations.

 

From this publication, a series of collaborations with organizations in ethics to fight corruption, compare healthcare, and primarily with the Texas Lyceum for a five-year exchange of leaders and forums, to help better understand the differing cultures and systems evolved. One area of significant focus was on nonprofit concepts, which the Chinese analyzed as market system participants but commercial in nature.[26] As a part of these discussions it was noted that Friedrich Engels in the preface of the Communist Manifesto noted that the economic system determined the nature of society that drives the political thought or economics creates culture that drives politics. Dippel’s writings use the same three elements of economics, politics, and media/culture that were taught to him by one of his mentors, former Texas Governor and Treasury Secretary John Connally. The Collaboration Agreement looked to how America could better understand China through the writings of some of China’s key leaders while China was attempting to understand the dialectic of market capitalism and private property rights within their centralized government system.[27] Dippel’s following book, Instilling Values in Transcending Generations,[28] included the writings of such leaders as Dr. Wang Weiguang, the Head of the Central Party School and now President of the National Academy of Social Sciences of China, Mr. Zheng Bijian, author of Peaceful Rise—China’s New Road To Development,[29] which explained to the world China’s positioning in the world and an early version of the Central Party School’s work on its strategic concept of a Harmonious Society.  In these, Chinese thought was defined in the context of the culture that was evolving and the efforts that needed to be taken to oppose corruption that had been magnified with the addition of free market economics.  From these discussions the Triangles of The Language of Conscience emerged much more clearly as a way of thinking about society with its forces, powers, methods, and cultures.  Discussions could be more easily centered, but since the Communist approach used a dialectic approach of comparison, Dippel expanded the concepts of the earlier writings in The New Legacy and The Language of Conscience that have been called “Enlightened Conservatism” to compose a free market “but ethically and legally enforced environment” matched with a cultural appreciation of dignity and creation of conscience similar to Confucianism as well as Christianity, and the necessity of individual and property rights to match cultural dignity.  The major difference between the two systems soon became apparent.  America was a political nation divided into different states with unique cultures, while China was more of a cultural nation that simply had political subdivisions.  Americans looked from a legal perspective of individual focus where they were more the center of their perspective—similar to an individual home in a suburb and the ownership rights it entailed. The Chinese version was much more like a large condominium with many people, and the government was the service provider to keep everything running.  As the French Revolution looked at three issues, equality (the individual), fraternity (the group), and liberty (the balance), both societies started the focus with different perspectives: America of political individuality and China of cultural community. The “Enlightened Conservatism” of the West was more understandable to the Chinese in that you sought not just the Rule of Law, but justice.  It tended to combine the two systems for ultimate goals and in doing so gave a more practical understanding of how The Language of Conscience approach would work.  In order to help with the comparison, Dippel created an eBook entitled Understanding Enlightened Conservatism: Granting Others the Same Dignity and Rights You Expect Personally.[30]  This was followed by additional books, The Essentials of The Language of Conscience,[31] which helped in discussions and forums.  The final book that evolved and refined the theories was The Wisdom of Generations.[32]  The website www.thelanguageofconscience.com archived much of the early works, while the website www.thewisdomofgenerations.com modernized and summarized the concepts with blogs refining current issues.

 

The Integration into Theory

While each of the books and writings cover broad areas, as did Dippel’s life experiences, they integrate into a recognition that society in its new technical age of change diminished the support pillars of respect with dignity, responsibility with accountability, and governance with true justice.  All these diminish trust and credibility, which lead eventually to crisis.  Realism dictates that the revival of these values will only come from near crisis when society focuses upon options. Yet individualized parts of change, such as changes in the governance of corporations to limit corruption and self-interest, longer term spending corridor restraints to gradually limit, and make more selective government spending are among viable options. The teaching of civic responsibility and financial literacy are key to understanding the value of education to opportunity and ultimately dignity. The Language of Conscience Concept is in effect a system with a perceivable cultural goal of a more just and efficient society through growth with a series of building blocks created through individual sectors.  It seeks to focus on the exiting institutions of the modern world and rebuild them.  How that is done matters greatly since the greatest problem the nation and world face involves significant conflicts of interests in society and between societies.  There is no perfect solution, but for programs to be made to the entity necessary for a more positive outcome, culture must be recognized as the organizing power, and conscience must then prove its value over the natural convenience. How issues such as “fairness” are judged by society indicate the value systems in place and the level of understanding.[32]

Relevance

 

In The Wisdom of Generations, Dippel notes that two of the most critical areas to the future will be the emergence of the Hispanic population demographically in the United States—particularly in Texas, which has very significant political implications,[33] and secondly, the emergence of Chinese state-owned corporations in more dominant roles in international commerce.[34] The perspective of both in how they look at their positions and responsibilities is critical. For leadership and eventually those following them, the ultimate perspective of ethical integration is key to success of all parties in creating a more ethical world, which develops trust and opportunity.  The fact that the Central Party School of the Communist Party of China, which trains its leadership, translated and published The Language of Conscience as well as the succeeding efforts, including interaction with the Chancellors of the State Council gives relevance to the theory’s focus on corporate governance and the use of nonprofit entities. The Wisdom of Generations provides a vision of how the Chinese cultural system and Western legal systems can be integrated.

 

The section on Hispanic culture and demographic growth in the book traces the need to focus on cultural values not political differences.  The Cesar Chavez Educational and Legacy Foundation created the Cesar Chavez Conscience Builder Award in 2011 and gave the initial one to Dippel based upon his efforts and writings.  In 2013 the Texas State LULAC Convention created an award and named him The Citizen of Conscience.

 

An additional example of the appreciation of the process is to be found with Dippel’s recognition for his efforts to serve as an ethical bridge.  By House Concurrent Resolution 276, May 29, 2003, the Texas House of Representatives and the Texas Senate, joined by the Governor, named him “Texas Prophet on Conscience”.  The bill was co-sponsored by Tom Craddick, Republican Speaker of the House at that time and the former Democratic Speaker Pete Laney, as well as Hispanic leaders in recognition of his writings and actions.  The concept helps focus responsibility in leadership and provides a way for responsible leaders to build cultural bridges to work through economic and political intervention.  Its greatest relevance may be in the integration of rising and receding powers to avoid normally occurring confrontation.

 

Footnotes:

 

1.      Tieman H. Dippel, Jr., The Language of Conscience (Brenham, Texas: Texas Peacemaker Publications, L.L.C., 2002).

2.      Tieman H. Dippel, Jr., The Essentials of the Language of Conscience (Brenham, Texas: Texas Peacemaker Publications, L.L.C., 2002), 33-36.

3.       The Language of Conscience Series (Brenham, Texas: Texas Peacemaker Publications, L.L.C.)

          The New Legacy, 1st Edition (Dallas, Texas: Taylor Publishing 1987), Updated Edition 2002

   The Language of Conscience, 2002

          Instilling Values in Transcending Generations, 2006

   Understanding Enlightened Conservatism, 2007

   The Essentials of The Language of Conscience, 2008

          The Wisdom of Generations, 2012

4.      Tieman H. Dippel, Jr., The Wisdom of Generations (Brenham, Texas: Texas Peacemaker    Publications, L.L.C. 2012), 196.

5.      Ibid, 252-253.

6.      Son Huichang, Foreword of the Chinese Edition of The Language of Conscience by Tieman H. Dippel, Jr. (Beijing, China: Central Party School, 2004), 1-4. Also listed on the LOC Website, Language of Conscience Chinese Edition.                     

7.      See the English language triangle and the Chinese language triangle under the Elements of the Concept section below the triangles.

8.      Tieman H. Dippel, Jr., Instilling Values In Transcending Generations, (Brenham, Texas: Texas

       Peacemaker Publications, L.L.C., 2006), xvi.

9.      Tieman H. Dippel, Jr., Understanding Enlightened Conservatism Volume 2, ((Brenham, Texas: Texas Peacemaker Publications, L.L.C., 2007), 494-498.

10.  Tieman H. Dippel, Jr., The Essentials of the Language of Conscience (Brenham, Texas: Texas Peacemaker Publications, L.L.C., 2002), 23-27.

11.  Tieman H. Dippel, Jr., The Wisdom of Generations (Brenham, Texas: Texas Peacemaker Publications, L.L.C., 2012), 382.

12.  Tieman H. Dippel, Jr., The Essentials of the Language of Conscience (Brenham, Texas: Texas Peacemaker Publications, L.L.C., 2002), 32-35.

13.  Tieman H. Dippel, Jr., “Choosing Conscience Over Convenience,” 08/17/2012,
http://www.thewisdomofgenerations.com/blog.asp?id12.htm  

14.  Tieman H. Dippel, Jr., The Wisdom of Generations (Brenham, Texas: Texas Peacemaker Publications, L.L.C., 2012), 139-147.

15.  Tieman H. Dippel, Jr., Instilling Values In Transcending Generations, (Brenham, Texas: Texas

       Peacemaker Publications, L.L.C., 2006), 14-23.

16.  “Dippel and Holle win BHS Honors,” Brenham Banner Press, May 11th, 1964, 1.

17.  “Hall of Honor Inductees: Blinn Recognizes six for achievement,” Brenham Banner Press, September 4, 2011, 1.

18.  Tieman H. Dippel, Jr., The Wisdom of Generations (Brenham, Texas: Texas Peacemaker Publications, L.L.C., 2012), 417.

19.  “The Rising Stars of Texas,” Texas Business, March 1980, 24.

20.  “20 Who Hold The Power in Texas,” Texas Business, February 1986, 60.

21.  Tieman H. Dippel, Jr., The Language of Conscience (Brenham, Texas: Texas Peacemaker Publications, L.L.C., 2002), 215-219.

22.  Ibid, 137-147.

23.  Tieman Dippel, Jr., The New Legacy, 1st Edition (Dallas, Texas: Taylor Publishing 1987), Updated Edition 2002.

24.  “Texas Trailblazers,” Ultra, May 1986, 91.

25.  Tieman Dippel, Jr., Instilling Values in Transcending Generations (Brenham, Texas: Texas

Peacemaker Publications, L.L.C., 2006), xviii-xxxviii.

26.  Ibid, 168-171.

27.  Ibid.

28.  Zheng Bijian, Peaceful Rise—China’s New Road to Development (Nolan, December 20, 2011).

29.  Tieman H. Dippel, Jr., Understanding Enlightened Conservatism: Granting Others the Same Dignity and Rights You Expect Personally (Beijing, China: Central Party School, 2004).

30.  Tieman H. Dippel, Jr., The Essentials of the Language of Conscience (Brenham, Texas: Texas Peacemaker Publications, L.L.C., 2002).

31.  Tieman H. Dippel, Jr., “The Importance of How You Think About Fairness,” 12/6/12,
http://www.thewisdomofgenerations.com/blog.asp?id21.htm

32.  Tieman H. Dippel, Jr., The Wisdom of Generations (Brenham, Texas: Texas Peacemaker Publications, L.L.C., 2012), 325.

33.  Ibid, 309.

34.  Ibid.

 

 

External Links:

1.      Language of Conscience Website www.languageofconscience.com  

2.      Wikipedia – Tieman Dippel, Jr. Bio

3.      Texas Lyceum – www.texaslyceum.org

4.      Enlightened Conservatism – www.thelanguageofconscience.com/enlightened_conservatism.asp   

5.      Wikipedia – Maslow’s Hierarchy of Needs http://en.wikipedia.org/wiki/Maslow's_hierarchy_of_needs

6.      The Wisdom of Generations Website www.thewisdomofgenerations.com

7.      Wikipedia – Golden Rule http://en.wikipedia.org/wiki/Golden_Rule

8.      Wikipedia – Axial Age http://en.wikipedia.org/wiki/Axial_Age

9.       Naval War College Foundation Website – www.nwcfoundation.org/

10.  Jewish Institute for National Security Affairs – www.jinsa.org/

11.  Wikipedia – Language of Conscience Book Series

12.  ForeWord Magazine Book of the Year Awards

13.  Eric Hoffer Award – www.offeraward.com/

14.  John Connally – http://www.tshaonline.org/handbook/online/articles/fcosf  

15.  Cesar E. Chavez Educational and Legacy Foundation www.cesarechavezfoundation.org

16.  LULAC www.lulac.org   

17.  ForeWord Reviews:  (See Attached For Links)

18.  House Concurrent Resolution 276 – May 29, 2003

http://texinfo.library.unt.edu/sessionlaws/78thsession/bills/HCR276.pdf

 

Related Topics:

1.      Instilling Values in Transcending Generations

2.      Understanding Enlightened Conservatism

3.      The Wisdom of Generations

4.      Wikipedia – Tieman H. Dippel, Jr.

5.      Wikipedia – The New Legacy

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