Instilling Values in Transcending Generations

transendinggenerations cover-lowres"This is a book not so much on morality as the power of morality,” writes Tieman H. Dippel, Jr., author of Instilling Values in Transcending Generations. This is the third book in his Language of Conscience Series, which includes The New Legacy, and The Language of Conscience, a Foreword Magazine’s Book of the Year Award Finalist. In The New Legacy, Dippel establishes his idea of “Enlightened Conservatism,” which states that personal responsibility is needed for success. The follow up book, In The Language of Conscience, expounds that personal responsibility also includes character. The latest addition to his oeuvre, Instilling Values in Transcending Generations, continues the idea of enlightened conservatism and asks whether future generations of the world’s cultures will interact from concepts of convenience or concepts of conscience. Dippel writes, “The core issue is getting people to understand how important the common good is to them individually and linking of the interests of the group and the individual.” He writes further, “As nations seek more democratic process, they must understand the concepts and inner-relationships that liberty is not just freedom but individual responsibility…The concept of personal dignity makes it important to understand that certain rights belong primarily to individuals. Those are the obligations of the collective group to preserve. The group’s rights are the obligation of the individual to acknowledge and support.”

Dippel has written The Language of Conscience series for America’s Westernized, capitalistic, consumer-based ideology in order to forge a mutual foundation with China’s more group and honor bound principles. Dippel hopes to build a joint infrastructure of understanding and a tolerant, symbiotic relationship that will help both countries to grow economically and ethically in the future. Dippel’s works have been translated into Chinese. He uses the teaching of the Christian Golden Rule, Confucius and Lao-Tzu to find an East-West common bond that will instill a value system, regardless of difference of opinion in the socio-political arena. Dippel writes, “There will always be divisions in some sectors of society. But for society as a whole…fundamental values transcend generations.”

“If good character is the criteria of the dignity of man, politics and economics will be positively shaped by culture and will provide the most opportunity for the greatest number…respect for one’s dignity is in large part earned on an individual level. The more realistic approaches of protocol and courtesy that in part began with Confucius’ concept of establishing and maintaining relationships through respect has waned in society.”

There is no questioning Dippel’s intentions or intelligence. Scott Bennett, former Public Affairs Editor and Director for Texas Business Magazine and nationally distributed columnist for The Dallas Morning News has said that Dippel knows that, “Conscience must be paramount for a civil society.” His knowledge of politics, military strategy, economics and world philosophies is irrefutable. His ideas are not easily accessible, but deep thought and careful consideration are necessary when studying the physical and ethical continuance of our species. Dippel quotes Sir Charles Darwin: “It is not the strongest species that survive, nor the most intelligent, but the ones most responsive to change."

The Heart of the Book without the Nutshell

You have asked how the new book, Instilling Values in Transcending Generations, differs from The Language of Conscience to which you contributed. The difference is primarily in its purpose. There is a great story that is circulated on the Internet of an Indian chief training his grandson to be a warrior. One key point the old Chief made was that in every man there are two wolves constantly fighting—a bad wolf that is fed by envy, jealousy, hate, and the worst attributes of men and a good wolf that is fed by honor, integrity, compassion, and the best attributes of men. They fight constantly for a man’s soul and destiny. The grandson asked, “But which wolf finally wins?” The Grandfather replied, “The one that you feed the most.” The New Legacy focused on the importance of family and its value. The Language of Conscience taught about the importance of character and morality in shaping individuals and the futures of nations. Instilling Values in Transcending Generations talks about the power of morality and the necessity of having a common core of ideas so that catalysts can be formed. The previous two books were centered on feeding the good wolf. This new book is focused on teaching the good wolf how to more effectively fight in a world dominated by the powers of convenience, corruption, and terrorism.
~ Tieman H. Dippel, Jr.- To the Integrity Task Force of FIDIC
(The International Association of Consulting Engineers)
Beijing, China, September 7, 2005

Enlightened Conservatism has been described as a philosophy focused on unifying people through the power of conscience, with instilling character as its executive force. That is a good description, but it is also a synthesis of the lessons of history. Alexis de Tocqueville noted “America is great because it is good. If America ever ceases to be good, it will cease to be great.” Character is destiny. Alexsandr Solzhenitsyn perhaps captured it on the individual level when he noted, “The line separating good and evil passes not through states, not between political parties…but right through every human heart.” Enlightened Conservatism starts with the heart, hoping, in time, to change or maintain the values of a nation. The power of a culture of values creates the paradigm for economics and politics if it becomes dominant.
~ Tieman H. Dippel, Jr.
Instilling Values in Transcending Generations

In understanding the thought process of Enlightened Conservatism, it is essential to understand its goals from a strategic perspective. The best way to explain the logic of that thought process would be to take an example that I have used in many speeches. If I were to ask four people to each take a position, one in the center of each wall of a square, and I stood in the middle of that square room and then held up a mirror, when I ask each to describe what they saw, they would see the same object but one would describe the reflection, another would describe the blank back, and two would describe the relatively indistinct edges. Those four perspectives would represent the knowledge of the object. If I then undertake the process of slowly turning the mirror where each side sees what the others did, it begins to accumulate enough knowledge of the true perspective of the object to allow discussion. That process is the acquisition of knowledge. The next level would be the acquisition of wisdom. It involves using the knowledge to the best and most effective purpose. If each person looked into the mirror, they could perceive the use of its convenience in making certain their appearance was appropriate. Or, at a different level of thought, by looking at themselves they could judge their own sense of personal dignity and whether they lived their lives in such a way that they were happy with what they saw. This brings the question of knowledge and wisdom into a focus. Normally, we attempt to generate great amounts of knowledge to seek wisdom, but quite often when we have too much knowledge, the instinct and common sense of what is important is the true wisdom that can allow us to look at what we want to achieve and the goals that we need and engineer back for the knowledge that helps us achieve it. In Enlightened Conservatism it is wisdom that conscience and character are necessities for a stable and harmonious world, and we must find the knowledge and perspectives to achieve it by a p rocess that turns many mirrors. It is not just an issue for the individual, but is an approach that needs to be taken by nations internally and by efforts between nations globally.
~ Tieman H. Dippel, Jr.
Instilling Values in Transcending Generations
Cultural Wisdom (or Thoughts) from the Heart

It is important to distinguish between the concepts of equality and excellence. With resources there is always a choice—ten different books in one great library for excellence or one book in ten libraries to give some knowledge to a greater number. Finding the necessary balance in a competitive world is an increasingly critical decision. It is a decision complicated by the confusion of the interrelationship of people and ideas. For people you seek equality of rights and opportunity. For ideas you seek excellence because all ideas are not equal. Some ideas are far more important to destiny than others. Equality of individuals is often a bottom-up process of building consensus. Implementing excellence in ideas often tends to be a top-down process prioritizing the most critical ideas. The great problem in culture is balancing the ideas that combine both. Political correctness and individual rights evolve from equality of people, group obligations, and collective concepts from ideas of common good. A system is often needed to make these balance choices more distinct, and this is why the cultural concept of enlightened conservatism evolved. It is not a system that is designed to tell others what to do beyond focusing on conscience, but to enlighten them as to a broader perspective.
~ Tieman H. Dippel, Jr.

As technology and materialism begin to overwhelm the environment that instills values in our children, we must strengthen key cultural values to provide balance and stability to society. Even if we teach our children the best of our heritage, an environment dominated by convenience either corrupts them or hinders them. Our obligations to our children include an effort to positively shape the world they will inherit. That requires understanding the strategic choices and acting positively upon them.                        
~ Tieman H. Dippel, Jr.

The most durable and best cultural bridges are built not just upon the words and actions of men, but also on 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.
~ Tieman H. Dippel, Jr.
Central Party School, Beijing, PRC
September 9, 2004

Honor is recognizing responsibility for obligations; ethics is the definition of those obligations. Ethics thus cannot be relative for you to have an effective code or culture of honor.
~ Tieman H. Dippel, Jr.


When cultures interact and clash, there must be efforts to blend them. At first it is an appreciation of the concept of multiculturism. Often diversity follows in an effort to have respect for personal dignity given to groups rather than to individuals to whom it has been denied. Then a critical choice occurs—do you attempt to reunify the diverse cultures to common denominators of character and conscience or do you rationalize the problems by the path of relativity of morals and ethics to avoid confrontation? The strength of society hangs on this choice because it defines the level of responsibility and obligation to others and to society as a whole. Civilization is the regulation of our basic instincts, which are stronger than reason unless we have a common obligation. You must unify first on common values to the degree possible. Then you build on common interests in the benefits of a culture of ethics, conscience, and character. All cultures exist with both virtues and vices, but the dominant determines the nature of the culture and the direction of progression of the society. The fact that societies of history have not found virtues to be vices, and vice versa, demonstrates both internal understanding of good versus evil and the operational benefits of character.
~ Tieman H. Dippel, Jr.

Civilizations encounter many threats that may destabilize and destroy them. What often preserves them is not their strength or knowledge. Strength with excess can become brittle; intelligence with excess can become elitist. What is critical is the ability to change and adapt to the threat. This requires a unity that lets them use their strength and knowledge. It is the cultural bond of common values that draws sacrifice for the common good that is a catalyst for change.
~ Tieman H. Dippel, Jr.

This will be the century of cultural friction between the fundamental nature of enduring cultural values with entrenched economics and political interests and the pressure of modernization, which creates a new economic and political elite. It is not so much a conflict between nations but is a conflict within societies and will generate a different paradigm of concerns such as terrorism and corruption. The issue in the Mid East is less between those states and the West as it is the conflict between existing traditional values and change. In time this will be more clearly understood. Our difficulty is that the issues are often framed in this environment at the extremes. The advancement of civilization will depend upon the ability to unify a principled understanding of the common good more than a relativity of toleration. Be it in the United States, Europe, China or the Middle East, the search for a common ground will be the goal. It will not be found in the politics of transactional compromise, but instead on transformational agreements based on principles of honor, character, and the larger common good that become embraced by a diverse enough leadership to create the strength and power for a new paradigm. It will not be just the strength and vision of these leaders as much as the growing weakness of systems that will bring change. It will require people to learn how to think in new terms of values. For if you learn how to think with a complete and organized perspective then what you think is easier because facts and truth quickly overcome hypocrisy and hate. The answer to hate speaks truth not toleration and hypocrisy. The issue is learning how to think, and for kids to want to learn they have to be excited by the importance of wisdom.
~ Tieman H. Dippel, Jr.

The relationship between China and the United States will be the pivotal driver of the next decade. This will be a transition decade that establishes relationships and balances that will reach far into the future. Will there be two competing superpowers or a symbiotic relationship that creates the environment of the next century? Presently, the two are linked by economics not only in the production of goods and consumption, but also increasingly by financial considerations as China invests heavily in American debt adding critical marginal funding to the American economy. But this will create imbalances. How the risks are monitored and addressed has a great impact on the world’s economic growth. To me, the critical issue may well not be the economics or the politics but the perspective of thought that is driven by the people of both nations. They determine the politics and they react to the economics. But their perspective is set not just by the information they hold but also by the sense of the intent of their leadership and the confidence within it. The future challenges are going to require a type of leadership that instills confidence and comes from a cultural perspective of how people view themselves—a personal dignity and character forged both from history and a concern for their family’s future as well as the immediate.

When I am asked my thoughts on China, I describe it as similar to my experience during the Vietnam Era when I was in the Navy. Even though I was a lawyer in the Judge Advocate General’s Corps, we were also trained for leadership in fire control and some training in navigation. Perhaps nothing gave me more of an understanding of the complexity of guiding a great ship than the training in the BZ Trainer at Newport, Rhode Island. In a simulated convoy, all of us were in teams to direct a large ship on the screen and keep it in position. You quickly learned that small boats reacted more quickly, that big ones were very complex, and that you had to start movements early with a significant respect for the time, speed, and power of other obstacles. It was easy to crash without careful thought and experience. China is like that great ship. The United States is as well. The media has its stories of individual instances that give many different impressions of each because we focus on the short term in media. But in reality, both countries will have groups that differ internally. The key is where the trend is determined that sets the course for the longer term like that ship. How long are the timeframes allowing decision? How experienced is the Captain for uncharted water? How much power does the ship possess to keep a course? What big obstacles must be anticipated? For the United States, partisanship clouds the answer to many of these questions because it deprives the power to unify behind a decision. Also the financial imbalances are big obstacles, but America has a history of being resilient and unified in a crisis. But what made that resiliency is a dedication to character and values that allowed sacrifice. Its retention of its culture of values is essential.

China is different in that it is much more centrally controlled and uses the benefits of that consolidation of power for growth. It also is in uncharted waters as it broadens its market economy at an uncertain time in the world that is in part caused by its growth and investment decisions. But China is not as opaque or confusing as most would make it. The Communist Party controls the government, the military, and has a great impact on the culture. It understands the power of culture because of its history, and it often uses culture to accomplish its ends. For that reason you need look at the ideological think tank of the Communist Party to see the ideas being generated for consideration of the leadership Captains. The location is on the grounds of the Summer Palace where these future leaders are trained. It is called the Central Party School in China, often referred to as the Cadre School abroad. It is their finest minds focused, in part, on how to run that ship in the BZ Trainer. China understands the importance of time and thinks in generations in making moves. It understands obstacles by focusing on fighting corruption as a necessity for building the economic system to bring balance to growth areas and rural areas. And it understands that the long history of culture in China is a tremendous power to unify its people to keep stability during economic turmoil. It also understands the problems China will face with the environment, the necessity of future growth, and the host of problems all large nations have when governments must make choices. The school’s research will increasingly become a part of their vision of a “Harmonious Society” that gives insight on how China looks at the future. It may be a trial balloon for discussion, but it is discussion at the highest levels.

China usually does what is in its best interest, as its leadership understands it. So the interaction of East and West is best served by building bridges so that a more complete understanding of implications of mutual actions can be appreciated. That is difficult to do in economics or in politics, but culture is the unifying force. The School has begun to build its bridges thoughtfully and knowledgably on that base. They are focusing on cultural values, morality, and ethics as cultural components that hopefully will form a significant base in their “harmonious society” with the Eastern appreciation of personal dignity and “face.” If there is a cleavage point on the diamond of understanding China and in many ways the future world, it will be what is in the concept of a “harmonious society” and how well the leadership of China embraces its core and the world seeks to understand it. As the great Chinese philosopher Lao-tzu noted, “Wisdom is knowing others, enlightenment is knowing self.” Be it China or the United States, it is important where you are currently positioned, but that is now historic. The real issue of change is in what direction you are headed, how committed you are, and how fast is the rate of change. This is what can be affected, but it must be studied and understood. What is the direction of America, of China, of the rest of the world and how does it interplay?

To me the future is brighter than many people think because the world will face crisis, but crisis brings a desire for wisdom. And leadership is becoming more prepared and thoughtful than is probably perceived by our reading of the media. Values will be seen to matter because sacrifice toward a solution necessitates a vision of the future and a willingness to care beyond self. The battle of cultures will ultimately be, not between cultures, but within cultures for what visions of the future take hold and what values are chosen. Those cultures with character’s determination and dedication have the balance of history on their side. It is not the strongest that survive, and it is not the most intelligent. It is the most adaptable and that requires the cultural ability of unification of common values. The world will always have crises. The problem is that those of the future may have more serious disruptions because of the leverage of size. The individual problems may not be as much of a necessary focus as the method by which we address them cooperatively. How we think about them and the process we use to solve them may be more critical to the future than individual problems themselves. The Golden Rule has always been a good beginning until man or government leaves conscience to seek personal convenience. Ultimately, with time, the results came from what each succeeding generation retains or builds in its values. Instilling these values in many ways follow an old Chinese proverb that applies to children and in building cultural bridges.
Tell me; I forget, Show me; I remember, Involve me; I understand.
~ Tieman H. Dippel, Jr.
Instilling Values in Transcending Generations
On Understanding China’s Future

I am often asked how I see the future of the United States and China, and I reply that history shows great nations and emerging nations can maintain, grow or fail. There is no certainty, but leadership, values, perspective, unity, and a host of changeable characteristics have impact. Usually great nations and growing powers implode from within and are only conquered in a weaker state. To assess how the two nations will be positioned twenty or thirty years from now, you can only estimate likely trends, and there is no certainty. Both nations are in transition to global change. Will China become a military and a major economic power? I think yes, and there is little that will change that unless its policies are such that it implodes. Another key question is how will America look at the Chinese rise? It can be viewed as a threat or as an aid to world economic growth and stability. One thing is certain—the future of the two is inter-related.

Do you look at the Chinese in an economic perspective, a political perspective or a cultural perspective? The answer of the relationship probably depends upon which alternative China chooses to emphasize in its external relations and how the United States learns to view China. If you look for a friend, it is easier to find one; if you look for an enemy, you almost always find one. To me, you have to assess the direction of trends to estimate where China will be on a timeline.

In America we are individualistic and look to the individual situation of the people—individual rights and bottom-up expression of political power. Having a military background with a strong national defense orientation, a conservative free-market economic perspective, and a values-based individual responsibility cultural orientation, my first impressions of China were mixed. But as time has progressed, and I have worked with their scholars comparing Enlightened Conservatism and its triangles system to their Harmonious Society and Scientific Thought, my impressions have changed. You have to understand how China works to really understand how they view the world and how they use the patience of time to make dramatic changes.

On a recent exchange program under the Collaboration Agreement of the Central Party School and the Texas Lyceum, our group was shown the new Special Economic Zone in the city of Shenzhen just opposite Hong Kong. With a statue of Chairman Deng on the overlook point, it is a totally modern city that has produced almost an economic miracle in the last 25 years that symbolizes the new China. It has two theme parks: one of the major sights of the world, and the other of the minority groups and provinces of China. Both are extremely well done. But most impressive is the building that shows how plans are 25 years along on 50 and 75 year plans and the detail of thought involved. But the point also made was that the culture of China and its values were also being studied and getting equal focus because they realize a culture 50 years hence needs to be different in a more developed economic environment. It is not left to haphazard chance but is researched and developed with the same methods of thought as the economic plan.

Unlike the West, the Communist Party is a very different system and far from simple to understand. On a previous visit to the United States, in answer to a student’s question o the delegation as to whether Democracy would come to China, we heard a description that gave a different perspective of how it worked as a conduit or thought beyond being a political force of government. The answer noted that in a sense many of these concepts were being built into the system now, but it is not seen in the same way as the West where you look at the immediate effects on the individual. Their concept of the Party is that of an umbrella on a very undeveloped nation with many problems, which require strong economic growth to maintain stability. The change takes place in the party from the top down over time. So education and cultural change begins at the top and gradually, over time, flows into the system. This is a logical explanation if you understand the importance of the Central Party School of the Party and its satellites in various provinces that train the leadership, originate leadership at younger levels, and are the ideological think tank of the Party. What they teach, over time, is conveyed to lower levels. If you think of water flowing down a pyramid, it is more graphic.

They have a very unique system because of the power of the Party to implement change. Whether what is intended to be taught actually succeeds in an increasingly materialistic society is quite uncertain. But understanding what is being attempted is the best way to project intent. That means understanding the Harmonious Society to be created and the Scientific Method of Thought adopted as the new approach to analysis is very important. Scientific Thought emerged as a new approach to effective theory after the SARS problems at the turn of the Century and is a significant modernization of the Marxist Dialectic that began their thought methods. The Harmonious Society includes many of the concerns the West has from economic development, to economic fairness, to value systems to fight corruption, and to environmental and health concerns. In Instilling Values to Transcending Generations, I had the benefit of writings from several of their major scholars on the contents of these ideas and tried to compare them to where Western values provided insight to a more developed economy such as the use of nonprofit entities to bring compassion to the harder edges of market capitalism and how peer pressure organizations like the Better Business Bureau could help ethics practices. What I saw in these discussions is the seriousness of the planning even generations hence and surprisingly their full recognition of the extent of problems they face, their understanding that cultural values are a key component of building unity for stability and sacrifice, and that most of the concerns and ultimate solutions would be far more compatible to Western values than would be expected. My writings on Enlightened Conservatism, which were an attempt at a more comprehensive theory of Western integration of thought on market economics, limited government, and value-based culture were not inconsistent with many of their goals and principles.

They had read my books and I their thoughts, but it was interesting that they made one observation to me where they disagreed with my analysis. I made too much of an assumption that their system worked top down with the leadership directing the future. They agreed the system enforced top down the ideas and change, but they noted that in reality the issues affecting the leadership were directly from the people because if they were not sensitive to the people there could be no stability. Their interest in my writings was originally in the area of ethics and systems to fight corruption because many of their problems arose from the impact of corrupt officials and the disharmony it brought. So they start with the people’s concerns that threaten stability and add to it the future impacts of global economic growth, and then search history and the world for ideas that help shape the policies. The Russian conversion to markets was a significant case study, as I am sure the Mid East is today. Their concern is that the future culture not be one of total materialism. It needs individual responsibility because the government cannot support as it did in the past, and it needs cultural values instilled in the next generations to keep stability. The Harmonious Society is well named, and it is interesting that they on occasion speak of a harmonious world because many problems are common to all. The point emphasized to me was that I needed to understand that the system was both bottom up and top down out of necessity. That leads me to believe that China will change toward the Harmonious Society of which the School is writing not because the Party wills it so, but because the Party there is much more responsive to its challenges than is understood, and it is at least defining its options and planning in terms of generations. They understand change and react, but they think in different terms and timeframes than the West. A key point is that too often hate is taught in the Mid East whereas in China there is a movement to more values, and in the West we hesitate to teach much for fear of offending.

I think America will rediscover some of these same concerns—unity being one—as it moves forward, and the common good will again become an important unifying focus. In both societies personal dignity is important even though it is defined differently— politically in America, culturally in Asia. Time will have many challenges to the relationship of what will be the two super powers. But if the common values 50 years from now are closer, the world of our grandchildren may be a better place than we think. The Chinese will never have the same exact situation as Americans. This is not possible with the limited resources of the world and their numbers. But if they choose to value not who is the richest man or who is the most powerful man but who is the most honorable, you have a society that is focused on values and not politics or economics alone. That has been a utopian effort often in history, but the realism of the future options of civilization may help it along.

In America we will have our own challenges as to how we envision our society of the future and what we want to create. It will not be done in a central school or our universities and hopefully not in our legislatures, which have not set the best of examples. But it will be determined as it always is, by the ultimate common values of our people as we integrate in a multicultural society. What we will have to create is a system that helps us understand how to think about the future and foresee the implications of our actions.
~ Tieman H. Dippel, Jr.


Within the pages of Instilling Values and Transcending Generations

The Heart of the Book without the Nutshell

Preface - The Quest for Conscience in a Global World

Introduction - From Whence Do We Come?

  • Instilling Family Values
  • The Development of Uncommon Men: A Case Study of
  • "Jackrabbit Dippel”

Section I - What Do We Ultimately Seek for our Children?

The Natural Human Desire to be Right and its Effect on Perspective and Personal Dignity

The Significance of Starting Trends

Section II - What Knowledge and Talent Must We Attain and Use?

Understanding Critical Concepts for the Development of Personal Dignity and Individual Responsibility  


  • Risk
  • Vision
  • Talents and Limits
  • The Significance of Time
  • Leadership
  • Networking
  • Measurement
  • The Laws of Nature
  • Understanding the Power of Incentives
  • Controlling Emotions of Personal Dignity
  • Understanding Criticism  
  • Change and Character are Destiny



  • Media and Its Relation to Culture
  • The Intricacies of Power
  • The Importance of the Common Good
  • The Language of Conscience is not the Language of Political Correctness
  • Morality and Economics are in all Issues
  • Significance of Starting Trends
  • The Power of Growth
  • The Power of Environment
  • The Impact of Taxation
  • Using Good for the Greater Good versus Using Good for Evil
  • Differentiating between Structural Culture and Cultural Values
  • The Catalyst of Crisis – Demography
  • Personal Dignity versus Personal Ability
  • Balancing Compassion with Obligation


Section III - What Wisdom Does History Grant Us?

Perceiving Civilization Through History

China and Its Future Impact as a Case Study

  • Super Power and Rising Superpower: Cooperation or Cold War
  • Enlightened Conservatism and The Harmonious Society
  • Understanding China’s Peaceful Rise
  • Ethical Values for China to Build a Harmonious Society
  • Developing Leadership for a Culture of Service and Integrity
  • A Discussion of the Triangles of Enlightened Conservatism
  • The Importance of Dialectic Thought
  • A Scientific Outlook on Development for an Overall,  
  • Balanced Socioeconomic Development


Section IV - What Obligations Must We Honor and Teach?

  • The Concept of Stewardship
  • Developing a Common Concept
  • The True Nature of Ethics and Conscience
  • The Institutional Creation of Ideas  
  • The Critical Communication of an Idea

Section V - How Successful Are We and How Do We Improve?  
Measurement of Cultural Transition  

  • Discipline in Society
  • The Texas Peacemaker Award
  • The Rule of Law
  • The Enforcement of Law

A Culture of Ethics: The Importance of a System of Measurement  

  • Keeping Men Upright—Governance and Laws
  • Men Being Upright—The Power of Culture
  • A Case Study of the Better Business Bureaus


The Common Good Through a Culture of Service

  • Nonprofit Institutions
  • Philanthropy and Foundations
  • Raising Funds  
  • The Use of the Website

Section VI - The Battle of Conscience over Convenience is Constant, But Have We Created a New Paradigm in our Children?

Section VII - Creating a Composite Matrix

The Rosetta Stone of Cultures

Understanding the Relationships of Power and Influence

To Drive Analysis and Focus Decisions

  • Applying Maslow’s Hierarchy of Needs
  • Applying Rambam’s Eight Levels of Charity
  • The Origin of the Triangles of Enlightened Conservatism: A  
  • Method of Summary of Critical Ideas

Conclusion - As Always, How You Think Determines What You Think

Summary - Key Thoughts from the Heart

Addendum - What Relationships Must We Recognize?  

Assembling the Knowledge Gained into a Framework for Discussion

  • On Absolutism and Relativity  
  • On Fear, Love, Power, and Culture
  • On Critical Issues
  • On the Healing of Divisions Within Societies: Our Warring States,
  • The Divine Right of Kings, and the Mandate of Heaven  
  • On Understanding the Power of Character
  • On the Cultural Impact of Individual Life: Veritas: Non Nobis Nati Solum
  • On the Nature of Man, Morality, Ethics, and Choice, Blinn College  
  • Better Business Seminar, Bryan, Texas, March 2004
  • On the Nature of Leadership, Speech, Texas Lyceum Association, May 3, 2003
  • On the Interaction of Economics and Culture
  • On the Obligations of Great Universities
  • On Distinguishing Between Value and Ideologically Based Systems
  • On Understanding the Systems of Cooperative Capitalism
  • On the Nature of the Game: Tic Tac Toe – Checkers – Chess? Presented to the Texas Institute for Health Policy Research, November 5, 2004, Austin, Texas
  • On the Evolution of Conscience: from Morality to Religion
  • On Developing a Catalyst for Global Integrity: Understanding the Importance of the Constituency for Ethics and the Nature of Ethics as Power,  
  • Presented to the Integrity Task Force FIDIC, September 7, 2005, Beijing, China
  • On Helpful Insights to the Triangles of Enlightened Conservatism
  • The Ultimate Three Areas of Measurement
  • The Best Use of the Triangles
  • Using the Triangles as a Catalyst
  • Enlightenment
  • Economics
  • Unity Under a Rule of Law
  • Compassion

Editorial Contribution:

By Roger Ream, President of The Fund For American Studies

The world is often filled with commentary, advice, and sensationalism; the challenge for people is to develop a model or framework from which to filter information and sort what’s valuable from the waste. Only by doing so can one harness information to make a positive difference. Instilling Values in Transcending Generations has developed the concept of Enlightened Conservatism. It follows in the work of Rene¢ Descartes who thought the complex could be made simpler through reason.

In his book, Dippel takes ideas of the past and demonstrates their relevance for the future. Maslow’s Hierarchy of Needs and how it affects human perceptions is balanced equally with Rambam’s Eight Levels of Charitable Giving that moves in philanthropy from giving grudgingly to the ultimate concept of giving a man an opportunity in order that he may be independent. It looks to the nature of man and realizes that at any time society can be dominated by a culture of conscience, which is driven by affection and honor, or by convenience, which is often driven by fear and greed.

Dippel believes that the tremendous expanse of technology, education, and communication as energized by market systems will challenge the existing cultural values and economic interests of almost all societies. It is friction between enlightenment and existing cultural value structures that will have great impact upon the stability of all societies. To him the critical issue that determines the balance between these forces rests in the perception of the individual dignity of each member of society. Dippel looks at the three powers that affect the concept of individual dignity. These are the powers of economics, of politics, and of culture. He points out the competitiveness of politics and economics by their very nature and notes that culture, which is the one major binding force beyond economic and political alliances, is the one truly based on common values. To him the preservation of basic concepts like the Golden Rule, the Common Good, and the Rule of Law are the concepts that need to be understood within a culture. He develops the concept of the triangles of Enlightened Conservatism, a method of thought through analysis, trends, and measurements of the forces and powers that interreact within society.

Dippel demonstrates in dramatic fashion that what values shall govern society is increasingly critical. The world has become increasingly multicultural. We have reached a defining moment in determining how societies shall operate in the future. We must choose between individualist and collectivist values or an acceptable combination that is based on individual responsibility and respect for human dignity. He focuses upon the point that the culture gives us law, not law the culture.

His goal, as he did with the Texas Lyceum and many other organizations, is to provide a framework of discussion that gains the respect of all sides because of its sense of honor. This important trend—the nature of our culture and whether it will be peer driven to conscience or convenience—is one dominant theme.

The important theme in the book is the rise of Asia and the tremendous economic, political, and cultural consequences of globalization. To him the significant player is China, although the U.S., India, Brazil, and a combined Europe will have impact. But China’s growth rates and the economic relationship with the United States will be one of the most critical factors in the strategic direction of the future.

Whether China and the U. S. come to understand each other in a cooperative fashion or become significantly competitive is one of the great-undecided issues of the present time.

To Dippel, these two ideas converge; the world of the future must find some common values or civilization will disintegrate. Dippel argues for a culture of responsibility. This is the reason that much of his life has been spent in building character-based organizations in Texas. As the son of a famous Texas sheriff and a devout Christian mother, his set of values are consistent but from a different perspective. He looks at religion as based upon free choice; people should serve as examples and not try to force others to adopt their views. But, he looks at justice from a sheriff’s perspective. That blend provides an interesting framework for understanding the world.

At the Fund for American Studies we have been educating young leaders since 1967 about the values of freedom, democracy, and free market economies. Our goal has been the preparation of young people for honorable leadership by educating them of the benefits of freedom in both theory and practice. Our efforts in Eastern Europe have shown the validity of the ideas of freedom and personal responsibility. The great question in this next decade is whether a culture conducive to freedom can be developed in countries that have for many years been centrally controlled.

One part of the Fund’s work looks very specifically at the concept of obligation to others, which is why we founded the David R. Jones Center for Leadership at Philanthropy. We help prepare young people for roles in the nonprofit sector, while simultaneously developing the core of individual responsibility. Dippel’s concept of a culture of service is consistent with our experiences as we have worked around the world. Dippel makes a very interesting analogy to the three great theories of physics that emerged in the last century. The first, Einstein’s Theory of Relativity, dealt with the universe and the rules by which the great objects operate. To him that is the overall importance of a peer pressure environment of conscience. There is a tension between conscience and convenience. Conscience generally prevails at lower levels because of the adherence to the Golden Rule and other accepted norms of behavior. But when you reach the areas of concentrated power, convenience dominates. So Dippel again argues, unless you give power to conscience by making it convenient in that the society honors and seeks it, conscience cannot ascend to power.

His analogy to the second great theory, Quantum Mechanics, how small objects such as atoms operate, is a different set of rules from the large objects. Dippel compares it to the interaction of the powers of politics, the media, and the forces of change in existing values. Understanding these rules is critical, and the America/China relationship will become a crystallization of these forces and will have impact on the rest of the world as to global prosperity. The final theory, Chaos Theory, is one less well known but looks at nonlinear circumstances and describes the motions and dynamics in sensitive systems, which are mathematically deterministic but often unpredictable. It shows that what may be perceived as small changes can have big results.

It is clear, as Dippel demonstrates, that China will be a great impact on world politics and the global economy. If you read the international press, the place for discussion of change within China and the ideas considered often come from white papers that are discussed within the Central Party School of the Communist Party, which trains the leadership for its military and its government. President Hu arose from the Central Party School, the Vice President of China is its head, and it is the organization that serves as the ideological think tank of change and models many of the programs considered in China. It is significant that the publication of The Language of Conscience has been translated into Chinese by the Press of the Central Party School. It is said to be the first Western book published with the School’s insignia. While it is clear there is not an agreement with all that was in the book, it is an extremely positive sign. It is a potential bridge in the areas of ethics, morality, and cultural values. The fact that this is considered a serious work and read by its scholars adds dramatically to the chance that the best of Eastern and Western culture can be assimilated for a more positive future. More significant was that in January of 2006 a collaboration agreement between the School and the Texas Lyceum was signed that provides for an exchange of scholars, journals, and other efforts. The Lyceum, of which Dippel was a principal founder twenty-five years ago, specializes in being a catalyst of a variety of institutions but is dedicated to the principles of integrity, respect, and the Common Good. We feel the Chinese chose very well a base for discussion, and this book develops the framework of that discussion. Without doubt, Eastern and Western scholars will have disagreements on important issues. But on the issue of the need for individual dignity, personal responsibility, morality, we must reach agreement in order to advance our mutual understanding and build a peaceful and prosperous future. A serious discussion of ideas such as those set out in this book can change paradigms.

By U.S. Congressman Phil Crane (Il-8)

In Instilling Values In Transcending Generations, Tieman Dippel creates a new paradigm in his focus on the power of a culture of morality and individual responsibility to impact the more competitive powers of economics and partisan politics. Rather than a book on morality, it is a book on the power of morality and how to shape society, particularly the coming generation. It teaches them to value individual responsibility and character rather than adopt a concept of victimization. In doing so it explains the necessity of changing the current drift that American culture has taken toward materialistic relativism. More than a single book, it is the culmination of over thirty years of public service and volunteerism in which he actively participated in all three areas of power: economics, politics, and culture. It is a book based on reality that gives great importance to personal dignity in balancing the friction between the enlightenment of technology and education and existing cultural values that structure obligations on historical values.

In my many years in Congress, in my Presidential race, and particularly in my last years as Chairman of the Trade Subcommittee of Ways and Means in the U.S. House of Representatives, I have seen the evolution that he so accurately describes. From the dominance of the power of politics in the ’50s and ’60s, when philosophical systems clashed with leaders such as Presidents Kennedy and Johnson, Chairman Mao, and Russian Premiers Khrushchev and Brezhnev, through to the era of economic power when technology forced decentralization to market economies and did much to end the Cold War with President Reagan, Prime Minister Thatcher, Premier Gorbachev in Russia, Chairman Deng in China, and finally to our modern day when the terrorism of politics and the corruption of economics have led to a redefinition of priorities in a cultural world, the world struggles to find new ways to define its future. The arguments of rich versus poor occur in economics, the concept of large versus small government in politics, and in culture the issue of conscience and a concern for others versus convenience and the materialism and greed for oneself. This book is significant primarily because of its content, but it is also significant because its predecessor, The Language of Conscience, was the first Western book published and distributed by the Press of the Central Party School of the Communist Party of China with the School’s insignia. In the announcement ceremonies, it was noted that it could help provide a bridge with the West on issues of ethics, morality, and cultural values. Perhaps on no issue in my career in Congress did I give more thought than the PNTR legislation necessary for China’s entry into the World Trade Organization. There were many interests considered because we well knew the future potential impact of China on America and the world. Throughout my career, I have been considered a staunch conservative and remain such in support of PNTR on the basis of the benefits of free trade in t he hope that it would begin to bridge a relationship with China that would benefit our children. Nothing could be more important to the future than a balanced and co-operative relationship between the United States and China in a turbulent global world.

The Central Party School trains the senior leadership of China; is its major ideological institute; and has long been acknowledged as the place of discussion for change. It could very well be argued that it is the world’s most powerful think tank, so it’s selection of The Language of Conscience and potentially this book that expands upon it for study, gives a vehicle of great importance. It also gives a new approach to thought for the West to learn and understand China. This book gives the vehicle by which that synthesis, which is primarily the best of ancient Chinese culture and Western values, can come together to bring out the best in people and at the same time instill the critical stability of concerns with individual dignity and free markets softened by a culture of nonprofit service. It is a book that helps us define ourselves, view others, and realign our personal and public perspectives.


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