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As a result of research and development efforts conducted under HumRRO Work Unit NCO from 1957 to 1961, a Leadership Preparation Program for advanced basic Army trainees was developed and was subsequently implemented by the U. S. Army. This paper presents background information and an overview of the research effort and describes the leader training program in relation to the Army Training Program. Utilization of the junior leader program is also discussed. (Author), Prepared for presentation at NATO Conference on Manpower Research in the Defense Context, London, England, 14-18 Aug 1967.

The similarities between Nietzsche and Bergson can be seen in the reactions of both thinkers to Darwinism, the vitalism that both philosophers utilized to explain life's evolution, the distinction made by the two thinkers between men and great men, the developmental frame of reference applied by both men to their moral enquiries, and the impact that these positions had on their moral philosophies. The division of men into two unequal categories is paralleled by a distinction between types of morality in the thought of both philosophers, and Nietzsche's slave and master moralities prove to be similar to Bergson's closed and open types respectively. The master and open moral types are created by superior individuals and are more relevant to life, reflecting man's continuously developing potential. In the history of moral development, Nietzsche and Bergson discern moral progress, but hold that this progress is highly erratic. To explain both movement and stability in morals, Nietzsche and Bergson refer to nonlogical processes and divide them into two categories, one fostering moral change, the other inhibiting it. The major similarities between the two moral philosophers appear to exist in the structure and direction of their thought and seem to be the result of the two major interests they shared--the nature and role of both creativity and nonrational processes--and the frames of reference that both men adopted-- a vitalism that issued in elitism and the developmental perspective that this evolutionary theory entailed.

The similarities between Nietzsche and Bergson can be seen in the reactions of both thinkers to Darwinism, the vitalism that both philosophers utilized to explain life's evolution, the distinction made by the two thinkers between men and great men, the developmental frame of reference applied by both men to their moral enquiries, and the impact that these positions had on their moral philosophies. The division of men into two unequal categories is paralleled by a distinction between types of morality in the thought of both philosophers, and Nietzsche's slave and master moralities prove to be similar to Bergson's closed and open types respectively. The master and open moral types are created by superior individuals and are more relevant to life, reflecting man's continuously developing potential. In the history of moral development, Nietzsche and Bergson discern moral progress, but hold that this progress is highly erratic. To explain both movement and stability in morals, Nietzsche and Bergson refer to nonlogical processes and divide them into two categories, one fostering moral change, the other inhibiting it. The major similarities between the two moral philosophers appear to exist in the structure and direction of their thought and seem to be the result of the two major interests they shared--the nature and role of both creativity and nonrational processes--and the frames of reference that both men adopted-- a vitalism that issued in elitism and the developmental perspective that this evolutionary theory entailed.