The semi-annual U. S. conference of the LaRouche political
movement opened on Saturday, Feb. 19 1994, with a jubilant
standing ovation, as Lyndon LaRouche and his wife, Helga
Zepp-LaRouche, walked to the podium and greeted the
crowd of 1,300 members and guests from around the world.
The three-day conference, "LaRouche's Scientific Discoveries:
The Power of Reason," was held at the Ramada Renaissance
Hotel in Washington, D.C., co-sponsored by the International
Caucus of Labor Committees and the Schiller Institute. In her speech Helga Zepp-LaRouche portrayed the global strategic conjuncture and demonstrated the crying need for the emergence of a new political elite based on a very different conception from those who have so miserably failed us in the recent past. She traced the unraveling of institutions in Italy, France, Germany, and Britain. She recalled Lyndon LaRouche's 1988-89 proposal for German reunification based on mutual economic development of East and West, and a European "Productive Triangle" to restart the entire world economy, contrasting this with the crimes of Bush and
Thatcher and their stooges such as James Baker III and Lords
Carrington and Owen. 

Mrs. LaRouche concluded by focusing attention on the
moral crisis of today, addressing the kind of education which
is required by referring to German poet Friedrich Schiller's
concept of the beautiful soul. "Schiller wrote in a letter to
Goethe, 'It seems to me that too little has been said so far
about the specific character of the Christian religion, and
what this religion can be for a beautiful soul, or rather, what
a beautiful soul can make out of it; this has not yet been
hinted at. I find in the good Christian religion virtuality the
potential for the highest and most noble, and that the different
appearances of it in life, only appear adverse and tasteless
because they are failed representations of the highest. If you
relate to the actual characteristics of Christianity, which differentiate
it from all other monotheistic religions, it lies in
nothing other than the Aufwebung, the transcending of the
law of the Kantian imperative, in the place of which Christianity
wants to have placed free inclination. It is therefore,
in its purest form, the presentation of beautiful morality, of
the becoming human of the holy, and, in this sense, it is the
only aesthetical religion.' "