How To Identify Marxism In The Meeting.
(Personal note.)
by
Dean Gotcher
"For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." 1 John 2:16
"To enjoy the present reconciles us to the actual." (Karl Marx, Critique of Hegel's 'Philosophy of Right')
"Self-perfection of the human individual is fulfilled in union with the world in pleasure." "According to Freud, the ultimate essence of our being is erotic." "Eros is fundamentally a desire for union with objects in the world." "Eros is the foundation of morality." "The foundation on which the man of the future will be built is already there, in the repressed unconscious [in the carnal nature of the child]; the foundation has to be recovered ['liberated' from the father's/Father's authority]." (Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of History)
"1. All human behavior is directed toward the satisfaction of needs, 2. the individual will change his established ways of behaving for one of two reasons: to gain increased need satisfaction or to avoid decreased need satisfaction, and 3. 'augmentation' in the possibilities of needs satisfaction." Therefore, if an individual, A, wishes to bring about a change in the behavior of another individual (or group), B, he can do so by effecting an 'augmentation' in the possibilities of need satisfaction as B sees them, or alternatively by effecting a 'reduction' in the possibilities of need satisfaction as B sees them." (Douglas McGregor in Kenneth Benne, Human Relations in Curriculum Change)
In other words "all behavior is directed toward need satisfaction," i.e., toward pleasure, i.e., toward "lust satisfaction," making lust, i.e., pleasure the 'drive' of life and the "augmentation" of "lust satisfaction" the 'purpose'—today recognized as Abraham Maslow's hierarchy of "felt needs." Since lust is "normal," i.e., common to all people, i.e., the essence of "human nature" any work done or behavior which excludes, i.e., which inhibits or blocks lust in order to get the work done (or behave correctly) must be negated, i.e., must be removed from the environment in order for the child to become "self actualized," i.e., normal. Therefore, according to Karl Marx, et al. freedom from that which restrains (judges and condemns) lust, i.e., freedom from that which requires self restraint, i.e., the father's/Father's authority is necessary in order for the person to become normal (subject only to the world that stimulates, 'justifies,' and satisfies lust, i.e., "human nature"). Life (in the here-and-now, i.e., in the 'moment'), according to Karl Marx, et al. is dependent upon lusts, which includes the person lust for 'justification' (affirmation) from others. Lust is thus the only pathway to physical, mental, and social health (lusts being plural as in "the lust of the flesh," i.e., "sensuous need" which is being stimulated by the environment, i.e., by "the world," i.e., by the current situation and/or people present, imagined or real, "the lust of the eyes," i.e., "sense perception," i.e., identifying and wanting the object(s) stimulating pleasure, i.e., lust, and "the pride of life," i.e., "sense experience," i.e., the internal 'drive' to control the environment, i.e., the situation and/or people stimulating lust, as well as the 'drive' to remove those in the environment getting in the way of, i.e., inhibiting or blocking "lust satisfaction" in order to stimulate more pleasure, i.e., lust in the present and in the future. The child is not in love with the toy. He is in love with the dopamine emancipation that the toy stimulates in him when he comes in contact with it, i.e., is playing with it or is thinking about it—control of the toy (and the environment around it) is a key part of his actions (behavior), i.e., natural inclination. (Karl Marx, MEGA I/3)
"I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet." Romans 7:7
"For the dialectical method the central problem is to change reality.… reality with its 'obedience to laws'." (György Lukács, History & Class Consciousness: What is Orthodox Marxism?)
Since, according to Karl Marx, et al. lust "reconciles" man to the world, the father's/Father's authority (the source of the law of restraint) must be negated in order (as in "new" world order) for mankind (Karl Marx, et al.) to lust after the carnal pleasures of the 'moment' (dopamine emancipation) that the world, i.e., the current situation and/or people are stimulating without having a guilty conscience—which the father's/Father's authority engenders for lusting after the carnal pleasures of the 'moment' that the world, i.e., the current situation and/or people are stimulating.
"Once the earthly family is discovered to be the secret of the Holy family, the former must then itself be destroyed [vernichtet, i.e., annihilated, i.e., negated] in theory and in practice." (Karl Marx, Feuerbach Thesis #4)
The "early family" and the "Holy family" have this one thing in common, both have a father/Father insisting his children/His Son and all following him humble, deny, die to, control, discipline, capitulate their self in order to do right and not wrong according to his/His established commands, rules, facts, and truth. While the Lord Jesus Christ came to 'redeem' you from eternal death (from judgment for your sins, i.e., for your lusts by fulfilling the law, i.e., by doing the Father's will), 'reconciling' you to the Father, Karl Marx came to 'redeem' you from the father/Father by 'justifying' your sins, i.e., by 'justifying' your lust, thus negating the law, i.e., the father's/Father's authority, 'reconciling' you to the world only.
The same (lust for lust, i.e., lust for pleasure and hatred toward the father's/Father's authority) was true for Sigmund Freud, i.e., psychology.
"The hatred against patriarchal suppression—a 'barrier to incest,' ... the desire (for the sons) to return to the mother culminates in the rebellion of the exiled sons, the collective killing and devouring of the father." "'It is not really a decisive matter whether one has killed one's father or abstained from the deed,' if the function of the conflict and its consequences are the same [the father no longer exercises his authority in his home or in his business]." (Sigmund Freud in Herbert Marcuse, Eros and Civilization: a psychological inquiry into Freud)
Sigmund Freud's story of the prodigal son is not of a son coming to his senses, returning home, submitting his will to his father, discovering his inheritance was not his father's money but his father's love for him, but of the son, along with his "friends" (in consensus), returning home, killing (and devouring) the father (negating the father's authority), taking over all that was his (including his family), using it to satisfy their lusts. Karl Marx focused upon society, Sigmund Freud upon the individual. Both made lust the connecting (reconciling) agent between both.
"Marxian theory needs Freudian-type instinct theory to round it out. And of course, vice versa." "Third-Force psychology is also epi-Marxian in these senses, i.e., including the most basic scheme as true-good social conditions ['liberation' of "self" from the father's/Father's authority] are necessary for personal growth, bad social conditions [submission of "self" to the father's/Father's authority] stunt human nature,... This is to say, one could reinterpret Marx into a self-actualization-fostering Third- and Fourth-Force psychology-philosophy. And my impression is anyway that this is the direction in which they are going now." "The whole discussion becomes species-wide, One World." "This is a realistic combination of the Marxian version & the Humanistic. (Better add to definition of "humanistic" that it also means one species, One World.)" (Abraham Maslow, The Journals of Abraham Maslow)
What is wrong with the father's/Father's authority?
"Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight ["the cares of the world"], and the sin ["the lust of the flesh, the lust of the eyes, and the pride of life"] which doth so easily beset us, and let us run with patience the race that is set before us, Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin.
And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." Hebrews 12:1-12
"Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise." "I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me." "For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak." John 5:19, 30; 12:47-50
"For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." Matthew 12:50
"Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." Matthew 7:21
"Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me." John 14:6
"... and truly our fellowship is with the Father, and with his Son Jesus Christ." 1 John 1:3
"Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." 1 John 2:15
"... He is antichrist, that denieth the Father and the Son." 1 John 2:22
"And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever." 1 John 2:16
"Every one of us shall give account of himself to God." Romans 14:12
"Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment." Ecclesiastes 11:9
The father's/Father's authority is "the problem" (to the Marxist).
"Authoritarian submission [humbling, denying, dying to, controlling, disciplining "self" in order to do the father's/Father's will] was conceived of as a very general attitude that would be evoked in relation to a variety of authority figures—parents, older people, leaders, supernatural power, and so forth." "God is conceived more directly after a parental image and thus as a source of support and as a guiding and sometimes punishing authority." "Submission to authority, desire for a strong leader, subservience of the individual to the state [parental authority, local control, Nationalism], and so forth, have so frequently and, as it seems to us, correctly, been set forth as important aspects of the Nazi creed that a search for correlates of prejudice had naturally to take these attitudes into account." "The power-relationship between the parents, the domination of the subject's family by the father or by the mother, and their relative dominance in specific areas of life also seemed of importance for our problem [how to 'liberate' children from parental authority, man from God's authority, mankind from Nationalism aka Fascism, etc., so they can be their "self," i.e., "actualize" their "self," no longer seeing their "self" as being subject to a higher authority other then to their carnal desires (lusts) of the 'moment' and those of the world 'justifying' them (The error in Adorno's 'logic' is that all forms of socialism, from the local commune to the globalist, including the Fascist must negate the father's/Father's authority in order to rule over "the people")]." (Theodor Adorno, The Authoritarian Personality)
The father's/Father's authority engenders a guilty conscience for doing wrong, disobeying, sinning, i.e., for lusting after the carnal pleasures of the 'moment' that the world, i.e., the current situation and/or people are stimulating.
"The guilty conscience is formed in childhood by the incorporation of the parents and the wish to be father of oneself." "What we call 'conscience' perpetuates inside of us our bondage to past objects now part of ourselves:'" (Brown)
"The personal conscience is the key element in ensuring self-control, refraining from deviant behavior even when it can be easily perpetrated." "The family, the next most important unit affecting social control, is obviously instrumental in the initial formation of the conscience and in the continued reinforcement of the values that encourage law abiding behavior." (Dr. Robert Trojanowicz, The meaning of "Community" in Community Policing)
The father's/Father's authority is "negative" to the carnal nature of the child while the carnal nature of the child, i.e., lust and the world that stimulates it is "positive" to the child. Not only is the object of pleasure "positive" to the child so is the approval of others, affirming his right (human right) to having and enjoy the object he is lusting after. By removing (negating) the father's/Father's authority in the thought of the child, the guilty conscience for doing wrong, disobeying, sinning, i.e., for lusting after the carnal pleasures of the 'moment' that the world, i.e., the current situation and/or people are stimulating is negated.
"The negative valence of a forbidden object which in itself attracts the child [the guilty conscience] thus usually derives from an induced field of force of an adult [the father's/Father's authority]." "If this field of force loses its psychological existence for the child (e.g., if the adult goes away or loses his authority) the negative valence also disappears." (Kurt Lewin; A Dynamic Theory of Personality)
Dialogue ties the child to the world, 'liberating' the child from the father's/Father's authority. Discussion retains the father's/Father's authority, i.e., the father/Father has the final say.
"In an ordinary discussion people usually hold relatively fixed positions and argue in favour of their views as they try to convince others to change." (Bohm and Peat, Science, Order, and Creativity) Discussion divides upon being right and not wrong, i.e., knowing, which is formal, i.e., judgmental.
"A dialogue is essentially a conversation between equals." "The spirit of dialogue, is in short, the ability to hold many points of view in suspension, along with a primary interest in the creation of common meaning." (Bohm and Peat, Science, Order, and Creativity) Dialogue unites upon "feelings," i.e., "I feel" and/or "I think," i.e., an opinion, which is informal, i.e., non-judgmental. In an environment where dialogue is used to determine right and wrong behavior any resistance to the 'justification' of self, i.e., to lust , i.e., to self interest, i.e., to 'change' is perceived as a threat.
We dialogue (with our self and with others) what we want to eat (off the menu). We discuss (with our self and with others) whether it is good for us to eat or not (according to what we have been told or we know). When we want to eat something (off the menu) that is not good for us we turn to dialogue so we can eat it without having a guilty conscience (at least in the 'moment,' i.e., while eating it), the guilty conscience showing up latter (maybe—it depends upon how much "fun," i.e., lust we had while eating it, 'justifying' it since it did not make us sick or kill us, at least in the 'moment'). Discussion (doing right and not wrong according to established commands, rules, facts, truth) gets in the way of us doing something we want to do, that is not good for us to do—according to what we have been told or know (the soul knows by being told, the flesh by sense experience). That is why we turn to dialogue (our feelings, i.e., our lusts of the 'moment') so we can satisfy our lusts without having a guilty conscience. Dialogue makes lust reasonable, rational, practical, especially if others are doing ('justifying') it.
"Not feeling at home in the sinful world. Critical Criticism must set up a sinful world in its own home." "Critical Criticism is a spiritualistic lord, pure spontaneity, actus purus, intolerant of any influence from without." (Karl Marx, The Holy Family)
"Persons will not come into full partnership in the process until they register dissatisfaction [with authority]." (Benne)
"The dialectical method was overthrown—the parts [the children] were prevented from finding their definition within the whole [within "the group"]." (Lukács) As long as the father's/Father's authority remains in place, treating each child as an individual, accountable to the father's/Father's authority the children can not discover what they have in common, i.e., "the lust of the flesh, and the lust of the eyes, and the pride of life," finding their identity in their self, i.e., in their carnal nature instead in the father/Father and his/His authority.
In dialogue with one's self, what Karl Marx called "Critical Criticism" the person 'justifies' his self, i.e., his lusting after the carnal pleasures of the 'moment' that the world is stimulating. It is in dialogue with self where you set up a "sinful world" in your "own home," 'justifying' your resentment or hatred toward restraint, i.e., toward anyone getting in your (lusts) way, i.e., judging you, not making you "feel at home in the sinful world." Dialogue is "intolerant of any influence from without," i.e., is void of the father's/Father's authority—there is no father's/Father's authority in dialogue, in an opinion, or in the consensus process, there is only your self interest, i.e., your lusts of the 'moment' being 'justified.' It is in discussion (in its true form) where the father's/Father's authority, i.e., doing right and not wrong according to established commands, rules, facts, and truth, i.e., where the guilty conscience for doing wrong, disobeying, sinning, i.e., for lusting after the carnal pleasures of the 'moment' that the world, i.e., the current situation and/or people are stimulating, i.e., where resistance to 'change' resides.
"In the dialogic relation of recognizing oneself in the other, they experience the common ground of their existence." (Jürgen Habermas, Knowledge & Human Interest, Chapter Three: The Idea of the Theory of Knowledge as Social Theory)
"The individual may have 'secret' thoughts [lusts] which he will under no circumstances reveal to anyone else if he can help it [out of fear of being judged, rejected, and/or punished]. To gain access [through getting him or her to dialogue, i.e., to share his or her "feelings," i.e., carnal desires and dissatisfactions of the 'moment' (that he is internally, i.e., privately struggling with) with others] is particularly important, for here may lie the individual's potential [for 'change,' i.e., to become of and for his or her "self" and the world only—'liberated' from the father's/Father's authority]." (Adorno)
"It is not individualism [the child, humbling, denying, dying to, capitulating his "self" in order to do the father's/Father's will] that fulfills the individual, on the contrary it destroys him. Society [the child's desire for approval from others, requiring him to compromise in order to "get along," i.e., in order to "build relationship"] is the necessary framework through which freedom and individuality ["freedom" from the father's/Father's authority and "freedom" to "lust" after the carnal pleasures of the 'moment' that the world stimulates without having a guilty conscience] are made realities." (Karl Marx, in John Lewis, The Life and Teachings of Karl Marx)
"The child, contrary to appearance, is the absolute, the rationality of the relationship; he is what is enduring and everlasting, the totality which produces itself once again as such [once he is 'liberated' from the father'/Father's authority to become as he was before the father's/Father's first command, rule, fact, or truth came into his life (separating him from his "self" and the world), "of and for self" and the world only]." (Georg Hegel, System of Ethical Life)
Not until children are given the opportunity to 'discover' (though dialoguing with one another) what they have in common with one another ("the lust of the flesh, and the lust of the eyes, and the pride of life") and act on it without fear of judgment or condemnation are they able to 'liberate' their self from the father's/Father's authority.
"Group members must be able to synthesize individual 'felt' needs [lusts, i.e., self interests] with common group 'felt' needs [lusts, i.e., self interests]." (Warren Bennis, The Temporary Society)
"Bypassing the traditional channels of top-down decision making [the father's/Father's authority system, i.e., rule of law] our objective centers upon transforming [manipulating] public opinion into an effective instrument of global politics." "Individual values must be measured by their contribution to common interests and ultimately to world interests transforming public consensus into one favorable to the emergence of a stable and humanistic world order." "Consensus is both a personal and a political step. It is a precondition of all future steps." (Ervin Laszlo, A Strategy for the Future: The Systems Approach to World Order)
"For one class to stand for the whole of society, another must be the class of universal offense and the embodiment of universal limits. A particular social sphere must stand for the notorious crime of the whole society, so that liberation from this sphere appears to be universal liberation. For one class to be the class par excellence of liberation, another class must, on the other hand, be openly the subjugating class." "The only practically possible emancipation is the unique theory which holds that man is the supreme being for man." (Karl Marx, Critique of Hegel's 'Philosophy of Right) In other words, not until children, through the consensus process are able to find their identity in one another can they unite as one in overcoming the effect of the father's/Father's authority in themselves, dedicating themselves to removing its presence in society.
"[We] must develop persons who see non-influencability of private convictions [see those people adhering to the father's/Father's authority, i.e., holding to absolutes, i.e., having a guilty conscience for doing wrong, disobeying, sinning] in joint deliberations [in the consensus process] as a vice rather than a virtue." (Benne)
"The individual is emancipated in the social group." "Freud commented that only through the solidarity of all the participants could the sense of guilt [the guilty conscience which is engendered by the father's/Father's authority] be assuaged." (Brown)
"It is usually easier to change individuals formed into a group than to change any one of them separately." "The individual accepts the new system of values and beliefs by accepting belongingness to the group." (Lewin in Benne)
"(T)he group to which an individual belongs is the ground for his perceptions, his feelings, and his actions" (Kurt Lewin, Resolving social conflicts: Selected papers on group dynamics)
"There is no more important issue than the interrelationship of the group members." "To question the value or activities of the group, would be to thrust himself into a state of dissonance." "Few individuals, as Asch has shown, can maintain their objectivity in the face of apparent group unanimity." "One of the most fascinating aspects of group therapy is that everyone is born again, born together in the group." (Irvin D. Yalom, The Theory and Practice of Group Psychotherapy)
"Only when the immediate interests [lusts, i.e., self interests] are integrated into a total view and related to the final goal of the process do they become revolutionary," (György Lukács, History & Class Consciousness: What is Orthodox Marxism?)
"The revolution that must occur is the reaction of suppressed life, which will visit the causality of fate upon the rulers [the father's/Father's authority]." (Habermas, Knowledge & Human Interest)
"The Communist Manifesto makes the point that the bourgeoisie [the traditional, "middle-class" family, requiring those under their authority to accept their authority] produces its own grave-diggers [children, dissatisfied with their parent's authority, 'justifying' their "self" before one another, killing their parents (at least not caring what happens to them) without having a guilty conscience)].'" (Lukács)
"Once you can identify a community [where people are willing to 'compromise,' i.e., to set aside their belief or faith, i.e., the father's/Father's authority, i.e., the father's/Father's established commands, rules, facts, and truth in order to 'justify' (satisfy) their lusts, i.e., their common self interests—which includes their desire (lust) for affirmation from one another], you have discovered the primary unity of society above the individual and the family that can be mobilized ... to bring about positive social change." (Trojanowicz) In other words it is not in their parent's authority, i.e., in their parent's established commands, rules, facts, and truth (which are "negative" to the child's carnal nature, i.e., lusts) but in their parent's compromising of their authority, i.e., setting aside of their established commands, rules, facts, and truth in order to "get along," i.e., "build relationship" with others that children 'discover' reality, i.e., come to know what is actual, i.e., how life "is."
"Human consciousness can be liberated from the parental complex [the father's/Father's authority] only be being liberated from its cultural derivatives, the paternalistic state and the patriarchal God." (Brown)
"The family is one of these social forms which ... cannot be changed without change in the total social framework." (Max Horkheimer, Kritische Theori) If the community (society) reinforces the father's/Father's authority system in the children's thoughts and actions, i.e., if there is no external force outside the family, 'justifying' the children's carnal nature, i.e., lusts, i.e., "rescuing" the children from their parent's authority, i.e., from the father's/Father's authority system the children will carry their parent's, i.e., the father's/Father's authority system onward into their home and into society, i.e., will carry the past into the present and the future, preventing 'change.'
"Using social-environmental forces to change the parent's behavior toward the child." (Adorno) Replacing discussion (which retains the father's/Father's authority, i.e., the father/Father has the final say, i.e., "Because I said so"/"It is written") with dialogue in the family (when it comes to right and wrong behavior), i.e., by focusing upon the family, i.e., "relationship" in the family rather than the father's/Father's authority, i.e., doing right and not wrong according to established commands, rules, facts and truth the father's/Father's authority is negated in the home.
By insisting on everyone being "positive," i.e., tolerant (non-judgmental) of others thoughts and behavior, that which is "negative," i.e., the father's/Father's authority is negated.
"'Now that we know how positive reinforcement works [dialoguing opinions to a consensus, affirming one another's carnal desires, i.e., lusts, i.e., self interests], and why negative doesn't' [chastening for doing wrong, i.e., having to submit to the father's/Father's authority, missing out on the pleasure, i.e., lusts of the 'moment']... 'we can be more deliberate and hence more successful in our cultural design." "We can achieve a sort of control under which the controlled, though they are following a code much more scrupulously than was ever the case under the old system, nevertheless feel free. They are doing what they want to do, not what they are forced to do. That's the source of the tremendous power of positive reinforcement—there's no restrain and no revolt." "We know how to change the opinions of an individual in a selected direction, without his ever becoming aware of the stimuli which changed his opinion." "We know how to influence the ... behavior of individuals by setting up conditions which provide satisfaction for needs of which they are unconscious, but which we have been able to determine." "By a careful design, we control not the final behavior, but the inclination to behavior—the motives, the desires, the wishes. The curious thing is that in that case the question of freedom never arises." "If we have the power or authority to establish the necessary conditions, the predicted behaviors will follow." "We can choose to use our growing knowledge to enslave people in ways never dreamed of before, depersonalizing them, controlling them by means so carefully selected that they will perhaps never be aware of their loss of personhood." (Carl Rogers, on becoming a person: A Therapist View of Psychotherapy)
"Without exception, [children] enter group therapy [the "group grade" classroom] with the history of a highly unsatisfactory experience in their first and most important group—their primary family [the traditional home with parents telling them what they can and can not do]." "What better way to help [the child] recapture the past than to allow him to re-experience and reenact ancient feelings [resentment, hostility] toward parents in his current relationship to the therapist [the facilitator of 'change]? The [facilitator of 'change'] is the living personification of all parental images [takes the place of the parent]. Group [facilitators] refuse to fill the traditional authority role: they do not lead in the ordinary manner, they do not provide answers and solutions [teach right from wrong from established commands, rules, facts, and truth], they urge the group [the children] to explore and to employ its own resources [to dialogue their "feelings," i.e., their desires and dissatisfactions of the 'moment' in the "light" of the current situation, i.e., their desire for "the group" approval (affirmation)]. The group [children] must feel free to confront the [the facilitator of 'change'], who must not only permit, but encourage, such confrontation [rebellion and anarchy]. He [the child] reenacts early family scripts in the group and, if therapy [brainwashing—washing respect for and fear of the father's/Father's authority from the child's brain (thoughts) ] is successful, is able to experiment with new behavior, to break free from the locked family role [submitting to the father's/Father's authority, i.e., doing the father's/Father's will] he once occupied. … the patient [the child] changes the past by reconstituting it ['creating' a "new" world order from his "ought," i.e., a world "lusting" after the carnal pleasures of the 'moment' that the current situation and/or people are stimulating, i.e., a world void of the father's/Father's authority and the guilty conscience which the father's/Father's authority engenders for doing wrong, disobeying, sinning, i.e., for "lusting" after the carnal pleasures of the 'moment' that the current situation and/or people are stimulating]." (Yalom)
"Individuals move not from a fixity through change to a new fixity, though such a process is indeed possible [where children accept and obey established commands, rules, facts, and truth, with doing right and not wrong according to established standards controlling their thoughts and actions]. But [through a] continuum from fixity to changingness, from rigid structure to flow, from stasis to process [from doing right and not wrong according to established commands, rules, facts, and truth to doing what "seems" 'right,' i.e., what satisfies their carnal desires (lusts) of the 'moment']." "At one end of the continuum the individual avoids close relationships, which are perceived as being dangerous [doing or being right and not wrong according to established commands, rules, facts, and truth being their concern]. At the other end he lives openly and freely in relation to the therapist and to others [the "educator" and "the group"], guiding his behavior on the basis of his immediate experiencing [being able to do what they want, when they want, in the "light" of the current situation, i.e., what they can get out of it for their "self," with group approval (affirmation)] – he has become an integrated process of changingness." (Rogers) By replacing discussion (right-wrong, yes-no) with dialogue (opinion, i.e., most agree, agree, disagree, most disagree), "fixity" is replaced with "changingness." The answers are in the questions. Whoever controls the questions, controls the outcome, i.e., controls the answers. Whoever defines terms for you controls your life.
"History, almost universally, has dichotomized this higher & lower [right-wrong, above-below, the father/Father-the children/mankind], but it is now clear that they are on the same continuum, in a hierarchical-integration of prepotency & postpotency [from lust restrained on one side of the spectrum to lust liberated on the other, since lust is all there "is," i.e., all that is "actual"]." (Maslow, The Journals of Abraham Maslow)
"Change in organization [way of thinking] can be derived from the overlapping between play and barrier behavior [overlapping discussion with dialogue]. To be governed by two strong goals [doing what is right and not wrong according to established commands, rules, facts, and truth (discussion) and wanting to be at-one-with the world in pleasure (dialogue)] is equivalent to the existence of two conflicting controlling heads within the organism. This should lead to a decrease in degree of hierarchical organization. Also, a certain disorganization should result from the fact that the cognitive-motor system loses to some degree its character of a good medium because of these conflicting heads [confusion sets in as a result of trying to merge (fuse) dialogue (feelings, i.e., lusts of the 'moment') with discussion (established commands, rules, facts, and truth of the past that get in the way of, i.e., that inhibit or block lust)]. It ceases to be in a state of near equilibrium; the forces under the control of one head have to counteract the forces of the other before they are effective." (Kurt Lewin in Child Behavior and Development Chapter XXVI Frustration and Regression) Kurt Lewin's "force field analysis" was the practice of identifying the forces present in the current setting in order to accentuate the "positive," negating the effect of the "negative" in setting policy, i.e., controlling the outcome..
"Change in methods of leadership is probably the quickest way to bring about a change in the cultural atmosphere of a group." "Any real change of the culture of a group is, therefore, interwoven with the changes of the power constellation within the group." (Barker, Dembo, & Lewin, "frustration and regression: an experiment with young children" in Child Behavior and Development)
"The child takes on the characteristic behavior of the group in which he is placed. . . . he reflects the behavior patterns which are set by the adult leader of the group." (Kurt Lewin in Wilbur Brookover, A Sociology of Education)
For "changingness" ("prepotency & postpotency") to become a 'reality' all participants must go through a period or condition known as "cognitive dissonance" where belief ("barrier behavior," i.e., adherence to the father's/Father's authority, i.e., the father's/Father's established commands, rule, facts, and truth, which are retained in a discussion) and "feelings" ("play behavior," i.e., the child's carnal desires (lusts) of the 'moment,' which are expressed through dialogue) come into conflict (belief-action dichotomy), with "feelings" ("play behavior," i.e., lust) winning out in dialogue. By bringing dialogue, i.e., "play behavior" into an environment dealing with right-wrong behavior (duality, i.e., "higher & lower," i.e., either-or), discussion, i.e., "barrier behavior" ("higher & lower") is negated—unless it takes or re-takes control, gets everyone into a discussion, cutting off dialogue. In dialogue, i.e., "feelings," i.e., "play behavior," i.e., "changingness," i.e., the child's carnal nature (lust) wins out. In discussion right-wrong, i.e., "barrier behavior," i.e., "fixity," i.e., the father's/Father's (parental) authority wins out. By placing a facts, truth, commands, rules (discussion) based child in a feelings (dialogue) based environment, determining right and wrong behavior, the facts, truth, commands, rules based child is going to be either "converted," silenced (pacified), censored, or martyred.
"'Capital' [stored up pleasure, i.e., dopamine]… is, according to Marx, 'not a thing but a social relation between persons mediated through things.' [Money, according to Karl Marx is to be based upon social needs not the father's/Father's authority, i.e., doing right and not wrong according to established commands, rules, facts, and truth] 'These relations,' Marx states [Marx is describing the "old" world order where the father/Father is in control of the money (who gets paid or gets to work and who does not], 'are not those between one individual and another [based upon relationship, i.e., common self interests, i.e., lusts], but between worker and capitalist, tenant and landlord [children and their parents/the citizens and the King/man and God], etc.,. Eliminate these relations and you abolish the whole of society [work does not get done]; …… a scientifically acceptable solution does exist ["behavior science"—through the use of dialogue establishing the children's carnal nature of loving (lusting after) pleasure and hating restraint over and therefore against their parent's authority, 'liberating' the children to do wrong, disobey, sin, i.e., to "lust" without having a guilty conscience—without fear of losing financial support because of their carnal desires, i.e., "lusts"]… For to accept that solution, even in theory, would be tantamount to observing society from a class standpoint [from the children's perspective] other than that of the bourgeoisie [from the parent's perspective]. And no class can do that-unless it is willing to abdicate its power freely [if parents are to observe the world, including their authority from their children's perspective, i.e., through dialogue, they must first abdicate their authority to their children's "feelings," i.e., to their children's carnal desires, i.e., to their children's "lusts," negating their authority]." (Lukács)
The role of the 'change' agent, i.e., the facilitator of 'change,' i.e., the Marxist is to negate the father's/Father's authority system in the thoughts of the children/mankind and in society.
"The philosophers have only interpreted the world in different ways, the objective however, is change." (Karl Marx, Feuerbach Thesis #11) Inscribed on Karl Marx's tomb.
All children are "philosophers," 1) dissatisfied with how the world "Is," where they (having to humble, deny, die to, control, discipline, capitulate their "self" in order to do right and not wrong according to established commands, rules, facts, and truth) are subject to their parent's authority, not being able to do what they want when they want, i.e., missing out on pleasures, i.e., the lusts (the opportunities) of the 'moment,' 2) thinking (dialoguing with their "self") how the world "Ought" to be, where they can do what they want, when the want, and 3) imagining how it "Can" be once they grow up and are on their own—"doing what they want then they want."
"The life which he has given to the object sets itself against him as an alien and hostile force." Karl Marx, MEGA I/3)
"The problem," according to Karl Marx, et, al, is that once children grow up and become parents themselves, i.e., have children of their own, wanting to be like their parents they tell (force) their children to do right and not wrong according to their established commands, rules, facts, and truth, telling them what they can and can not do, getting in their way, i.e., preventing them from "lusting" after the carnal pleasures of the 'moment' which the world stimulates, i.e., preventing them from being (becoming) their "self," i.e., preventing 'change' with their children, as they did, submitting their will to their parent's (the father's/Father's) authority. Thus the need for a facilitator of 'change, i.e., a 'change' agent to come between the children/mankind and the father/Father "helping" the children/mankind, through dialogue 'liberate' their self (their thoughts and actions) from the father's/Father's authority—since the children/mankind, by humbling, denying, dying to, controlling, disciplining, capitulating their self to the father/Father, i.e., by submitting their will to the father's/Father's will "created" the father's/Father's authority in the first place. It is, according to Karl Marx et al. not the fact that children eventually grow up and leave the home. It is the fact that they carry into their home the "habits, customs, and traditions" they learned from their parents, i.e., from the "past." Without the socializing (socialism) the past will continue to control the present and the future.
"The peasantry [the traditional family] constantly regenerates the bourgeoisie [the father's/Father's authority system]—in positively every sphere of activity and life." "We must learn how to eradicate all bourgeois habits, customs, and traditions everywhere." (Vladimir Lenin, Left-Wing Communism: an Infantile Disorder An Essential Condition of the Bolsheviks' Success May 12, 1920)
According to Karl Marx, et al. not until "Ought" (dialogue, i.e., lust, i.e., self interest) becomes "Is" (the way children/"adults" communicate with one another—when it comes to right and wrong reasoning and behavior) can children become their self (self actualized), 'liberated' from the father's/Father's authority and the guilty conscience it engenders for doing wrong, disobeying, sinning, i.e., for lusting after the carnal pleasures of the 'moment' that the world is stimulating, i.e., for being his self. Not until prejudice against (judgment of) those doing wrong (having learned/been taught to do right and not wrong) is replaced with prejudice (judgment) against those accusing them and others of being or doing wrong can children/mankind be their self, lusting after the carnal pleasures of the 'moment' that the world stimulates without having a guilty conscience. "Ought," i.e., lust, according to the Marxist, et al. must therefore become "Is," the way things are, i.e., the way people think and act—in all walks of life (from childhood on).
"We have to study the conditions which maximize ought-perceptiveness." "Oughtiness ["lust" and dissatisfaction with authority] is itself a fact to be perceived." "If we wish to permit the facts to tell us their oughtiness, we must learn to listen to them in a very specific way which can be called Taoistic [listening to the children's "feelings," i.e., their "lusts" and hates without being judgment or condemning, i.e., without reinforcing the father's/Father's authority—engendering a guilty conscience in them for doing wrong, disobeying, sinning, i.e., for lusting after the carnal pleasures of the 'moment' the world is stimulating]." Dialogue resolves "the age old problem of the relationship between 'is' and 'ought.'" "Discovering one's real nature is simultaneously an 'ought' quest and an 'is' quest. An 'Ought-Is-Quest' is a religious quest in the naturalistic sense. 'Is' becomes the same as 'ought.' Fact becomes the same as value ["feelings," i.e., "lust" and hate of restraint (hatred toward the father's/Father's authority) becomes the same as fact and truth, to be accepted as "Is"]. The world which 'is' becomes the world which 'ought' to be." (Abraham Maslow, The Farther Reaches of Human Nature)
Your desire for approval from others blinds you to where your lusts, i.e., your setting aside the father's/Father's authority is leading you. Karl Marx, et al. understood this, i.e., how vulnerable you are to the approval (affirmation) of men (affirming your lusts).
"And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God." Luke 16:15
"The heart is deceitful above all things, and desperately wicked: who can know it?" Jeremiah 17:9
Your heart is "deceitful ("deceitful above all things") thinking pleasure, i.e., "lust" is the 'purpose' of life instead of doing the father's/Father's will, making you wicked ("desperately wicked") in your effort to negate the father's/Father's authority that gets in your way. You can not see your heart as being wicked because your "lust" for pleasure (your "lust" for "lust") is standing in the way. Karl Marx is in your heart, waiting for you to 'justify' him, i.e., your "self," i.e., your lusts over and therefore against having to humble, deny, die to, control, discipline your "self" in order (as in the "old" world order) to do the father's/Father's will, so you can do wrong, disobey, sin, i.e., can "lust" after the carnal pleasures of the 'moment' that the world, i.e., the current situation and/or people are stimulating without having a guilty conscience, i.e., so you can become like him, i.e., become "self actualized." "Lust" blinds you to the consequence (cost) of "lusting" after pleasure.
"The transgression of the wicked saith within my heart, that there is no fear of God before his eyes. For he flattereth himself in his own eyes, until his iniquity be found to be hateful. The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good. He deviseth mischief upon his bed; he setteth himself in a way that is not good; he abhorreth not evil." Psalms 36:1-4
"And through covetousness ['justifying' your lusts, i.e., your self interests] shall they with feigned words [double speak, saying they care about you when it is their self they care about] make merchandise of you [turn you into "human resource" in order to use you for their end—negating the father's/Father's authority and the guilty conscience it engenders so they can do wrong, disobey, sin, i.e., so they can lust after the carnal pleasures of the 'moment' that the world stimulates without you judging them, i.e., making them feel guilty (your setting aside the truth in order to "get along" accomplishes their end)]." 2 Peter 2:3 When you make lust, i.e. "What can I get out of this situation and/or person for my self?" your objective of life then the fear of men, i.e., "What will happen to me if they turn on me (reject me)?" controls your life. When you get in their way, with them "throwing you under the bus" you are only receive from them what you did to God, "throwing him under the bus" for getting in your way. Their love is for their self (for lust, temporary). God's love is for you (your soul, eternal). Where you spend eternity depends upon who's love you chose.
"And he said to them all, If any man will come after me, let him deny himself [reject his lusts], and take up his cross daily [reject the approval (affirmation) of men, i.e., endure the rejection of men for not affirming their lusts], and follow me [doing the Father's will]. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels." Luke 9:23-26
"For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ." Galatians 1:10
"No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon." Matthew 6:24
"Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" Romans 6:16
"To experience Freud is to partake a second time of the forbidden fruit;" (Brown)
"... the 'original sin' must be committed again: 'We must again eat from the tree of knowledge in order to fall back into the state of innocence.'" (Marcuse)
"In the process of history man gives birth to himself. He becomes what he potentially is, and he attains what the serpent―the symbol of wisdom and rebellion—promised, and what the patriarchal, jealous God of Adam did not wish: that man would become like God himself." (Erick Fromm, You shall be as gods: A radical interpretation of the old testament and its tradition)
"For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables." 2 Timothy 4:3, 4
Facilitators of 'change,' i.e., psychologists, i.e., behavioral "scientists," i.e., "group psychotherapists," i.e., Marxists (Transformational Marxists)—all being the same in method or formula—are using the dialoguing of opinions to a consensus (affirmation) process, i.e., dialectic 'reasoning' ('reasoning' from/through the students "feelings" of the 'moment,' i.e., from/through their "lust" for pleasure and their hate of restraint, in the "light" of their desire for group approval, i.e., affirmation and fear of group rejection) in the "group grade," "safe zone/space/place," "Don't be negative, be positive," soviet style, brainwashing (washing the father's/Father's authority from the children's thoughts and actions, i.e., "theory and practice," negating their having a guilty conscience, which the father's/father's authority engenders, for doing wrong, disobeying, sinning in the process—called "the negation of negation" since the father's/Father's authority and the guilty conscience, being negative to the child's carnal nature, is negated in dialogue—in dialogue, opinion, and the consensus process there is no father's/Father's authority), inductive 'reasoning' ('reasoning' from/through the students "feelings," i.e., their natural inclination to "lust" after the carnal pleasures of the 'moment'—dopamine emancipation—which the world stimulates, i.e., their "self interest," i.e., their "sense experience," selecting "appropriate information"—excluding, ignoring, or resisting, i.e., rejecting any "inappropriate" information, i.e., established command, rule, fact, or truth that gets in the way of their desired outcome, i.e., pleasure—in determining right from wrong behavior), "Bloom's Taxonomy," "affective domain," French Revolution (Liberté, Égalité, Fraternité) classroom "environment" in order (as in "new" world order) to 'liberate' children from parental authority, i.e., from the father's/Father's authority system (the Patriarchal Paradigm)—seducing, deceiving, and manipulating them as chickens, rats, and dogs, i.e., treating them as natural resource ("human resource") in order to convert them into 'liberals,' socialists, globalists, so they, 'justifying' their "self" before one another, can do wrong, disobey, sin, i.e., "lust" with impunity.
"Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken." Jeremiah 6:16, 17
Home schooling material, co-ops, conferences, etc., are joining in the same praxis, fulfilling Immanuel Kant's as well as Georg Hegel's, Karl Marx's, and Sigmund Freud's agenda of using the pattern or method of Genesis 3:1-6, i.e., "self" 'justification,' i.e., dialectic (dialogue) 'reasoning," i.e., 'reasoning' from/through your "feelings," i.e., your carnal desires of the 'moment' which are being stimulated by the world (including your desire for approval from others, with them affirming your carnal nature) in order to negate Hebrews 12:5-11, i.e., the father's/Father's authority, i.e., having to humble, deny, die to, control, discipline your "self" in order to do the father's/Father's will, negating Romans 7:14-25, i.e., your having a guilty conscience when you do wrong, disobey, sin, thereby negating your having to repent before the father/Father for your doing wrong, disobedience, sins—which is the real agenda.
"And for this cause [because men, as "children of disobedience," 'justify' their "self," i.e., 'justify' their love of "self" and the world, i.e., their love of the carnal pleasures of the 'moment' (dopamine emancipation) which the world stimulates over and therefore against the Father's authority] God shall send them strong delusion, that they should believe a lie [that pleasure is the standard for "good" instead of doing the Father's will]: That they all might be damned who believed not the truth [in the Father and in His Son, Jesus Christ], but had pleasure in unrighteousness [in their "self" and the pleasures of the 'moment,' which the world stimulates]." 2 Thessalonians 2:11, 12
© Institution for Authority Research, Dean Gotcher 2021