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Introduction:
Part 14

    According to dialectic "logic," if the father's/Father's authority (demanding faith in his facts and truth and obedience to his commands and rules) is unnatural and the child's desire to be at-one-with the world in pleasure and dissatisfaction with parental restraint, i.e., resenting the father's/Father's authority system is natural, then "reasoning" can only come from the child, 'justifying' himself, 'liberating' himself from the father's/Father's authority system, becoming at-one-with the world in feelings, thought, and action, as well as in his relationship with the other children of the world (and in their relationship with him). This means, for 'change' to take place the facilitator of 'change' must take the place of the father/Father in the child's life, "helping" the child share his opinion, i.e., his thoughts with other children while they share their thoughts (opinions) with him—thoughts which are taken captive to their feelings of the 'moment,' i.e., their "self interests," i.e., their desire for pleasure, including the pleasure which comes from the approval of one another and their dissatisfaction with pain, including the emotional pain which comes from missing out on pleasure, as well as the emotional pain of being rejected or disapproved by one another (making them subject to sight, i.e., to sensuousness, i.e., to the carnal/temporal 'moment'). Thus, if 'change' is to take place, the child's nature (his desires and dissatisfactions) must be accepted as the Thesis, i.e., as the issue of importance, instead of the father/Father's commands, rules, facts, and truth (which require faith in the father/Father, i.e., righteousness, leading to obedience, i.e., doing the father's/Father's will despite the pain, including the pain of missing out on the pleasures of the 'moment' as well as the pain of being rejected by or being disapproved of by others). In other words, if 'change' is to take place, sight, i.e., the situation and/or objects, i.e., the environment that stimulates the child's "feelings" of the 'moment,' i.e., that initiate and sustain his desires and dissatisfactions of the 'moment,' i.e., that stimulate his "self interest," i.e., covetousness must take the place of faith, i.e., must take the place of externally imposed commands, rules, facts, and truth that restrain the child, i.e., that inhibit or block the child from pursuing his desires and expressing his dissatisfactions of the 'moment,' requiring that he humble, deny, control, discipline himself in order to do what is right and not do what is wrong.
    The "one for all and all for one" dictum applies here in that the child must be willing to allow all children the opportunity to share their thoughts (opinions or theories) of the 'moment,' as they allow him to share his thoughts (opinion or theory) of the 'moment.' The 'purpose' of those promoting dialectic 'reasoning,' i.e., the facilitator of 'change' is to not only 'create' a world of pleasure, i.e., to augment pleasure, including affirmation, for the children (and therefore for the facilitator of 'change himself—so that he can do wrong without having a guilty conscience, i.e., so that he can sin with impunity), but also to 'create' a world of hatred (from the children) toward the authority figure, i.e., toward the father figure, i.e., toward the father's/Father's "top-down" authority system, i.e., toward the one who does not allow him to share his thoughts of the 'moment' freely—the father/Father and his authority now perceived by the child as being unreasonable (irrational, impractical, etc.), and therefore irrelevant in the life of the child. To augment pleasure (personal pleasure, i.e., the pleasures of the world, and social pleasure, i.e., the affirmation or approval of the other children), the child's thoughts of the 'moment'—his desires and dissatisfactions—must be allowed freedom of expression over the father's/Father's authority to restrain, negating the father's/Father's authority. Circumventing the father's/Father's authority, in an effort to augment pleasure, naturally, i.e., according to the child's carnal nature, engenders hatred in the child toward the father's/Father's authority, turning the child against the father/Father and his/His authority system, with hatred making itself manifest the next time the father/Father attempts to restrain the child. In this way the facilitator of 'change' does not have to tell the children to hate their parents, i.e., to question, challenge, disregard, and/or defy parental authority, they will do it naturally, defending the process and the facilitator of 'change' in the process. This is an insidious process that has plagued the world from the garden, where the master facilitator of 'change' first made his appearance to man (to the woman), "helping" two "children" 'liberate' themselves from the Father's authority.

© Institution for Authority Research, Dean Gotcher 2016