"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 16:5
Karl Marx wrote: "It is not individualism," i.e., the child under the parent's and/or teacher's authority as a man is under the boss's, leader's, and/or God's authority, subject to their/His commands, rules, facts, and truth, being personally held accountable before them/Him for his behavior, having a guilty conscience for doing wrong, disobeying, sinning. i.e., being forced to do right and not wrong in order to please the father/Father "that fulfills the individual. On the contrary" Marx wrote, "it destroys him." He believed that "society," i.e., the 'compromising' or setting aside or suspending, as on a cross any command, rule, fact, or truth that gets in the way of initiating or sustaining "relationship," i.e., that affirmation, i.e., the approval of a person's desire for the carnal pleasures of the 'moment' which the world stimulates and his resentment toward restraint was "the necessary framework through which freedom," i.e., "freedom" from the father's/Father's authority "and individuality," i.e., the right to do what a person wants to do, when he wants to do it without having a guilty conscience for doing wrong, disobeying, sinning "are made realities." (Karl Marx, in John Lewis, The Life and Teachings of Karl Marx) He believed that it was society, i.e., "the group" experience that "fulfilled" the individual, i.e., that made life "reality." While the father/Father holds each child accountable to his/His commands, rules, facts, and truth, creating individualism under authority, according to Marxist, socialists, globalists it is what all children have in common (common-ism), i.e., their desire for the carnal pleasures of the 'moment,' which the world stimulates, and their resentment toward authority, which prevents them from enjoying it that defines the individual. According to socialists, common-ists, globalist it is not the obedient child, doing the father's/Father's will, who is "fulfilled," it is, on the contrary, the children, mumming within themselves, dialoguing with one another, 'justifying their "self" before one another, collectively uniting (coming to a consensus) regarding their resentment toward authority, uniting in their desire to overthrow authority that the child finds "fulfillment," i.e., 'purpose' in life. "Reality," therefore, is not based upon the childl doing right and not wrong according to the father's/Father's will but is based upon children living for ("lusting" after) the carnal pleasures of the 'moment,' which the world stimulates, affirming themselves, i.e., their carnal nature, working together for the common cause, 'liberating' their "self" from the father's/Father's authority so they can do wrong, disobey, sin with impunity. "Every one that is proud in heart is an abomination to the LORD: though hand join in hand, he shall not be unpunished. By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil." Proverbs 16:5-6
"The individual accepts the new system of values and beliefs by accepting belongingness to the group." (Kurt Lewin in Kenneth Bennie, Human Relations in Curriculum Change)
"To create effectively a new set of attitudes and values [Marxism], the individual must undergo great reorganization of his personal beliefs and attitudes [what is called a "paradigm 'change'" or 'shift,' i.e., 'shifting' his 'loyalty' from the one, i.e., to the Father, to his "self," and then, with the help of the facilitator of 'change,' to "the group," i.e., to society—from a Patriarchal Paradigm of stability (establishment), through a Matriarchal Paradigm of "feelings," to the Heresiarchal Paradigm of continuous 'change,' i.e., "self" 'justification'] and he must be involved in an environment which in may ways is separated from the previous environment in which he was developed.... many of these changes are produced by association with peers who have less authoritarian points of view, as well as through the impact of a great many courses of study in which the authoritarian pattern [the father's/Father's authority] is in some ways brought into question while more rational and nonauthoritarian behaviors are emphasized." (David Krathwohl, Benjamin Bloom et al. Taxonomy of Educational Objectives Book 2: Affective Domain) Place the child in an environment where he is 1) seeking approval, yet required to be 2) tolerant of deviance and his reaction will determine where along the spectrum of 'change' he is at the present 'moment,' whether his 'loyalty' is to parental authority, judging the deviant (as he judges his "self," from his parent's standards), or his 'loyalty' is to his "self" only, remaining silent, caught between wanting parental approval and group affirmation (fearing rejection), or, dialoging with the deviant, his 'loyal' is to the "new" world order, rejecting parental authority. Once he has worshiped at the alter of deviancy, like a drug addict, he will "tear the kitchen apart" (have a tantrum) if or when his parents get in his way.
"It is usually easier to change individuals formed into a group than to change any one of them separately." (ibid.)
"Few individuals, as Asch has shown, can maintain their objectivity [their belief, i.e., their faith in authority, be it in their parent's, their teacher's, their boss's, their leader(s), or God's authority] in the face of apparent group unanimity [especially when "the group," excluding, i.e., rejecting them (because of their "ridged," i.e., "prejudiced," i.e., unadaptable to 'change' "negative" attitude, i.e., their holding onto the father's/Father's restraints) is heading down the road, hand in hand, with their carnal desire of the 'moment,' "enjoying" it without them]." To question the value or activities of the group, would be to thrust himself into a state of dissonance." (Irvin D. Yalom, Theory and Practice and Group Psychotherapy) Affirmation, i.e., "group approval" of one's "self," i.e., carnal desires, i.e., belongingness is not only intoxicating, it is addictive as well as possessive. Most people will do anything in order to maintain it, the fear of dis-affirmation, i.e., missing out on the "group approval's" of one's carnal desires, driving the person to attack anything getting in his, i.e., "the groups" way, i.e., his identity with "the group" being stronger than anything or anyone else in life (he will do anything to maintain it).
"One of the most fascinating aspects of group therapy is that everyone is born again, born together in the group." (Irvin D. Yalom, Theory and Practice and Group Psychotherapy)
"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) The dialoguing of opinions to a consensus guarantees the outcome, i.e., socialism (common-ism), i.e., globalism.
"Only within a social context individual man is able to realize his own potential as a rational being." (Joseph O'Malley in Karl Marx, Critique of Hegel's 'Philosophy of Right')
"It is not the will or desire of any one person which establish order but the moving spirit of the whole group. Control is social." (John Dewey, Experience and Education)
"Frauds individual psychology is in its very essence social psychology." "Freud's theory is in its very substance 'sociological.'" (Marcuse, Eros and Civilization)
"Individual psychology is thus in itself group psychology ... the individual ... is an archaic identity with the species." "This archaic heritage bridges the 'gap between individual and mass psychology.'" (Sigmund Freud, Moses and Monotheism as quoted in Marcuse, Eros and Civilization)
"The real nature of man is the totality of social relations." (Karl Marx, Thesis on Feuerbach #6)
"... once you can identify a community [where people are willing to 'compromise,' i.e., set aside their belief or faith, i.e., the father's/Father's commands, rules, facts, and truth in order to get along or solve problems], you have discovered the primary unity of society above the individual and the family that can be mobilized ... to bring about positive social change." (Robert Trojanowicz, Community Policing The meaning of "Community" in Community Policing emphasis added)
"The individual is emancipated in the social group." "Freud speaks of religion as a 'substitute-gratification'—the Freudian analogue to the Marxian formula, 'opiate of the people.'" "Freud commented that only through the solidarity of all the participants could the sense of guilt [the guilty conscience for disobeying the father/Father] be assuaged." "Freud and Hegel are, like Marx, compelled to postulate external domination and its assertion by force in order to explain repression." "Psychoanalysis, mysticism, Freud, Hegel, and Marx – the unseen harmony is stronger than the seen." "Common to all of them is a mode of consciousness that can be called the dialectic imagination." "To experience Freud is to partake a second time of the forbidden fruit;" (Normal O. Brown, Life Against Death)
"All social life is essentially practical [when relationship is based upon the child's "self interest," i.e., the child's carnal desires of the 'moment,' life is practical, i.e., relational, i.e., reasonable]. All the mysteries which lead theory [thought or opinion] toward mysticism [belief or faith] find their rational solution in human practice [in "building relationship upon 'self interest,'" i.e., in 'justifying' "self"] and in the comprehension ['justification'] of this practice." (Karl Marx, Thesis on Feuerbach #8)
"Part of the dialectics of the process of winning independence from parental authority lies in using the extrafamilial peer group as a foil to parental authority, particularly in the period of adolescence." (Bradford, Gibb, Benne, T-Group Theory and Laboratory Method: Innovation in Re-education) "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)
"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." "If we have the power or authority to establish the necessary conditions, the predicted behaviors will follow." "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 [children affirming each others carnal desires and dissatisfactions over and therefore against their parent's, i.e., the father's/Father's authority]—there's no restraint and no revolt." (Carl Rogers, on becoming a person: A Therapist View of Psychotherapy) "
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." "We know how to disintegrate a man's personality structure, dissolving his self-confidence, destroying the concept he has of himself, and making him dependent on another. … brainwashing [where an environment is created which will wash from the child's brain respect for the father's/Father's authority (correlated to Nationalism), turning him against it instead]." (Carl Rogers, as quoted in People Shapers, by Vance Packard)
"Concerning the changing of circumstances by men, the educator must himself be educated." (Karl Marx, Thesis on Feuerbach # 3) "A change in the curriculum [method of teaching] is a change in the people concerned—in teachers, in students, in parents ....." We "must develop persons who see non-influencability of private convictions [those holding to their belief or position, i.e., refusing to compromise, thus sustaining the father's/Father's authority] in joint deliberations as a vice rather than a virtue." "Re-education aims to change the system of values and beliefs of an individual or a group ['changing' their 'loyalty' from the one restraining the child's carnal nature to the one(s) 'liberating' it]." "Curriculum change means that the group involved must shift its approval from the old to some new set of reciprocal behavior patterns." (Kenneth D. Benne, Human Relations in Curriculum Change)
"We are proud that in his conduct of life man has become free from external authorities, which tell him what to do and what not to do." "All that matters is that the opportunity for genuine activity ["self interest"] be restored to the individual [to the child]; that the purposes of society ["the group"] and of his own become identical." (Erich Fromm, Escape from Freedom)
"Authoritarian submission 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." "Family relationships are characterized by fearful subservience to the demands of the parents and by an early suppression of impulses not acceptable to them." (Theodor Adorno, The Authoritarian Personality)
"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." (Theodor Adorno, The Authoritarian Personality)
"I have found whenever I ran across authoritarian students that the best thing for me to do was to break their backs immediately." "The correct thing to do with authoritarians is to take them realistically for the bastards they are and then behave toward them as if they were bastards."(Abraham Maslow, The Journals of Abraham Maslow)
"In the traditional society each child is at the mercy of his parents. The 'natural processes' by which they socialize him makes him a replica of them." "The family has little to offer the child in the way of training for his place in the community." "Equality of Opportunity becomes ever greater with the weakening of family power." (James Coleman, The Adolescent Society) James Coleman's "Equality of Opportunity" report was used by the Supreme Court to remove parental authority, i.e., the father's/Father's authority (traditional education) from the classroom.
"The direction which constitutes the good life is psychological freedom to move in any direction [where] the general qualities of this selected direction appear to have a certain universality." "Experience is, for me, the highest authority." "Neither the Bible nor the prophets, neither the revelations of God can take precedence over my own direct experience." "The words 'seem to' are significant; it is the perception which functions in guiding behavior." (Carl Rogers, on becoming a person: A Therapist View of Psychotherapy)
"Social action [desire for affirmation from others] no less than physical action [desire for the carnal pleasures of the 'moment'] is steered by perception [what can I get out of this environment, i.e., this situation for "me"—"self interest"]." (Kurt Lewin in Kenneth Benne, Human Relations in Curriculum Change)
"It has been pointed out that we are attempting to classify phenomena which could not be observed or manipulated in the same concrete form as the phenomena of such fields as the physical and biological sciences." "What we are classifying is the intended behavior of students ["a psychological classification system"]—the ways in which individuals are to act, think, or feel as the result of participating in some unit of instruction." "Educational procedures are intended to develop the more desirable rather than the more customary types of behavior." (Benjamin Bloom, et al., Taxonomy of Educational Objectives, Book 1: Cognitive Domain) "Whether or not the classification scheme presented in Handbook I: Cognitive Domain is a true taxonomy is still far from clear." (David Krathwohl, Benjamin S. Bloom, Book 2: Affective Domain) "Certainly the Taxonomy was unproved at the time it was developed and may well be 'unprovable.'" (Benjamin Bloom, Forty Year Evaluation) Marxism, i.e., making right and wrong subject to the child's "feelings" of the 'moment,' i.e., the "affective domain" became the curriculum (the method of instruction) used by educators from the 50's on. All teachers are certified and schools (including colleges, universities, trade schools, military academies, etc.,) are accredited today (including private, "Christian," etc., including increasingly home schooling material) based upon their use of what are called "Bloom's Taxonomies." which (as pointed out in Book 2: Affective Domain) are based upon the ideology or "world view" ("Weltanschauung1") of men such as Theodor Adorno and Erick Fromm ("1Cf. Erich Fromm [Escape from Freedom], T. W. Adorno, [The Authoritarian Personality]"), i.e., Marxists.
"Self-actualizing people have to a large extent transcended the values of their culture. They are not so much merely Americans as they are world citizens, members of the human species first and foremost." (Abraham Maslow, The Further Reaches of Human Nature) "Marxian theory ["the group"] needs Freudian-type instinct theory [the child's carnal nature] to round it out. And of course, vice versa." "The whole discussion becomes species-wide, One World, at least so far as the guiding goal is concerned. To get to that goal is politics & is in time and space & will take a long time & cost much blood." [Since the 'drive' of "the group" is the child's carnal nature, i.e., the child's love of pleasure (including affirmation) and his hate of restraint, the 'purpose' of "the group," as well as the individual, becomes the augmentation of the child's carnal nature, i.e., the "lust" for pleasure and hate of the father's/Father's authority, with the 'purpose' of life being the 'liberation' of "human nature" from the father's/Father's authority—at all cast, i.e., costing "much blood."] "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.)" "The new Zeitgeist is value-full (value-directed, value-vectorial), human-need & metaneed centered (or based), moving toward basic-need gratification & metaneed metagratification—that is, toward full-humanness, SA, psychological health, full-functioning human fulfillment, i.e., toward human perfection as the limit & as the direction [making the limits and measure of life the pleasures of the 'moment' instead of doing right and not wrong according to established standards of the "past"]." (Abraham Maslow, The Journals of A.H. Maslow)
"What better way to help the patient [the student, your child] recapture the past than to allow him to reexperience and reenact ancient feelings [resentment] toward parents in his current relationship to the therapist [to the facilitator of 'change']? The therapist is the living personification of all parental images. Group therapists [facilitators of 'change'] refuse to fill the traditional authority role: they do not lead in the ordinary manner, they do not provide answers and solutions, they urge the group to explore and to employ its own resources. The group [must] feel free to confront the therapist, who must not only permit, but encourage, such confrontation. He [the student, your child] reenacts early family scripts in the group and, if therapy [if his classroom experience] is successful, is able to experiment with new behavior, to break free from the locked family role he once occupied. … the patient [the student, your child] changes the past by reconstituting it." (Irvin Yalom, Theory and Practice and Group Psychotherapy)
"Change in organization can be derived from the overlapping between play and barrier behavior [pleasure, i.e., affirmation from the other children approving of the child's desires and dissatisfactions of the 'moment' and restraint, i.e., the father's/Father's authority]. To be governed by two strong goals [the child desiring to maintain approval from the father/Father while receiving affirmation from "the group"] is equivalent to the existence of two conflicting controlling heads within the organism. This should lead to a decrease in degree of hierarchical organization [a detachment from desiring approval from the father/Father, i.e., maintaining a "top-down" authority position in favor of affirmation from "the group," i.e., setting aside the father's/Father's commands, rules, facts, and truth in order to initiate and sustain relationship with "the group"]. 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 [the child is frozen in the 'moment' not defending his father's/Father's position while deciding what to do]. 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) By educators introducing the "affective domain" into the classroom, making the children's' "feelings" of the 'moment' a part of the curriculum, the children's desire for the carnal pleasures of the 'moment' and their dissatisfaction with restraint guide them in making decisions regarding right and wrong behavior—establishes their "lusting" after the pleasures of the 'moment' instead of doing the father's/Father's will as the bases from which to build relationship with one another. In doing so they must go through a period known as "cognitive dissonance" where their belief ('loyalty' to the father/Father and his/His authority) comes into conflict with their carnal desires of the 'moment'—with the pressure of group approval, i.e., affirmation from the other children "helping" them make the "right" decision.
"The negative valence of a forbidden object which in itself attracts the child thus usually derives from an induced field of force of an adult." "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: Selected Papers) It is the father's/Father's authority (threat of chastening or casting out) that engenders a guilty conscience in the child when he is thinking about doing, doing, or having done what he wants (is tempted) to do, against the father's commands and rules. If the child can be placed in an environment (a "safe zone") where he can share his opinion, i.e., i.e., his "feelings," i.e., his desires and dissatisfactions of the 'moment' with other children without fear of the father's/Father's authority, i.e., judgment and condemnation, i.e., being chastened or cast out, the guilty conscience for doing wrong, disobeying, sinning is negated, allowing him (along with the rest of the children) to do wrong, disobey, sin with impunity.
"In the group not only must the individual strive for autonomy but the leader must be willing to allow him to do so. … an individual's behavior cannot be fully understood without an appreciation of his environmental press. …one member's behavior is not understandable out of context of the entire group. …there is no more important issue than the interrelationship of the group members. … few individuals, as Asch has shown, can maintain their objectivity in the face of apparent group unanimity; and the individual rejects critical feelings toward the group at this time to avoid a state of cognitive dissonance. To question the value or activities of the group, would be to thrust himself into a state of dissonance. Long cherished but self-defeating beliefs and attitudes may waver and decompose in the face of a dissenting majority. One of the most difficult patients for me to work with in groups is the individual who employs fundamentalist religious views in the service of denial. The ‘third force' in psychology … which emphasized a holistic, humanistic concept of the person, provided impetus and form to the encounter group … The therapist assists the patient to clarify the nature of the imagined danger and then … to detoxify, to disconfirm the reality of this danger. By shifting the group's attention from ‘then-and-there' to ‘here-and-now' material, he performs a service to the group … focusing the group upon itself. Members must develop a feeling of mutual trust and respect and must come to value the group as an important means of meeting their personal needs. Once a member realizes that others accept him and are trying to understand him, then he finds it less necessary to hold rigidly to his own beliefs; and he may be willing to explore previously denied aspects of himself. Patients should be encouraged to take risks in the group; such behavior change results in positive feedback and reinforcement and encourages further risk-taking. Members learn about the impact of their behavior on the feelings of other members. …a patient might, with further change, outgrow … his spouse … unless concomitant changes occur in the spouse." (Irvin Yalom, Theory and Practice and Group Psychotherapy)
© Institution for Authority Research, Dean Gotcher 2017, 2018