The So Called Shift in Education.
The use of "Bloom's Taxonomies" in the classroom.
(Modernized by Marzano and then Webb, Common Core based upon Webb's rendition).
By adding the "affective domain" to the child's classroom experience, the child's "feelings" (and therefore his "thoughts," i.e., opinion) of the 'moment' determined the value or worth of the father's/Father's commands, rules, facts, and truth, negating the father's/Father's authority in the child's feelings, thoughts, and actions, as well as in his relationship with others (questioning, challenging, disregarding, defying, attacking the father/Father and his/His authority). Bloom admitted the "affective domain" was like "Pandora's box," a box full of evils, which once opened could not be closed, causing conflict and tension in the home. "The affective domain [the child's carnal desires of the 'moment'] is, in retrospect, a virtual 'Pandora's Box.'" "There are many stories of the conflict and tension that these new practices are producing between parents and children." (David Krathwohl, Benjamin S. Bloom, Taxonomy of Educational Objectives Book 2: Affective Domain)
"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)
By simply changing the method (environment or curriculum) you use in educating your students in the classroom (whether in the public, private, or home school) you can change the way they think and act. If you, as an educator, use didactic, i.e., deductive, i.e., traditional education methods (or curriculum) in your classroom, i.e., use the father's authority system where you 1. preach commands and rules to be obeyed and teach facts and truth to be accepted as is, by faith, 2. bless or reward those students who obey and do or get things right, 3. chasten or discipline those students who disobey or do or get things wrong—discussing with your students, when necessary, why their answers were right or wrong—and 4. cast out (expel) those students who question your commands and rules and challenge your facts and truth, i.e., who question and challenge your authority to teach them right from wrong, your objective in education is to produce independent minded (facts based) students, who can stand alone, if need be, with the truth, maintaining their "private convictions" (regarding right and wrong) in the midst of adversity. But if you, as a facilitator of 'change,' use dialogic and dialectic, i.e., inductive, i.e., transformational education methods (curriculum) in your classroom, i.e., use the dialoguing of your student's opinions to a consensus, via. the "group grade," focusing upon their"feelings" of the 'moment' to arrive at an answer (proper response) to personal-social issues, your object in education is to produce socialist minded ("feelings" based) students who are easily seduced, deceived, and manipulated by the current situation and the person or persons (facilitators of 'change') who are manipulating it. "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 in joint deliberations as a vice rather than a virtue." (Kenneth D. Benne, Human Relations in Curriculum Change)
By "shifting" education (or any learning environment) from being facts based (do right - do not do wrong based) to being feelings based (stimulus-response based), group dynamics (psychoanalysis and psychotherapy) comes into play in the students life inside and outside the classroom, with the focus of educational objectives becoming the students behavior in regards to where his loyalty lies in any given moment or situation, either unwaveringly remaining loyal to parental authority (controlling, disciplining, humbling, and denying himself in order to do what is right and not wrong) or wavering along a spectrum from being somewhat loyal to parental authority (somewhat 'liberated' from parental authority, yet feeling guilty for doing wrong), to loyalty to group relations ("self" 'liberated,' yet feeling guilty for letting the group down), to loyalty to the process of 'change' (actively 'liberating' other children from parental authority—and the world from Godly restrain—with no sense of guilt for doing wrong). As Benjamin Bloom wrote: "It was the view of the group that educational objectives stated in the behavior form have their counterparts in the behavior of individuals, observable and describable therefore classifiable." "Only those educational programs which can be specified in terms of intended student behaviors can be classified." "What we are classifying is the intended behavior of students—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 [according to the child's "self interest" of the 'moment'] rather than the more customary [subject to the parent's authority, doing right and not wrong] types of behavior." (Benjamin Bloom, et al., Taxonomy of Educational Objectives, Book 1, Cognitive Domain) Bloom was concerned that traditional minded teachers might pick up on his agenda of changing the classroom learning environment from the teachers using their traditional teaching methods, i.e., teachers teaching facts and truth to their students in order to produce traditional (right-wrong) minded students, to where teachers using transformable teaching methods, instead encourage their students to learn through their "feeling" of the 'moment' (in the "light" of the current situation or classroom environment) in order to produce socialist (feelings) minded students. He therefore suggested that his taxonomy books not be read until after the teachers had first learned, i.e., had first been processed through their participation in "in service training," how to apply them in their classrooms (as well as amongst their peers).
By putting students under the pressure of group dynamics (in an environment requiring 'compromise' in order to receive group approval) their loyalties can be detected and 'changed' (as in a laboratory) from loyalty to parental authority to 'loyalty' to "group relations," to 'loyalty' to initiating and sustain the 'change' process in others (the ultimate objective). As Carl Rogers wrote, regarding the 'changing' of the student's 'loyalty' from parental authority, through self-interest, to "human relationship," i.e., 'liberating' the children from 'loyalty' to parental authority (their right-wrong authority system itself) through the use of dialogue ('liberating' dialectic 'reasoning') in the classroom: "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." "'Now that we know how positive reinforcement works, and why negative doesn't' … '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 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." (Carl Rogers, on becoming a person: A Therapist View of Psychotherapy)
As Bloom admitted: "To create effectively a new set of attitudes and values [where feelings direct the individuals thoughts and actions, not established commands, rules, facts and truth], the individual must undergo great reorganization of his personal beliefs and attitudes and he must be involved in an environment which in many 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 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) The "group grade" procedure used in the classroom is the same procedure used in "group therapy." The psychotherapist, Irvine Yalom wrote: "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) As Rogers admitted: "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." (Carl Rogers, on becoming a person: A Therapist View of Psychotherapy) As Karl Marx lamented about education in his day: "Education as yet is unable and unwilling to bring all estates and distinctions into its circle. Only Christianity and morality are able to found universal kingdoms on earth" (Karl Marx, The Holy Family), he found the answer: "Concerning the changing of circumstances by men, the educator must himself be [re-]educated." (Karl Marx, Thesis on Feuerbach # 3) "Re-education aims to change the system of values and beliefs of an individual or a group." "Curriculum change means that the group involved must shift its approval from the old to some new set of reciprocal behavior patterns." (Kenneth Benne, Human Relations in Curriculum Change)
Knowing that the child takes on the characteristic behavior of those in a position of authority, the objective of those desiring 'change' is to attain and retain that position of authority without engendering within the students the traditional way of feeling, thinking, and acting, and relating with others, i.e., no longer using the physical pain of chastening (corporal punishment) to accomplish their desired objective—which is socialism/nationalism, i.e., Fascism—but rather to use the pain of the rejection , i.e., of group disapproval (mental punishment) to accomplish their desired outcome instead—which is socialism/globalism—transforming the individuals of the group from being loyal to one above them, i.e., defending their parent's standards, holding others accountable to them, i.e., refusing to participate in dialogue, i.e., restraining their carnal nature, i.e., refusing to participate in the process of 'change,' to loyalty to themselves, to the world, and to the process of 'change' itself, i.e., willingly participating in dialogue, drawing others into dialogue with them to 'discover' "truth" about themselves, i.e., their love of the world and their resentment toward authority. If the one in the position of authority (the teacher) carries out the traditional father's authority system (method or curriculum) in the classroom, 1) preaching rules and commands to be obeyed and teaching facts and truth to be accepted as is (by faith), 2) blessing those students who obey or do things right, 3) chastening those who disobey or do things wrong, and 4) casting out (expelling) those who question and challenge authority, they will develop a generation of citizens who will willingly submit themselves to, support, and promote the traditional way of thinking and acting, honoring parental authority, engendering nationalism, which (incorrectly preached and taught by those of dialectic 'reasoning') is correlated to engendering Fascism (which destroys parental, i.e. the father's/Father's authority system, which all socialism does, whether local, national, or global, secular or religious). But if the one in the position of authority (the facilitator of 'change') uses the office of "educator" to encourage the students to dialogue their opinions of the 'moment,' challenging and questioning their parent's authority system, they will engender a generation of citizens who will willingly submit themselves to, support, and promote the transformational way of think and acting, i.e. questioning and challenging the idea of parental authority (replacing nationalism with globalism, transcending borders and jurisdictions), promoting 'change.'
If "alignment" of "theory and practice" (if opinion, i.e., flesh and the world), not belief and action or spirit and flesh, which are a dichotomy, i.e., which are at odds or in conflict with one another, being of different substance), i.e., if classroom experience and student behavior (if stimulus and response, i.e., esteeming of self, and not learning facts and truth, recalling them on demand, which requires self-control and self discipline, i.e., the humbling and denying of self) is the objective of education, then, based upon Bloom's world view, i.e., upon his "Weltanschauung," Marxism must be the outcome for student practice (behavior) since on page 166 of his Affective Domain Book 2, Bloom lists two Marxist's (Theodor Adorno and Erick Fromm) as the basis of his theory (opinion), i.e., as the foundation for his curriculum, which is required learning and applying in the classroom for teacher certification as well school accreditation. Marxism is the theory and practice for Common Core, where the child's or the adult's opinion and social actions (self interests and building relationship with others) become one-and-the same, transcending parental, national, and Godly restraint. It should be noted that our Constitution, unlike any other constitution in the world, was the result of men who recognized the father's authority in the home, 'limiting' the power of government in order to prevent it (in the national, states, counties or parishes, townships, cities, towns, and villages) from usurping his right of authority, not infringe upon his right of private convictions, family, property, and business, which is now nearly gone.
Such has been the 'shift' in education from the late 50's and 60's on, when Bloom's Taxonomies became the curriculum used to 'change' the learning environment in the classroom and the school, using group dynamics to 'change' not only the students, but the school, the teachers, the staff, the "community," the home, and the nation and world as well. What should be noted about Bloom's Taxonomies is what Bloom wrote about it some forty years after its publication. "Certainly the Taxonomy was unproven at the time it was developed and may well be ‘unprovable,'" that it "adopted Ralph W. Tyler's idea of an educational objective as a change in behavior; ways of acting, thinking, and feeling, [which included] covert as well as overt states and responses." (Bloom's Taxonomy: A Forty Year Retrospect) Realizing that Bloom's theory is Marx's theory: "The only practically possible emancipation [from parental, national, and Godly restraint] is the unique theory which holds that man is the supreme being for man," that the classroom experience for the child must start with the child's opinion, i.e., with his feelings and thoughts of the 'moment,' instead of with his parents, teachers, or God's commands, rules, facts, and truth, in a group dynamic environment. (Karl Marx, Critique of Hegel's 'Philosophy of Right'). This is essential if the belief-action dichotomy (the parent's and/or teachers authority over the child and the bosses and/or God's authority over man, restraining "human nature") is to be replaced with theory and practice (the 'liberating' of "human nature" from parental restraint and Godly restraint, i.e., from the parent's authority and from God's authority), 'changing' the child, man, society, and the world, making the child's carnal nature the foundation for 'reality' instead. Hegel believed that "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 his feelings, thoughts, and actions and relationship with others is 'liberated' from the father's/Father's authority 'system']." (George Hegel, System of Ethical Life)
If the "feelings" of the child or man takes the place of the father's/Father's authority then all that is under the father's/Father's authority becomes the property of the children or mankind only. Hegel, sounding more like Karl Marx than Marx himself, wrote: "On account of the absolute and natural oneness of the husband, the wife, and the child, where there is no antithesis of person to person or of subject to object [no father's authority over the children (and husbands authority over the wife)], the surplus is not the property of one of them [there is no private, as in private property or business, i.e., no "My family." "Not yours."; "My property. Not yours."; "My business. Not yours"], since their indifference is not a formal or a legal one." There is a consequence to basing 'reality' upon the approval of men, i.e., basing right and wrong upon the pleasures of the 'moment.' Anyone who attains pleasure from your children, your spouse, your property, your business, etc., has as much "right" to them as you do.
By treating all beliefs as opinions and facts and truth as opinions, those of dialectic 'reasoning' make 'reasoning' subject to the flesh and the world, i.e., subject to their "feelings" of the 'moment,' i.e., subject to that "hope" which seeks only after the pleasures of the 'moment,' i.e., which comes from the flesh and the world, making man's thoughts and actions subject to his own "feelings" and the world alone, which leads to death. To make hope subject to the pleasure's of the 'moment,' i.e., subject only to the here-and-now, makes eternal life and eternal death no longer an issue (moribund), negating faith and belief, lasting facts and truth, in the process. It is why Bloom, placing hope in 'changing' the way that students think and act, from belief, facts ,and truth to opinions and theories, could write: "truth and knowledge are only relative and that there are no hard and fast truths which exist for all time and all places" (Benjamin S. Bloom, Taxonomy of Educational Objectives Book 1: Cognitive Domain), paraphrasing Karl Marx who wrote: "In the eyes of the dialectic philosophy, nothing is established for all times, nothing is absolute or sacred." (Karl Marx) In other words, all is subject to 'change,' i.e., subject to the flesh and the world (to nature) only.
"For, whatever else it may include, a change in the curriculum is a change in the people concerned—in teachers, in students, in parents and other laymen,. in administrators. The people concerned must come to understand and accept the different pattern of schooling. This means change in their knowledge pertinent to the school and its programs and purposes. Typically, people involved who were loyal to the older pattern must be helped to transfer their allegiance to the new. This means change in their values with respect to education. Moreover, the people concerned must do some things differently from the way in which they did them before the change. This means changes in their skills. And, most difficult to predict and control, are changes in the relationships among personnel which changes in the program typically require. A changed way of working for the teacher in the classroom, for example, means changed expectations on the part of the teacher with respect to the students and their behavior as well as changed expectations on the part of the students with respect to the teacher and his behavior. If the change is a sizable one, new reciprocal relations between teachers and parents, students and parents, teachers and supervisors will also have to be worked out. This means changes in the relations of people." (Kenneth D. Benne, Human Relations in Curriculum Change)
© Institution for Authority Research, Dean Gotcher 2015, 2017