Theory and Practice.
Karl Marx understood the importance of uniting theory and practice, negating the father's/Father's authority, i.e., 'liberating' "human nature," i.e., the child's carnal nature, i.e., the individual and society from external (unnatural) restraints in the process (praxis). "Once the earthly family is discovered to be the secret of the holy family, the former must itself be annihilated [vernichtet] theoretically and practically." (Karl Marx, Theses On Feuerbach #4) Theory is simply the individual thinking about how the world "is," subject to the father's/Father's authority, preventing (inhibiting or blocking) him from doing what comes natural to him, as well as how the world "ought" to be, where he can enjoy the carnal pleasures of the 'moment' he desires without having a guilty conscience for doing wrong, i.e., for disobeying the father/Father, i.e., for sinning. When we talk to (dialogue with) our "self" about our desires of the 'moment' along our dissatisfaction with whoever (or whatever) is preventing (inhibiting or blocking) us from having or "enjoying" them, this is what we are doing. Practice is found in our relationship with others, where compromise, i.e., 'change,' i.e., setting aside or suspending (as on a cross) the father's/Father's commands, rules, facts, and truth (at least for the 'moment') is required.
Theory is the individual—reasoning from his own perception. Practice is social, i.e., his relationship with others, which requires compromise. Both according to Karl Marx are essential in a persons life, requiring the negation of the father's/Father's authority if man/society is to become "normal," i.e., of nature only. Marx wrote: "It is not individualism [the child under the parent's, teacher's, boss's, ... God's authority, being personally held accountable before them/Him for his behavior] that fulfills the individual, on the contrary it destroys him. Society ['compromising' for the sake of affirmation] is the necessary framework through which freedom [from the father's/Father's authority] and individuality [to do what he wants to do, when he wants to do it, without having a guilty conscience] are made realities." (Karl Marx, in John Lewis, The Life and Teachings of Karl Marx)
Therefore if thought (our desire for the carnal pleasures of the 'moment' and our dissatisfaction with restraint, i.e., the father's/Father's authority—what we are talking to our "self" about in the 'moment') is to become reality it must be united with "relationship," i.e., with society, and if practice, i.e., "relationship," i.e., society or community is to be initiated and sustained, the other persons thoughts (their desire for the carnal pleasures of the 'moment' and dissatisfaction with restraint, i.e., the father's/Father's authority—that they are talking to their "self" about in the 'moment') must be 'liberated,' resulting in both thought and practice, i.e., theory and practice, i.e., the individual and society become united as one—based upon "human nature" only—with everyone's desire for the carnal pleasures of the 'moment' and dissatisfaction with restraint, i.e., the father's/Father's authority ruling the day, negating ("vernichtet") the father's/Father's authority in the process.
It is in the child's carnal nature, i.e., his desire for the carnal pleasures of the 'moment' and his dissatisfactions with restraint, i.e., the father's/Father's authority from which dialectic 'reasoning' emanates. Georg Hegel wrote: "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's/Father's authority so that he can be his "self," i.e., as he was before the father's/Father's first command, rule, fact, or truth came into his life, i.e., carnal, i.e., of the world only]." (Georg Hegel, System of Ethical Life) 'Liberate' the children's carnal desire for the pleasures of the 'moment' and their dissatisfaction with restraint, i.e., the father's/Father's authority in the classroom, through the dialoguing of their opinions to a consensus, and put it into social action, i.e., into a "group project," i.e., into praxis and Karl Marx's dream of "worldly peace and socialist harmony" becomes reality.
In the world of dialectic 'reasoning,' "good" is based upon pleasure (sensation), i.e., the affective domain, not upon doing right and not wrong according to the father's/Father's will, and therefore can be achieved by man himself by learning to do "good works" for others. By making man "good" or potentially becoming "good" by doing "good works" for others makes "good" social in nature. "Lie not one to another, seeing that you have put off the old man with his deeds [praxis in the Greek]; and have put on the new man, which is renewed in knowledge after the image of him that created him." Colossians 3:9 The lie is that man is "good" or has the potential of becoming "good" by nature. Man is not good. Only God is good. Making man, i.e., the child "good" or having the potential of becoming "good," based upon his education, i.e., upon his upbringing, makes him "good," i.e., god in his own eyes, and through "good works," god, i.e., "good" in the eyes of others, turning good, i.e., the father's/Father's authority, i.e., doing right and not wrong according to the father's/Father's will into evil., and evil, i.e., the child's carnal nature, i.e., the love of pleasure and the hate of restraint, i.e., hate of the fathers'/Father's authority into "good."
"The affective domain [the child's desire for the carnal pleasures of the 'moment' and his dissatisfaction with restraint, i.e., the father's/Father's authority] is, in retrospect, a virtual 'Pandora's Box [a box full of evils, which once opened can not be closed—the lid being the father's/Father's authority (restraint)].'" The objective of education today, i.e., in its use of "Bloom's Taxonomies" in the classroom is to open the lid, i.e., 'liberate' the child's carnal nature, negating the father's/Father's authority in the child's feelings, thoughts, and actions as well as in his or her relationship with others and the world in the process, resulting in the child (when he or she gets home) questioning, challenging, disregarding, defying, attacking his or her parent's authority—making Karl Marx's agenda a reality. "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)
© Institution for Authority Research, Dean Gotcher 2017