What's It All About?


Dean Gotcher

The "Transformational Marxists" who came to America in the early 30's ("The Institute of Social Research" or better known as "The Frankfurt School") believed that it was not enough to remove the Father's authority from society but that it had to be removed from the individual himself, from his thoughts and his actions.  They saw "Traditional Marxists" (restoring the Father's "top-down" system) taking over social 'change' as soon as they got into power (which they saw as being the same as Nazism/Fascism/Nationalism).  The difference  between the two is that "Traditional Marxists" keep a "top-down" system in place with a "Father figure" still in place (which describes most of the Communist leaders) while "Transformational Marxists" work to keep a "top-down" system from taking over (becoming so apparent).  While Mao tried to overcome Traditional Marxism through the use of brainwashing ("re-education"), force over the people ("Do it my way or else") still prevailed.

What the "Frankfurt School" or "Transformational Marxists" did, that was different than the "Traditional 'top-down' Marxists," was they introduced Freud to Marx, i.e. they incorporated the use of psychology (which dealt with the individual) into sociology (which dealt with society), creating social-psychology (Freud and Marx were both dialectic in 'purpose,' i.e. negating of the father's/Father's authority in the person's/societies' feelings, thoughts, and actions so that they/it could easily participate in 'change'). In this way, instead of forcing people to adhere to Marxism (socialism) by direct force, i.e. "or else," they were able to gain access of the education system, using psychological methods of brainwashing, i.e. washing the father's/Father's "top-down" authority from the students feelings, thoughts, and actions, 'changing' the way (how) the next generation felt, thought, and acted toward parental authority, i.e. toward the father's/Father's "top-down" way of thinking and acting.  This is what "group grades" and "facilitator's of 'change'" are all about, i.e. 'changing' the child's paradigm so that their loyalty will be to society, i.e. to "the group," i.e. to the "community," i.e. to the environment, instead of to any one authority figure.

The problem is that once the brain has been washed from doing right and not wrong, according to the father's/Father's authority, immorality (unrighteousness and abomination) and violence prevail, with a police state having to take the place of the "guilty conscience" (the affect the father's/Father's authority has upon the feelings, thoughts, and actions of the child which restrained him from committing crimes when he could easily perpetrate them).  'Liberating' the children from the father's/Father's authority in the classroom (Common Core) 'justifies' in the feelings, thoughts, and actions of the next generation the removal of (the "taking care of") the "unhealthy" (anti-socialist or a-socialist, i.e. father/Father oriented) citizen in the future ("Obamacare"), for the sake of 'creating' "worldly peace and socialist harmony" AKA "Making the world safe for Democracy," i.e. to initiate and sustain common-ism, i.e. that which is "of Nature only" (Karl Marx).

The problem is that a Napoleon (Hegel's Übermensch, i.e. the leader, i.e. the dictator who is worshiped by "the people," who is in touch with the 'changing' times, i.e. the Zeitgeist—man's consciousness of his 'liberation' from the father's/Father's authority, with him being as he is, i.e. carnal, i.e. of the world only, i.e. living in the 'moment') always ends up "overseeing" the directorate (the soviet or consensus process) to "keep order."  J. L. Moreno stated (to Howard Jane, Please Touch): "the groups provide the right gemeinschaft for the angsts [concerns, interests, and anxieties] of our zeitgeist."  While Gesselschaft is the individual in the community, Gemeinschaft is the "community" in the individual—"the very existence of Gemeinschaft rests in the consciousness of belonging together and the affirmation of the condition of mutual dependence" (Tonnies 1925: 69).  The object is to move the individual from being one individual in the community (still under the father's/Father's authority) to becoming one with the "community," becoming at-one-with the community in his feelings, thoughts, and actions.  Abraham Maslow wrote in his journals: "The new Zeitgeist is value-full (value-directed, value-vectorial), human-need & meta-need centered (or based), moving toward basic-need gratification & meta-need meta-gratification—that is, toward full-humanness, SA [Self Actualization], psychological health, full-functioning human fulfillment, i.e., toward human perfection as the limit & as the direction." "It revolves around a new image of man, a new conception or definition, containing both the Freudian-style depts & a higher nature, higher possibilities, which can be actualized under the proper life-history and social milieu & cognitive history." "History, almost universally, has dichotomized this higher & lower, but it is now clear that they are on the same continuum, in a hierarchical-integration of prepotency & postpotency." (Abraham Maslow, Maslow's Journals "Humanism asserts that the test of human conduct must be found in human experience; concern for man [the many as "one"] replaces concern about pleasing God [the one over the many]."  "The answer to man's predicament lies in the realization by individual man, that all men are essentially one and that the one is God ["God is man, mankind, humanity"]. This self-realization [self actualization] is a 'return' to union: potential [man becoming at-one-with his own nature and nature itself, i.e. becoming at-one-with the world around him as it is] becomes actual."  (Leonard Wheat, Paul Tillich's Dialectical Humanism: Unmasking the God above God)

Ralph Tyler (who Benjamin Bloom dedicated his "Book 1: Cognitive Domain" to) wrote: "The school can also continue its long-accepted role of providing within its environment a democratic society closer to the ideal than the adult community has yet been able to achieve.  It can provide a setting in which young people can experience concretely the meaning of our democratic ideals.  It is crucially important for children to see firsthand a society that encourages and supports democratic values." "Educational philosophies in a democratic society are likely to emphasize strongly democratic values. These four values are:  1) The importance of every human being. 2) Opportunity for wide participation in social groups in society. 3) Encouragement of variability of life styles. 4) Faith in intelligence rather than authority."  "Should the school develop young people to fit into the present society as it is or does the school have a revolutionary mission to develop young people who will seek to improve the society? [negating the father's/Father's "top-down" authority in the process]Perhaps a modern school would include in its statement [that] it believes that the high ideals of a good society are not adequately realized in our present society [in the parent's, i.e. the electorates authority] and that through the education of young people it hopes to improve society [negate the father's/Father's "top-down" authority which prevents it from being "human"]."  (Ralph W. Tyler, "Achievement Testing and Curriculum Construction," Trends in Student Personnel Work)

Carl Rogers wrote: "Prior to therapy the person is prone to ask himself  'What would my parents want me to do?' During the process of therapy the individual comes to ask himself 'What does it mean to me?'" (Carl Rogers, on becoming a person; ,A Therapist View of Psychotherapy)  Erick Fromm, a member of the "Frankfurt School," wrote: "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."  (Erick Fromm, Escape from Freedom—Benjamin Bloom sited this author and his book, in Book 2; Affective Domain, as his object in using his "taxonomies" in the classroom.)

A socialist (perverted) definition of the individual's and God's 'purpose' was best described (and espoused) by Dietrich Bonheoffer (as the "contemporary church"): "God does not desire a history of individual human beings, but the history of the human community [gemeinschaft].  However, God does not want a community that absorbs the individual into itself, but a community of human beings.  In God's eyes, community and individual exist in the same moment and rest in one another."  (Dietrich Bonheoffer, Sanctorum Communio)  Don't be deceived. "For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.  And no marvel; for Satan himself is transformed into an angel of light.  Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works."  2 Corinthians 11:13-15  "But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men."  Matthew 16:23  True fellowship is based upon no compromise while "community" can not exist without it.  To correct, reprove, or rebuke a brother (or the fellowship) in the Lord for his (their) sins before God, producing a repentant heart before God, would divide the "community."  To be silent in the midst of unrighteousness and abomination (to be tolerant of ambiguity, i.e. finding unity in deviancy) for the sake of initiating and sustaining "community," would only strengthen community (making unrighteousness and abomination the "norm").

"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

"For I have not shunned to declare unto you all the counsel of God. Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock."   Acts 20: 27-29

"O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps." Jeremiah 10:23b

"Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?  And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?  And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.  Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty."  2 Corinthians 6:14-18

© Institution for Authority Research, Dean Gotcher 2014-2015