Whoever controls education and the media controls the legislators and the people.


Dean Gotcher

James Coleman, who's writings influenced our Supreme court regarding education, wrote: "Mass media, and an ever-increasing range of personal experiences, gives an adolescent social sophistication at an early age, making him unfit for the obedient role of the child in the family." (James Coleman, The Adolescent Society)  Coleman was influenced by Paul Lazarsfeld, a former member of the Frankfurt School, a group of Marxists who brought "Transformational Marxism" (social-psychology, i.e. merging Karl Marx and Sigmund Freud) to America in the early 30's.

Martin Jay, giving the story of the Frankfurt School, wrote: "As the Frankfurt School wrestled with how to 'reinvigorate Marx', they 'found the missing link in Freud'"  (Martin Jay, The Dialectical Imagination)  What was common between Freud and Marx was their effort to negate the Father's authority, i.e. annihilate His influence upon the next generation—the Father preventing His children from 'discovering' and building "common ground" with the other children of "the village," i.e. inhibiting or blocking them from initiating and sustaining common-ism upon that which they had in common with one another, i.e. their "human nature."  It was therefore, according to dialectic 'reasoning,' the Father who prevented the child from making "human nature" the foundation from which to determine right from wrong, i.e. through the fear of chastening by the Father (for being "normal" according to "human nature"), the child making the Father's commands the foundation instead.  Norman Brown, identifying this commonality between Freud and Marx, wrote: "Freud speaks of religion as a 'substitute-gratification' [the child diverting its thoughts and actions to the Father instead of to its own "human nature," i.e. away from that which it has in common with all the children of the world] – the Freudian analogue to the Marxian formula, 'opiate of the people [the child's fear of chastening (judgment) by the Father (for the child's acting according to his own nature contrary to the Father's commands) preventing the child from finding common ground with the other children of "the village," preventing him from developing uniting upon "Nature only" (Karl Marx)].'"  (Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of History)

Theodor Adorno, another member of the "Frankfurt School," who's writings were used to 'change' the American education system, wrote: "Confronted with the rigidity of the adult [the authority of the Father to give commands to his children to be obeyed without question and to chasten them when they disobey]... one turns naturally to the question of whether the prospects for healthy personality structure [socialist minded citizens] would not be greater if the proper influences were brought to bear earlier in the individual's life, and since the earlier the influence the more profound it will be, attention becomes focused upon child training." (Theodor Adorno, The Authoritarian Personality)   In this way you have less "rigid" adults to get rid of in the future, most having been "converted" (programmed) to "common-ism" earlier in their lives, 'changed' through the use of the school system.

Warren Bennis, who's work's on socialist 'change' were instrumental in 'changing' America, wrote:  "In order to effect rapid change, . . . [one] must mount a vigorous attack on the family lest the traditions of present generations be preserved.  It is necessary, in other words, artificially to create an experiential chasm between parents and children―One must teach them not to respect their tradition-bound elders, who are tied to the past and know only what is irrelevant." ". . . any intervention between parent and child tend to produce familial democracy regardless of its intent." "The consequence of family democratization take a long time to make themselves felt―but it would be difficult to reverse the process one begun." "Once the parent can in any way imagine his own orientation to be a possible liability to the child in the world approaching the authoritarian family is moribund, regardless of whatever countermeasures may be taken."  (Warren Bennis, The Temporary Society)

The classroom must therefore itself become an environment of therapy if man and society is to be 'changed.'  Bloom's Taxonomies, i.e. what Bloom called "a psychological classification system," brought therapy into the classroom.  As Yalom wrote: "Without exception, patients [students] enter group therapy [the group graded classroom, the socialist classroom] with the history of a highly unsatisfactory experience in their first and most important grouptheir primary family [having to obey their parent's commands without question, engendering individualism, i.e. personal accountability for their thoughts and  actions to a higher authority than their "human nature," i.e. their "natural inclination" to be at-one-with the world in pleasure in the 'moment']."  The role of the teacher (the facilitator of 'change') and the 'changed' classroom environment was "'to expose the patient [the student], under more favorable circumstances, to emotional situations which he could not handle in the past [he could feel "safe" in challenging his parents authority, i.e. expressing and exploring his own "feelings" and "thoughts" which he could not do while under his parent's authority, i.e. his behaving in disobedience or with indifference to their commands and office of authority resulting in chastening (which is now missing in the classroom, i.e. the fear of chastening that is]."  Thus he could "undergo a corrective emotional experience suitable to repair the traumatic influence of pervious experience [he could negate the fear of chastening by his parents, i.e. he could circumvent the "guilty conscience" by being allowed, in a classroom environment, the "right" to question his parents commands, i.e. question their authority with impunity, i.e. with facilitator and group approval].'" (Franz Alexander)  "Through the therapist's [the facilitator's] continued willingness to verbalize and to confront the calamity calmly [allowing the child the opportunity to question authority, his authority included, without being reprimanded], patients [student's] gradually realize the irrationality of the feared calamity [the "irrationality" of their parent's position regarding individual-social issues, i.e. the "irrelevance" of the parents beliefs and values in the "light" of the child's personal-social interests]."  "The therapist [the facilitator of 'change,' i.e. the "teacher"] assists the patient [the student] to clarify the nature of the imagined danger and then [works] to detoxify, to disconfirm the reality of this danger [removing the fear of accountability to any authority which is higher than "human nature"]."  "He [the student] reenacts early family scripts in the group [is encouraged to "roll-play," i.e. freely expressing his "feelings" and "thoughts" regarding his desires which were/are restrained by his parents commands] and, if therapy [the classroom experience] is successful, is able to experiment with new behavior, to break free from the locked family role [accountability to his Father's authority] he once occupied."  "The patient [the student] changes the past by reconstituting it [by 'changing' his paradigm, i.e. 'changing' his way of thinking and acting from a ridged, "top-down," Patriarchal Paradigm where he is accountable to a higher authority than "human nature," to an adaptable, "equality," Heresiarchal Paradigm of "changeability," where he is accountable to "human nature" itself, personally and socially, i.e. in thought and in action]."  (Irwin Yalom, The Theory and Practice of Group Psychotherapy)

Adorno knew the importance of 'changing' the "social environment" if the traditional home was to become "moribund," i.e. negated, i.e. no longer able to inhibit or block socialist 'change.'  Adorno wrote: "Social environmental forces must be used to change the parents behavior toward the child." (Theodor Adorno, The Authoritarian Personality)  This is in line with the thoughts of Marx and Freud who, like Hegel saw the family structure inhibiting the potential of mankind of creating his own world of worldly peace and socialist harmony, i.e. liberating the children from the structure of parental authority so that they could think and act according to their own nature.   Karl Marx, focusing upon the family, wrote: "Once the earthly family [the earthly father's "top-down" authority] is discovered to be the secret of the heavenly family [the Heavenly Father's "top-down" authority], the former must be destroyed [annihilated] in theory and in practice [negated in the child's thoughts and actions]."  (Karl Marx, Feuerbach Thesis # 4)  George Hegel, focusing upon the child, 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." (George Hegel, System of Ethical Life)  Sigmund Freud, focusing upon the father, wrote: "'It is not really a decisive matter whether one has killed one's father or abstained from the deed,' if the function of the conflict and its consequences are the same [the father no longer functions with a father's authority]." (Sigmund Freud in Herbert Marcuse, Eros and Civilization: A philosophical inquiry into Freud)  What all three had in common was their quest to negate parental authority so that the child could become itself again, i.e. a humanist.  "Freud and Hegel are, like Marx, compelled to postulate external domination and its assertion by force in order to explain repression."  (Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of History

For socialist harmony and worldly peace to become a 'reality,' the media itself (in support of the "new" education system) must be 'changed' as well.  It's focus must no longer be upon the past, i.e. upon "the way it has always been" (supporting parental authority, focusing only upon the world of their interests), but upon the present, i.e. upon the "way it is" (exposing current desires and interests for 'change,' focusing upon the "felt needs," i.e. personal interests and dissatisfactions of the children), and upon the future, i.e. upon "the way it can be," (focusing upon what the world could be like, based upon the "felt" needs of those of the present, i.e. the "felt" needs of the children).  In this way, those of the "past," i.e. those initiating and sustaining the Father's authority, i.e. those resisting 'change,' are regarded (become perceived) as being "irrational," i.e. their thoughts and actions (and those who support them, including legislators) thus are treated as being "irrelevant," or as enemies of the "state," voting against "the peoples" interests when they vote for parental authority, i.e. private property, private business, etc.

The schools and the media must both treat the "ways of the past" as a barrier to the "way to the future."  Focusing only upon the "way of the future," with little if any recognition of "the way of the past," i.e. other than considering it as a source of "controversy" when it raises its head and tries to reestablish itself again.  The schools and the media, united as one, are thus able to control the perception of the public, convincing the citizens that both education and the media (propagandizing their way of the future) are the "right" way to go.  As James Coleman put it:  "Parents are 'out of touch with the times,' and unable to understand, much less inculcate, the standards of a social order that has changed since they were young."  (James Coleman, The Adolescent Society: the Social Life of the Teenager and its Impact on Education)  Kenneth Benne wrote: "If the school does not claim the authority to distinguish between science [the "equality" of socialism] and religion ["top-down" parental authority], it loses control of the curriculum and surrenders it to the will of the electorate [to parental authority]." (Society as Educator in an Age of Transition, Ed. Kenneth Benne, Eighty-sixth Year of the National Society for the Study of Education)  Coleman's educational agenda was to use the adolescent society in the classroom, as is, i.e. dissatisfied with parental authority, to 'change' the world.  He wrote: "The old 'levers' by which children are motivated―approval or disapproval of parents and teachers―are less efficient." "In the industrial society, committed to equality of opportunity, adults cannot afford to shape their children in their own image."  (James Coleman, The Adolescent Society: the Social Life of the Teenager and its Impact on Education)  

Ralph Tyler, who Bloom dedicated his Cognitive Domain Taxonomy to (writing, forty years after its publication, that he "adopted Ralph W. Tyler's idea of an educational objective as a change in behavior; ways of acting, thinking, and feeling, ['change' in the child's and therefore societies paradigm, which included] covert as well as overt states and responses."  Benjamin Bloom, Forty Year Retrospect), Tyler wrote: "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?"  "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 and that through the education of young people it hopes to improve society."  "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.... Faith in intelligence rather than authority." (Ralph Tyler in Frank Brown, Education for Responsible Citizenship, Ralph W. Tyler, "Achievement Testing and Curriculum Construction," Trends in Student Personnel Work)  It became the role of the media to convince the general public that "education"was the way to go if man was to improve his state of being (not explaining to the public that its "new" intent was to restructure society by 'liberating' the next generation, i.e. the parent's children from their parents control) .  The method was: don't openly attack the "old" way of doing things, just recognize and support the "new" (treating the "old" way as being "irrational" and therefore "irrelevant" in dealing with crisis or personal-social issues in a "rapidly 'changing' world").

Regarding the influence, i.e. the power of the media, Karl Marx wrote: "Theoretical praxis [questioning, challenging, and therefore 'changing' the established way of doing things, i.e. replacing "the way things were" with "the way things 'ought' to be," i.e. replacing the standards of the parents, the "old" world order, with the desires of the children, the "new" world order] enters public life through the newspaper and journal of social criticism."  "The philosopher [the child in an adult body, dissatisfied with "the way thing are," thinking about (reflecting upon) how the world "ought" to be] becomes a journalist [a controller of information, dispensing, for public consumption, "appropriate information" conducive to 'change'] without ceasing to be a philosopher [a discontent towards authority]." (Karl Marx, Critique of Hegel's 'Philosophy of Right')  The idea being, by the public reading the "right" information, discussing with one another the "news" of the day, both at work and at play, they are guided (in thought and in action) in creating the "new" world order.

By the combined influences of education and the media, legislators are therefore pressured to conform to the "new" education programs, with the media attacking their "anti-education" position if they don't.  In this way the public comes (the parents come) under the control of those who push for "education" reform, taking their child's thoughts and actions from them.  "Citizens are obliged to concern themselves with the upbringing of children, to train them for socially useful work, and to raise them as worthy members of socialist society."  (Articles 66, "Former" USSR Constitution)

It is through the use of dialectic 'reasoning' that this nation has now become subject to a spirit of abomination, no longer preaching and teaching the Word of God as given, restraining "human nature," but instead is creating a "new" world order through the dialoguing of men's opinions to a consensus (to a "feeling" of "oneness") and putting that consensus of the day into praxis (into socialist action), negating righteousness (negating obedience to the Father in the thoughts and actions of the present and future generations).

The gospel message is about "the only begotten son of God" being sent by His Heavenly Father, to die on the cross to 'redeem' us from His Heavenly Father's wrath upon us for our sins (for our love of "human nature," i.e. for our love of the world, which condemns us to eternal death).  It is also about His being raised by His Heavenly Father, 'reconciling' us to His Heavenly Father so that we can partake in His holiness and glory throughout eternity.  The above process turns the gospel message into a  socialist gospel.  It is where the "church" finds itself today, "redeeming" the lost from the Father, negating the wrath of the Father upon "the children of disobedience," in the thoughts and actions of the "saved" and the lost, "reconciling" all in the "church" back to the world instead.  It is dialoguing the opinions of men (how we "feel" and what we "think") to find common ground (common-ist ground AKA common-ism) for the socialist's sake (so that they won't "feel" any guilty or condemnation for their sins), instead of preaching the teaching the Word of God "as given," for man's soul sake.

"For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.  And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.  For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." John 3:16-21

© Institution for Authority Research, Dean Gotcher 2013-2015