Institution for Authority Research
Article on Diaprax
A "précis" of the Taxonomy.
by Dean Gotcher
January, 2010
(revised 08-17-2010; 01-30-2012)
Subtitle: A pandect of Benjamin Bloom's "Taxonomy"
Taxonomy of Educational Objective: Book 1 Cognitive Domain
(Taxonomy of Educational
Objectives: Book 2 Affective Domain,
by
David Krathwohl and Benjamin Bloom, referenced as well, and
included in the word
"Taxonomy," as used throughout this
article.)
by Dean Gotcher
"Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness." 2 Thessalonians 2:3-12
[The
"Taxonomy" serves as]
"a means of insuring accuracy of communication... [among
socialist minded educators]." "The major purpose
[for creating the "Taxonomy"]
... is to facilitate communication.... a method
of improving the exchanging of ideas and materials
among test workers [among 'change' agents]... to understand more completely
the relation between the learning experiences
provided by these various programs and the changes
which take place in their students". (Bloom
Cognitive p. 1, 10)
The Taxonomy is used to map the room, used to determine which
teachers and students are progressively becoming
socialist, i.e. becoming liberated within their thoughts and
the actions (anathema to obedience to authority), i.e.
classified as "higher order thinking skills," and which ones
are
not participating in the programmed process of
'change' (continuing to hold to a traditional, top-down,
patriarchal paradigm of obedience to parents and God), i.e.
classified as "lower order thinking skills."
Curriculum is used to shape the classroom experience in
order to either initiate, sustain, or change the children's
thoughts and actions. By changing the curriculum. You
change the children. You change the world. The change
in culture, along with the language or means of
communication which initiates and sustains it, can be
accomplished by restructuring the classroom environment from
the preaching and
teaching of truth and facts, i.e. where
the classroom curriculum sustains a patriarchal paradigm,
i.e. engenders respect for authority, to a classroom
environment of dialoguing opinions, i.e. where the
classroom curriculum initiates and sustains a heresiarchal
paradigm of 'change,' i.e. engenders a revolutionary
attitude towards (or disrespect of) authority. There
is no other 'drive' and 'purpose' for the use of the
Taxonomies than the destruction (annihilation) of the
traditional family system, i.e. the system which engenders
sovereignty, property rights, inalienable rights, states
rights, limited government, and nationalism, all of the
"old" world order, which must be negated if the "new"
world order is to become a reality. As Satan
came between the "children" (the created), in the garden in
Eden, and God (the creator), so this process does the same
between the parents and their children, being the same
process as defined in Genesis 3:1-6, the dialectic
process―where "value" (worth) becomes based upon
sensuousness, i.e. in self-justification, i.e. in the
"theory and practice" of carnal man, i.e. in his
"feelings," "thoughts," and "actions," i.e. in "questioning
authority," instead of in righteousness, i.e. in the
Word of the Lord God Himself (or the commands of the
parents), requiring an environment of
faith, belief, obedience, and chastening―that
curriculum which is of the "old" school, i.e. of the "old"
world order.
As Theodor Adorno explained it, in his book The
Authoritarian Personality (which Bloom uses as his
"Weltanschauung" to develop his "taxonomy"): "God is
conceived more directly after a parental image and thus as a
source of support and as a guiding and sometimes punishing
authority." "The conception of the ideal family
situation for the child [is]: 1) uncritical obedience to
the father and elders, 2) pressures directed
unilaterally from above to below, 3) inhibition of
spontaneity and 4) emphasis on conformity to
externally imposed values." ". . . personality
is a product of the social environment of the past . . .
very resistant to fundamental change."
"The inability to
identify with humanity takes the political form of
nationalism." "It would then be more
understandable why the German family, with its long history
of authoritarian, threatening father figures, could become
susceptible to a fascist ideology." "The task of fascist propaganda is rendered easier to the degree that
antidemocratic potentials [belief in absolutes and
obedience to parent's, God, and national leaders] already exist in the great mass of
people." "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." "Social
environmental forces must be used to change the parents behavior toward the
child." "The scientific study of ideology can only be made on the
basis of theory [upon the children's opinions rather
than upon the parent's beliefs]." ". . . as the
present study has shown, we are dealing with a structure
within the person it seems that we should consider, first,
psychological techniques for changing personality."
"The problem is one which requires the efforts of all social
scientists . . . the councils or round tables . . .
psychologists should have a voice." "A natural step in the
present study, therefore, was to conceive of a continuum
extending from extreme conservatism to extreme liberalism
and to construct a scale [construct a
socio-psychological "taxonomy"] which would place
individuals along this continuum."
(Theodor
Adorno The Authoritarian Personality)
What, on the surface, "seems to be" academics (the
development of "higher order thinking skills" in the next
generation so that they can turn elements into items of use,
such as turning iron and carbon into steel to make cars,
etc.) is in truth the development and use of a curriculum to
create (program) a "new person," a "new" generation, who
sees the praxis of life as being social 'change,'
i.e. making social 'change' the issue of life thus making
the negation of "religion," i.e. the negation
of righteousness the issue of life. As Kenneth
Benne stated it in Human Relations in Curriculum Change:
"We must develop persons who see non-influencability
of private convictions [faith, belief, and
obedience in God, i.e. an issue of righteousness,
i.e. of religion] in joint deliberations [in
determining social policy] as a vice rather than a
virtue."
In a later book,
Society as Educator in an Age of Transition, he wrote:
"If the school does not claim the authority to distinguish
between science and religion, it loses control of the
curriculum and surrenders it to the will of the
electorate." The
electorate are the parents of the children, as well
as the traditional teachers and school staff, (the citizens)
who inculcate facts and truth and use chastening to
sustain an "old" world order of "religion," i.e. a top-down
system of obedience to higher authority. He wanted to
have control over the classroom environment for the purpose
of using it to socially engender (facilitate) a "new" world
order, a "new" order of the world void of parental (Godly)
authority and restraint, void of "religion" as a guide to
individual thought and social action (thus 'liberating' the
classroom experience and thus the next generation from the
restraints of the "old" world order, a top-down system of
faith, belief, obedience, which uses chastening,
i.e. uses Godly and parental restraint, to initiate and
sustain order upon the next generation).
What Benne and Bloom advocated and put into practice in the
classroom was "transformational" communism (rather than
shooting people to change society, i.e. "traditional"
communism, re-educate them) built upon the principle that
man is basically neither good nor evil in himself (in his
nature), but that his way of thinking and acting, his
environment of upbringing or development, determines whether
he will become (or is) good or evil. His potential for
becoming good or evil is based upon the environment which
either makes him socialist or anti-socialist in behavior,
socialist or anti-socialist in thought and in action, i.e.
makes him heresiarch (adaptable to 'change') or patriarch
(unadoptable to 'change') in paradigm alone. In
other words social environment (not God or parents)
determines good or evil. Therefore "good" is based
upon his 'willful' participation in social 'change' and
"evil" is his resistance or blocking of social 'change.'
His reaction in the 'change' environment of the classroom
will determine where along the spectrum of 'changeability'
he resides, i.e. determine his social potential or worth.
"Good" entails man's 'willful' participation in the
negation of righteousness as an individual issue
and a social issue of life (righteousness is
'irrational' and therefore 'irrelevant' when it comes to
social issues of life) and "evil" entails his insistence
upon and his sustaining of righteousness as an
individual issue and a social issue of life (righteousness
is the issue of life). Willful support of communism
(the negation of righteousness as an issue of
life) makes a person a 'good' citizen (a citizen of worth)
while any resistant to communism (his insistence upon
righteousness as an issue of life) makes him an 'evil,'
i.e. "uneducated," "lower order thinking" person (not a
citizen of worth). Therefore by 'changing' the
person's learning environment (at home, at work, at play, in
government, in the church, etc), you can 'change' the
person's way of thinking and acting (his paradigm) and
therefore you can 'change' society, i.e. create a "new"
world order where man or the child (that which is below―of
sensuousness) is the measure of all things rather
than God or parent (that which is above―of or supportive of
righteousness). See the
preface to the "Introduction to the Articles"
for an explanation of sensuousness vs. righteousness.
Freedom "of" religion, according to dialectic 'reasoning,'
according to the use of Bloom's curriculum method, is
freedom "from" religion. You can keep your faith in
the word of God, as long as you keep it personal (to
yourself), but you don't have the right to make it public,
i.e. preach and teach it as absolute truth ("cram it
down everybody's throat") in the school, in the workplace,
at play, in the government, or even in the church.
Chastening is out and permissiveness is in. God and
traditional parenting is out and man and children are in.
Preaching and teaching is out and the dialoguing
of opinions to consensus is in.
Righteousness is out and sensuousness is in.
Christ (obedience to His Heavenly Father to the death, i.e.
His righteousness) is out and the Antichrist
(focusing totally upon the "felt" needs of man and the
children, i.e. the sensuous needs of man and the
children, i.e. the sensuous needs of society) is in.
You can keep "religion" around as long as it does not
interfere with social 'change.' Judging man as wicked
and condemning him to eternal damnation (chastening the
child to turn him away from wickedness and turn him toward
righteousness, to keep him from going to hell) makes
man and child accountable to a higher authority and
therefore must be replaced with the "tolerance" of man's
carnal "human" nature if the "new" world order (Genesis
3:1-6) is to become the praxis of "life," i.e. if man
is to go to hell in a basket of "enjoyment" and sensuous
pleasures. Don't be deceived, this is the only 'drive'
and the 'purpose' for the use of "Bloom's Taxonomies" in the
classroom, not only in the public but also in the privet and
the home school classroom. For the process of 'change'
to be successful, no one must be allowed to escape.
"What The Authoritarian Personality was really
studying was the character type of a totalitarian rather than an
authoritarian society―fostered by
a familial crisis in which traditional parental authority
was under fire."
(Theodor Adorno The
Authoritarian Personality) Only in this case,
"totalitarian" will be global rather than national, i.e. the
same method will be but done but with a twist (pressure from
"the village" rather than from "storm troopers"), i.e. done
with a different objective (international dominance rather
than national).
Freedom of religion is the issue of all personal and social
issues, when it comes to this nation. Freedom of
religion is removed when the dialectic process is used to
identify and solve social issues (as it is done in Bloom's
Taxonomies). It is on the grounds of 'religious
freedom' that objection to and rejection of the use of
Blooms Taxonomies, and objection to all institutions which
use it must be addressed (from the schools and the
government to the home and the church) since the negation
of the "inalienable rights" of freedom of religion, the
right of parents to chasten their children and train
them up in their faith, with the right to preach and
teach their faith in the classroom, in the government,
in the home, and in the church, is what it is all about.
Something which those of the "new" world order can not
allow.
The intent by Bloom
was to introduce the dialectical paradigm (the driving force of,
and the "purpose" for socialism,
common-ism) into classroom curriculum in such a way that it
would be accepted as the standard for communication by all
professionals around the world. By "shifting" the
"Taxonomy"
from the true scientific analysis of nature
(right-wrong, truths, facts) to
"behavior science" (opinions, theories,
suggestions, perception), social-psychologists were able to make the traditional
right-wrong structure of thinking, feeling, and acting
subject to their environment of manipulation and
analysis (synthesis and evaluation).
What was promoted in the pre-1950's school system, i.e.
Prayer to God the creator and judge of all things, the
Ten Commandments respectfully and prominently displayed
on the school house walls―to promote righteousness,
Scriptures read in the classroom and used in textbooks,
and students physically chastened or kicked out of
school for communicating, verbally or bodily,
disrespectful behavior towards authority, was replaced
with a laboratory
environment where all gods are respected and welcomed
through silent prayer (making God equal to all the gods
of the world and therefore the classroom experienced no gods at all except man's
common experience of oneness in silence), Human nature and Nature
are respectfully and prominently displayed on the
school house walls (without acknowledgment of God the
creator and judge of all things), immorality is freely discussed
(not as immorality―as sin―but as different
"lifestyles"),
"role-playing" (openly displaying) disrespect toward
authority or disregard for "authoritative" rules,
without fear of reprimand, is part of the classroom
experience, debauchery is used in
textbooks to recognize, tolerate, and promote man's
carnal nature (unrighteousness), and students are
encouraged to freely question and express their
dissatisfaction and contempt toward higher authority.
Therefore
all students, teachers, school staff, and parents became subject to the dialectical process of "change",
placing all behavior upon a
spectrum or continuum progressing from "lower order
thinking skills" (the "old" school of
right and wrong) to "higher order thinking skills"
(the "new" school spectrum of opinions, i.e.
most agree, agree, disagree, most disagree),
where those who use "higher order thinking skills," those
who are most able to deal with complex social issues,
those who are able to adapt to changing situations,
those with the transformational, situational
ethics, values clarification, relativistic, socialist
way of thinking,
feeling, and acting, would be the intended behavior, the desired objective of producing and
promoting the "Taxonomy" within the education
system.
A way of thinking, feeling, and acting, not tolerated within the traditional
classroom, was now in control of the classroom, making
the traditional way of thinking, feeling, and acting subject to analysis and
manipulation for the purpose of "change," i.e. now making
the next generation subject to the transformational agenda of socialism,
i.e. common-ism (synthesis). Instead of a form of socialism
based upon "genetic engineering," as in the
case of genocide (the negation of a race) with the intent of producing a
"better
culture" (race―eugenics), Bloom (and cohorts) build his
"Taxonomy" upon "social engineering,"
as in the use of patricide (the negation of the patriarchal
paradigm, the negation of traditional top-down way of thinking,
the "negation of negation") with the intent of producing a
"better world," i.e. to produce a global
common-unity of "equality." "Bypassing the traditional channels of
top-down decision
making, our objective centers upon .... transform public opinion
into an effective instrument of global politics." "Individual values
must be measured by their contribution to common interests and
ultimately to world interests.... transforming public consensus into
one favorable to the emergence of a stable and humanistic world
order." "Consensus is both a personal and a political step. It is a
precondition of all future steps..." (Ervin
Laszlo A Strategy for the Future: The Systems Approach
to World Order) bold added.
Both forms of
socialism use the same dialectical system, one just
focuses upon the physical realm, while the other includes the
mental-emotional realm, for the "potential" of attaining
"justice" and "social harmony" for all of mankind (at
least for those who participate in and continue to be
beneficial to the process of
"change").
"But
science insists that action is initiated by forces impinging
upon the individual, and that caprice is only another name for
behavior for which we have not yet found a cause." (Carl
Rogers on becoming a person: A Therapist View of Psychotherapy)
"Caprice" is impulse, deviancy, mimesis, man's
carnal nature, the laws of the flesh, etc. which is triggered by
a specific environmental (social) condition, i.e. forces
infringing upon the individual's "private space"―dopamine.
The idea is, if you can identify caprice and the environmental condition
which stimulates it, you can "scientifically" control
human behavior―man's actions or praxis―through
the control of the environment (climate control). Enticing
mankind away from having faith in God above, by helping
him to "trust" in himself (collectively with others and
nature) through his "lust"
for the things of this world, and you can seduce him
into supporting yourself and your fellow 'professional'
social-psychologists, as you "help" him create a "better"
(carnal) life for himself with others. "But
every man is tempted, when he is drawn away of his own
lust, and enticed. Then when lust hath conceived, it
bringeth forth sin: and sin, when it is finished,
bringeth forth death." James 1:14, 15
"For the invisible things of him from the creation of
the world are clearly seen, being understood by the
things that are made, even his eternal power and
Godhead; so that they are without excuse: Because that,
when they knew God, they glorified him not as God,
neither were thankful; but became vain in their
imaginations, and their foolish heart was darkened.
Professing themselves to be wise, they became fools, And
changed the glory of the uncorruptible God into an image
made like to corruptible man, and to birds, and
fourfooted beasts, and creeping things. Wherefore
God also gave them up to uncleanness through the lusts
of their own hearts, to dishonour their own bodies
between themselves: Who changed the truth of God into a
lie, and worshipped and served the creature more than
the Creator, who is blessed for ever. Amen. For
this cause God gave them up unto vile affections: for
even their women did change the natural use into that
which is against nature: And likewise also the men,
leaving the natural use of the woman, burned in their
lust one toward another; men with men working that which
is unseemly, and receiving in themselves that recompence
of their error which was meet. And even as they
did not like to retain God in their knowledge, God gave
them over to a reprobate mind, to do those things which
are not convenient; Being filled with all
unrighteousness, fornication, wickedness, covetousness,
maliciousness; full of envy, murder, debate, deceit,
malignity; whisperers, Backbiters, haters of God,
despiteful, proud, boasters, inventors of evil things,
disobedient to parents, Without understanding,
covenantbreakers, without natural affection, implacable,
unmerciful: Who knowing the judgment of God, that they
which commit such things are worthy of death, not only
do the same, but have pleasure in them that do them."
Romans 1:20-32
The removal (transformation) of socially "undesirable" ways of
thinking, feeling, and acting, ("Taxonomically" that
would be the patriarchal paradigm), by
producing an environment which initiates and sustains a more "desirable" ways of thinking, feeling,
and acting, ("Taxonomically" that would be a heresiarchal paradigm), would be accomplished by the
development of a classroom environment (through the use of
curriculum development methods based upon the "Taxonomy")
which would allow "educators," i.e. "change agents,"
to use
methods of manipulation (environmental-social
influences) which would make it easier for them to "create" a
future generation in a classroom environment (one made
into a laboratory environment), transforming the
students away from an
"old," socially "undesirable" way of thinking, feeling,
and acting (away from a strict, judgmental, prejudiced
paradigm of right and wrong, intolerant of ambiguity), into a "new," socially "desirable" way of
thinking, feeling, and acting (into a permissive paradigm of
relativity, theories and opinions, tolerant of
ambiguity) through the dialectical process of
"re-education" (brainwashing, i.e. washing from the
brain respect for and obedience toward higher authority).
A "change agent...
should know about the process of change, how it takes place and the
attitudes, values and behaviors that usually act as barriers.... He
should know who in his system are the 'defenders' or resisters of
innovations ["'defenders' or resisters of" 'change']." (Ronald Havelock,
A Change Agent's
Guide to Innovation in Education)
Since human nature lives for change (most people don't
like boredom, boredom is a condition crying out
for 'change'), the role of education is to 'defend'
the child from the "resisters of innovation,"
i.e. traditional parents, teachers, and the traditional
classroom environment, all who are teaching and
preaching facts and truths and expecting the next
generation to accept them "as given," whether they like
it or not, i.e. with the hope that they will
learn and accept
the facts and truth and live by them. Hope
therefore is being placed in higher authority, in God―"My
hope is built on Jesus' blood and righteousness,"
and not in the common carnal experiences of human nature
("lusting" after change). Immanuel Kant's hope is
built upon human happiness, happiness is in pleasure,
pleasure is in the mind―dopamine, serotonin, GABA, etc,
therefore the only hope the world has is a 'rational'
assent to hope, i.e. what is rational (what is in
agreement with the common human "sense experience,"
i.e. "sensuous needs" and "sense
perception" seeking after pleasure) is real and what is real
(that which is "only from Nature," i.e. sensual) is rational.
George Hegel gave it form, i.e. gave it a body (society), Karl Marx gave it "life" (the
praxis of
annihilating "infidels," i.e. the removing
of the
patriarchal paradigm from the mental and social
experiences of mankind―patricide), and
Sigmund Freud gave it love (Eros).
By placing the "undesirable" way
of thinking, feeling, and acting at the lowest end of the
"Taxonomy," calling it "lower order thinking skills," and
'encouraging' the school system, i.e. the teachers, staff, students,
parents, and general public to willingly participate in pursuing and achieving
the higher end of the "Taxonomy," calling it "higher order
thinking skills" ("democratic ethics"), social-psychologists
could guarantee that the
"desirable" way of thinking, feeling, and acting (socialism,
globalism, socialist-public rights―"human rights")
would progressively displace the "undesirable" way of thinking,
feeling, and acting (capitalism, nationalism, individual-private
rights―"inalienable rights"), as more and more people would
"get on board" the train of participatory
democracy, by either becoming "professional educators"
(governmentally recognized and accredited) or by supporting
"professional education," participating within the
process of "re-alignment," moving from living and
supposing a patriarchal paradigm of right-wrong,
above-below, to living and supporting a heresiarchal
paradigm of tolerance of ambiguity (there is no right or
wrong answer, i.e. we are all together in this "rainbow"
of "life-style" experiences, seeking after a life of
pleasure, "the greatest good for the greatest
number"―Bloom). The correlation of "thinking skills"
with the paradigms go all the way back into the Garden in Eden
experience. "Lower order thinking skills,"
requiring the ability remember facts and behave in accordance to
them when called upon (higher authority directs a persons
behavior), correlates to God's command not to eat of the "tree
of the knowledge of good and evil," and Adam and the woman's
obedience to that command, while "higher order thinking
skills," requiring the ability to justify change in the
midst of a new situation (the environment or situation directs a
persons behavior), correlates to the event which took place
between Satan, the woman and Adam as recorded in
Genesis 3:1-6.
"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
"Before effective plans for change can be made the present
state of affairs must be defined as accurately as
possible." (Kenneth Benne Human
Relations in Curriculum Change) Before you
make the cake (duplicate, or change it) you must
have your "mess in place," i.e. the formula open
and reviewed, notepad ready to note any changes, the
workplace cleared of obstructions (have the right
environment), the oven ready, the proper tools in place,
and all the ingredients selected, measured, and arranged
in 'predictable' order.
Also, because of the laboratory nature of the
"Taxonomy,"
techniques for improving "change" methods in the
classroom environment (in the direction of "higher order
thinking skills' in morals and "democratic ethics," i.e.
socialism/common-ism) would be enhanced as "educators"
were encouraged in and trained in keeping track of their own
progress (change) and their students progress (change), tracking students and
keeping psychological portfolios demanded by the federal
education grant of 1969, called BSTEP―"Behavioral Science Teacher Education Program,"
while
producing a closer connection between curriculum
development and student outcome.
The greater the disparity between the personal desires of
students and the restraints of the parent, the greater
the chance for moving ("shifting") the students
thoughts, feelings, and actions (his paradigm) in the
direction of socialism. By the
educators ability to detect
"lower order thinking skills" (loyalty to
parental authority) in students and
their ability to improve
techniques to "help" students overcome resistance to
"change, they could progressively move the
students thoughts, feelings, and actions
in the direction of "higher order thinking skills,"
helping students increasingly becoming less resistant to
and more adaptable to social
"change." The "Taxonomy" would make
it easier for educators to detect and utilize both in and out of classroom
experiences in the socialization of students (democratization,
conscietization, etc). In this way a more "healthy" society would
ensue.
It is imperative that the students' out of classroom
experiences juxtaposition with their in classroom
experiences or the socialist classroom experience would
become stillborn. To prevent miscarriage to the desired socialist
objective, accuracy of communication between all professions
(including traditional teachers who, out of ignorance,
did not realize the effect the "Taxonomy"
was having upon them and their students when they
participated in it, or at least tolerated its presence
within the school system) was
essential.
By simply learning to apply the "Taxonomy,"
without a
clear understanding of its history in development (as
Bloom suggests), would make anyone warning teachers and
parents of its dangers appear as reactive. This is
why I am spending the time here, with Bloom's own words,
to present its history of development .
"The psychological relationships employed by the classification scheme are suggestive of psychological investigations." (Bloom Cognitive p. 3)
The "Taxonomy"
is really a means for the evaluation (testing) and therapy
(treatment) of all
participants, with a social-psychological outcome as the
objective ("transformational outcome based education").
During the 30's and 40's John Dewey's philosophy of
education ("progressivism") was aided, i.e.
changed, as the field of psychology was united in
common-cause with the field of sociology, an idea
pioneered by men (Transformational Marxists) who came to
America in the early 30's. From then on, the field
of psychology took on a Marxist objective
(socialism/common-ism) without the alarming
Marxist revolutionary language. Dewey's philosophical
language not only made it difficult to learn the
process, taking years of study to acquire it, but it
also was easily detected by traditional minded parents,
teachers, and community leaders, ready to fire or
restrain those attempting to apply it in the classroom.
"Freud speaks of religion as a
'substitute-gratification' – the Freudian analogue to the
Marxian formula, 'opiate of the people.'"
(Norman O. Brown,
Life Against Death: The Psychoanalytical Meaning of
History) "Substitute-gratification" and "opiate of the people"
will be more clearly understood as "lower order thinking skills,"
a structure of thought or paradigm which
keeps man subject to a higher authority, as you study
the history behind the development of the "Taxonomy." According
to "Taxonomy" thinking, without
philosophy, psychology, sociology, anthropology, etc.,
without "higher
order thinking skills" being put into practice (praxis)
in the classroom,
the common human experience could not be experienced and
the next generation could not be brought out from under the
control of "the wisdom of the other world."
Without the aid of philosophy,
"the wisdom of the other world" would prevent man from
"actualizing" himself (forever keeping him subject to a
higher authority which is alien and even hostile to his own
carnal human nature).
"Philosophy ... establishes the
basis of reality as praxis [human nature (feelings and thoughts)
being put into practice]; it serves to distinguish it from
religion, the wisdom of the other world [the spiritual realm
restraining human nature, preventing it from being put
into practice]." (Joseph O'Malley,
Karl Marx Critique of Hegel's Philosophy of Right)
"Freud ... stressed the role of religion in the historical
deflection of energy from the real improvement of the human
condition to an imaginary world of eternal salvation...."
(Herbart Marcuse, Eros and Civilization: A philosophical
inquiry into Freud.) "The struggle against religion
is therefore indirectly a struggle against that world whose
spiritual aroma is religion." (Karl
Marx MEGA I/1/1) Karl Marx wrote: "Religion is
the sigh of the oppressed creature, the sentiment of a heartless
world, and the soul of soulless conditions. It is the opium of
the people." "The critique of
religion is the prerequisite of every critique." "The critique of
religion ends with the categorical imperative to overthrow all
conditions in which man is a debased, enslaved, neglected,
contemptible being." "The critique of religion ends in the
doctrine that man is the supreme being for man;" (Statements by Karl Marx as
quoted in Selected writings in Sociology and Social Philosophy,
translated by T. B. Bottomore) "Freud, Hegel, and Nietzsche are, like
Marx, compelled to postulate external domination and its
assertion by force in order to explain repression."
"The entry into Freud cannot avoid being a plunge into a strange
world and a strange language--a world of sick men, ....It is a
shattering experience for anyone seriously committed to the Western
traditions of morality and rationality to take a steadfast,
unflinching look at what Freud has to say. To experience Freud is to
partake a second time of the forbidden fruit; and this book cannot
without sinning communicate that experience to the reader." "Our
real choice is between holy and unholy madness: open your eyes and
look around you--madness is in the saddle anyhow." "It is possible
to be mad and to be unblest, but it is not possible to get the
blessing without the madness; it is not possible to get the
illuminations without the derangement," "I wagered my
intellectual life on the idea of finding in Freud what was
missing in Marx." (Norman O. Brown,
Life Against Death: The Psychoanalytical Meaning of
History) "But Brown believed that the payoff was worth the price of
sin--namely, that alienation would be overcome, and the return of
the repressed completed, rendering problems of sin permanently moot.
Life Against Death established Brown, along with his
colleague and friend Herbert Marcuse, and later Charles Reich, as an
intellectual leader of the New Left …. a Marxist mode of Freudian
analysis. Brown's push to resurrect the human body with all its
erotic urges freely expressed, resonated with the members of the
Human Potential Movement and the undergrads they were influencing in
the 60's." (Mike Connor, Apocalypse Now March 23-30, 2005 issue of Metro Santa Cruz)
"Eros and Civilization went far beyond the earlier efforts of
Critical Theory to merge Freud and Marx." (Martin Jay, The Dialectical Imagination)
"The use of 'critical theory' [instead of
Marxist Theory as was used by the Frankfurt School while in Europe] as a code word, which
already becomes evident in Horkheimer's early writings, enabled a certain
interpretation of Marxism to enter academic discourse. Horkheimer's purpose
in critical theory was to militate against: all attempts to construct a
fixed system, every attempt to identify the subject with the object [the
child with the parent]."
"Humanistic potential is what critical inquiry must clarify. Grounding
itself within the tradition of emancipation
[freedom from parental "dictates"], in theory and
practice . . ."
(Stephen Eric Bronner, Critical Theory and its Theorists)
"The organized subject-matter of the adult and the
specialist cannot provide the starting point when education is
based in theory and practice upon experience." "Believing in the
unity of theory and practice, Dewey not only wrote on the
subject, but for a time participated in the 'laboratory school'
for children connected with the University of Chicago." (John Dewey, Experience and Education)
"Philosophy, in terms
of the problems with which it deals, originates in the conflicts
and difficulties of social life, in the relations of theory and
practice." (John Dewey, Democracy and Education)
"Philosophy of praxis is both a
euphemism for Marxism and an autonomous term used by Gramsci to
define what he saw to be a central characteristic of the
philosophy of Marxism, the inseparable link it establishes
between theory and practice, thought and action."
(Selections from the Prison Notebooks, Antonio Gramsci p. xiii.)
"The idea for this classification system was formed at an informal meeting of college examiners attending the 1948 American Psychological Association Convention in Boston." These men were looking for "a theoretical framework which could be used to facilitate communication among examiners.... a system of classifying the goals of the educational processes... ["goals" means educational objectives, i.e. psychological objectives] (Bloom Cognitive p. 4)
The "Taxonomy"
was developed by social-psychologist to capture the educational
system from within. Through teachers, i.e. experts in
curriculum development, usurping the role of the parents in the
development of the child's paradigm (the child's way of
thinking, feeling, and acting), educators, trained in a "higher" language of
communication than the parents, made it difficult if not
impossible for the traditional minded parent to understand much less
resist the "educators" agenda to change their child's paradigm to that of the
social-psychologist (socialism, common-ism).
The objective of the
"Taxonomy" was to represent the two
opposing paradigms (ways of thinking), i.e. traditional
or patriarch and transformational or heresiarch, without
resulting in the stalemating effect of dualism, by
introducing a third way of thinking, a transitional or
matriarchal paradigm. In this way a flow
(continuum or spectrum) from "lower" thinking
skills to "higher" thinking skills could be
utilized in facilitating change in the next generation's
paradigm (way of thinking, feeling, acting and relating).
While one order, or way of thinking, feeling, and acting would
depend upon authority from above for direction in life, the
other order, or way of thinking, feeling, and acting, would
depend upon sense experience below for determining direction in
life. It is really one of two roads we travel, one above and the
other below. Despite those who travel the road below
thinking, feeling, and acting (and advocating) that there is
only one road, one of the past-present-future (a continuum or
spectrum of pre- and post- positions and opinions), with man
being the director of life, there are two roads, one leading to
eternal life, the other leading to eternal death. "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
If the
teacher's objective of education is to help the child retain the authority
structure of the traditional home then that objective would be
covered in the "Taxonomy," i.e. as "lower-order thinking skills."
If the teacher's objective was to help the child to free himself from the
authority structure of the traditional home then that objective
would also be covered (freedom to dialogue dissatisfaction with
parental restraints, yet without support for action).
And if the teacher's objective was to not only free
the child from the authority structure of the traditional home
but also to train him in how to destroy it (putting his
dissatisfactions into action for change), as he worked to
build a "better society," then that objective would also be
covered. The latter objective is the "higher-order thinking
skill" desired by those developing the "Taxonomy."
To even think this way (dialectically), that curriculum
development could be used to change the classroom
environment, which could then be used to change the
child's paradigm, meant that man is simply a biological,
"organismic"
being, controlled and manipulated by environmental
conditions (by the world). "Existential living is to say that
the self and personality emerge from experience. It means that
one becomes a participant in and an observer of the ongoing process
of organismic experience." (Carl Rogers, On becoming a person) That through the use of
stimulus-response techniques (through the use of
environmental conditions) he could 'better' himself,
his environment, and the world he lives within.
The dialectical process needs three conditions to function,
1) an inhibition or blocking of relationship with the
world (thesis―parental or Godly restraint) which
engenders dissatisfaction, 2) a
"felt" need to relate with the world (antithesis―human
impulse), and 3) an opportunity to "rationally" justify
relating with the world (synthesis―interpersonal
relationship). By putting the focus of "reasoning"
on uniting "felt" needs with the condition which
engenders it, i.e. the world, the condition which
engenders dissatisfaction, the condition which
inhibits or blocks human relationship with the world,
becomes perceived as "irrational," and under the right conditions,
i.e. in a dialectically run world (under a world guided
by "human rights"), "irrelevant." In this way, man
made in the image of God, accountable to him, would
become an "irrelevant" idea (just another opinion among
opinions), no longer occupying and directing the
thought, feelings, and actions of the next generation,
no longer affecting those students coming out of the "Taxonomy" classroom.
If the third stage, the
"higher order thinking skills" (in
morals and ethics) of the
"Taxonomy" can not be freely experienced by the student, he
will, willingly, remain forever subject to
(, i.e. "repressed" by) the parental authority figure,
an authority structure forever restraining his
natural inclinations (inhibiting his ability to trust in
his own feelings and thoughts and lean upon his own
understanding). The "Taxonomy" moves a child away
from Proverbs 3:5 and towards Karl Marx. "Trust in the
Lord with all your heart, and lean not unto your own
understanding." Proverbs 3:5 "The life
which he has given to the object sets itself against him as an
alien and hostile force."
(Karl Marx MEGA I/3, pp. 83-84).
As fire needs fuel, oxygen, and heat, the dialectic process
(the "Taxonomy") needs thesis (barriers to
human nature, rigid commands inhibiting or blocking "felt needs" satisfactions,
classified by the "Taxonomy" as
"lower order thinking
skills," "It doesn't matter how you 'feel' or what you
'think,' Do what I just told you to do!"),
antithesis (natural
inclinations, "sensuous needs," something with
which to be dissatisfied with thesis, the want of
a gratifying object being denied by a command from a higher
authority), and synthesis
(the opportunity to freely discover, through dialogue,
and 'rationally' justify, through consensus, common human
"felt" needs―"sensuous needs,"
and "sense perception," being put into
action, producing "sense experience" behavior, classified
by the "Taxonomy" as "higher order thinking skills"). For the
dialectical process to actualize its "purpose,"
uniting man with the world and the world with man
(self-actualization), all of the above must be put into
practice (praxis, "sense experienced") or it
simply remains an intellectual exercise (philosophical),
resulting in human frustration, and failure to the "Taxonomies" socialist objective.
"The administrators must learn who the skeptics
are, for they represent a potentially powerful force for change."
"Persons satisfied with things as they are must be helped to acquire
convictions for change and arrive at that state of dissatisfaction."
"Persons will not come into full partnership in
the process until they register dissatisfaction." (Kenneth Benne
Human Relations in Curriculum
Change) "The individual may have 'secret'
thoughts which he will under no circumstances reveal to anyone
else if he can help it." "To gain access is particularly
important, for precisely here may lie the individual's potential
for democratic or antidemocratic thought and action in crucial
situations." (Theodor
Adorno The Authoritarian Personality)
If you remove any one of these elements, thesis (barriers to
"sensuous needs"), antithesis ("sensuous
needs"), or synthesis (opportunity to actualize
"sensuous needs"), the dialectical process can not
overcome the patriarchal paradigm (the traditional family, the
obedient child, and the patriarchal based community).
Only with the community uniting
with the children, i.e. focusing upon their "sensuous needs,"
can the traditional family and its effect upon society be annihilated. Remove the
restrainer and there will be nothing to be discontent
with, remove the feelings of discontentment toward
restraint and there is nothing with which to find common
ground with others upon, and remove the opportunity (the
classroom experience) to
find common ground with others and the person remains
restrained, i.e. alienated, isolated from his "sensuous needs" (a "neurotic"
condition), remaining under the control of
the patriarchal paradigm, i.e. bound to an "authoritarian figure," manifesting an
"authoritarian personality," and perpetuating an
"authoritarian society." God being the highest
"authoritarian."
"Alienation is the experience of 'estrangement' (Verfremdung)
from others, . . ." "Alienation has a long history. Its most
radical sense already appears in the biblical expulsion from
Eden." "Alienation, according to Feuerbach, derives from
the externalization (Entausserung) of human powers and
possibilities upon a non-existent entity: God. . ." "God
is thus the anthropological source of alienation . . ."
"Alienation will continue so long as the subject engages in an
externalization (Entausserung) of his or her subjectivity." (Stephen Eric Bronner Of Critical
Theory and Its Theorists)
What is missing in the
"Taxonomy" is that man is a
living soul made by the spirit of God (Genesis 2:7) and
therefore subject to Him and His will. Apart from
God, man is lost to the dialectical process, driven by
his flesh and pride of life, lusting
after the things of the world (or other worlds),
justifying himself, subject to "the prince of the
power of the air," Satan. "Wherein in time past
ye walked according to the course of this world,
according to the prince of the power of the air, the
spirit that now worketh in the children of
disobedience:" Ephesians 2:2 Even
though this attribute in man (need for authority), given
to him by God, is known in the field of psychology, in
man's effort to
free himself from God, it must be looked past, treated as
irrelevant or with contempt. "Freud referred to ... the group's
'need to be
governed by unrestricted force . . . it's extreme passion for
authority . . . it's thirst for obedience.' Among the strongest of
these is man's need for an omnipotent, omniscient, omnicaring
parent, which together with his infinite capacity for self-deception
creates a yearning for and a belief in a superbeing." (Irvin
Yalom The Theory and Practice of Group Psychotherapy)
For example: Since Adam and Eve, created as adults and not as
babies, yielded to the dialectical process (Genesis
3:1-6), all men, born under an authority structure of
parents and guardians, continue to yield to the same
dialectical process. Therefore, in dialectical thought
(rejecting a God higher than human "sense experience"),
man has only come to know about God's authority
structure, by having experienced the authority structure
of parents or guardians. "God is conceived more
directly after a parental image and thus as a source of support
and as a guiding and sometimes punishing authority." (Theodor
Adorno The Authoritarian Personality)
"Thus, for
instance, 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)
If the latter can be
annihilated before the former can be developed,
then man is more easily freed from all unnatural
restrainers of his nature and nature itself. ".
. . personality is a product of the social environment of the
past . . . very resistant to fundamental change."
"According to the present theory, the effects of environmental
forces in molding the personality are, in general, the more
profound the earlier in the life history of the individual they
are brought." "Confronted with the rigidity of the adult
ethnocentrist, one turns naturally to the question of whether
the prospects for healthy personality structure would not be
greater if the proper influences were brought to bear earlier in
the individuals life, . . ." "For ethnocentric parents,
acting by themselves, the prescribed measures would probably be
impossible." (Theodor Adorno
The Authoritarian Personality)
"… objectives can best be attained where the
individual is separated from earlier environmental
conditions and when he is in association with a group of
peers who are changing in much the same direction and
who thus tend to reinforce each other." "To create
effectively a new set of attitudes and values, the
individual must undergo great reorganization of his
personal beliefs and attitudes and he must be involved
in an environment which in may ways is separated from
the previous environment in which he was developed."
(Krathwohl, Bloom, Affective, p. 82, 84)
"We must develop persons who see non-influencability
of private convictions in joint deliberations as a vice rather than a
virtue." "Educators and others in the role of change agents must
have a method of social engineering relevant to
initiating and controlling the change process." Re-education aims to change the system of values and beliefs of an individual or
a group." (Kenneth Benne Human Relations in Curriculum Change)
"Concerning the changing of circumstances by men, the
educator must himself be educated." (Karl Marx Thesis on Feuerbach # 3)
In the
"Taxonomical" way of thinking, since man
and the world are by nature one, and man is by nature
seeking to overcome anything which seeks to inhibit or
block that oneness, man can only find his true "purpose" in life in the act of overcoming the
inhibitors and blockers of human nature. Thus, in
the mind of social-psychology, the annihilation
of the authority structure of the traditional,
patriarchal home (done theoretically―through the
use of "higher order thinking skills," and
practically―through collective "rational"
thought being put into praxis) is the only way to
get rid of the structure of God in the minds of men and in
the activates of society. "Human
consciousness can be liberated from the parental complex only be
being liberated from its cultural derivatives, the paternalistic
state and the patriarchal God." (Norman Brown
Life Against Death: The Psychoanalytical Meaning of
History) Only by making their
own "history," dialectically in a "Taxonomy"
classroom, can the next generation "redeem" themselves
from the "curse" of God. "In
the process of history man gives birth to himself. He becomes what he
potentially is, and he attains what the serpent―the
symbol of wisdom and rebellion―promised,
and what the patriarchal, jealous God of Adam did not wish: that
man would become like God himself." (Erick Fromm
You shall
be as gods) Fromm, along with Adorno, was
the Weltanschauung of the "Taxonomy"
(Krathwohl, Bloom, Affective, p. 166)
Thus it is the students themselves who must create a "New"
world order. With the "help" of the "Taxonomy"
they can negate the "Old" world order as they
praxis the "New" world order in their collective
classroom environment and in their self-environment
experience, i.e. with their thoughts, feelings, actions
united in common thought, feeling, and action
(collective-personal unity, i.e. public-private
partnership, i.e. social-individual oneness). "Taxonomically," by placing the next
generation in a classroom environment where they are
allowed to perceive man as living along a continuum,
along a spectrum of adaptability to change
(changingness, i.e. life styles), instead of educating
them in a classroom environment where they are subject
to the commands of a higher authority, maintaining an
above-below, right-wrong (fixity), patriarchal paradigm,
the world can be "delivered" from, not only God, but
also from the fear of God, and love for His revealed
Word (liberated from the control of "fundamental,
religious, extremism").
"A patriarchal culture is an argument against the
higher possibilities of human nature, of social actualization"
(Abraham H. Maslow Maslow on Management)
"The inability to identify with humanity takes the
political form of nationalism." (Theodor Adorno
The Authoritarian
Personality)
"One of the first problems raised ... was whether or not educational objectives could be classified." "It was pointed out that we were 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 .... Nevertheless, it was the view of the group that educational objectives stated in behavioral form have their counterparts in the behavior of individuals.... behavior [can be] observed and described, and [therefore] classified." "There was some concern expressed ... that the availability of the taxonomy might tend to abort the thinking or planning of teachers with regard to curriculum, particularly if teachers merely selected what they believed to be desirable objectives from the list provided in the taxonomy." (Bloom Cognitive p. 5)
Forty years later (1996), after his work
had become the basis of teacher certification and the
only accepted, i.e. "professional" way to educate
children, Bloom admits: "Certainly the Taxonomy was unproved at the time
it was developed and may well be 'unprovable.'" (Bloom,
Forty Year Evaluation) In the second Book
Taxonomy of Education Objectives: Book 2 Affective
Domain (1964), Bloom wrote: "Whether or not the
classification scheme presented in Handbook I: Cognitive Domain
is a true taxonomy is still far from clear." (Krathwohl Affective Domain: Book 2 p.
11) It really did not matter, as the intended purpose of
introducing a heresiarchal paradigm into the classroom was
accomplished by the simple act of using the "Taxonomy" in
curriculum development. Marxism came into the classroom
under the banner "higher order thinking skills," and thereby was
undetected and therefore unopposed.
The objective of the "Taxonomy" was to present
the curriculum development material in such a way that by
proceeding through it, from the lower order to the higher order
levels (simple to complex thinking, obedience to justification
skills), the teacher would be affected by it's "scientific"
procedure, and thus be more inclined to apply it in the
classroom, especially, when all steps were applied in teacher
training in classroom instruction on curriculum development
(where all must demonstrate or perform―praxis―the procedure
successfully to become a certified educator―this
would be like having to eat poison to see if it would harm you
our not) it would be difficult if not impossible to resist
participation because of the credentialing process.
"If you
don't perform you won't get the good teaching position."
All future teachers were pressured, i.e. forced to participate in the dialectical
process (even while knowing that something was wrong with it) and
had to learn how to apply it in the classroom if they
were to be successful at their "profession."
The
"Taxonomy," when applied to morals and ethics, would be
destructive to a person's faith in God and produce disrespect for
and disobedience toward higher authority, creating chaos and
anarchy in a patriarchal classroom environment. It's
introduction into the education system "materializing" all who participated in the
process. Since science can only deal with that which is tangible,
all behavior became classified by and subject to the
"sciences" of behavior, even the teachers. Processed
teachers, staff, and students would make traditional teachers lives miserable
and if the school system was committed to the "Taxonomy" the teachers were helpless in their
defense. Many good teachers exited the education system
in despair or remained in frustration, to rescue what children
they could, unintentionally given credence to the "Taxonomy"
by doing so.
The concern, by those
who developed the "Taxonomy," was that some teachers
(and administrators) would see through the intent of the "higher order
thinking skills" levels (which
would be appropriate for use in true science, i.e. science
applied only to rocks, plants, animals, and
the human body, i.e. that which is physical)
and therefore they would only use the "lower order thinking
skills" level of the
"Taxonomy" in the classroom when it came to instruction
methods and student behavior regarding absolutes (curriculum
development would remain patriarchal in paradigm). Despite sensing
that something was wrong, most teachers would not be able to pick up
the trickery employed by Bloom, i.e. turning the classroom into
a socialist indoctrination camp in the guise of learning "facts."
Because the emphasis in
College, that the learning of the steps of the procedure were
essential for graduation (without any explanation of the real intent
of the "Taxonomies"), the next generation of
educators and administrators fell victim to the process.
To understand the trickery, the future educator would have to
understand how socialist indoctrination, i.e. brainwashing, is
performed. In other words he would have to take a class on the
language of social-psychology and its caustic effect upon the
conscience, contempt for sovereignty, and disrespect for and disobedience
toward the
office of higher
authority. By the presence of the "Taxonomy" within
a traditional school system, the socialist teacher could perform
his agenda with less chance of detection and thus lower his
chance of expulsion, and
be able to maintain his power of influence by the prestige
of the "Taxonomy."
For example: the Constitution of the United States of
America can not stand as an established institution under
socialism since socialism must always destroy that which "Is"
through the praxis of synthesizing it with "the other,"
as in other nations. They would read "more perfect
union" as meaning the agenda, the "logical outgrowth" of the
constitution was to move the nation from nationalism toward
globalism. No one who thinks dialectically ("Taxonomy"
minded) can swear to defend and protect any established contract
or institution (including the traditional family). Their sole 'purpose' is to negate
sovereignty, whether it be the home, the state, the nation, the
church, etc. for the sake of the "whole." This is why it
is imperative for the socialist to maintain a presence in the
area of policy making, whether it be in education, in the
workplace, in government, in the church, etc., so that they can
continue the process of change, being in position to use the
crises at hand to advance the cause of humanism (even using the
name of Jesus to do so), all for the educational objective of
creating common unity, social harmony, and global dominance.
Therefore the "Taxonomy" was designed
not to
help the traditional family in the midst of crises but rather to
'use' crises, initiating and sustaining it if necessary, to gain
access into the traditional family to destroy it before it could
be used by nationalists (Fascists) for their cause.
Initiating and sustaining "positive social change," where
the traditional family would "willingly" (voluntarily)
submits itself to dialectical transformation (redefining itself
as at one with the community in an effort to preserve itself―common-ism),
would prevent "negative social change," where the
traditional family, in an effort to sustain itself, would use
political and physical force to resist change (redefining itself
as at one with the nation in an effort to preserve itself―dialectically
correlated to nationalism, i.e. fascism). "The
authoritarian family becomes the factory in which the state's
structure and ideology are molded." (Wilhelm Reich The
Mass Psychology of Fascism) "It would then be more
understandable why the German family, with its long history of
authoritarian, threatening father figures, could become
susceptible to a fascist ideology." (Theodor Adorno The
Authoritarian Personality)
In
dialectical thinking, it is either common-ism (unity, i.e. unity in community, i.e. common-unity, common-ism) or nationalism
(alienation, i.e. us against them, "in group-out group," unity
only in nation, i.e. national unity), the one annihilating the traditional family for
the sake of globalism (transformational socialism―social-psychology),
the other using it for the sake of nationalism ('traditional'
socialism), but in reality both destroying the traditional
family in the name of
socialism (not allowing it to stand alone, i.e. not remain
self-governing under God). "Extreme prejudice of a violent and openly
antidemocratic sort does not seem to be widespread in this country,
especially in the middle class." (Theodor Adorno The
Authoritarian Personality) Despite Adorno's lack of
evidence, that the middle class was producing Fascism in
America, (evidence which would be required in true science), he
proceeded to set out to destroy it anyway, all based upon his
ideology that when the middle class is under attack (in crisis
from forces without, forces threatening to destroy its power of
force within, its tradition way of doing things), it looks for
an "authoritarian" figure outside the home to defend the
"authoritarian" structure of the home, it moves society in the
direction of Fascism.
"An attitude of
complete submissiveness toward 'supernatural forces' and a
readiness to accept the essential incomprehensibility of 'many
important things' strongly suggest the persistence in the
individual of infantile attitudes toward the parents, that is to
say, of authoritarian submission in a very pure form."
"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." "Superstition indicates a tendency to
shift responsibility from within the individual onto outside
forces beyond one's control . . . the ego has 'given up,'
renounced the idea that it might determine the individual's fate
by overcoming external forces." "It is a well-known hypothesis
that susceptibility to
fascism is most characteristically a middle-class phenomenon,
that it is 'in the culture' and, hence, that those who conform the
most to this culture will be the most prejudiced."
"What The Authoritarian Personality was really
studying was the character type of a totalitarian rather than an
authoritarian society―fostered by
a familial crisis in which traditional parental authority was
under fire."
(Theodor Adorno The
Authoritarian Personality) In other words the "study" is
done to prevent the traditional family from escaping to Fascism
('nationalism'), when totalitarianism, i.e. globalism is taking
over the world.
When man no longer fears God but fears man (depends upon the
approval of men for his identity and 'purpose' for living) he
will move in the direction of socialism, i.e. what can I get out
of this person or group of people for myself (even if it is for
his name to be remembered, for having done something for the
social 'cause').
All social-psychologists practice the annihilation of the
traditional family. "The major implication . . . was the
transformation of the family's role in the process of
socialization." (Martin Jay The Dialectical Imagination) "Equality of Opportunity
[socialism] becomes ever greater
with the weakening of family power." "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) "Few parents can be expected to
persist for long in educating their children for a society that does
not exist, or even in orienting themselves toward goals which they
share only with a minority." "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)
Since,
through dialectical eyes, the traditional family tends to identify with a "closed
community" in an effort to sustain itself (to preserve its
principles and share its common interests), gaining access into
that community, for the sake of change, gains access into the
family. For example, crimes committed within the "closed
community" can be used to change it, providing the institution
being used to
fight crime is changed to think dialectically (serving and
protecting the individuals or the traditional families in the community is changed into serving and protecting the
community). "Once you can identify a community,
you have discovered the primary unity of society above the individual and
the family that can be mobilized ... to bring about positive social change
[the shift of purpose for the institution is from the individual
and the family to the 'common-unity'."
"The community
of interest generated by crime, disorder and
fear of crime becomes the goal to allow
community policing officer an entree into the
geographic community."
(Robert Trojanowicz, The meaning of
"Community" in Community Policing)
But until the structure of thinking,
feeling, and acting within the police force itself (or any
institution) is brought into alignment with the "Taxonomy,"
police access into the community would only tend to preserve the
traditional family.
"Shift in
philosophy about police duties vs. community
responsibilities to a team concept of
Total Quality Management of the community.... re-identifying the police role as a Facilitator
in the community....
identifying
common ground, where all factions of a
community can work together for the common
good of the community in a broader
problem-solving approach. Forming a
partnership between police and the rest of
the community where each is accountable to each
other and the community as whole."
(COPS Community Oriented Policing
Services, US Department of Justice)
emphasis added
Through the use of 'interests,' as in the
affective domain
of the individual, the information of the cognitive domain,
that information which is of interest to the person can be
identified and placed along a continuum and used to facilitate
change in their behavior.
"… ordering and relating the different
kinds of affective behavior." "… we need to provide the range of
emotion from neutrality through mild to strong emotion, probably
of a positive, but possibly also of a negative, kind." "…
organized into value systems and philosophies of life …" (Krathwohl, Bloom, Affective, p. 26)
In this way not only is the individual changed from thinking,
feeling, and acting according to a patriarchal paradigm, but the
community he associates with is changed as well, reinforcing and
sustaining the changed behavior and the change process.
"By setting the taxonomy at a level of generality ... [the "Taxonomy"] enables the user ... to select the level of classification which does least violence to the statement of [his] objective." "Further, the hierarchical character of the taxonomy enables the user to more clearly understand the place of a particular objective in relation to other objective." (Bloom Cognitive p. 6)
Through the use of generalization
(as employed by the
"Taxonomy"), the specifics of the dialectical process of
change can be performed within the classroom with little if any
restraint from the language of the "Taxonomy" itself
(and recognition and restraint by the traditional
teacher, staff, parents, etc). In
this way, i.e. through "double-speak," (ambiguity, generalization, the use of semblance, i.e.
"seems to be"
words, i.e. "fusion words," etc.; "The
words 'seem to' are significant; it is the perception
which functions in guiding behavior—Carl Rogers"
"To transform existing conditions into conditions
that are desired.... involves the fusion of fact and
desire, of present and future, of existing means and
projected ends... the fusion of the ideal and existent
in a program of action." Kenneth Benne Human Relations in Curriculum Change;
"'fusion-words' . . . to solve the 'is'
and 'ought' problem." "Here the fusion comes not so much from an improvement of actuality,
the 'is,' but from a scaling down of the 'ought,' from a redefining of
expectations so that they come closer and closer to actuality and
therefore to attainability." Abraham Maslow The Further Reaches of Human Nature), two different outcomes
can be practiced from the same source material, with one's true
agenda and intended outcome (the one with the complex, open-ended,
non-directed
system, dialogue environment, heresiarchal paradigm) being unforeseen by the other
(the one with the simple, closed-ended, directed system,
preaching and teaching environment, patriarchal paradigm)
until it is too late for the traditional teachers and parents to undo the damage done to
the school system and the students by the socialist structured
classroom environment (laboratory).
"During the period
of innovation [change], an environment is invisible. The present is always
invisible because the whole field of attention is so saturated with
it. It becomes visible only when is has been superseded by a new
environment." (Federal Education Grant, Dec. 1969
Behavior Science in Teacher Education Program p.
237)
In the Garden in Eden there were two types of communication.
That which is from God―truth and facts, and that which
is from Satan―lies and opinions. We now live in a
world of lies and opinions, where human experiences has
become the basis for dialectically discovering 'truth'
and 'facts' through the use of "higher order thinking
skills." Therefore, the knowledge and
comprehension of 'truths' and 'facts' is
forever united with the ever changing human experience.
Therefore by the use of generalization, as used
by the "Taxonomy," Bloom (paraphrasing Karl Marx,
quoted below), wrote: ""But, as has been
pointed out before, we recognize the point of view that truth
and knowledge are only relative and that there are no hard and
fast truths which exist for all time and all places." (Bloom,
Cognitive, p. 32) Bloom lied, when he
stated that he just "recognized" the "point of
view," when in reality, he lived by it, having
previously written: "...knowledge is always
partial and relative rather than inclusive and fixed."
(Bloom, Cognitive,
p. 32)
Karl Marx (who Bloom paraphrased) stated it this way:
"In
the eyes of the dialectical process, nothing is
established for all times, nothing is absolute or
sacred." Satan's dialectical 'facts' are based
upon sensuous (carnal) needs, sense
(carnal) perception, and sense (carnal) experience, ("only that which proceeds from
Nature." Karl Marx), turning man's heart away from
He who is above, i.e. God the creator of the universe,
to the things of this world, i.e. man's carnal nature
and the creation.
"In order to progress from these
'facts' to facts in the true meaning of
the word it is necessary to perceive their historical conditioning as
such and to abandon the point of view that would see them as immediately
given [revealed from above]: they must themselves be subjected to a historical and dialectical
examination [by human sense experience]." (György Lukács,
History & Class Consciousness: What is Orthodox Marxism?)
Jesus defined those who use the dialectical process in
this way: "Ye are of your father the devil, and
the lusts of your father ye will do. He was a murderer
from the beginning, and abode not in the truth, because
there is no truth in him. When he speaketh a lie, he
speaketh of his own: for he is a liar, and the father of
it." John 8:44
It is not just the teacher's ideology or the information he
is teaching, it is the classroom environment itself
which is instrumental in changing the student's paradigm.
The class must "willingly" participate in the "change" environment
to make its perception of the traditional paradigm
"seem
to" be irrational and therefore irrelevant.
Without social change taking place within the classroom
(the classroom experience changed from the teacher
teaching facts and truths to the students "as given,"
where the "re-educator" facilitates the
students in the dialoguing of opinions to a
consensus) as well as social change taking place
outside the classroom (the experience of producing
conflict within the home, between the "Taxonomized"
children and the "un-re-educated" parents and the
social pressure for the parents to "dialogue"
with their children; "Social
environmental forces must be used to change the parents behavior toward the
child." Theodor Adorno, The Authoritarian Personality) the future society would slip back into
"the old way of doing things." The important
question which was resolved by the "Taxonomy" was
"What underlies resistance to change on the part of
people, even when the change seems well supported by
facts and evaluated experience?" (Kenneth Benne
Human Relations in Curriculum Change) The
answer was: the classroom experience had to be tied to a social
experience, not only within the classroom but outside
the classroom as well. Social crisis was necessary
in order to drive the discussion of social issues within
the classroom. "The eclipse of a way thinking
cannot take place without a crisis." (Antonio
Gramsci, Selections from the Prison Notebooks) Social issues being discussed
within the classroom experience (the parents' truths and
facts, which are resistant to change, no longer being preached and
taught by the teacher, and students' feelings and opinions,
which cry out for change, are openly and freely being
discussed) would drive the "change" necessary
for producing a
paradigm "shift" in the next generation. Without
the outside classroom 'support,' provided by the
professions of psychology, sociology, media,
politicians, clergy, corporations, etc. and the teachers proper
training in the application of the "Taxonomy"
within the classroom environment, the
socialist "experiment" would fail.
The "Taxonomies" hierarchal structure also allows the "change
agent" to know where other teachers or staff members are along the continuum
of "change," to know whether the
other teacher's objective, their
pre-determined
outcome or goal is traditional, transitional, or
transformational. To know where other people are in regards to the
levels of the "Taxonomy" is critical to the
success of the dialectical process. Are they
promoting the transformational-heresiarchal paradigm, participating
willingly or unwillingly within the transitional-matriarchal paradigm, or
are they resisting "change" and remaining within the traditional-patriarchal paradigm.
Without this information, the "change agents" agenda
of initiating and sustaining the dialectical process of change in the school system and the classroom environment (and
eventually in the community)
becomes difficult if not impossible. Not only are
the students being classified according to the "Taxonomy," so is every parent, staff member of the
school system, and citizen of the community.
Anyone who happens to come through the school house
doors or affects the education system in any way must be
evaluated and placed along the spectrum of the "Taxonomy."
Psychology is not neutral to paradigms. It
is in fact hostile to the patriarchal paradigm. "Freud noted that
… patricide and incest … are part of man's deepest nature." (Irvin D. Yalom
Theory and Practice and Group Psychotherapy) Sigmund Freud
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." (Sigmund Freud as quoted in
Herbert Marcuse Eros and Civilization: A philosophical
inquiry into Freud, 1955)
According to Freud and therefore psychology, "As long
as dad no longer occupies the office of the patriarch, no longer ruling the
family as the patriarch, no longer telling others what they can
and can not do, that is all that matters."
Psychology is the praxis of the annexation of all
children, i.e. the abduction of children from the
patriarchal home environment (the abdication of the
patriarchal office by the father). Freud's story of history is based upon the
"collective killing and devouring of the father"
"...
the hatred against patriarchal suppression—a
'barrier to incest,' ... the desire (for the sons) to return
to the mother—culminates in the rebellion of the exiled
sons, the collective killing and devouring of the
father, and the establishment of the brother clan, which
in turn deifies the assassinated father and introduces
those taboos and restraints which, ..., generated social
morality." (Herbert Marcuse Eros and Civilization:
A philosophical inquiry into Freud)
"One
day, the brothers who had been driven out came together, killed and
devoured their father and so made an end of the patriarchal horde" (
Sigmund Freud, Totem and taboo 1912-1913a,
p. 141)
Norman O. Brown wrote that Freud defined the social
problem correctly when he stated that it was the rules
of the father against incest which produced the
traditional family, with its 'taboos' on human nature.
"We must return to Freud and say
that incest guilt created the familial organization." (Norman
O. Brown Life Against Death: The Psychoanalytical Meaning of
History)
This is
the ideology from which psychology derives its purpose.
"The principles [of the "Taxonomy"] should be an educational - logical-psychological classification system."
The "Taxonomy" "should be closely related to the distinctions
teachers make in planning curricula or in choosing learning
situations... which psychologists would not make in
classifying or studying human behavior.... [since] the major values of the taxonomy is in the improvement of
communication among educators."
In other
words, don't use psychological, philosophical,
sociological words (as John Dewey did) and thereby
cause detection and resistance to the desired
objective. Work within the system and its
words, i.e. work with the words which educators and
you can work within. In this way you can make
changes in the system with their own words (just not
what they meant by your use of "their" words).
The
"Taxonomy" should be a logical "classification in that every
effort should be made to define terms as precisely as
possible and to us then consistently."
The classification must be universal in identification,
thereby transcending borders, cultures,
nationalities, religions, etc.
"The taxonomy should be consistent with relevant and accepted psychological principles and theories." (Bloom Cognitive p. 6)
The Taxonomy was
organized so that social-psychologists could work within the
school system unhindered in their mission of making "change."
Starting from the last point and working back to the
first point is how the "Taxonomy" was developed.
Psychological principles and theories had to be precise
and constant within the language of education to appear
to be educational in origin, applicable to all cultures
and age, but psychological in outcome.
The
"relevant and accepted psychological principles and
theories" of the day were those being touted by Marxists who
had come to America in the late 20's and early 30's with a new
form of Marxism, called "Transformational Marxism."
They were members of the "Institute for Social Research,"
or more commonly referred to as the "Frankfurt School." These
were a group of men who came to America from Frankfurt German ,
i.e. Frankfurt University, fleeing Europe (Hitler had become
the chancellor of Germany in 1933). They were instantly picked
up and put into key positions of influence within our major
Universities, them, their works, and their "understudies"
spreading to most Colleges and Universities (including helping
shape Government policies in Washington D.C.) within a decade of
their arrival. Although J. L. Moreno (the Marxist-Freudian
"father" of role-playing;
"I told Freud he put people on a couch
and isolated them, which was entirely wrong. We don't live on a
couch; we live in groups from birth to death. Freud took people
into the past, I take them into the present and
future. Psychodrama [role-playing] deals with the
Here-and-Now."
J. L. Moreno) came from Vienna in the
late 20's (President F. D. R. met with him and loved and applied
his works) and Kurt Lewin (the Marxist-Freudian "father"
of group dynamics) came from Berlin in 1933 (he, along
with Wilhelm Reich, edited the "Institute for Social
Research's" journal Zeitschrift für Sozialforschung),
it was the work of the Frankfurt School, that of synthesizing
Karl Marx (sociology) and Sigmund Freud (psychology) into
social-psychology, which made the greatest impact upon the field
of the "behavioral sciences." This is the source of
Bloom's Taxonomies, as admitted on page 166 of the second
"Taxonomy," the Affective Domain, where Bloom-Krathwohl,
using the German word Weltanschauung (meaning world view
or paradigm), reference Theodor Adorno and Erick Fromm in the
footnote (both who were members of the Frankfurt school),
sighting them as an example of his way of thinking and his
reason for developing the "Taxonomies."
By using
generalized but fixed terms or
descriptive words (symbols) Bloom could "satisfy" both
Transformational Marxists (social-psychologists) and educators
(including traditional minded educators, teachers who were
ignorant of the intended usage of the terms, unaware of the the
"logical outgrowth" which would follow from the usage of the
"Taxonomy" in developing their classroom curriculum). Soon
after the first book was published in 1956, it became required
learning and application in teacher training. From then on
school systems were inundated with Marxist ideology. It came
into every classroom though the curriculum, i.e. don't teach Marx,
be Marx, i.e. role-play him. You don't even have to bring his name up as long as you
do "his thing," i.e. you "question authority,"
i.e. "Who give you the right to tell me how to think, how to
feel, and how to act?" The rebellion of the late
50's and 60's didn't "just happen."
As noted above, by
Bloom-Krathwohl's paraphrasing of Karl Marx's statement, "In the
eyes of the dialectical process, nothing is established for all
time, nothing is absolute or sacred," with the
paraphrase "We recognize the point of view that truth and
knowledge are only relative and that there are no lasting truths
for all times and all places," they were able to build the
"Taxonomy" upon Karl Marx's ideology without bringing his name up
(and thereby alarming the traditional, "lower order thinking" educators and
traditional minded parents). Communication between all
professions would be guided by these "semblance" terms, as Marx called them
(universally understood terms "which have
grown out of the ether of [the] brain, ... which are
incarnations of the Absolute Subject [society]." Karl Marx,
Holy Family). Objective truth (Absolute
Subject) is not found above mans nature, in God or
parent, but within man's own nature, discovered and
actualized within social action. "Every form
of objectification ... results in alienation. Transcending
alienation involves transcending objectification.;" (Stephen Eric Bronner Of Critical Theory and Its Theorists)
"The life which he has given to the object sets itself
against him as an alien and hostile force."
(Karl Marx MEGA I/3, pp. 83-84)
The
"Taxonomies" entrance into educational system made it, from then
on, next to impossible for those with an anti-Marxist
(anti-democratic) ideology, i.e. those promoting a patriarchal
paradigm, i.e. those promoting the authority of the home and
God, to regain control over local, state, and national policies.
Citizens of their own country would eventually lose control of their sovereignty to
internal policies as the language of the "Taxonomies" would
become the basis for education curriculum development around the
world. "World citizens" within national borders
(those who came out of the "Taxonomy"
classrooms), still calling themselves nationals
(Americans, Germans, Africans, etc), would vote for any
inter-national, global world agenda. "Self-actualizing people
["higher order thinkers" in the
"Taxonomy"] 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." (A. H. Maslow The Further Reaches of Human Nature)
The only way out of the dialectical death-grip would be
the limitation of the powers of government and a
restoring of authority to the traditional home and a free
market enterprise, i.e. small, independent, private
family business, a step which social-psychologists would
label as moving society in the direction of Fascism. "The
best way to destroy democratic society would be by way of
industrial authoritarianism, which is anti-democratic in the
deepest sense." (Abraham Maslow Maslow on Management)
Lenin's speech of 1920 pointed to the need for removing
small business (the middle class engendered by the
traditional family structure, historically known as the
bourgeoisie) from the face of the earth if human peace
and social justice was ever to become a reality. A
"more
powerful enemy, the bourgeoisie,
whose resistance … and whose power lies ... in the force of habit, in the
strength of small-scale production." "Unfortunately, small-scale production
is still widespread in the world, and small-scale production engenders
capitalism and the bourgeoisie continuously, daily, hourly,
spontaneously, and on a mass scale." "... the peasantry constantly
regenerates the bourgeoisie—in positively every sphere of activity and
life." "... gigantic problems of re-educating ..." "... eradicating their
bourgeois habits and traditions...." "... until small-scale economy and small
commodity production have entirely disappeared, the bourgeois atmosphere,
proprietary habits and petty-bourgeois traditions will hamper proletarian
work both outside and within the working-class movement, …" "... in every field of
social activity, in all cultural and political spheres without exception."
"We must learn how to eradicate all bourgeois habits, customs and traditions
everywhere." (Vladimir Lenin's Left-Wing Communism: an Infantile Disorder
An Essential Condition of the Bolsheviks' Success May 12, 1920)
Emphasis added. The Transformational Marxist
Theodor Adorno wrote:
"Only when the process of production is
organized on a socialist
basis, ... can there be true economic democracy, equality
or management and labor, and a high national standard of
living."
(Theodor Adorno The Authoritarian Personality)
In no less fashion Fascism destroys small business (the
bourgeoisie) by making it subordinate to big business and
the state―social capitalism. Transformational Marxists see
Fascism's developing from the middle class, the bourgeoisie,
under crisis,
". . . should fascism become a powerful force in this
country, it would parade under the banners of traditional American
democracy. . . 'rugged individualism'"
With the tone set for a socialist, globalist, humanist,
environmentalist outcome in the classroom, the logical
(non-emotionally charged) use of terms, in determining the
stages of student development, would be such that only that
which is applicable to all students (information regarding their
own experiences in life and their ability to understand and
relate with the experiences of others in the classroom) would
guarantee the negation of religious doctrine (now perceived as
"inappropriate information," and thus treated as
emotionally charged "opinions" which could not be allowed
in the classroom for the sake of maintaining order and "rationality"). This was the
"Taxonomy" writers
pre-determined outcome.
For example: in the cognitive
"Taxonomy" we read that the
"higher order thinking" student
"judges problems in
terms of situation, issues, purposes, and consequences involved
rather than in terms of fixed, dogmatic precepts …."
As Jürgen Habermas, a member (at one time) of the
Frankfurt School, put it, "if moral realism
can no longer be defended by appealing to a creationist metaphysics then moral statements can no
longer be assimilated to the truth of assertoric statements."
This explains the emphasis upon
"teamwork," "interpersonal relationship building," and "group
grades" in the classroom experience. "Once a member
[a student] realizes that others accept him and are trying to
understand him, then he finds it less necessary to hold rigidly
to his own beliefs;" (Irvin Yalom Theory and
Practice and Group Psychotherapy) As quoted above
Kurt Lewin wrote: "The individual accepts the
new system
of values and beliefs by accepting belongingness to the group." (Kurt
Lewin in Kenneth Benne, Human Relations in Curriculum Change)
By creating a
common language for curriculum development, a language which
could be used in all educational settings, the "Taxonomy"
fulfilled Marx's perception of the meaning of life, that of
discovering and fulfilling one's 'purpose' in life, dependent
upon recognizing the common (and complex) human experience, i.e.
society: "Only within a social context individual man
is able to realize his own potential as a rational being." (Karl Marx Critique of Hegel's
Philosophy of Right)
According to Karl Marx, any experience of human behavior
which would hinder or block the common human experience, must be
annihilated. Bloom wrote: "every
effort should be made to avoid value judgments about objectives
and behavior [this is patricide to the patriarchal paradigm,
a system
which is based upon value judgments upon objectives and
behavior]. Neutrality with respect to educational principles
and philosophies was to be achieved by ... a system ...
[which] would permit the inclusion of objectives from all
educational orientations [this is inclusion of all human
behavior, deviant behavior included ,i.e. homosexuality,
pedophilia, bestiality, etc. as the norm for determining morals
and ethics]." (Bloom Cognitive, pp. 6, 7)
"The school must make
room for the deviant student." "This person will be able to discriminate
among values and to deviate from the moral status quo." "How
such persons can be discovered, and, above all, how such persons can
be produced in greater number is the major problem for research in
character formation." (Robert Havighurst and Hilda Taba
Adolescent Character and Personality 1949). Havighurst's material was
used in the development of the "Taxonomy."
Ralph Tyler rescued Hilda Taba from being deported back
to Communist Estonia by the U. S. government in the
50's. Therefore, to
participate in the "Taxonomy," one must annihilate, i.e. treat is
irrational and therefore as irrelevant, the traditional,
patriarchal paradigm, a paradigm which requires faith in fixed commands and
respect for offices which judge and chasten bad behavior
and condemn deviant behavior (of course dialectically
this can all be turned around, i.e. the deviant behavior
being the religious person refusing to be "normal").
By making the "significant other," mankind, i.e.
society (which requires changingness), instead of the parent or
God (who are more than "significant" and who demand
fixity―husbands
rule, wives submit to the husband, and children obey
your parents in the lord), a fixed paradigm of right and wrong is
replaced with a paradigm of "shiftiness," of plurality and relativity.
"Man has only to
understand himself, to take himself as the measure of all aspects of life, to
judge according to his being, to organise the world in a truly human manner
according to the demands of his own nature, and he will have solved the riddle
of our time. But there is no other salvation for him, he cannot regain his
humanity, his substance, other than by thoroughly overcoming all religious ideas
and returning firmly and honestly, not to 'God', but to himself." (Frederick
Engels The Condition of England A review of Past and Present, by Thomas
Carlyle, London, 1843 Deutsch-Französische Jahrbücher, 1844)
Carl Rogers wrote:
"Life, at its best, is a flowing, changing
process in which nothing is fixed." "The more that the client
perceives the therapist as empathic, as having an unconditional
regard for him, the more the client will move away from a
static, fixed way of functioning, and the more he will move
toward a fluid, changing way of functioning." "Consciousness,
instead of being the watchman over a dangerous and unpredictable
lot of impulses, becomes the comfortable inhabitant of a society
of impulses and feelings and thoughts." "Individuals move not from a fixity through change to a new
fixity, though such a process is indeed possible. But [through a]
continuum from fixity to changingness, from rigid structure to
flow, from stasis to process." "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?'"
"But science insists that action is initiated by forces impinging
upon the individual, and that caprice [impulse, deviancy, mimesis, man's
carnal nature, i.e. the laws of the flesh, i.e.
dopamine]
is only another name for behavior for which we have not yet
found a cause." (Carl Rogers
on becoming a person)
This is the essence of Bloom's "Taxonomies."
The "continuum" ideology was to create a perception
(as almost all textbooks and learning material tend to
follow this line of "reasoning" today), that mankind is
evolving to a higher state of being as he develops his
dialectical reasoning skills and puts them to work for
himself and the rest of mankind. That "history,"
and therefore mankind himself, is "progressively" moving
from a lower state of being to a higher state state of
being as he, through time, dialectically,
"scientifically," philosophically, sociologically,
psychologically, anthropologically discovers himself.
Not that "history" is itself an outside force guiding
man to a per-determined outcome, but that man, by making
his own thoughts and feelings known and then
"rationally" (unselfishly, socially) putting them into
action (praxis), makes his own "history."
As man is helped by social-psychologists, the facilitators of
"change," to become ever more conscious of his own
thoughts, feelings, and actions, i.e. cognizant that he
no longer needs to be subject to a "non-human" entity,
an authority figure ever countering his natural impulses
to be himself and to be at one with the rest of the
world, but now, guided by his own life meaning, life
changing experiences, joints himself with the rest of
"enlightened" mankind and journeys down the road of
"progressiveness," casting down the barriers to "change"
(casting off the chains of the past, restraints which
made him subject to parents and God above), so that he
can make the world a "better" place, not only for
himself but for the rest of mankind. This is the pathway
which the "Taxonomy" takes every soul who comes
into its soulless, Godless, unrighteous domain.
While the soul, God, and righteousness may be discussed,
they can not become a part of the collective experience
(common-ism) unless they can be made (in the perception
of man) subject to the dialectical experience and
support and defend, i.e. becoming at one with, the
nature of man. In this way, the Master
social-psychologist, the prince of the power of the air,
can rule the world with man's approval.
"Our original plans called for a complete taxonomy in three major parts - the cognitive, the affective, and the psychomotor domains.
The cognitive domain .... includes those objectives which deal with the recall or recognition of knowledge and the development of intellectual abilities and skills... where the clearest definitions of objectives are to be found phrased as descriptions of student behavior."
"... the affective domain includes objectives which describe changes in interest, attitudes, and values, and the development of appreciations and adequate adjustment.... teachers do not appear to be very clear about the learning experiences which are appropriate to these objectives ... since the internal or covert feelings and emotions ... are difficult to describe ... [and] our testing procedures are still in the most primitive stages."
"A third domain is the manipulative or motor-skill area.... so little [has been] done about it in secondary schools or colleges." (Bloom Cognitive, p. 7)
The "Taxonomy"
project includes the ability to know, feel, and act in
accordance to the self and the physical world (philosophically
the "significant other," that which gives
relevance to life). These
correlate to the cognitive, affective, and psycho-motor
domains.
The "Taxonomy" followed the same line of reasoning as
presented in the "change agent" book Human Relations
in Curriculum Change, edited by Kenneth Benne.
It stated: "TEACHERS, ADMINISTRATORS AND LAYMEN who have sought seriously to produce changes in
the program of the school recognize the central importance and
difficulty of managing the "human factors" inescapably involved in such
changes. 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.
As those who seek to change the curriculum recognize
that this involves interrelated changes in the knowledge, values,
skills and relations of the people concerned, many baffling
questions are bound to arise. Some of these questions have to do with
the nature of change in people and in social systems such as the
school."
"Questions about the
nature of change, the technology of change, the ethics of change
and the methodology of change are being asked
widely by teachers, administrators and lay leaders
today. What materials are available to help them answer
these questions?"
Kurt Lewin
saw three ways re-education (brainwashing) effected an
individual (they follow the cognitive, affective, and psycho-motor
domains sought by Bloom): "It changes his cognitive structure, the way he sees the
physical and social worlds, including all his facts, concepts, beliefs,
and expectations." "It modifies his valences and values, ... his
attractions and aversions to groups and group standards, his feelings in
regard to status differences, and his reactions to sources of approval
or disapproval." In other words, before brainwashing, a person
thinks as an individual, respects authority, and knows approval depends upon
knowing the difference between right and wrong and doing what is right.
After brainwashing, re-education, a person thinks "group think," disrespects
authority, and resents right-wrong thinking in favor of ambiguous,
situational standards which allow him "freedom" to "be himself." Thirdly brainwashing (re-education)
"affects motoric action, involving the degree of the individual's
control over his physical and social movements," according to
Lewin. (Kenneth
Benne Human Relations in Curriculum Change,
1951)
The
cognitive domain not only includes "recall
or recognition of knowledge," which would only require
memorization and recall of information learned, but also
includes "intellectual abilities and skills," i.e. the
ability to manipulate information so as to come up with
something new or different than the original environmental
conditions would provide or supported (you can think upon,
respond to, i.e. manipulate, and-or build relationship
with that which gives relevance). Or put another way,
the ability to overcome the experiences of prior environmental
conditions which inhibit, block, or distort current
environmental conditions which are relevant to you, through the use of "higher order
thinking skills," i.e. the ability to "change" what "is," as in
"This is the way it has always been," through the use of
"higher order thinking skills" as they are used in
true science and
technology. In this way, using the "scientific" method
(the dialectical process since we are dealing with human
"reasoning" used to unit "sensuous need," and
"sense perception," in the correct "sense
experience"), a person can negate or circumvent
laws or commands which are not "relevant" (relevant) to the "changing"
times (laws which prevent changingness with changing times, i.e.
laws and standards which judge human behavior by a higher
standard than man himself).
Laws which tell you what "can
not" be done, when the situation presents itself which says
to you that you "can" do it, can by circumvented or overcome by
imagining, reasoning, and discussing what "can"
be done with others of like mind, and then acting upon the new idea, i.e. that is by
putting theory into practice, so that the person can move
out of the past condition and into the present. In this way,
with the
dialectical way of thinking and acting, a person can find out
what "is" is for today (Remember "It is all in
how
you define Is." Bill Clinton). Thus the
patriarchal paradigm is not perceived as wrong, which would only
sustain a right-wrong condition of fixity, but is
instead perceived as
irrelevant (out of touch with the times, stuck in the past),
since a person who thinks and acts according to a
patriarchal paradigm (traditional way of thinking, i.e.
using "lower order thinking skills" in a "changing"
world; "Maybe two plus two is not always four.")
is not perceptive of and therefore not readily adaptable
to changing conditions.
When a student embraces and lives a "higher order thinking"
way of life, " he lives openly and freely in
relation to others, guiding his behavior on the basis of his
immediate experiencing – he has become an integrated process of
changingness." (Carl Rogers on becoming a person: A Therapist View of Psychotherapy)
When human experience is the only condition (environment) by
which to synthesize and evaluate human
nature, and the common human nature (what we have in
common) is accepted as the source of truth (reality),
then truth (reality) can only be found within the common
human experience. In this way, by making the human
experience the basis of truth, any truth (information)
which is above (or beyond) human nature, any truth which
inhibits or blocks a persons participation within the
common human experience, is perceived as inappropriate
information, as information coming from an uneducated
person hanging onto ideas of the past, i.e. trying to
support past experiences which are no longer relevant to
the present. But if the "lower order thinking"
student can be helped in "developing his intellectual
abilities and skills" he can learn how to
"rationally" (dialectically) justify his participation
within the current human experience. Then the
truth from the past (truth not from human nature, truth
above or greater than the common human experience)
becomes irrelevant to him, in the light of the newly
found relevance of his perception, his perception
of the current and future human experience, as being the
basis for truth ("enlightenment").
This is the
complex and subtle procedure which
those who use the "Taxonomy," utilize in
"unfreezing" and "moving" people from the past and
"refreezing" them in the present. That is used to
move people from trusting in God above, to trust in man
below, "freezing" him in the embrace of the human
experience, with "change" as the only way of life. That is why people glaze
over (are blind) when you share the truth with them, they can
not perceive non-experiential fixity, i.e. non-perceptive
absolutes.
The second book, the Affective Domain (published in 1964) covers "changes in interest, attitudes, and values, and the development of appreciations and adequate adjustment." (Bloom Cognitive, p. 7) and follows the levels of
While the
lower end of the cognitive domain can stand on its own,
as information awareness, memorization, application, and
analysis, in an environment where little of no change is
expected or allowed, when paradigm change becomes the
objective, a transitional level, a medium through which
the desire for change can become initiated and thus
sustained must be introduced into the classroom
environment. For change to become an accepted way
of life, education must incorporate a higher involvement
of personal feelings, what is of value and what is not
to the student themselves. While the Cognitive
domain contains the elements of transition, in
the Application and Analysis level of the
"Taxonomy," without environmental support, the
student, through chastening or the fear of it, returns
to Knowledge and Comprehension level of
the "Taxonomy" and continues to apply his "lower
order thinking skills" in morels and ethics, thereby
inhibiting or blocking potential social change (and
financial support for social psychologists).
In the second
"Taxonomy," the Affective Domain
we read "To create effectively a new set of
attitudes and values, the individual must undergo great
reorganization of his personal beliefs and attitudes 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 is in some ways brought into question while more
rational and nonauthoritarian behaviors are emphasized."
(p. 83) "In fact, a large part of what
we call 'good teaching' is the teacher's ability to attain
affective objectives through challenging the student's fixed
beliefs and getting them to discuss issues."
(p. 54) "The affective domain is, in retrospect, a
virtual 'Pandora's Box." (p. 91) "The
learning environment must give major emphasis to the …
opportunities to practice the behavior."
(pp. 11, 12) "Meyers in his study emphasizing
group think, Higher Horizons 1961, stated that 'to
develop attitudes and values toward learning which are
not shaped by the parents and guardians or by the peer
group in the neighborhood' [produces] 'conflict
and tension between parents and children, between
students, and peer groups who are not participating in
the special opportunities."
(pp. 83, 84) "In the more traditional society a philosophy of life, a mode of conduct, is
spelled out for its members at an early stage in their lives. A major function
of education in such a society is to achieve the internalization of this
philosophy." (p. 166) "Democratic
societies thrives best when its citizens are able to
arrive at their own decisions rather than when someone
in authority does the thinking for them."
"Individuals in a democracy are responsible
for the conduct of a democratic political system as well as a democratic
way of life." "…
ordering and relating the different kinds of affective
behavior." "… we need to provide the range of emotion from
neutrality through mild to strong emotion, probably of a
positive, but possibly also of a negative, kind." "… organized
into value systems and philosophies of life …" (p. 26) (Krathwohl,
Bloom, Affective
Domain)
"A basic tenet of liberal education is that it is by means of intellectual effort that a philosophy of life in large measure is formed." "The major ingredient required in such instruments is that the problem be sufficiently subtle and complex … that the generalized set which we wish to observe can be brought into play." "We are not interested in whether the problem is solved accurately or with elegance." "We want the student to lead the good life and become a good man in all his parts." "… the greatest good for the greatest number." (Bloom, Cognitive) emphasis added
It is within the
"valence" of the student whereby
social change can be initiated and sustained or
prohibited. If the structure of learning retains
an "induced field of force of an adult," an
"authoritarian figure," the student's behavior is kept in
check by an internal "negative valence" of the
fear of disapproval or punishment. But if the
"authority figure" is no longer a threat to the student,
the "negative valence" disappears as it is
replaced with a "positive valence" of approval and
support. In this atmosphere, the potential for
change appears.
In two sentences, Kurt Lewin defined the traditional
environment (it can be the home, the classroom, the
workplace, etc.) and explained how to "negate," by
changing the constellation of the environment, its
effect upon the next generation. "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, 1935)
As far as true science goes, there is no known "negative
valence" found within nature, but we are not dealing
with true science when we are dealing with "behavior
science," unless you want to treat a theory as a fact or
truth and stake your life upon it. "There is a way which seemeth right unto a man,
but the end thereof are the ways of death." Proverbs 14:12
Lewin knew that the
"constellation," i.e. structure, of
authority within the classroom directly affected how
the students, thought, felt, and acted. The
"general principles for changing group
culture" [are, 1)] "change
of group atmosphere, (the
system of values which governs the ideology of a group), [2)] changes of
power constellation within the group (change in methods of leadership is
probably the quickest way to bring about a change in the cultural
atmosphere of a group.)"
(Wilbur Brookover, A Sociology of
Education, chapter entitled Socialization in
the School) Put Satan in the garden and the "atmosphere"
changes. God preached and taught while Satan
dialogued (the perception being that while God dominates, Satan
'liberates'). Preaching and teaching is revelationary
and rules out speculative 'knowledge,' demanding that truly
scientific, religious, intolerant of ambiguity knowledge be used
as a basis for developing appropriate behavior, i.e. proper
thinking, feeling, and acting, in the next generation, while
dialogue is revolutionary and extrudes
absolute knowledge, requiring opinion, 'scientific,'
theoretical, tolerant of ambiguity knowledge be as a means to
'discovering' and 'emancipating' appropriate human behavior in
the next generation for the purpose of social change.
"If the school does not claim the authority to
distinguish between science and religion, it loses control of the
curriculum and surrenders it to the will of the electorate."
(Society as Educator in an Age of Transition, Ed. Kenneth Benne,
Eighty-sixth Year of the National Society for the Study of
Education, Chicago Press. Ill. 1987, p. 259)
emphasis added "Who are the electorate?" and "Why should
they have any right to claim authority in the school system?"
and therefore "Why should they have any right to train up their
children in their belief system?"
While the former uses the learning environment to inculcate
absolute truth―commands given by an authority figure in a facts
based learning experience, the later uses the learning
environment (as a therapy session) to initiate and sustain
'change'―life skills (life 'styles') facilitated by a
"partner" (therapist) in the "interpersonal behavior"
learning experience. The classroom experience for the teacher
and student therefore follows the same pattern as therapy. "It is important that the therapist attempt to screen out
patients who will become marked deviants, deviants because of their
interpersonal behavior in the group sessions and not because of a deviant
life style or past history." "There is no type of past behavior too deviant
for a group to accept once therapeutic group norms are established." "the
deviant … correlates very highly with negative outcome: a member deemed by
the others … to be 'out' of the group has virtually no chance of benefiting
from the group and a strong chance of suffering harm." "The successful
leader … reinforces each member's activity … escort the deviant back into
the group, and he discourages the development of scapegoating and
judgmentalism." "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." "Communication toward a deviant is very great initially
and then drops off sharply as the group rejects the deviant. Eventually, the
group will extrude the deviant. They may smile at one another when he speaks
or behaves irrelevantly; they will mascot him, they will ignore him rather
than invest the necessary time to understand his interventions."
(Irvin Yalom Theory and Practice and Group Psychotherapy)
God exposed the two paradigms in his response to Adam's
awareness of his nakedness, i.e. "Who told you." (Patriarch
Paradigm, "lower order thinking skills," i.e. trust and obey)
and "You must have eaten of the tree of the knowledge of good
and evil." (Heresiarchal Paradigm, "higher order thinking
skills," i.e. "sense experience" and practicality―"sensuous
need" and "sense perception," i.e. what makes sense
in the 'moment'― synthesized). While God directs by
commands―requiring faith and certainty, Satan facilitates
'change' by suggestions and subtle questions―requiring doubt and
uncertainty, i.e. "Now the serpent was more subtil than
any beast of the field which the LORD God had made. And he said
unto the woman, Yea, hath God said, Ye shall not eat of
every tree of the garden?" Genesis 3:1 (emphasis added) or
"Are you sure God said [or meant] ....". "And the LORD
God called unto Adam, and said unto him, Where art thou?
And he said, I heard thy voice in the garden, and I was afraid,
because I was naked; and I hid myself. And he said, Who
told thee that thou wast naked? Hast thou eaten of the tree,
whereof I commanded thee that thou shouldest not eat?
And the man said, The woman whom thou gavest to be with me, she
gave me of the tree, and I did eat. And the LORD God said unto
the woman, What is this that thou hast done? And the woman said,
The serpent beguiled me, and I did eat." Genesis
3:9-13 (emphasis added) Notice that their behavior of blame
giving (something in the environment made me do it, i.e.
situational ethics) rather than repentance (I am guilty of
sinning against you God) revealed their paradigm 'shift'
(change), i.e. the effect the "Taxonomy" classroom had
upon them.
According to Wilbur
Brookover (in his book A Sociology of
Education, chapter entitled Socialization in
the School), Kurt Lewin's second point reads, in part, "It
can be shown that the system of values which governs the
ideology of a group is dynamically linked with other
power aspects within the life of the group. . . . Any
real change of the culture of a group is, therefore,
interwoven with the changes of the power constellation
within the group."
The complete section is give here to make it clear
regarding Bloom's purpose for using 'contemporary' psychological
methods to produce change, i.e. socially engineer
cultural change produced by the social-psychological methods
which were used in developing the "Taxonomy."
Brookover wrote:
"If the school is to be a dynamic force in
the community, it must give attention both to the development of leader skills
within the school and to the discovery of development of leaders in the
community. . . . The leader has skills in human relations and can manage the
interplay of individual differences so that human energy may be controlled in
pursuit of common goals. . . Leadership of this type [is] based on liberation
rather than domination."
"Lewin suggested that the research needed for
'social practice can best be characterized as research for social management or
social engineering.' Lewin (Resolving Solving Conflict, New York: Harper &
Bros., 1948, p. 202.) offered the following principles for social-action
programs: 1) The change has to be a change of group atmosphere
rather than a single item. . . . It must be deeper than the verbal level or
the level of social or legal formalities. 2) It can be shown that the system of values which
governs the ideology of a group is dynamically linked with other power aspects
within the life of the group. . . . Any real change of the culture of a group
is, therefore, interwoven with the changes of the power constellation within
the group. 3) From this point it will be easily understood why a
change in methods of leadership is probably the quickest way to bring about a
change in the cultural atmosphere of the group. 4) It is . . . very important that the people who are to
be changed . . . be dissatisfied with the previous situation and feel the need
for a change." (Wilbur Brookover, A Sociology of
Education, 1955)
The utilization of dissatisfaction is essential if change is
to be initiated and sustained. In Ronald G.
Havelock's book, The Change Agent's Guide To Innovation In Education
(a federally funded workbook of initiating and
sustaining change in education), in the chapter "1.
The Change Agent as CATALYST"
we read: "Most of the time, most people do not
want change; they want to keep things the way they are, even
when outsiders know that change is required. For that reason
some change agents are needed just to overcome this inertia, to
prod and pressure the system to be less complacent and to start
working on its serious problems. By making their dissatisfaction
known and by upsetting the 'status quo' they get things
started." (Ronald G. Havelock, The Change Agent's Guide To Innovation In Education,
1973) Karl Marx understood the importance of the
Affective Domain in making social change possible. "No class of civil society can play this role
[as
'emancipators of society'] unless it arouses in
itself and in the masses a moment of enthusiasm, a moment in
which it associates, fuses, and identifies itself with society
in general, and is felt and recognized to be society's general
representative, a moment in which its demands and rights are
truly those of society itself, of which it is the social head
and heart." (Karl Marx Critique of Hegel's Philosophy of Right)
By putting the next generation in an environment where their
personal desires, desires which are blocked by parental
authority, are allowed freedom of expression, a
condition known as cognitive dissonance arises,
where the child or adult is caught between doing what
they want to do while still trying to maintaining approval from
higher authority, i.e. their belief and their behavior
come into conflict (their desire for identity and
approval is caught between higher authority, i.e. barrier, i.e.
status quo, i.e. certainty, and the social group, i.e. play,
i.e. change, i.e. uncertainty). This condition destabilizes
the child and makes him more susceptible to change.
"Change in organization can be derived from the
overlapping between play and barrier behavior. To be governed by two
strong goals
[attaining approval by the group (which is doing what
you want to do) while maintain obedience to higher authority
(who restrain you from doing what you want to do] is
equivalent to the existence of two conflicting controlling heads
within the organism. This should lead to a decrease in degree of
hierarchical organization. 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. 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 environmental
approval (group or social approval) of the child's newly experienced behavior, the
child's belief is changed in the direction of
environmental approval (group or social approval), and therefore
his respect for higher authority is weakened (he begins
to question of authority).
The third book, the Psychomotor Domain was never published by Bloom and cohorts but was published by different sources years later. Bloom wrote: "A third domain is the manipulative or motor-skill area. Although we recognize the existence of third domain, we find so little done about it in secondary schools or colleges ... we do not believe the development of a classification of these objectives would be useful at present." (Bloom Cognitive, p. 7) "Philosophical . . . Emphasize personal expression as against passive participation, and independence of thought and action as against dependence." (ibid, p. 166)
The importance of developing the psycho-motor domain is in its importance of habitual development of behavior (habitualization). Feelings and thoughts are not enough for change, action must be applied as well. "There is evidence in our data that once a change in behavior has occurred, a change in beliefs is likely to follow." Leon Festinger Without the change in "sense experience" from "lower order thinking skills" to "higher order thinking skills," the person "sensuous needs" (knowledge) and "sense perception" (comprehension) remain locked within confine of past behavior. Without the environment of participation ("participatory democracy") the "reasoning mind" and the routine of the body remain subject to higher authority (to the 'past'). "Man-made experiences, so-called experiments, which grew out of the systematic search for the truth were necessary to bring about a change from less adequate to more adequate concepts." "The basic task of re-education is to change the individual's social perception, thereby changing the individual's social action." "Re-education aims to change the system of values and beliefs of an individual or a group. The objective sought will not be reached so long as the new set of values is not experienced by the individual as something freely chosen." (Kenneth Benne Human Relations in Curriculum Change) emphasis added " ... the central problem of democracy is not the discovery of some optimal solution or standard for ranking incommensurate values; ... The central problem of democracy is instead the formation of a somewhat vaguely defined 'postconventional' consensus through which everyone affected by a decision must be able to participate in reaching it." (Bronner Of Critical Theory and its Theorists) Without the practice (praxis) social change remains only as an emotion or a thought. "Criticism is now simply a means. Indignation is its essential pathos, denunciation its principle task. Criticism is criticism in hand-to-hand combat. Criticism proceeds on to praxis." (Karl Marx Critique of Hegel's Philosophy of Right) "Educational philosophies in a democratic society are likely to emphasize strongly democratic values. These four values are: The importance of every human being. Opportunity for wide participation in social groups in society. Encouragement of variability of life styles. Faith in intelligence rather than authority. (Ralph Tyler in Education for Responsible Citizenship by Frank Brown)
"A somewhat more formal presentation was made in a symposium at the American Psychological Association meetings in Chicago in 1951.... Fifty-ninth Annual Meeting of the American Psychological Association, August 31 - September 5, Chicago, Illinois." (Bloom Cognitive, p. 8)
Five years later Bloom's cognitive domain book was published, 1956.
"The reader is cautioned against attempting to read it [the "Taxonomy"] as though it were a narrative or an exposition of a point of view which could easily be read from cover to cover." (Bloom Cognitive, p. 9)
To know the original intent of the "Taxonomy," which is to categorize, i.e. map people according to paradigms, and thus make it possible, under controlled conditions, to manipulate participants into a socialist outcome, would make it possible to read the "Taxonomy" as "an exposition of a point of view." Those who use the "Taxonomy" for social change are aware of its intent but do not want others, i.e. those who they intend to deceive and manipulate into their paradigm, knowing the truth, i.e. knowing their point of view, i.e. that man is a material being and has only himself to measure himself with. To social-psychologists (Transformational Marxists), its not a matter of 'coercing' a person into conformity to a new way of doing things, it is rather a matter of manipulating the environment whereby a person, 'driven' by his own nature, is drawn into participation with the environment and enticed into evaluating it through the use of the dialectical process, i.e. through "sense experience," connecting "sensuous need" and "sense perception."
"The major purpose ... is to facilitate communication.... [to] improve the exchange of ideas and materials among ... other persons... [to] compare and exchange evaluative devices intended to ... understand the relation between the learning experiences ... and the changes which take place in their students." "The task is analogous to the development of ... classes of objects where the members of a class have something in common ... [and therefore] can be selected in very arbitrary fashion [where one class is not perceived as being] higher than another [nor] that there is any particular relationship between the classes." (Bloom, Cognitive, p. 10)
Facilitation means to make "change" easy or at least easier (the "Taxonomy" made it possible to bring "change agent" language and practices into the classroom environment). The agenda is to change the paradigm of students and thereby culture in such a way that "alienation" and "reification" will not be produced. What is meant by this is that the learning environment must not be one where cultural, social, and economic distinctions interfere with the learning experience of all students learning what they have in common, i.e. the basic pathway necessary if a future culture of common-ism is to be developed. "The individual [the student] is emancipated in the social group [in the group grade]." "Freud commented that only through the solidarity of all the participants could the sense of guilt [guilty feelings for disobeying parental commands] be assuaged." (Norman O. Brown Life Against Death: The Psychoanalytical Meaning of History) "Only within a social context individual man [the student] is able to realize his own potential as a rational being." (Karl Marx as quoted in Joseph O'Malley, Karl Marx Critique of Hegel's 'Philosophy of Right' )
This
"divide and conquer" method is based upon first,
through the use of dialogue and inductive reasoning, finding
what all students have in common (consensus), and then,
from that "high ground," (group pressure) shooting down any student who tries to
initiate or sustain class distinctions based upon cultural,
social, or economic distinctions (religious differences being
the one producing the most heat). In this way the
higher-lower, patriarchal paradigm is neutralized (everyone's
opinion negates one man's position), marginalized (social
support is weakened, out of fear of collateral damage), and
person with the patriarchal paradigm is removed (if necessary)
from the classroom experience. This is not done by the
facilitator, per se, but rather by the environmental experience
shaped by the facilitator, which is loved by the students, who
then "convert" or remove anyone inhibiting or blocking the
positive social experience (approval by the
group). In this way, any
relationships within the class which inhibit total social
relationship, are perceived as harmful to social harmony and
regarded as potentially dangerous to social progress. "…
few individuals, as Asch has shown, can maintain their objectivity
[their belief in God or parental authority] 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.
Irvin Yalom Theory and Practice and Group Therapy
(bracketed information added) To attach the facilitator,
the classroom environment, and the "Taxonomy" process
would be perceived as an attach upon the group.
Any class subject, such as language, history, math, science,
music, PE, etc. can be brought into participation with the
process as long as 'academic excellence' is not based upon class
distinctions of talent, intelligence, or status. Class
consciousness, as Karl Marx believed, was necessary before
change could take place and so it is with this process.
Only through the class becoming cognizant of class distinctions
of above-below, where discrimination, what "should be" common to all is given to
some and held back from others (capitalism), is discussed and evaluated
(communicated) by all class members, can the students learn to
identify with those who "have not" and thereby unite in
overthrowing those who "have." The issue is no longer a
matter of age, sex, income, religious differences, etc. but an
issue of paradigms. The "have's against the have not's" (right-wrong,
above-below) patriarchal paradigm must be replaced with the
"equality of opportunity" (relativistic, equality) heresiarchal
paradigm if sovereignty of the home and nationalism (the old
world order of individualism) is to be replaced with globalism (the new world
order of common-ism).
By the teacher learning to shape the classroom environment
(structuring the student experiences) through the techniques of
curriculum development, the paradigm of the next generation
could be shaped into the educational objective desired.
The lower end of the "Taxonomy" would be used to maintain a
traditional culture (perceived by the "Taxonomy" as a potential
Fascist, "sick," culture), the middle range, a transitional
culture (perceived as a maladjusted, chaotic, culture), and the
highest end of the "Taxonomy" would be used to produce a
Transformational Marxist (social-psychology) socially "healthy"
culture.]
"The task of producing a taxonomy ... is analogous to the development of a plan for classifying books in a library.... it is like the establishing of symbols for designating classes of objects where their members of a class have something in common ... these symbols might be the words 'fiction' and 'nonfiction.'" (Bloom, Cognitive, p. 11)
Though the use of "symbols," such as "fiction"
and "nonfiction" the librarian could, according
to Bloom, classify reading material without placing a
value judgment upon either class. Yet when a
person understands the nature of the beast, i.e. the
dialectical nature of the "Taxonomy,"
the use of "fiction" correlates to "lower order
thinkers," i.e. those who hold to standards and
principles which are counter to or above human nature,
and therefore, structurally, "illusionary" in nature,
while the use of "nonfiction" correlates to
"higher order thinkers," i.e. those who evaluate
standards and principles in the light of current times
and changing situations (thereby making them "rational" within a scientific, dialectical,
structure world―making them capable of working within a
new world order). Yet, as complex as the
dialectical process is, both classes of books, "fiction" and
"nonfiction," when speaking of
an actual library, would contain higher and lower order
thinking skills within them. This ambiguity is
what makes the dialectical process, i.e. its ability to
generalize, so effective.
"And the serpent said unto the woman, Ye shall not surely
die: For God doth know that in the day ye eat
thereof, then your eyes shall be opened, and ye shall be
as gods, knowing good and evil." Genesis 3:4
Scientifically, dialectically, the fruit of the
'forbidden tree did not kill them.' When one consults
the "Taxonomy"
though, we understand that it was their use of "higher
order thinking skills" on God's command which lead to
their death. By "shifting" their paradigm from
patriarchal to heresiarchal they died. God, i.e.
higher authority, seeing their rebellion, their
dialectical "justification," removed them from eating
from the tree of life. "The Freudian hypothesis
... does not lead back to the image of a paradise which
man has forfeited by his sin against God.... [the
Freudian hypothesis leads] to the domination of man
by man." "Frauds individual psychology is in its very essence
social psychology." (Herbart Marcuse
Eros and Civilization: A philosophical inquiry into
Freud)
Marcuse's contemporary, Norman O. Brown saw it differently,
that
"Freud did not abandon the illusion that Adam really fell."
But
he wrote:
"We on
the other hand cling to the position that Adam never really fell."
(Norman
O. Brown
Life Against Death: The Psychoanalytical Meaning of
History) Yet Brown, like all
Transformational Marxist's, perceive the process of
Genesis 3:1-6 as the right paradigm (the right way
of thinking) which, they hope, will lead all of mankind
(if they participate) away from the "curse" the
patriarchal process and the patriarchal God (away from
"working by the sweat of your brow," and death)
and into life, i.e. into physical, mental, and social
health (cognitive, affective, and psychomotor
wholeness). Herein lies the purpose of the
"Taxonomy."
"Descriptions of curricula are set up on such different bases as descriptions of teacher behavior, descriptions of instructional methods, and descriptions of intended pupil behaviors." (Bloom, Cognitive, p. 11)
Semblance (generalization) of paradigms from tradition or patriarchal (absolutist or "status quo"), through transition or matriarchal (laissez faire or "chaos"), to transformation or heresiarchal (relativism or "change") must be applied to not only teachers, but also their curriculum (classroom environment, i.e. teacher-student experience) and student behavior. Teacher behavior, curriculum development, and intended pupil behavior can each be taxonomies by these paradigm indicators. If the teacher is traditional, using a transitional form of curriculum, he may not end up with traditional pupil behavior (obedience to authority) in his classroom. Or if he is transformational (a socialist) and only ends up with transitional (maladjusted) pupil behavior in his classroom, he knows he is not developing a properly transformational curriculum for his classroom and/or outside forces (traditional teachers, staff, or parents) may be countering his efforts.
"The major phenomena with which we are concerned are the changes produced in individuals as a result of educational experiences." "... although the objectives and test materials and techniques may be specified in an almost unlimited number of ways, the student behaviors ... can be represented by a relatively small number of classes." "... a single set of classifications should be applicable in all these instances ... elementary, high school, college." "... we are not attempting to classify the instructional methods used by teachers, the way in which teachers relate themselves to students, or the different kinds of instructional materials they use.... [or] to classify the particular subject matter or content." "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." "... the actual behaviors of the student ... may differ ... from the intended behavior specified by the objectives." (Bloom, Cognitive, p. 12)
"The
changes produced in individuals as a result of
educational experiences" can mean different things
to different people. But to know that the
foundation for the "Taxonomy"
came from Marxist who had "discovered" Freud, should
make anyone concerned about right and wrong (and the
conscience and sovereignty and inalienable rights)
troubled. "As the Frankfurt School wrestled with how to
'reinvigorate Marx', they 'found the missing link in Freud'"
(Martin Jay The Dialectical Imagination)
"The entry into Freud cannot avoid being a plunge into a strange
world and a strange language--a world of sick men, ....It is a
shattering experience for anyone seriously committed to the Western
traditions of morality and rationality to take a steadfast,
unflinching look at what Freud has to say. To experience Freud is to
partake a second time of the forbidden fruit; and this book [Life Against Death]
cannot
without sinning communicate that experience to the reader." "Our
real choice is between holy and unholy madness: open your eyes and
look around you--madness is in the saddle anyhow." "It is possible
to be mad and to be unblest, but it is not possible to get the
blessing without the madness; it is not possible to get the
illuminations without the derangement," "I wagered my intellectual
life on the idea of finding in Freud what was missing in Marx."
(Norman O. Brown,
Life Against Death: The Psychoanalytical Meaning of
History)
"Due to the authoritarian system and ideologically narrow
prescriptions of our society, people have not gone through, not experienced for
example the era of psychoanalysis, missing is the experience of plurality, but
there is the experience, that someone is out there who can decide and knows
what is right, what is wrong, what is forbidden (religion, genetics, some
books and films...). What follows is under-developed reflective
capacity and weak capacity for long-term projective view."
(Ene - Silvia Sarv)
"Psychoanalysis declares the fundamental bisexual
[abominable; homosexual, poly-sexual] character of
human nature;" "Adult sexuality, restricted by
rules, to maintain family and society, . . . leads to
neurosis." "The only valuable things in psychic
life are the emotions." "Psychoanalysis must treat religion as a neurosis."
"Psychoanalysis is the heir to a mystical tradition
which it must affirm (The 'magical' body of occidental
mysticism, and the 'diamond' body of oriental
mysticisms, and, in psychoanalysis, the polymorphously
perverse body of childhood). Psychoanalysis, mysticism,
poetry, the philosophy of organism, Feuerbach, and Marx
– the unseen harmony is stronger than the seen.
Whitehead constantly draws attention to the dialectical
patterns in mystical thought.." (Brown)
"Psychoanalysis is the mother, sociology the father, of
sex-economy."
"Sex-economy
sociology was born from the effort to harmonize Freud's
depth psychology with Marx's economic theory."
"Every
effort must be made and all means employed to guard
future generations against the influence of the biologic
rigidity of the old generation."
"Every physician,
educator, and social worker etc., who is to deal with children
and adolescents will have to prove that he himself or she
herself is healthy from a sex-economic point of view and that he
or she has acquired exact knowledge on human sexuality between
the ages of one and about eighteen." "… the education of the
educators in sex-economy must be made mandatory."
"Those forces in the individual and in the society that are
natural and vial must be clearly separated from all the
obstacles that operate against the spontaneous functioning of
this natural vitality." "It is the elimination of all obstacles
to freedom that has to be achieved." "Natural sociability and
morality are present in men and women. What has to be eliminated
is the disgusting moralizing which thwarts natural morality and
then points to the criminal impulses, which it itself has
brought into being." "Sexually awakened women, affirmed and
recognized as such, would mean the complete collapse of the
authoritarian ideology." "the right of the woman to her own
body." "The termination of pregnancy is at variance with the
meaning of the family, whose task it precisely the education of
the coming generation – apart from the fact that the termination
of pregnancy would mean the final destruction of the large
family." "The preservation of the already existing large
families is a matter of social feeling; . . the large family is
preserved because national morality and national culture find
their strongest support in it."
(Wilhelm Reich The Mass Psychology of
Fascism)
To understand how America moved away from the morals it was
founded upon, to where it finds itself today, i.e. a
wicked nation promoting unrighteousness around the
world, you don't have to go any further than the public
school or Christian school classroom and their use of
the "Taxonomy."
With the addition to
tradition (Knowledge and
Comprehension), with transition (Application and
Analysis) and transformation (Synthesis and
Evaluation), a "Taxonomy" of paradigms (different ways of thinking,
feeling, and acting) were added to the classroom
experience and the paradigm of absolutes, of fixity, was
superseded with a paradigm of "change" and immorality.
A spectrum from pre- to post- could be used to
initiate and sustain change from the past or
"pre-modern" age ("This is the way we have always
done things.") into the "postmodern" age.
"'Postmodernity ... describes a world where
people have to make their way without fixed referents and traditional
anchoring points. It is a world of rapid change, of bewildering
instability...'" (Usher, Edwards, Estonia is postmodern)
Thus the
intended behavior and the actual
behavior of students can be
directly tied to the effectiveness of the "educator"
(facilitator or change agent) in using the
"Taxonomy" to develop the right environment (authority
producing stability, "open-ended & non-directing"
producing chaos, or "facilitated heresy" producing
"change") in the classroom for the desired objective.
The latter following after Marx's dictum:
"The philosophers have only interpreted
the world in different ways; the point is to change it."
(Karl Marx, Thesis on Feuerbach #11)
"The emphasis in the Handbook is on obtaining evidence on the extent to which desired and intended behaviors have been learned by the student." "... the intended behaviors ... do not include ... the social goals imposed upon youngsters by their society or culture ... do not include undesirable or abnormal behaviors which are socially disapproved ... certain natural or unsocialized behaviors." "... we include objectives which specify social and emotional adjustment as a part of the affective domain." (Bloom, Cognitive, p. 13)
The
objective for developing the "Taxonomy" was to
find and then universalize words of inclusiveness
(generalized terms or symbols) which would circumvent
bias, i.e. bias which would be found within a traditional
paradigm. The traditionalist, opposing others who
are different, i.e. judging each other according to what
they are taught is right or wrong from their different traditional upbringing,
are perceived as discriminatory, prejudiced in their way
of thinking, a way of thinking which would inhibit or
block Synthesis, the "higher order thinking
skills" of the "Taxonomy."
"The
philosopher Hegel said that truth is not found in the
thesis nor the antithesis but in an emerging synthesis
which reconciles the two." (Martin Luther King Jr.
Strength to Love)
In other words 'truth' is not an either-or command or
law controlling a given condition but is subject to
change as the condition changes itself, i.e. truth is
the social conditions which change man as man changes
the social conditions. "Truth is a moment in correct praxis."
(Antonio Gramsci Selections from the Prison Notebooks) Truth is
the experience, the "moment in correct praxis"
when two opposing forces, "scientifically," i.e.
dialectically discover what they have in common, their
'purpose' and desires uniting in action (the praxis
of common-unity, common-ism).
Feelings ("the affective domain"), which would be
common to all traditions, would guide those developing
the "Taxonomy"
toward "discovering" the right symbols, the right words
to convey the concepts or levels of the "Taxonomy,"
so that all could participate in change, coming together
(Synthesizing) upon "common ground." We all
hate being "put down," not being able to "do our own
thing," being judged for our actions or the way we look,
chastened, etc. When a person is "discontent"
(dissatisfied) with the way things are and begins to
think upon how things "ought" to be (or should be),
philosophy "commences." "It may be said
that Philosophy first commences when a
race for the most part has left its concrete life, when
separation and change of class have begun, and the
people approach toward their fall; when a gulf has
arisen between inward strivings and external reality,
and the old forms of Religion, &c., are no longer
satisfying; when Mind manifests indifference to its
living existence or rests unsatisfied therein, and moral
life becomes dissolved." (Hegel's
Lectures on the History of Philosophy Introduction B. Relation of Philosophy to Other Departments)
It is from this position, i.e. transition (where the desire
for individuality and dissatisfaction with the current
conditions of restraint collide), where "change" toward
Synthesis ("the negation of negation," i.e. the annihilation of the judgmental
patriarchal, traditional paradigm) can be initiated and
sustained. Inclusiveness, generalization, or
"fusion words," makes it possible to expose students to
material which is detrimental to the patriarchal
paradigm. While patriarchal material is at first
included (since generalization of terms includes it),
over time, as the "Taxonomy" gains control over
the education material which is used in the classroom
(as more and more teachers are trained in Colleges and
University on how to use the "Taxonomy" in
developing curriculum in the classroom), traditional
material would become less inclusive (less relevant) as
the heresiarchal material would become more inclusive
(more relevant), until the traditional material (and the
patriarchal paradigm) would no longer be included, i.e.
would be perceived as being irrelevant. "Can the
student accept the fact that the traditional family might be
changed and might possibly disappear?"
(Paul Dressell et al. General Education: Explorations
in Evaluation, American Council on Education, 1954)
Paul Dressell's research was used to 'justify' the "Taxonomy."
The "Taxonomy" was designed
with the intent of "progressively" annihilating
the patriarchal paradigm.
"... two students solve [a problem but] ... one student [solves] it from memory ... the other student ... reasons out the solution by applying general principles." "We can only ... analyze the relations between the problem and each student's background of experience." "... more complex behaviors include the simpler behaviors.... we intend the learning experience to change the student's behavior from a simpler type to a more complex one which in some ways at least will include the first type.... so long as the simpler behaviors may be viewed as components of the more complex behaviors...." (Bloom, Cognitive, p. 16)
While one
student is answering the question from memory, which
means he has had a prior "history" in regard to the
question and the answer, the other student, since
he has had no prior experience with that particular
question and answer, has to figure out
the answer by "applying general principles," .
While both came up with the same answer, one student came to
it experientially (through memorization or having "applied general principles" to achieve the answer
in the past but simple recalls the answer this time
around) while the other student came to it rationally (through
"applying general principles"). We won't know which stage of the
"Taxonomy"
each student used to arrive at his answer without finding out his
"history," his past life experience.
"Before effective plans for change can be
made the present state of affairs must be defined as
accurately as possible . . . . [in other words]
what are the forces which are keeping our methods in the present
'groove'?"
"Driving forces are those forces or
factors affecting a situation which are "pushing" in a particular direction;
they tend to initiate a change and keep it going. Restraining forces
may be likened to walls or barriers. They only prevent or
retard movement toward them." (Kenneth Benne, Human Relations in
Curriculum Change)
For
a traditional teacher how the student arrived at the
answer to the question poses no problem, since
memorization is the major component to traditional
education, unless the traditional teacher is requiring
the student to use scientific methods to resolve a
complex scientific problem regarding rocks, plants,
animals, the human body, etc. Here is where bait
and switch takes place (start with natural science and
then switch to "behavior science"). But for the
transformational
teacher (the facilitator of change), since the
answer relates to the students social behavior, i.e. it depends upon
his adaptability to change, how he deals with ambiguity
or uncertainty (how he uses tools of social malleability
and manipulability), the students
"history" (his prior life experiences) is key
to understanding which level of the "Taxonomy"
he happens to be utilizing. Is he traditional,
transitional, or transformational in his thought process.
Is he patriarchal, matriarchal, or heresiarchal in his
paradigm. In other words, does he depend upon
higher authority for direction and purpose in his life,
does he just do his own thing, or does he unite with and
work for mankind, collectively 'discovering' direction
and purpose in life.
Later on Bloom explains that the "higher order thinking
skills" students can revert
to rote memorization and therefore must be tested to see
if that has happened and help them to re-initiate and
sustain the higher level process in making life
decisions, i.e. making sure transformationalism, i.e.
socialism, does not fall back into traditionalism, i..
capitalism, where the person relates with other according
to the office they hold rather than to the common
experiences (social benefits) they engender.
"'Capital' … is, according to Marx, 'not a thing but a
social relation between persons mediated through things.' 'These
relations,' Marx states, 'are not those between one individual
and another, but between worker and capitalist, tenant and
landlord, etc. Eliminate these relations and you abolish the
whole of society; …… a scientifically acceptable solution does
exist … For to accept that solution, even in theory, would be
tantamount to observing society from a class standpoint other
than that of the bourgeoisie. And no class can do that-unless it
is willing to abdicate its power freely. ' '... the ideological
history of the bourgeoisie was nothing but a desperate
resistance to every insight into the true nature of the society
it had created and thus to a real understanding of its class
situation.… the Communist Manifesto makes the point that the
bourgeoisie produces its own grave-diggers.'" (György Lukács History & Class Consciousness)
The complaint by the Transformational Marxists (Adorno,
Fromm, Marcuse, Horkheimer, Lazersfeld, etc.), against
the Traditional Marxist of Communist Russia, China,
Cuba, etc., was that they reverted back to a top-down
system after gaining power. This is why the dialectical process,
the "Taxonomy," must be applied in all
situations, unremittingly, perpetually. "Why do changes in the
school, even though enthusiastically launched in the
beginning, often slip back into the older patterns?"
(Kenneth Benne
Human Relations in Curriculum Change, 1947,
1950)
If we were dealing with pure science and technology, "higher
order thinking skills" would be mandatory in a
traditional classroom dealing with rocks, plants,
animals, and the man's physical body, but we are not.
(In the public school system of the one room school
house, classes only went up to the eight grade, about
age 12, where, according to traditional biblical
practice, the boys became an apprentice, learning under
their father, and the girls continued their learning
under their mother's direction, the teacher, being
unmarried, i.e. a required condition, served as a
servant under God, with his laws on the walls, his word
on the desk, prayer regularly offered, and chastening
applied at appropriate times. "Higher order
thinking skills" were not applied in morals and ethics
in the classroom, where only deductive reasoning was
made use of in situations regarding personal problems
and social issues. "Higher order thinking skills" were only introduced in
the public classroom to be developed and applied in
trade schools and colleges, in the areas of science and
technology.)
But with the use of the
"Taxonomy" we are dealing with the students paradigm, his way of
thinking, feeling, and acting in an environment which
seeks to "shift" his paradigm from a patriarchal
paradigm of "fixity," based upon given facts and truth to a heresiarchal paradigm
of "change," based upon theories and opinions. Faith in higher authority, i.e. God,
can only be initiated and sustained in a patriarchal
paradigm. A person can not keep his faith in God
and practice the dialectical process, i.e. the
heresiarchal paradigm. A person can not
participate in the "Taxonomy" (which is built
upon the dialectical process) and keep his faith in
God. The "shifting" from the faith to
"honest doubt" is the 'educational' objective which the
"Taxonomy" was designed to accomplish, what the
authors intended as their outcome to begin with.
Since the
"Taxonomy" progresses from the patriarchal
paradigm, "lower order thinking skills" in morals
and ethics, to the heresiarchal paradigm, "higher
order thinking skills" in morals and ethics,
teachers, students, staff, parents, etc. are, knowingly
or unknowingly, changed by their use of it in the school system.
To question it is to question your very own profession
as an 'educator' and credibility as a "caring" parent.
Socrates, who was noted for his development of
"higher order thinking skills" (Socratic
critical thinking skills), according to Jean
Piaget, was sentenced to death
for two reasons, for engendering disrespect towards
authority and for corrupting the morals of the youth.
It does not matter what era or which generation uses the
dialectical process to deal with life issues, it always has the same effect, the "change"
of a persons faith in God and His Word to his dependence upon
his own "sense experience" to "know" the 'truth.'
"Jesus saith unto him, I am the way, the truth, and
the life: no man cometh unto the Father, but by me."
John 14:6 Dialectically, truth is not derived
from, found in, or leading to any higher authority
figure greater than what human "sense experience, ...
which can only proceed from Nature," can provide (Karl
Marx).
(Reference the chart below to understand how the
"Taxonomy"
applies to the following words, knowing, comprehending,
applying, analyzing, synthesizing,
evaluating. Note: some of these words have
been rearranged in recent times with other words
sometimes being
used in their place.) While knowing, since
the student was told the answer to the question in a
prior class, and comprehending, since the student
more than likely had to memorize the answer or else
receive a bad mark when tested, he more than likely had
no experience in or saw no need in "applying general principles"
to
come up with the particular answer.
Without this prior "history," i.e. of the students prior
experience in coming up with the answer, the teacher
using the "Taxonomy" is not able to know where along the
continuum of "changingness" the student lies.
Dialectically, since we are dealing with his
adaptability to change, i.e. his tolerance of ambiguity, something a traditional paradigm would
not tolerate, his "history" is essential to the process
of change. By answering
the question from memory, his ability to apply
and then analyze outside a traditional, "rigid" paradigm of right and wrong (duality, as in
two plus two is four and can not
be any other number) may not have been experienced.
The transitional stage (plurality) must consider a
persons life experience as key to the overall outcome,
as in "Considering you were up late, working to make
some cash to help your family, and didn't have time to
study for the test, I won't punish you by lowering your
grade for giving me the wrong answer." Transition
(incorporating feelings into the outcome) is a stage
along the continuum which is crucial to moving on into
"higher order thinking skills."
To arrive at the synthesize and
evaluate
level of the "Taxonomy," i.e. "higher order thinking skills,"
the students past experiences must include others being
adaptable to his personal changing situations (situation
ethics), remember we are not dealing with true science
here, but "behavioral" science with human feelings,
"sense experience," guiding us in the pathway of
truth. True science would not and can not tolerate wrong
answers or even for that fact, wrong questions.
Since the answers are in the questions, the paradigm
used determines the answers (knowing answers―facts and
truth, come from "What is the right answer or thing
to do here?" knowing questions, opinion
answers―theories, come from "how do you feel,"
and "what do you think" opinion questions, i.e.
"What do you think we should do in this
situation?" (Two space shuttles were
destroyed, with all personnel on board dying, because
the second type of questions were asked.)
Biblically what is missing here is repentance and
forgiveness, which are not "tolerant of ambiguity," nor
can they recognize (and therefore justify) situation
ethics. For the student to move on to the higher
level of the "Taxonomy," he would
have to experience the middle stage of the Taxonomy
(life experiences are to be considered as being equal
to, if not more important than, any pre-established
answers or responses) otherwise
he would more than likely depend upon memorization and
remain at the "lower order thinking skills"
level, dependent upon being told (expecting to be told), what to learn and do,
i.e. depending upon being taught what is the right
answer. Instead of arriving at his answer
through experiencing "higher 'reasoning' skills," his
knowing and comprehending
would have to depend upon the office of a higher
authority and his behavior would have to be obedience to
their commands (a didactic, deductive way of thinking).
When being applied to areas of science and technology a
taxonomy is a legitimate and essential procedure.
A true taxonomy is used to arrive at answers to questions, but when applied
to human behavior (where human feelings influence the
outcome and evaluation must incorporate human
feelings), faith in God or parent, obedience to their
commands, and respect for the office of higher authority must
categorically be treated as anathema, (all contracts are
subject to situational change, i.e. "I take you for my
wife for better or for worse, or until someone better
comes along.") since the only way
to arrive at synthesis and evaluation
would be to justify having the "right" to question higher authority,
i.e. question their office and established answers, making
both their office and answers irrelevant when they are
not adaptable to, i.e. do not fit in with, the changing
times, i.e. the student's personal "sense
experience," i.e. "sensuous need,"
and "sense perception," "which can only proceed from
Nature." (Karl Marx)
According to the
"Taxonomy,"
it is not that knowing and comprehending
the "old fashioned way," i.e. by faith, is wrong (making
the
"Taxonomy"
'judgmental'), it is that the "old way of doing things" is
irrelevant in the changing times. The truth is,
the "Taxonomy" is judgmental, as David Krathwohl,
leading editor of the second book, admitted. "Success depends not upon complete absence of
prejudice, but upon beneficial prejudices. The problem is one of
determining what is 'beneficial prejudice' in any given instance."
(David Krathwohl "The Myth of Value-Free Evaluation and
Evaluator as Negotiations Facilitator-Fact Finder")
While knowing
and comprehending are relevant, are important
steps on the pathway to "higher order thinking skills"
in science and technology, "Taxonomologically,"
when they can not yield to life experience (human
feelings) as the medium
through which "change" must take place, they make
application and analysis rigid, subject to
the "duality" of right-wrong, good-evil, either-or,
above-below. "Marx reproached Hegel (and, in even stronger terms, Hegel's successors who had
reverted to Kant and Fichte) with his failure to overcome the duality of thought
and being, of theory and practice, of subject and object." (György Lukács
History & Class Consciousness What is Orthodox Marxism?)
"How can the oppressed, as
divided, unauthentic beings, participate in developing the
pedagogy of their liberation? Only as they discover themselves
to be 'hosts' of the oppressor can they contribute to the
midwifery of their liberating pedagogy. As long as they live in
the duality in which to be is to be like and to be like is to be
like the oppressor, this contribution is impossible. The
pedagogy of the oppressed is an instrument for their critical
discovery that both they and their oppressors are manifestations
of dehumanization. In order for the oppressed to be
able to wage the struggle for their liberation, they must
perceive the reality of oppression not as a closed world from
which there is no exit, but as a limiting situation which they
can transform." (Paulo Freire
Pedagogy of the Oppressed)
"... a
philosopher is motivated by a need to synthesize or
reconcile some underlying duality in the person's life
or times." (Karl Marx as quoted in George
Russell Seay, Jr. Theologian of Synthesis: The
Dialectical Method of Martin Luther King, Jr. As
Revealed in His Critical Thinking on Theology,
History, and Ethics)
As Abraham Maslow wrote in his Journals, "For Marx, man's being & consciousness are determined by the structure of
his society." "Third-Force psychology is also epi-Marxian in these senses,
i.e., including the most basic scheme as true-good social
conditions are necessary for personal growth, bad social
conditions stunt human nature, material conditions are pre-potent
over spiritual ones, & SA [Self-Actualized] potentials,
religious, laws philosophy, ideology, are in fact all
by-products of basic social & economic conditions, while cutting
out the dogmatic Marxian a priori crap. This is to say,
one could reinterpret Marx into a self-actualization-fostering
Third- and Fourth-Force psychology-philosophy. And my
impression is anyway that this is the direction in which they
are going now."
(Abraham Maslow Journals) Without the aid of the
"Taxonomy" the students
behavior remains subject to the control of a higher authority
(his behavior "determined by the
structure of his society," i.e.
shaped by patriarchal teachers, parents, and God). How can
the next generation experience for itself the "sense
experience" of initiating and sustaining socialism
if its "sensuous needs," (carnal human nature,
i.e. "felt" needs, i.e. as listed in Maslow's hierarchy of "felt"
needs), and its "sense perception" (sight
based, i.e. society is "open-ended" and "non-directed,"
as structured by Rogerian
psychology) is stilled restrained by the social
relevance of parents and God, where the community is
divided ("alienated") and controlled ("repressed") by
the traditional family and its private (anti-social)
beliefs and values. "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) Bloom
used Rogers' material in developing the "Taxonomy."
"Members of the taxonomy group spent considerable time in attempting to find a psychological theory which would provide a sound basis for ordering the categories of the taxonomy." "What is needed is a larger synthetic [man made] theory of learning than at present seems to be available." (Bloom, Cognitive, p. 17) bracketed information added
The "psychological theory" was already present in the writings of the Frankfurt School, Kurt Lewin, J. L. Moreno, and in the work being done at the National Training Laboratory in Bethel, Maine (and the Tavistock Institute in England), but was not yet formed into a "larger synthetic theory," i.e. a usable, reliable, and undetectable man made layout, applicable to all educational institutions, influencing all educators into developing a "professional managerial class," a class facilitating paradigm change throughout the world (initiating and sustaining paradigm "shift").
"As the taxonomy is now organized, it contains six major classes:"
| 1.00 | Knowledge |
| 2.00 | Comprehension |
| 3.00 | Application |
| 4.00 | Analysis |
| 5.00 | Synthesis |
| 6.00 | Evaluation |
These six major classes, when
applied to "human behavior," follow a
progression (spectrum) of paradigms. Don't be fooled by
its appearance as a taxonomy of true science, as it
displays examples of a taxonomy used in true
science. The "Taxonomy"
starts with a Patriarchal paradigm (1.00 & 2.00)
where laws, commands, and rules are pre-established,
where knowledge is acquired through preaching
and teaching, and comprehension is knowing
that you had better memorize and obey the rules or
truths or else. (But within the subcategory of
the first two levels of the "Taxonomy" are
embedded, like wheels in wheels, the next levels of
the "Taxonomy.")
The
"Taxonomy"
moves into the acceptance of, or the questioning of
the Patriarchal paradigm with the recognition of a
Matriarchal paradigm (3.00 & 4.00). It makes
room for two options (opinions) where Application
can follow in the steps of the Patriarchal paradigm,
by, for example, the student doing his homework, or
else it can be moved into the Matriarchal paradigm,
where the student can challenge the Patriarchal
paradigm by not doing his home work, i.e. he had
something "better" to do with his time. "I didn't
feel like doing my homework." In that case,
when it comes to test time, i.e. when the student
gets a bad grade, his Analysis would be
either, it is better to do my homework, and thereby
with his approving behavior support the Patriarchal
paradigm, or else he might consider education (that
type of education) unimportant and behave
rebelliously by questioning it, becoming
insubordinate to higher authority ("civil
disobedience"). The latter
stage would manifest an unstable situation in the
Patriarchal classroom, one in which the traditional
teacher would have to expel the student unless he
repented and became transformed by the "renewing
of his mind" (at least 'conforming' to the
traditional classroom, following a pattern of
obedience to higher authority, even if his heart was
not in it). "And be not conformed to this world:
but be ye transformed by the renewing of your mind,
that ye may prove what is that good, and acceptable,
and perfect, will of God." Romans 12:2
For those desiring to move the students into the Heresiarchal
paradigm (5.00 & 6.00), i.e. "higher order thinking
skills" in morals and ethics, it would be essential
for them to retain the rebellious (deviant) student in the
classroom, hear his side of the story, and find out
what he and all the rest of the students had in
common regarding the situation (their feelings and
thoughts on simply memorizing rules and commands and
obeying them without question). While the "Taxonomy"
appears to be dealing with subject matter, as
already stated by Bloom, it is not. It is
dealing with paradigms, with differing ways of thinking,
feeling, and acting, and how the classroom
environment can be re-shaped, through curriculum
development, to produce the desired objective or
goal for the teacher or school system. The "Taxonomy"
opened up the classroom to more than one objective
or goal in determining how the next generation will
think, feel, and act, in the face of "changing"
(challenging) times. Will they be obedient,
rebellious, or revolutionary to the "old" way of
doing things when they come out of the school
system. That is the question and the answer
offered by the "Taxonomy."
"... the
objectives in one class are likely to make use
of and be built on the behaviors found in the
preceding classes..." "... arrange
educational behaviors from simple to complex ...
on the idea that a particular simple behavior
may become integrated with other equally simple
behaviors to form a more complex behavior."
"... one class type A, another class AB, another
class ABC" [where A is simply facts,
AB includes feelings which may draw a person
away from the facts learned, and ABC is thinking
and justifying changing, i.e. synthesizing, the
facts to make them more in line with feelings,
i.e. compromising the facts which impede the
"right" of feelings. "... therefore
problems in ABC are more complex than in
AB and A, and problems in AB are more complex
than A, so that any student having problems in
answering ABC may mean the student is at an A or
an AB level of the
"Taxonomy," and any
student having problems in answering AB may mean
that he is still at level A of the 'Taxonomy.'"]
(Bloom,
Cognitive, p. 18)
The A, AB, ABC example above is my
paraphrase of Bloom's quotation in his
"Taxonomy."
"Who wants to be an A when they can be an AB or better yet an ABC?" "Who wants to be a knower (the common laborer, locked into one position for the rest of their life) when they can be an evaluator (in control of themselves and society, an innovator, helping themselves and society become and remain adaptable to 'change')?" Bloom, on page 16, mentions that whether a person is a "Gestaltist, i.e. "the complex behavior is more than the sum of the simpler behaviors," the whole is greater than the sum of its parts―the individual finds his identity and 'purpose' in life within society, which is greater than the total of individuals within it since each person contains an "ether of the brain" which as an "incarnation of the Absolute Subject" (Karl Marx) which draws all "similar behaviors" together as one "complex behavior" (Benjamin Bloom) or a pure materialist, i.e. "the complex behavior as being completely analyzable into simpler components," the whole can be found within its parts since the social nature of man lies within each individual, just waiting to be discovered and emancipated, the "Taxonomy" would allow the socialist/Marxist freedom to achieve their desired goal, i.e. the socialization of the parochial mind, i.e. moving A's, "lower order thinkers" to level AB and beyond.
"One of the major threads running through all the taxonomy appears to be a scale of consciousness or awareness. Thus, the behaviors in the cognitive domain are largely characterized by a rather high degree of consciousness on the part of the individual exhibiting the behavior, while behaviors in the affective domain are much more frequently exhibited with a low level of awareness on the part of the individual.... in the cognitive domain especially, it appears that as the behaviors become more complex, the individual is more aware of their existence. We are of the opinion that this applies to the other domains as well." (Bloom, Cognitive, p. 19)
The following quotations, and there
are many of them, give a clear understanding of what those who developed the
"Taxonomies"
had in mind when they mention "consciousness or
awareness." Spend the time to read the
following quotations by famous and influential
Transformational Marxists, and then re-read the
above quotation and you will realize that the
"scale" Bloom is writing of is an increased
consciousness or awareness of the danger which
is involved in questioning, challenging, and
overthrowing higher authority ("authoritarianism"),
and the right and duty to do it or die. Consciousness is the
awareness that you
have the 'right' to resent being told how to think,
feel and act, and class consciousness is the
awareness that you are not only in resenting
that condition, and that working together with
others, by putting consensus into praxis
(joint agreement to "negate negation,"
i.e. to circumvent inhibitions or barriers which
prevent the actualization of common-ism built on
humanism, i.e. "behavior science") that condition
can be overthrown. The student either turns to
the group (society) for pleasure (freedom and life)
or remains an isolated individual (subject to the
traditional home and higher authority) subject to
endless work (repression and death). The "Taxonomy"
was developed to provide a way for educational
professionals to neutralize the counter-attack of
the traditional home without being fired. By
making the parents, their children, and the
community subordinate to the "community" educational
system all became subject to the "Taxonomies"
heresiarchal way of thinking. It
thereby allowed all "discontents" (murmurs)
to "emerge" from the environment of restraint
and deliver themselves from the patriarchal
paradigm, as "murmurers" tried to
"emerge"
out from under God and Moses' authority (Exodus
16:8; Numbers 14:36; 17:5).
"Conscientizacao
is the
deepening of the attitude of awareness
characteristic of all emergence.
Humankind emerge from their
submersion and acquire the
ability to
intervene in reality as it is
unveiled.
Intervention in reality —
historical awareness itself — thus represents a step
forward from emergence,
and results from the conscientizacao
of the situation."
(Paulo Freire
Pedagogy of the Oppressed) Conscientisation
is "the process in which men, not as recipients,
but as knowing subjects, achieve a deepening
awareness both of the socio-cultural reality which
shapes their lives and their capacity to transform
that reality." (Freire cited in Schubeck S J,
1993: 46 n 41) Paulo Freire, as well as Boom,
is promoting that the materialization (common-ism)
of mankind can not take place until the
student (man) is able to "emerge" from his
"submersion," his subjection to higher authority
i.e. until the classroom environment (society) is
structured in such a way that the student is able to
experientially (experimentally), identify with
(become conscious of―"conscientizacao")
his own human nature ("his 'tabooed' desires are no
longer labeled as 'lusts' or 'sin,' but are treated
as just being human nature") and therefore, in a
"non-hostile" environment (no parent or God present
to chasten him for his thoughts and actions),
recognizes his commonality with all the other
students (mankind), liberating himself with
them ("emerge") from the condition which
counters, inhibits, or blocks the recognition,
justification, and actualization (Analysis,
Synthesis, and Evaluation) of human
nature. Synthesis negates chastening
and circumvents the Analysis of right and
wrong, making Analysis the discovering of
common-ness with human nature (diversity discovering
unity, i.e. "deviancy in unity"). Without the
conscientizacao, the student can not emerge
from his submersion to the patriarchal paradigm, i.e.
"the old way of doing things" (which isolates him,
"alienates" him from his own nature and from the
same nature found within others, and burdens him
with rules which repress his own nature as well as
the nature of others
as he accepts them as reality, "reification"),
and therefore prevents him from joining with others
in the praxis of creating a new
world order built upon the "scientific"
discovery of the common-ism of human nature.
Dialectically, consciousness can not occur apart from
social praxis. "It is not men's
consciousness that determines their existence, but on the
contrary, their social existence that determines their
consciousness." (György Lukács History & Class Consciousness What is
Orthodox Marxism?)
"... Consciousness only
arises from the need, the necessity, of intercourse with
other men." (Karl Marx MEGA I/5)
"In the dialogic relation of recognizing oneself in the
other, they experience the common ground of their
existence." "The revolution that must occur is the
reaction of suppressed life, which will visit the
causality of fate upon the rulers." "Therefore the
dialectic of the moral life must repeat itself until
the materialist spell that is cast upon the
reproduction of social life, the Biblical curse
of necessary labor, is broken technologically."
(Jürgen Habermas Knowledge & Human Interest)
emphasis added
As Abraham Maslow stated it:
"We must ultimately assume at
the highest theoretical levels of enlightenment ...
a preference or a tendency ... to
identify with more and more of the world, moving
toward the ultimate of mysticism, a fusion with the
world, or peak experience, cosmic consciousness, etc."
(Abraham Maslow, Maslow on Management)
"Human consciousness can be liberated from the parental
complex only by being liberated from its cultural
derivatives, the paternalistic state and the
patriarchal God." "The 'dialectical'
consciousness
[is]
a manifestation of Eros ... that Dionysian ego which
does not negate any more." "Eros is
fundamentally a desire for union with objects in the
world." "By dialectic, I mean an activity of
conscious, struggling to circumvent, the limitations
imposed by the formal-logical law of contradiction."
(Norman O. Brown,
Life Against Death: The Psychoanalytical Meaning of
History) Without the
learning environment being freed from parental restraints ("entice"
out from under the "authoritarian," Patriarchal
type of thinking, feeling, and acting), freed from "the
limitations imposed by the formal-logical law of
contradiction" (delivered from right-wrong thinking,
feeling, and acting), the next generation could not 1) feely
express their Id, their impulses, 2) manifest their
"Dionysian ego," their "'dialectical' consciousness,"
and 3) actualize their humanistic (socialistic) nature.
Even Abraham Maslow acknowledged that the dialectical,
Dionysian structure of the "Taxonomy" resulted in an
"Esalen-type, orgiastic, Dionysian-type education."
(Abraham Maslow The Journals of Abraham Maslow)
Because of his own children he became troubled about (but
never recanted of) this "theory and practice"
(putting children's theories or opinions into practice and
treating them as reality, i.e. releasing the Id of the child
into the world, making it the gnostic fountainhead of
reality) type of education. "... my children got
me into conflict with my
theory." "Who should teach whom?"
(Abraham Maslow The Journals of Abraham Maslow)
"Consciousness, instead of being the watchman over a
dangerous and unpredictable lot of impulses, becomes
the comfortable inhabitant of a society of impulses
and feelings and thoughts." (Carl Rogers,
on
becoming a person: A Therapist View of Psychotherapy)
As the transformational Marxist, György Lukács put it:
"In order to progress from these 'facts'
[facts taught by higher authority which restrain
human nature] to facts in the true meaning of the
word [facts which include 'oughtiness,' i.e.
feelings and thoughts which emanate from human
nature and counter the 'as given' facts or restraint
which inhibit human nature] it is necessary to
perceive their historical conditioning as such and
to abandon the point of view that would see them as
immediately given: they must themselves be subjected
to a historical1 and dialectical
examination2."
(György Lukács, History & Class
Consciousness: What is Orthodox Marxism?)
1 Dialectically, history is 'scientifically' discovering which
experiential environment you are coming from.
Is your upbringing traditional, transitional, or
transformational, i.e. are you patriarchal,
matriarchal, or heresiarchal in paradigm, i.e. are
you a "knower," set in your ways, a "feeler," driven by
impulse, or a "thinker," able to adapt with changing times.
Dialectically, history is not made by a power above
man, directing him in his actions, it is man
progressively discovering himself in his
interactions with society
(humanism).
2
Dialectical examination is evaluating the
relevance of the information presented to you or by you, based
upon its identity with and support of the earthy,
carnal nature of man, that information which is in
common with all participants, that information which can
collectively (with everybody's participation) and which can
realistically (that which is humanly possible with all
participants participation) be put into practice (praxis);
"'The philosophy of
praxis is the absolute secularization of thought, an
absolute humanism of history.'" (Antonio Gramsci
Selections from the Prison Notes)
The dialectical condition (as found in the "Taxonomy")
is the condition
"... which the consciousness of the proletariat
[the "higher order thinking" class] has striven
to create ever since its inception [a class
which was created from the first application of the
"Taxonomy"]. The workers' council
[all 'teams' must dialogue to consensus] spells the political and economic defeat of
reification
['taboos' and restraints placed upon human nature by
arbitrary, rigid laws given by higher authority,
i.e. human restrains coming from an 'authoritarian personality']. In the period
following the dictatorship [democratic takeover
of the class or government] it will eliminate
the bourgeois separation of the legislature,
administration and judiciary
[remove limited government, which was developed to
give liberty to the patriarchal family, which will
be replaced with a totalitarian, socialist,
'equality for all,' international government for the
sake of initiation and sustain humanism, i.e.
common-ism, for all]." (György Lukács,
History & Class Consciousness: What is Orthodox
Marxism?) information and emphasis added.
"No attempt to engineer changes in people and social systems
is without some value system, whether explicit or
implicit. The value system which these readings on
leadership and change incorporate is a democratic
one. The further assumption is made that democratic
values will be safeguarded in a process of change only as these values become conscious and
explicit in the operating methodology of leadership
and planning employed in the process."
"The formulation of a 'good' group, in a
democratic society, ... is one which is conscious of
its democratic responsibility." "The ideal of
democratic deliberation is an intelligent and
uncoerced consensus concerning what should be
done.... no other method of social control depends
so centrally for its effective working-out upon the
habituation and responsible discipline of all of its
members in conscious methods of deliberation and
discussion." (Kenneth Benne,
Human Relations in Curriculum Change) emphasis
added
The
"Taxonomy" is all about communication skills, do
you preach and teach or do you dialogue. You preach and teach truth, you dialogue opinions.
Therefore whenever you meet dialectically minded
people (who can not communicate in facts and truth
for very long, if at all, which would bring them under
condemnation or make them feel guilty concerning their
thoughts, feelings, and actions), they must change your
communication with them from a truth format to an opinion
format. In this way they they can dialogue with you and you can
dialogue with them (and not become judgmental),
making you, for the moment, at-one with them
and them at-one with you. Dialogue allows
"equality of opportunity," the opportunity for you to
discover and build common
ground with them and for them to do the same
with you (through "conscious methods of
deliberation and discussion").
"The scientific study of ideology can only be made on the
basis of theory." (Theodor Adorno The
Authoritarian Personality)
The "Taxonomy," with its "scientific"
approach to thoughts, feelings, and actions can only
function in a theoretical format (except for when it comes
to its mandatory use in the classroom, i.e. when your job
security or promotion depends upon your knowledge and use of
it―Praxis, I, II, III,
i.e. don't question it unless you enjoy rejection and pain).
For those who would say it is open ended, allowing all to
keep their positions, i.e. that "everybody is entitled to
their opinions," is to instantly negate a right-wrong
paradigm, treating that person as irrational and irrelevant,
i.e. uneducated and unrealistic ("unprofessional")
and therefore unemployable (if they are employed they are
only placed at the lowest and most menial positions for the
sake of 'damage control,' i.e. easier to clean up the
"messes" they make).
But if you refuse to turn the truth into an opinion (for the
sake of building relationship with them) and you
instead preach and teach the truth to them as is,
you will more than likely be accused of cramming
your 'opinion' down their throat and will therefore
be criticized, condemned, and censured for being
"unteachable," i.e. refusing to be conscious and
therefore tolerant of others' values. Instead
of casting you out, attacking you, or refusing to
let you participate, they will more than likely
first treat you as
irrelevant and not invite you to their activities,
while making laws which require you, through taxes,
to support their activities, laws which classify people
who behave as you (your refusing to behave other than
with "lower order thinking skills" in a "higher
order thinking skills" world, i.e. a person holding
to absolutes in a rapidly changing world), as being
uneducated, unteachable, uncaring, heartless,
selfish, and hateful, and therefore dangerous to
themselves and others.
"Don't take it personal (as you loose your
promotion, your job,
your reputation, your business, your land, your
children, your inalienable rights, your faith, your
life, etc.), it's just common-ism at work for the
'good' of all."
What was unconscious, which had to be made conscious, was the
student's natural feelings, his Id, his
natural inclinations. But consciousness had to
be created in such a way that, with the help of the
"Taxonomy,"
the student's Id would not become
destructive to social cause (become non-socialist;
where he would practice anti-social
"incest, murder, and other crimes"), nor
remain "repressed," and therefore supportive of the
traditional family cause (remain anti-socialist,
anti-democratic; "neurotic"). "Positive
social change" could only be initiated and sustained
through the progressive structure of the "Taxonomy"
being applied in the classroom environment. This
socialist, dialectic, "Taxonomy" indoctrinating
ideology would not only be 'applied' in education, but also
in labor, in all of government (whether in the township, the
village, the city, the county, the state, the nation, and
the international policy making environment), in the church,
in every facet of life (qui facit per alium facit per se,
"He who does something through another does it through
himself.").
"In psychology, Freud and his followers have presented
convincing arguments that the id, man's basic and unconscious nature,
is primarily made up of instincts which would, if permitted
expression, result in incest, murder, and other crimes."
"The whole problem of therapy, as seen by this group, is how
to hold these untamed forces in check in a wholesome and
constructive manner, rather than in the costly fashion of
the neurotic." (Carl
Rogers in his book on becoming a person: A
Therapist View of Psychotherapy)
"Parental discipline, religious denunciation of bodily
pleasure, . . . have all left man overly docile, but
secretly in his unconscious unconvinced, and
therefore neurotic." "The bondage of all
cultures to their cultural heritage is a neurotic
construction." "Neurotic symptoms, with their fixations on
perversions and obscenities, demonstrate the refusal of the
unconscious essence of our being to acquiesce in the dualism
of flesh and spirit, higher and lower." (Norman O.
Brown Life Against Death: The Psychoanalytical Meaning of
History)
"Every neurosis is an example of dynamic adaptation; it
is essentially an adaptation to such external conditions as
are in themselves irrational and, generally speaking,
unfavorable to the growth of the child." (Erich Fromm, Escape from
Freedom)
The famous Transformational Marxist, Georg Lukács described
the battle this way. Note: I introduced
information to his quotation to show the correlation
between the
bourgeoisie and proletariat and the class consciousness taking place in the
classroom, that is the battle between the
traditional parents and the "Taxonomized,"
transformational students. Bloom & Krathwohl wrote
(in Book 2 Affective Domain, p. 83) that the "Taxonomy"
was designed "to develop attitudes and
values toward learning which are not shaped by the
parents," and that its use in the school system
"produces conflict and tension between parents and
children." The battle is between the
parent and the child (the bourgeoisie and the
proletariat). "... the bourgeoisie [the parents] fighting on its own ground will
prove superior to the proletariat [the children]
... it is self-evident that the bourgeoisie [the
parent] fighting on its own ground
[chastening] will be both more experienced
and more expert… the superiority of the proletariat
[the children] must lie exclusively in its
ability to see society from the centre as a coherent
whole [the purpose of teaching children
inductive reasoning in the classroom, and
'open-ended,' 'non-directive' method of education,
and using teamwork, consensus, and dialogue as a
means of education is to help the children
collectively overcome the effects of the traditional
home environment]. This means that it [the
child] is able to act in such a way [confident in questioning parental authority] as
to change reality [reality for the next
generation is not found in obedience to parental
authority but instead is found in social equality,
i.e. questioning parental authority and demanding
"Our rights"; Lukács writes: "For the dialectical
method the central problem is to change reality.…
reality with its 'obedience to laws.'"
]; in the class consciousness [the child
is now aware that he is not alone in his contempt
toward parental authority] of the proletariat
[and aware of the support of other children] theory and practice coincide
[human nature collectively realized and
actualized in the classroom and being carried back
into the home]
... The proletariat [the child] cannot
liberate itself as a class
[unite in its contempt for rigid parental
authority and work together with other children to
"negate" it] without simultaneously abolishing
class society [eliminating parent-child,
teacher-student hierarchy in the classroom
environment as well as in society]
as such. For that reason its consciousness [the
child's awareness of where the battle line lies, i.e.
new generation vs. old generation, transformational
thinking vs. traditional thinking, traditional
parents vs. transformational children], the last
class consciousness in the history of mankind, must
both lay bare the nature of society [if we are
to be one, the traditional family structure should
no longer be allowed to divide society both within
the social structure and the structure of the
cognitive, affective, and psychomotor domains within
the children] and achieve an increasingly inward fusion of theory and practice.
(Which
means
praxis, i.e. don't just think and talk about
it, do it.)
…the
bourgeoisie
[the parent] automatically obtains the upper
hand when its opponents [the children]
abandon their own position [position of
equality, equal to the parent as rights go]....destroy
this unity
[the children refusing to submit to parental
authority is not put into social action, i.e.
society is not on the side of the child and or the
child is not on the side of society] they cut the
nerve that binds proletarian theory
[that the all is the one and the one is the all
"feeling," we are all children of the world, united
in a common cause, is "rationalized," and agreed
upon but not put] to proletarian action [not
put into practice, i.e. children not questioning and
challenging parental authority, i.e. theory is not
put into some form of social action, i.e. the child
is not able to challenge or "turn in" any parental
authority figure who inhibits or blocks the quest
for social oneness]. They reduce theory to the
'scientific' treatment of the symptoms [their
resentment towards parental authority is isolated
from the whole, society, i.e. the class or
group support is missing, and therefore the child is
classified as having a personal problem]
...and as for practice they are themselves
reduced to being buffeted about aimlessly and
uncontrollably [their rebellious actions just get them into trouble
with parental authority which they can not overcome
without social, "right of the child," support]."
(György Lukács History & Class Consciousness)
"... consciousness must develop a dialectical
contradiction between its immediate interests and
its long-term objectives [the child's interests
and life long plans must be indistinguishable from
the common social interests and plans], …Only
when the immediate interests are integrated into a
total view and related to the final goal of the
process do they become revolutionary," "Marx sees …
consciousness as 'practical critical activity' with
the task of 'changing the world' [Change the
home environment from inculcation to dialogue and
you change the world]." (György Lukács
History & Class Consciousness)
"Man consciously transforms his environment in response to his
needs. Only within a social context individual
man is able to realize his own potential as a
rational being." "Every class lacks the
breadth of soul which identifies it with the soul of
the people, that revolutionary boldness which flings
at its adversary [the parental authority] the
defiant phrase; 'I am nothing and I should be
everything.'" (Karl Marx Critique of
Hegel's 'Philosophy of Right')
"Freud, Hegel, and Nietzsche are, like Marx, compelled to
postulate external domination and its assertion by
force in order to explain repression. Under the
conditions of repression the essence of being lies
in the unconscious."
"Psychoanalysis,
mysticism, Freud, Hegel, Nietzsche, 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."
"According to Freud, the ultimate
essence of our being is erotic, and demands activity
according to the pleasure-principle. The foundation
on which the man of the future will be built is
already there, in the repressed unconscious; the
foundation has to be recovered."
"Infants
are absorbed in their own bodies; they are in love
with themselves." "What the child knows
consciously and the adult unconsciously, is that we
are nothing but body." "Life is of the body
and only life creates value; all values are bodily
values." "The true life of the body is also
the life of the id." "In the id, says Freud,
there is nothing corresponding to the act of
negation." "The key to the nature of
dialectical thinking may lie in psychoanalysis, more
specifically in Freud's psychoanalysis of negation."
"Freud saw that in the id there is no negation, only
affirmation and eternity." "In the id there is
nothing corresponding to the idea of time. A healthy
human being, in whom ego and id were unified, would
not live in time." "Only the abolition of guilt can
abolish time."
(Norman
O. Brown
Life Against Death: The Psychoanalytical Meaning of
History) emphasis
in original
"For Marx, man's being & consciousness are determined by the
structure of his society." "For Freud, society
only influences his being by greater or lesser
repression of his innate biology." "Marxian
theory needs Freudian-type instinct theory to round
it out. And of course, vice versa." "How can we
teach everyone to have the "scientific" or empirical
attitude about everything." (The
Journals of A.H. Maslow, Volumes I and II. ed.
Lowry R.J.)
"Alienation and reification destroy both the dialectical
interrelation of being and consciousness and, as a
necessary consequence, the dialectical interrelation
of theory and practice. Revolution would now seek to
transform the everyday life of the 'establishment.'
[What is needed is] … a new environmental
consciousness … a new dignity to a complex concept
alien to American pragmatism." (Stephen
Eric Bronner
Of Critical Theory And Its Theorists)
"Consciousness was incapable of changing itself; the impetus
had to come from the outside." (Martin Jay
The Dialectical Imagination)
Without the help of the facilitation process, without the
help of Satan in the Garden of Eden (the first
facilitator), the forbidden fruit would not have
been eaten and man would not have been "freed" from
God's demanding rules.
"Democratization has encouraged people to participate,
'glasnost' has allowed them to articulate their
feelings, and pluralism has legitimated the rights
of groups to form on the basis of a consciousness of
self-interest." (David Lane, Soviet Society
under Perestroika)
"The good and just society is neither the thesis of
capitalism nor the antithesis of Communism, but a
socially conscious democracy which reconciles the
truths of individualism and collectivism."
(Martin Luther King Jr. Where Do We Go From Here: Chaos or
Community?)
"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)
"An act of violence is any situation in which some men
prevent others from the process of inquiry ...any attempt to prevent human freedom is an 'act
of violence.' Any system which deliberately tries to
discourage critical consciousness is guilty of
oppressive violence. Any school which does not
foster students' capacity for critical inquiry is
guilty of violent oppression."
(Paulo Freire, Pedagogy of the Oppressed)
"Self-regulation and proactivity in the person and in the
organization occur when these seven
Omicron processes are nurtured and brought into
consciousness. The words we are using are often
awkward and perhaps esoteric or neologistic.
Whatever words one uses, or preferably without
words, the person or the organization that somehow
tunes in to the basic processes is likely to move
into transcending forms of self-regulation."
(Jack R. Gibb
The Magic Of Self-Regulation: Omicron in the
Organization)
"Phantasy
plays a most decisive function in the total mental
structure: it links the deepest layers of the unconscious
with the highest products of consciousness, the dream with
the reality ... the perpetual but repressed ideas of the
collective and individual memory, the tabooed images of
freedom."
"Phantasy is cognitive in so far as it preserves the
truth of the Great Refusal, ... in so far as it
protects, ... the aspirations for the integral
fulfillment of man and nature ... the 'lower depth'
of instinctual gratification assumes a new dignity."
Phantasy "... unit[s] the whole person, the
universal and particular under pleasure." (Herbart Marcuse
Eros and Civilization: A philosophical inquiry
into Freud)
"Marx sees … consciousness as 'practical critical activity'
with the task of 'changing the world'." (György Lukács
History & Class Consciousness)
As I wrote above: Consciousness is the awareness that
you have the right to resent being told how to
think, feel and act, and class consciousness
is the awareness that you are not the only one who
resents that condition, and that together, with
joint effort, i.e. consensus (when "the
purposes of society and of his own become identical")
you can overcome the "un-natural" restraining
condition. When consensus is put into
praxis, the patriarchal condition can be
overcome and "the negation of negation" (synthesis) can be actualized.
"All that matters is that the opportunity for
genuine activity be restored to the individual; that
the purposes of society and of his own become
identical."
"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." "Man is
free from all ties binding him to spiritual
authorities, but this very freedom leaves him alone
and anxious, overwhelms him with a feeling of his
own individual insignificance and powerlessness."
(Erick Fromm Escape from Freedom)
"The
principle weapon on the arsenal of freedom is each
new generation's tremendous urge to be free. The
possibility of social freedom rests essentially upon
this weapon and not upon anything else."
(Wilhelm
Reich The Mass Psychology Of Fascism)
The dialectical ideology is that unless a man is reattached
to society once he has been detached from the
family, he will remain isolated from his true
'purpose' in life, not finding his true identity
within society, not working for social harmony and
world peace, i.e. world peace means patricide, the
absence of the Patriarchal Paradigm, the
annihilation of the bourgeoisie. "In
Escape from Freedom, Fromm offered the sado-masochistic
character as the core of the authoritarian personality."
"The antithesis of the 'authoritarian' type was called
'revolutionary.'" "By The Authoritarian Personality 'revolutionary'
had changed to the 'democratic.'" (Martin Jay
The Dialectical Imagination)
"…Fromm gave the humanitarian, idealist, and
romantic proponents of the New Left [the
democratic party of the 60's and on] a Marx they
could love." (Stephen Eric Bronner Of
Critical Theory And Its Theorists)
If the process is not carried out, beyond the classroom, into
the community by the student's changed behavior,
that is the child does not have the "courage" to
question the "old" way of doing things back in the
home or the home structure is unyielding, and
support is not provided by social agencies
(including the church), when parents respond
'harshly' to their child's, "Transformational,"
rebellious nature and increasing demands and "felt"
needs, then "change" can not take place within the
community.
Only through social change and environmental pressure can the
traditional family structure become obsolete.
"The family is one of
these social forms which ... cannot be changed without change in the
total social framework." (Max Horkheimer, Kritische
Theori) "Using social environmental
forces to change the parent's behavior toward the child." "Few parents can be expected to
persist for long in educating their children for a
society that does not exist, or even in orienting
themselves toward goals which they share only with a
minority." (Theodor Adorno, The
Authoritarian Personality) When the
parents turn to the children and make them the
"driving purpose" in life (and not God), then the
children become god and the parents become their own
children's servants (this is a heresiarchal,
socialist paradigm). The parents therefore, by
abdicating their office of authority (removing the
hedge of protection they provide for their
children), turn the children over to the "Taxonomy"
system. "… 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)
Thereby both parents and children become servants to the
social-psychologists (the totalitarian, i.e.
democratic system), the child, under the influence
and control of the environment government agencies
providing 'support' for them, as they revolt against
parental authority (for the sake of their own
'potential' and present and future pleasure), and
the parents, under the influence and control of the
environment where government agencies demand an ever
increasing investment in time and financial support
to sustain their "Taxonomy" system. By
working harder and longer hours, the wife now having
to work outside the home to help in paying for
increased taxes levied to support government
programs (programs initiated and sustained by
social-psychologists), the salaries, the benefits,
and the power and control of socialists increase as
the profits and power and control of the traditional
parents (and family run business) decrease. [In the
politburo system, elected officials, those where
were supposed to represent the citizens, i.e.
represent the platform they were voted into office
on, instead voted into power departments of social
agencies, with legislative, executive, and judicial
power in their own inter-networking,
inter-collective soviet realm (a diverse
group, dialoging to consensus, over social issues,
in a facilitated meeting, to a predetermined outcome
that no policy be made without this soviet
procedure), who thereby controlled not only the
citizenry but also the legislative, executive and
judicial branches of government as well.
Through their control of the departments of
communication, education, social services, etc. they
were able to influence public opinion in
favor of social change and governmental security and
'guarantees,' and against the "old" way of doing
business, i.e. entrepreneurship and private control
over production (private ownership of business run
by "private convictions").
The
"Taxonomy" was developed with the following
thought in mind. "We must develop persons
who see non-influenceability of private convictions in joint
deliberations as a vice rather than a virtue." (Kenneth Benne Human Relations
in Curriculum Change)] The concern, by
those who developed the "Taxonomy,"
was how to change the family while producing a
"totalitarian" (International, Globalist) form of
government, without the parents waking up and
responding by producing an "authoritarian"
(Nationalist, i.e. Fascist) form of government. ". . . should fascism become a powerful force in
this country, it would parade under the banners of
traditional American democracy. . . 'rugged
individualism'"
"Obedience and
loyalty are the first requirements of the ingroup member.
What is called power‑seeking and clannishness in the
outgroup is transformed into moral righteousness,
self‑defense, and loyalty in the ingroup." "The ingroup must be kept pure and
strong. The only methods of doing this are to liquidate
the outgroups altogether, to keep them entirely
subordinate, or to segregate them in such
a way as to minimize contact with the ingroups."
What is missing in Adorno's humanistic 'logic,' is that God
has called the redeemed to live in the world, to be
a witness of God's love for it, but not to be a part
of the world system. "And what concord hath
Christ with Belial? or what part hath he that
believeth with an infidel?" 2 Corinthians
6:15 He has not called believers to
liquidate anyone, neither has he called believers to
make others subordinate to them, nor has he has
called believers to segregate the world "in such
a way as to minimize contact" with themselves. He has called believers to be
active in the world, witnessing of God's love and
mercy for the world, as revealed in Christ for the
Father, by the power of the Holy Spirit (John 3:16).
Those who think dialectically, can not comprehend
God's hand in the matters of men, but only
understand political systems controlling man by his
own lusts and pride.
"Can the attitude that 'women's place is in the
home' be considered a prejudice? It would appear
that it is so.... Subjects who profess to some
religious affiliation express more prejudice than
those who do not.... people who reject organized
religion are less prejudiced than those who accept
it.... It is a well‑known hypothesis [Note: a theory proven false]
that susceptibility
to fascism is most characteristically a middle‑class
phenomenon, ... those who conform the most to this
culture [the traditional home] will be the
most prejudiced.... Submission to authority, desire
for a strong leader, subservience of the individual
to the state, and so forth ["lower order
thinking skills"], 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.... Prejudiced subjects tend
to report a relatively harsh and more threatening
type of home discipline which was experienced as
arbitrary by the child.... The status‑anxiety so
often found in families of prejudiced subjects is
reflected in the adoption of a rigid and
externalized set of values:...[this project
seeks] to explain prejudice in order to eradicate
it. Eradication means re-education." "Extreme
prejudice of a violent and openly antidemocratic
sort does not seem to be widespread in this country,
especially in the middle class." [Yet note Adorno's paranoia about the traditional
home and its potential effect upon society.] " .
. . a 'cure' of one manifestation is likely to be
followed by a breaking out in some other way. . . .
so great is the over-all fascist potential that any
front might make it even more difficult . . ."
". . . as the present study has shown, we are
dealing with a structure within the person it seems
that we should consider, first, psychological
techniques for changing personality." "The problem
is one which requires the efforts of all social
scientists . . . the councils or round tables . . .
psychologists should have a voice."
(Theodor Adorno,
The Authoritarian Personality)
Stripped of the traditional home's and small business's
ability to financially resist the death grip of
socialism, our nation has slipped into totalitarianism, with the
"Taxonomized"
students blessing and supporting the "change." This
is the class conscious
citizen who now glazes over when you try to tell
them the truth, warning them of the dangers that
ensue, but class consciousness, your
irrelevance, blinds them to the words of truth and
the error of their way.
"... consciousness ... would pose a great range of problems and point to a whole new set or relationships.... why behaviors which are initially displayed with a high level of consciousness become, after some time and repetition, automatic or are accompanied by a low level or consciousness ... why some learning, especially of the affective behaviors, are so difficult ... explain the extraordinary retention of some learning ... of the psychomotor skills." (Bloom, Cognitive, p. 20)
"One of the major problems in the classification of test items which this study revealed is that it is necessary in all cases to know or assume the nature of the examinees' prior educational experiences." (Bloom, Cognitive, p. 20)
"Comprehensiveness.... As yet, in the cognitive domain we have encountered few statements of students behaviors which could not be placed within the classification scheme." "Properly used, a taxonomy should provide a very suggestive source of ideas and materials for each worker and should result in many economies in effort" (Bloom, Cognitive, p. 21)
"For the most part, research on problems in retention, growth, and transfer ['of the different types of educational outcomes or behaviors'] has not been very specific with respect to the particular behavior involved." (Bloom, Cognitive, p. 23)
Once
intent is understood, as far as those who developed
the "Taxonomy" are concerned, it is easier to
understand the breakdown of the "Taxonomy"
itself. As Adorno put it, regarding his
research (which Bloom used in developing his
"Taxonomy"
system): "A natural step in the present
study, therefore, was to conceive of a continuum extending
from extreme conservatism to extreme liberalism and to
construct a scale which would place individuals along this
continuum."
(Theodor Adorno The Authoritarian Personality)
The "lower order thinking skills" of the
"Taxonomy,"
as explained above, would correlate to simply
teaching to facts, where the accumulation of facts
(quantity) would be the key to success. Knowledge (memory of the facts and the ability
to return the facts at any given moment) and Comprehension would relate to the child or
student being able to carry out what is required
from knowing the facts and their respect and
obedience toward the one imparting it.
"Memory is not education, answers are not knowledge.
Certainty and memory are the enemies of thinking, the
destroyer of creativity and originality." (William Glasser Schools
without Failure)
"Every time we teach a child something, we keep
him from inventing it himself." (Jean Piaget)
How the child "felt" in regard to the facts learned
and the authority imparting them would be
understood (assumed) based upon their obedience or
disobedience in learning and applying the facts.
His "felt" needs, sensuous needs, (his
opinion) would not be accepted as a starting point
to determine the relevance or irrelevance of the
information learned.
"The organized subject-matter of the adult and the specialist
cannot provide the starting point when education is
based in theory and practice upon experience."
(John Dewey Experience and Education)
"Doubt
is the starting point of modern philosophy. Rational
doubts have been solved by rational answers. The
irrational doubt has not disappeared and cannot
disappear as long as man has not progressed from
negative freedom [freedom under parental
restraints] to positive freedom [freedom
under social restraints]." (Erik Fromm
Escape from Freedom) "Thinking through the process it is dialectically
faulty to start with the negative, with anxiety
[the feeling one gets when, starting to do something
'tabooed' by the parent, and the parent and their
warning comes to mind]. The problem is to
name the dynamic factor provoking anxiety to emerge
['Irrational' guilty feelings, doubt about what one
is about to do, generated by parents who are "out of
touch with the times," i.e. "You just don't
understand."]. Anxiety is a function of
spontaneity. Spontaneity can be defined as the
adequate response to a new situation, or the novel
response to an old situation.
With decrease of spontaneity anxiety increases.
With entire lose of spontaneity anxiety reaches its
maximum, the point of panic." (J. L.
Moreno Who Shall Survive )
With this logic, the more unrighteous (carnal)
society becomes, the freer the individual can
become. The more righteous (God fearing)
society becomes, the more repressed the individual
becomes and the more angst he experiences.
Without being "dead with Christ" this would
be true. " Therefore we are buried with him
by baptism into death: that like as Christ was
raised up from the dead by the glory of the Father,
even so we also should walk in newness of life."
" Now if we be dead with Christ, we believe that we
shall also live with him: Knowing that Christ being
raised from the dead dieth no more; death hath no
more dominion over him. For in that he died,
he died unto sin once: but in that he liveth, he
liveth unto God. Likewise reckon ye also
yourselves to be dead indeed unto sin, but alive
unto God through Jesus Christ our Lord. Let
not sin therefore reign in your mortal body, that ye
should obey it in the lusts thereof."
Romans 6:4, 8-12
If, in the next steps of the
"Taxonomy,"
the child or student obeyed the higher authority
(through the use of inculcation) and learned and applied the facts (or rules), as called for by
the authority figure, the reward would be approval
of the behavior, behavior supporting the "lower
order thinking skills" way of thinking, which
correlates (according to the "Taxonomy") to
faith in higher authority and obedience to their
commands. The Analysis, for the child
in this case would be: Approval is
based upon thinking, feeling, and acting in
accordance to higher authority's commands. But
if the child or student disobeyed the higher
authority and did not learn and apply the
facts (or rules) as called for by the higher
authority, reward would be replaced with chastening
in some form (bad grade, punishment,
disapproval look, etc). In this case the
child or student would Analyze the situation
and come to the conclusion that he had better do
what he is told to do and he had better definitely
respect higher authority, learning how important
knowledge is and comprehending that he had better
respect his elders. What the child likes or
dislikes does not control the desired objective,
that of faith in higher authority, repentance in
connection with disobedience or sin, belief in and
obedience with respect to higher authority.
"Philosophy as theory . . . establishes the basis of its
reality as praxis; it serves to distinguish it from
religion, the wisdom of the other world." (Karl Marx)
"Philosophy is not outside the world; it simply
has a different kind of presence in the world. The world is
its ground; it is the spiritual quintessence of its age. The
world is the object of its enquiry and concern.; it is the
wisdom of the world." The
philosopher appeals to reason not faith, teaches
rather than dogmatizes, demands and welcomes the
test of being doubted, promises truth, and aims at
the achievement of a world 'becoming
philosophical.'" "In short, philosophy as theory
finds the 'ought' implied within the 'is', and as praxis
seeks to make the two coincide." "The justice of state
constitutions is to be decided not on the basis of
Christianity, not from the nature of Christian society but
from the nature of human society." "The state arises out of
the exigencies of man's nature." "Laws must not fetter human
life; but yield to it; they must change as the needs and
capacities of the people change." "To enjoy the present
reconciles us to the actual . . ."
(Karl Marx Critique of Hegel's
'Philosophy of Right')
You can not understand the
"Taxonomy"
without first understanding Karl Marx.
"Educational procedures are intended to develop the more desirable rather than the more customary types of behavior." "The student must feel free to say he disliked _____ and not have to worry about being punished for his reaction." "… the man who has achieved a philosophy of life – who knows who he is – has arrived at this truth through painful intellectual effort in which the more complex mental processes of the Cognitive Taxonomy are clearly functioning." "Judges problems in terms of situation, issues, purposes, and consequences involved rather than in terms of fixed, dogmatic precepts …." "Obedience and compliance are hardly ideal goals." "A basic tenet of liberal education is that it is by means of intellectual effort that a philosophy of life in large measure is formed." "The major ingredient required in such instruments is that the problem be sufficiently subtle and complex … that the generalized set which we wish to observe [the child's dissatisfaction toward parental authority which blocks or inhibits his natural inclinations] can be brought into play." "We are not interested in whether the problem is solved accurately or with elegance." "We want the student to lead the good life and become a good man in all his parts." "… the greatest good for the greatest number." (Bloom, Cognitive, p.)
But if he defied higher authority,
questioned the need to memorize the information
and/or disrespected the office of the higher
authority, he could be severely punishment
(grounded, spanked, etc.) and sternly warned not to
do it again. If he persisted (manifesting
deviant behavior) he would, more than likely, be
removed from the classroom, the school, or if done
in the home, being old enough, kicked out or else
sent some other place for discipline.
The lower level of the
"Taxonomy" would correlate with
the traditional behavior developed in the
traditional home and if accepted by the child or
student would represent an "authoritarian personality" in the scaling
(continuum) of the "Taxonomy." As Adorno
stated it: "The conception of the ideal family
situation for the child: 1) uncritical obedience to
the father and elders, 2) pressures directed
unilaterally from above to below, 3) inhibition of
spontaneity and 4) emphasis on conformity to
externally imposed values." "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." The correlation between the
traditional home structure and the patriarchal
structure of God is at the heart of the "Taxonomy."
"God is conceived more directly after a
parental image and thus as a source of support
and as a guiding and sometimes punishing authority."
(Theodor Adorno The Authoritarian Personality)
Class consciousness is an effort to remove both
of them (the patriarchal parent and the patriarchal
God) from the thoughts, feelings, and actions of the
citizens and their perception of the activities of
society, using the classroom experience as the
laboratory environment for the praxis of
"change." Providing the teacher, students,
staff, and parents do not go beyond the first four
steps of the "Taxonomy,"
the designers of the "Taxonomy" can not
accomplish their intended objective.
In this way (the patriarchal paradigm) all four steps of the
"Taxonomy" (Knowledge, Comprehension,
Application, Analysis)
would come into play, the first two steps followed
by the next two. Commands learned (Knowledge),
signifying respect toward higher authority (Comprehension),
manifested in obedient behavior (Application)
is responded to by reward (Analysis―it
is better to obey than be chastened), while commands
rejected, signifying disrespect toward higher
authority, manifested in disobedient behavior is
responded to by chastening. Both reward and
chastening are use to reinforce the importance of
learning the truth and respecting authority (Knowledge
and Comprehension or Understanding).
To keep these four steps in place would be to
reinforce the patriarchal paradigm in the behavior
of the next generation.
To go beyond these four steps, as is intended by the
developers of the "Taxonomy,"
is to practice (praxis) "change" (heresy,
i.e. there are no absolute right or wrong answer,
there are only opinions which are either relevant or
irrelevant to the situation). The Synthesis
and Evaluation steps of the "Taxonomy"
are done with the intent of annihilating the
patriarchal paradigm, replacing it with the
heresiarchal paradigm.
"Thus, for
instance, 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)
To synthesize the soul of man with the world is to praxis sin. When it comes to God and His Word, man is made in His image to be holy and pure and righteous, not in the image of the collective carnal, sinful world.
Although the "Taxonomy" appears to be a tool to help teachers communicate in the realm of education, for the furtherance of learning facts. The fact is, that has never been the intent for those who developed the "Taxonomy." Its "purpose" is the socializing of mankind, i.e. the turning of man away from God and onto himself as the 'purpose' of life, with social-psychologists, philosopher kings at the helm, facilitating (fleecing) mankind on the way to world peace and social harmony (totalitarianism).
When educators talk about teaching to the test it is
the role of the "Taxonomy" to produce such a
procedure in the classroom. Most of testing is
done to determine how much of a particular subject a
student has learned (memorized) and is able to bring
back out of memory and apply in the future.
The test also helps the educator in determining how
well they did or did not do in conveying the
information to be learned by the student. In a
traditional setting, the test is to determine if the
student has exposed himself to the subject matter in
such as way as to retain it. Therefore the
teacher does not need to test on all the material
but only enough to cover the major points of the
subject and determine the students ability and
willingness to know the subject matter.
In the transformational classroom it is imperative that the
material learned is experienced, the student's
own feelings, thoughts, and actions become a part of
the learning experience. Therefore
the test is not about the content or facts
learned per se, but rather about "how" the student
applies himself (his thoughts, feelings, and
actions) in acquiring and utilizing the information
he is exposed to. How he determines its
relevance to his life experience and the life
experience of others.
Therefore the testing method of the "Taxonomy" reflects the
paradigm object of the classroom experience.
Does the information learned take on relevance
because somebody in authority told the students it
should (traditional―patriarchal
paradigm), or because the student is
interested in it personally (transitional―matriarchal
paradigm), or because he perceived that it
had interpersonal-social worth and would help
"change" the social climate, i.e. the world system
the student lives in, changing it from capitalism
('capitulation' to higher authority) to socialism
(transformational―heresiarchal
paradigm).
The next portion
of the "Taxonomy" was developed from the work
of Ralph Tyler,
"Achievement Testing and Curriculum
Construction," Trends in Student Personnel
Work. 1949. The Cognitive Domain
of the "Taxonomy" was dedicated to him. Tyler advised
six of our Presidents on the issues of education and
was personally involved in many socializing projects such as
the Delphi project, not only in America but also in
Europe.
Tyler's idea of a "comprehensive" education system was
structured after a Politburo format, where education
would appear as being from the citizens but in
reality run by national and international forces
manipulating the education curriculum to produce
citizens "responsible" for the initiating and
sustaining of social harmony and world peace,
which would only be possible through the annihilation of the traditional
family and traditional small business, i.e. the
patriarchal paradigm (the bourgeoisie).
According to Lenin, it was the patriarchal paradigm, i.e.
the bourgeoisie, which was the root of all the world's
problems.
Lenin's speech in 1920 justified to those who followed him down
the dialectical pathway (the same pathway of the
"Taxonomy"), the need to kill anyone
(Russian citizens died by the millions) who refused
to participate in his new world order, a new world "order,"
freed from the influences of the patriarchal
paradigm. A "more powerful enemy, the
bourgeoisie [the middle class-traditional family
and their private
business], whose resistance … and whose power
lies ... in the force of habit, in the strength of
small-scale production." "Unfortunately, small-scale
production is still widespread in the world, and
small-scale production engenders capitalism and the
bourgeoisie continuously, daily, hourly,
spontaneously, and on a mass scale." "... the
peasantry constantly regenerates the bourgeoisie—in
positively every sphere of activity and life." "...
gigantic problems of re-educating ..." "...
eradicating their bourgeois habits and
traditions...." "... until small-scale economy and
small commodity production have entirely
disappeared, the bourgeois atmosphere, proprietary
habits and petty-bourgeois traditions will hamper
proletarian work both outside and within the
working-class movement, …" "... in every field of
social activity, in all cultural and political
spheres without exception."
"We must learn how to eradicate all bourgeois habits, customs and
traditions everywhere." (Vladimir Lenin,
Left-Wing Communism: an Infantile Disorder An
Essential Condition of the Bolsheviks' Success,
May 12, 1920) Emphasis added.
A comprehensive (totalitarian) verses limited structures of
thinking, feeling, and acting follows along the same lines
as different types of government. With the ideal
of class consciousness, i.e. the perception of "What is
yours is mine (or ours)," the next generation losses the
concept of private ownership (this is mine and not yours,
i.e. private, i.e. "None of your business."
This is my property and not your property."
"When you are under my authority, i.e. on my land, in my
house, you abide by my rules."). Therefore they not
only lose the knowledge of what is theirs (what belongs to
them or is under their jurisdiction) and what is others
(what belongs to others or is under their jurisdiction) buts
also they lose the comprehension of responsibility and
accountability for what is theirs and what is others.
Right (from above) is therefore lost in the false perception
of 'privilege' (changing 'rights' determined by changing
committees, changing situations, and changing times).
The "Mine not yours" Garden in Eden experience turned into
an "Ours" experience (This is my tree and not your tree,
i.e. this is my Garden and not your Garden, turned into a
dialectical, i.e. common-ism moment of ours, i.e. making man
equal with God and therefore God equal with man, at least in
mans perception of himself and his immediate surroundings).
horse
The "Taxonomy," following after Ralph
Tyler's politburo form of government (the networking of
soviets―dialoguing to consensus
departments―circumventing,
i.e. "encroaching upon," the limited powers of
government, i.e. government limited in power over the
private affairs (rights) of the citizens, making all private
actions of the citizens "privileges," subject to 'change,'
as determined by social-environmental 'experts.' "... which the consciousness of the proletariat has
striven to create ever since its inception. The workers' council
[dialogue to consensus meetings] spells the political and economic defeat of reification
[government control by established standards of the home, over, and
counter to, the nature of the child , i.e. limiting the
natural inclinations and the immediate interests of the
child]. In the
period following the dictatorship it
will eliminate the bourgeois
separation of the legislature, administration and judiciary
[eliminate a constitutional republic and its limited form of government—where
the greatest
power of development of the next generation is in the control of the
traditional family, i.e. the bourgeoisie]."
György Lukács History & Class Consciousness,
March, 1920 (emphasis
added) George Washington, recognizing the carnal nature
of man ("the spirit of encroachment"), warned of such
a form of Government (French revolution directorate form of
government, i.e. soviet form). He wrote: "It is important, likewise, that the habits of
thinking in a free country should inspire caution, in those entrusted with its administration,
to confine themselves within their respective constitutional spheres, avoiding in the exercise of the powers of one department to
encroach upon another. The spirit of encroachment tends to consolidate the
powers of all the departments in one, and thus to create, whatever the form
of government, a real despotism. A just estimate of that love of
power, and proneness to abuse it, which predominates in the human heart, is sufficient to satisfy us of the truth of this position.
The
necessity of reciprocal checks in the exercise of political power, by dividing
and distributing it into different depositories, and constituting each
the guardian of the public weal against invasions by the others, has
been evidenced by experiments ancient and modern; some of them in
our country and under our own eyes. To preserve them must be as necessary
as to institute them. If, in the opinion of the people, the distribution
or modification of the constitutional powers be in any particular
wrong, let it be corrected by an amendment in the way which the
Constitution designates. But let there be no change by usurpation; for,
though this, in one instance, may be the instrument of good, it is the customary
weapon by which free governments are destroyed. The precedent must
always greatly overbalance in permanent evil any partial or transient
benefit which the use can at any time yield." George Washington
Farewell Speech
In the
light of this attitude, regarding what is private
and what is public, i.e. where private is bound to the
social, it is clear to see where the "Taxonomy" is taking the next generation with
its use in the classroom. On page 177 of
Blooms Cognitive "Taxonomy," an example test
question is used (Synthesis level of the "Taxonomy") to find the students opinion, for or
against, restrictions of private property in the
future. "The paper must be an argument."
[Not from memory of someone else's position, i.e. my
dad says or the constitution says...] On page 178 the test reads "The nature of the opinions expressed in this paper
will have no effect on grades, and will never be
revealed [i.e. It will be the
social-psychologist's, i.e. the Transformational
Marxist's and the student's dirty little secret].
Papers will be read only by members of the English 3
staff, and only after the names of the writers have
been removed." Yet BSTEP, a benchmark
Federal Grant for education used from 1970 on, shows how to
perform psychological portfolios and how to track students
throughout the system once they come on board.
Bloom admitted that his "Taxonomy" involved the "... inclusion of a greater range of educational objectives than is typical at the secondary school or college level."
"1. What educational purposes or objectives should the school or course seek to attain?"
"2. What learning experiences can be provided that are likely to bring about the attainment of the purposes?"
"3. How can these learning experiences be effectively organized to help provide continuity and sequence for the learner and to help him integrating what might otherwise appear as isolated learning experiences?"
4) How can the effectiveness of learning experiences be evaluate by the use of tests and other systematic evidence-gather procedures?" (Bloom, Cognitive, p. 25)
For the typical parent, sending their
child off to school, whether it be an elementary school,
a high school, or college, the purpose of education
would be to further the child's knowledge of a subject
for the sake of making a living in the future while
retaining the parents values and belief. The "Taxonomy," worded in generalized terms, turns the
educational experience into something more than the
parent intended. Two paradigms (tradition and
transformation) are now placed along a spectrum with the
addition of a third (transition), "provide continuity
and sequence for the learner," thus making it
possible for the school system to produce the "more
desirable" outcome by initiating and sustaining the
proper "learning experience" in the classroom
which would engender the paradigms it chose as its
objective. The "tests and other systematic
evidence-gather procedures" would correlate to which
paradigm was being created. Since the answers are
in the questions, the type of questions asked, i.e.
facts vs. opinions, i.e. "I knowing" vs. (or including)
"I feeling, and I thinking" answers would arise from
"What do you know?" cognitive vs. (including )
"How do you feel?" and "What do you think 'we' should
do?" cognitive-affective-psychomotor type
questions. The test developer determines the
desired outcome or objective being sought after in
student behavior. Whoever develops the test
controls the curriculum, controls the classroom
(learning-experiencing) environment, controls the
development of the student's paradigm, and thereby
controls the objective. By the addition of the "Taxonomy" in the classroom, the future was changed
from the paradigm of stability to the paradigm of
instability ("change"), not only in education, but also
in the workplace, the government, the home, and even the
church.
The following section from the "change agent" book,
Human
Relations in Curriculum Change (with my comments and
other quotations inserted), does a very good job of
explaining the 'purpose' of the "Taxonomy" in
regards to its effect in the workplace. First of
all, it is all about work, the future workforce, how
they will think, feel, and act in a totalitarian,
socialist, "new" world order where the order is not to
be "top-down" but "collectively" driven.
". . .There seems to be good reason for locating in the
disequilibriated conditions of industrial society the
requiredness of current social and educational change and of a
planned, an engineering, approach to its control." (Kenneth Benne Human
Relations in Curriculum Change)
The dialectical method used in the workplace today is
called Total Quality Management. Quality no
longer meaning the durability or longevity of the
product (traditional meaning), so that the owner or
possessor of the product can live independent, not
having to continually depend upon the producer of the
product (producer driven where the producer of the
product and the owner can stand separate from one
another after the initial sale/purchase) to where
quality now means the inter-relationship of the producer
and the consumer of the product (consumer driven where
the consumer can not continue without the continued
support/management of the producer, i.e. continual
financial supporter of management by the
producer/consumer is to retain everyone's quality of
life).
In the former
paradigm, the owner/individual is free of the
producer/innovator-manufacturer-seller-repairer-recycler-discarder
of the product, after the initial cost of purchase
because of the longevity, endurance, long life, etc. ("greening")
of the product, i.e. quality
meant durability of the product (free market,
individual seeks to control of his environment so he is
more concerned about the durability and functionality of
the product than its aesthetics, cognitive
driven, i.e. "lower order thinking skills") while the
later is continually dependent upon the producer because
the changeability of the product to the change times
(short life, outdated in appearance―aesthetic
value, etc., affective driven, manipulated by
those with "higher order thinking skills" promoting
"change"), making the owner dependence upon the
innovator-manufacturer-seller-repairer-recycler-discarder
of the product for the rest of his life (socialism,
social-psychologists control of the environment, i.e. governing the affairs
of men, i.e. controlling their money).
In the latter case the possessor of the product along
with the
innovator-manufacturer-seller-repairer-recycler-discarder
of the product are inter-related financially for
life, with "management" (the "professional managerial
class," social-psychologists, Transformational Marxists)
in control, where private ownership is also public
ownership (private, what is no bodies business, is now
public, everybody's business). "Equality of opportunity"
is all about the control of the flow, i.e. use of money,
i.e. people, i.e. human resource, where mankind (the
collective) and the environment become one, making the
individual, as a stand alone "product" worthless.
The dialectical ideology is the belief that apart from
those who define and control life, i.e. those who manage
the environment, i.e. those who shape the environment
(the curriculum in the classroom), which influences and
thus controls the thoughts, feelings, and actions of men
(students), i.e. those who manage the quality of life (quality
meaning "sensuous needs," "sense perception,"
and "sense experience," "which only proceeds from
Nature"), life has no meaning or "purpose."
Without the
"aesthetic dimension,"
i.e. without management
"generating universally valid
principals for an objective order," i.e. initiating
and sustaining "quality" in life,
"sensuous experience"
and
"spontaneity"
(the temporal, carnal nature of man) would only lead to
a world of rebellion, chaos, and anarchy, controllable
only by an "authoritarian personality"
(patriarchal parents, state, and/or God―dialectically
correlated to Nazism/Nationalism according to Theodor
Adorno).
"In the aesthetic imagination, sensuousness generates
universally valid principles for an objective order. The two
main categories defining this order are 'purposiveness without
purpose' — i.e. beauty, 'lawfulness without law' — i.e.
freedom. 'Zweckmässigkeit ohne Zweck; Gesetzmässigkeit
ohne Gesetz'" "Whatever the
object may be (thing or flower, animal or man), it is
represented and judged not in terms of its usefulness,
not according to any purpose it may possible serve, and
also not in view of it 'internal' finality and
completeness."
(Herbart Marcuse Eros and Civilization:
A philosophical inquiry into Freud
quoting Hegel) The "-ness" in "purposiveness," and
"lawfulness" means quality. Therefore "purpose" and "law,"
outside the common human experience of man seeking
oneness with himself and with nature, i.e. man loving
the creation rather than the creator (the group
experience, "sense experience" more important than the
authoritarian experience, faith and obedience), there is
no "purpose" to life and no "law" with which to control
man by except his own "lusts" and "pride of life."
Dialectically, the "lawless" one rules because all of
mankind has embraced the dialectical system, initiating
and sustaining the laws of the flesh of man, united them
in common cause. In this way the process which
produces neurosis (the patriarchal paradigm of
"rigidity") can be replaced with the process which
produces a "healthy" perception of the self and society,
mentally, emotionally, and behaviorally (the
heresiarchal paradigm of "change").
Thus, the individuals perception of the whole, his
experience within the social experience itself defines
quality of life. "The real nature of man is
the totality of social relations." (Karl Marx Thesis on Feuerbach # 6)
"It is not individualism that fulfills the individual,
on the contrary it destroys him. Society is the necessary
framework through which freedom and individuality are made
realities… only in a socialist society." (Karl
Marx) "Only within a social context individual
man is able to realize his own potential as a rational being." (Joseph O'Malley Karl Marx Critique of
Hegel's 'Philosophy of Right') "The
individual is emancipated in the social group." "Freud commented
that only through the solidarity of all the participants could
the sense of guilt be assuaged." (Norman O. Brown
Life Against Death: The Psychoanalytical Meaning of
History)
"One of the most fascinating aspects of group therapy
is that everyone is born again, born together in the
group." "Few individuals, as Asch has shown, can
maintain their objectivity [belief in parent or God]
in the face of apparent group unanimity; ..." (Irvin D. Yalom Theory and Practice and Group
Psychotherapy) "The individual accepts the
new system of values and beliefs by accepting belongingness to
the group." (Kurt Lewin in Kenneth
Benne Human Relations in Curriculum Change)
"Small groups are the most effective way of closing
the back door of your church." (Rick Warren)
Quality is not his experience as an individual
alone or apart from the social experience (quantity
is how many items there are in number only, quality
is how they inter-relate). As an
individual "object," apart from the inter-personal
relationship with the social-natural environment, his
"usefulness," "purpose," "'internal' finality and
completeness," has no meaning in and of itself
(there is therefore, dialectically, no real lasting
worth found outside the common collective experience).
His life takes on meaning only as he unites with (has
concord with) his true nature which can only be
liberated (emancipated) within the social environment
which helps set it in motion (that which is common in
mankind overcoming barriers to oneness, in the quest to
know itself as one―common-ism,
our desire for approval from others). If
something within the environment blocks or inhibits the
special "opportunity," i.e. the potential for us to find
union with what is of nature (since we are dealing with
science), i.e. it is not of nature, it is super-natural,
and therefore, dialectically, "irrational" to that
"sense experience" which is common to all humanity, and
therefore "irrelevant" (inappropriate information) to
the social moment if it inhibits or blocks the social
moment ("sensuous need," and "sense
perception" becoming united in "sense experience").
By means of the "Taxonomy" the facilitator of change
can determine who is a citizen of the "new" world order
and who is not (who utilizes "higher order thinking
skills," and thereby initiates and sustains a rapidly
changing world and who is inhibiting or blocking change
by maintaining his "lower order thinking skills," i.e.
incapable of using, refusing to use, or resisting the
use of "higher order thinking skills" within a
"rapidly changing world"). By enticing, i.e.
invading everyone's space in the name of justice and
harmony (for the sake of "equality of opportunity"),
through the "justified" use of the dialectical process,
all are tested as to their "right" of citizenry.
By dialectically testing every parent, student, teacher,
worker, politician, minister, etc., (the 'purpose' of
the "Taxonomy"), torture (physically and mentally―just
another word for innovation, change), for the sake of
initiating and sustaining (maintaining) quality
of life, can be justified for the sake of
totalitarianism, "Total
Quality Management."
The process is not successful until no one can escape
immigrate, therefore every person must participate if
the process is to be "successful." Remember it is
only an experiment (mandated by democratic
laws). The "Taxonomy" follows in
suit with the 'change agent' (Marxist-Freudian
indoctrination) book entitled Human Relations in
Curriculum Change (1950), which, in its
introduction, states: "In the last few years there
has been accumulating a small but growing body of
investigations and writings in the fields of "human
engineering" and "group development." These
investigations and writings, from which the selections
in this book have been drawn, have at least four
distinctive characteristics. (1) They attempt to focus
the resources of various social sciences, including
psychology, upon the problems of inducing and
controlling changes in social systems, including the
face-to-face group. The principles and concepts involved
thus represent a fusion of resources from several social
sciences. (2) They involve the collaboration of social
scientists and social practitioners, including
educators, in their formulation and testing. No hypothesis in this body of writings has been fully
tested. Nor will it be tested fully until it
has been used widely in thoughtful experimentation with
actual social changes. The school offers an important
potential laboratory for the development of a truly
experimental social science. Experimentally
minded school workers can develop and improve the
hypotheses suggested in these readings as they put them
to the test in planning and evaluating changes in the
school program. (3) The approach to social
change which these readings incorporate is not the
approach of an observer who stands apart from on-going
change and attempts to formulate its 'necessary' and
'inevitable' sequence and direction. The approach is
rather that of the participant in change who is seeking
dependable relationships between his own actions and the
resulting effects upon the groups and social systems
which he is trying to influence and improve. (4)
Finally, the approach to human engineering which has
guided the editors in compiling this volume is not a
'value-free' approach. No attempt to engineer changes in
people and social systems is without some value system,
whether explicit or implicit. The value system which
these readings on leadership and change incorporate is a
democratic one. The further assumption is made that
democratic values will be safeguarded in a process of
change only as these values become conscious and
explicit in the operating methodology of leadership and
planning employed in the process."
All children are at
risk of being left behind (left behind within the "old,"
patriarchal paradigm, i.e. separated from their social
identity), and no child will be left behind for the good
of all (the good of all is found in the good for one and
the good for one is found in the good for all in the
"new," heresiarchal paradigm of "change").
Without social relationship building (quality)
within the social project people have no human value.
Thus, according to the "Taxonomy," only by
removing (circumventing) the environment which initiates
and sustains work done apart from social relationship
building and replacing (superseding) it with a classroom
environment which initiates and sustains all work done
within a social relationship building environment can
the next generation come to know its true identity,
purpose, and worth, i.e. its value as citizens (human
beings) within a "new" world order.
"We have come to the definition of the good group as a
democratically functioning group on both the external
goal level and the internal member-functioning level.
(Kenneth Benne Human Relations in Curriculum
Change)
The goal of solving a
social crisis or making social change combined with
solving personal problems or making personal change
while working on a project which "benefits" both the
individual and society
(common-interest-actualization-ism).
"1. How well is this group as a group
progressing towards some production or action goal it
has set for itself?" (Kenneth Benne Human
Relations in Curriculum Change)
Group projects requires individuals put aside
differences which inhibit or block the group from
working together on a common cause (synthesis) which
they have "set for themselves."
"2. How well is this group
fitting its immediate goals into the broader framework
of our democratic society?" (Kenneth Benne
Human Relations in Curriculum Change)
The group "purpose" must be designed in such a way
that what benefits the group, i.e. the individuals
within it, benefits society (socialism―all
must perceive that they are benefited as society is
benefited and society is benefited as they are benefited)
and not in a way that the group just benefits one or a
few individuals (capitalism―one
or more are benefited while not all of society is
being benefited at the same time). In this
way of thinking, i.e. democratic
idealism, "the kings horses are the peoples horses," or
the children of the individual family are the publics
children and the property of the individual family is
the publics property (socialism). As Karl Marx
stated it: "The proletariat thus has the same right
as has the German king when he calls, the people his people and
a horse his horse." (Karl
Marx, Critique of Hegel's 'Philosophy of Right')
In other words, the children (and those who liberate
them from parental authority) thus have the same right
as the parents, the parent's family is their family and
the parent's house is their house. When the
parents benefit through their children and their
property, without benefiting society (the greater
whole), they rob society of its right of benefit.
Any benefit to an individual family without benefiting
society is thus perceived as isolationism, i.e.
"hoarding" for personal gain (alienation of children and
goods from social relationship; "What about your child's
social life?" i.e. "relationship with society," i.e.
humanism, replaces "What about your child's
walk-relationship with the Lord?"), is seen as an act of
injustice to others (society has replaced God as the
cause for a persons actions). "For one class to stand
for the whole of society, another must be the class of
universal offense and the embodiment of universal
limits. A particular social sphere must stand for the
notorious crime of the whole society, so that liberation
from this sphere appears to be universal liberation. For
one class to be the class par excellence of liberation,
another class must, on the other hand, be openly the
subjugating class." "No class of civil society can play
this role [emancipators of society] unless it arouses in
itself and in the masses a moment of enthusiasm, a
moment in which it associates, fuses, and identifies
itself with society in general, and is felt and
recognized to be society's general representative, a
moment in which its demands and rights are truly those
of society itself, of which it is the social head and
heart." (Karl Marx Critique of Hegel's
Philosophy of Right) Any actions to
initiate and sustain the "rights" of the individual
family, to prosper apart from society benefiting, i.e.
any action taken to serve and protect the traditional
family (the patriarchal family) on a grand scale is thus
perceived as imperialism. As Abraham Maslow
put in writing: "In a democratic society a
patriarchal culture should make us depressed instead of glad; it
is an argument against the higher possibilities of human nature,
of self actualization." "In our
democratic society, any enterprise―any
individual―has
its obligations to the whole." "Tax credits would be given to
the company that helps to improve the whole society, and helps
to improve the democracy by helping to create democratic
individuals." "Enlightened economics must assume as a
prerequisite synergic institutions set up in such a way that
what benefits one benefits all." "Enlightenment management and
humanistic supervision can be a brotherhood situation." "The
more enlightened the religious institutions get, that is to say,
the more liberal they get, the greater will be the advantage for
an enterprise run in an enlightened way." (Abraham
Maslow, Maslow on Management) In
dialectical thinking (whether in the home, in the
school, in the workplace, in government, or in the
church), there is a loss of benefit to everyone, in
refusing to participate within the "democratic"
system, not only to society, but also to the individual
himself (and those who follow him). For society to
become healthy it is imperative that the individual
becomes healthy, becomes atoned to the social life.
"It is important that the therapist attempt to screen
out patients who will become marked deviants, deviants
because of their interpersonal behavior in the group
sessions and not because of a deviant life style or past
history." "There is no type of past behavior too deviant
for a group to accept once therapeutic group norms are
established." "the deviant … correlates very highly with
negative outcome: a member deemed by the others … to be
'out' of the group has virtually no chance of benefiting
from the group and a strong chance of suffering harm."
"The successful leader … reinforces each member's
activity … escort the deviant back into the group, and
he discourages the development of scapegoating and
judgmentalism." "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." "Communication toward a deviant is very great
initially and then drops off sharply as the group
rejects the deviant. Eventually, the group will extrude
the deviant. They may smile at one another when he
speaks or behaves irrelevantly; they will mascot him,
they will ignore him rather than invest the necessary
time to understand his interventions." (Irvin
Yalom Theory and Practice and Group
Psychotherapy)
"3.
How well is this group utilizing the potentialities
of its members to contribute towards it work goals?"
(Kenneth Benne Human Relations in Curriculum
Change)
Are all
contributing to the social project in such a way that a
"we" feeling is initiated and sustained. "The size of
group should be the smallest group in which it is
possible to have represented at functional level all the
socialization and achievement skills required for the
particular learning activity at hand." "To large a
group duplicates skills . . . to small a group leaves
gaps of competency." "At the present stage of our
understanding, we may guess that for such a task as creative
thinking for the purpose of planning an experiment (in which a
wide range of social skills is required to keep the problem in
front of the group and to build on all the suggestions offered
and to have a sufficient range of ideas to begin with) a group
from four to eight may be found necessary." "The
specific goal is not an achievement goal per se but is rather a
socialization goal which must be reached before the achievement
goal can be adequately facilitated." "The relationship
between group and individual action should be such that the
individual perceives his out-of-group action as the resumption
of a task set in the group and interrupted by the ending of the
preceding group meeting." (ibid.)
"4.
How well is this group
'growing' its members, how well is it helping them
become even better contributors, to assume a wider
variety of essential group rules, than their present
potentialities allow them." (Kenneth Benne
Human Relations in Curriculum Change)
The issue for the "Taxonomy," the objective for
developing the desired classroom curriculum, is, "Is
everyone participating in the collective experience and
embracing the collective mindset?" (A progressive,
continuum, heresiarchal
paradigm―engendering unity and self-actualization
through heresiarchal environmental controls).
"Is everyone learning how to overcome and fight against
and individualistic mindset?" (An above-below,
patriarchal paradigm―engendering alienation and
reification through patriarchal environment controls).
"Is everyone participating in the annihilation of
their 'old' world order mindset ('lower order
thinking skills' in thought, feelings, and actions)
through their 'willful' (affective domain) participation
within in the 'new' world order classroom."
"Is everyone experiencing for themselves and learning to
propagate for the sake of others, the 'good' society,
the lessons they have 'learned' in the 'Taxonomized,'
classroom. "Group thinking and
discussion refers to the entire process by which a group
of people surveys the problem facing it, clarifies these
problems, selects a problem which the group comes to
feel is important and which it can hope to solve,
formulates an acceptable common solution, devises ways
in which the solution may be tried and decides upon the
trial, and evaluates the success of the
problem-solution. The leader can go no faster than the
group thinking can carry him." "Feelings of not
belonging can be forestalled by making everyone feel
welcome and wanted from the very beginning." "It
is probable that the individual who does not belong will
act in ways not conducive to good group action." "The best approach is to help him feel that he
does belong and that he is
wanted, whether or not his ideas are similar
to those of the group." "Give him a 'we' feeling
if possible, and avoid any 'you vs. us' attitude by word
or gesture." "For re-education seems to be
increased whenever a strong we-feeling is created."
"Practice of the good group procedures suggested in
this book has led to increasingly effective work in
furnishing the best possible educational opportunities
for the youth in schools." (Kenneth
Benne Human Relations in Curriculum Change)
"The good life is not any fixed state. The good life
is a process. 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." "When the
individual is inwardly free, he chooses as the good life this
process of becoming." "The major barrier to mutual interpersonal
communication is our very natural tendency to judge, to
evaluate, to approve or disapprove, the statement of the other
person, or the other group." "the whole emphasis is upon
process, not upon end states of being … to value certain
qualitative elements of the process of becoming, that we can
find a pathway toward the open society." (Carl Rogers
on becoming a person)
A soviet (suggestive of the old Russian Mir) is a
process whereby no decision can be made without a
diverse group (all participants participating―a
public-private partnership), dialoguing to
consensus, over social issues, in a facilitated meeting,
to a pre-determined outcome, that of never making policy
without a diverse group (all participants participating―a
public-private partnership), dialoguing to
consensus, over social issues, in a facilitated meeting,
to a pre-determined outcome, that of making never making
policy without a ..., etc., etc, etc, until death do you
part. Enough people perceive that they can not get ahead
without the use of the soviet system so that it makes it
impossible for people to question it and stop it's
control over the lives of all citizens.
One of the
key elements of the soviet process (consensus
process) was its feature of dialogue which made
it possible to identify, neutralize, marginalize, and if
necessary remove any unmovable "resister" to the
process of "change," any unyielding barrier which
comes between "the human mind and social environment".
"Roland Holst stressed the 'dialectical interaction
between the human mind and social environment', and the
importance of prefigurative forms of socialist ethics
even in capitalist society." (Peter Drucker
'More
freedom' or 'more harmony'? Henriette Roland Holst,
Jacques Engels and the influence of class and gender on
socialists' sexual attitudes. Paper submitted to the
seminar on "Labour organizations and sexuality",
Université de Bourgogne, Dijon 5 October 2001)
"Reason," "higher order
thinking skills," must be developed and utilized for its
'true purpose,' that of uniting the individuals "true
love," i.e. "sensuality" (Eros-Id) and his
"will-power" (Ego) with nature, i.e. placed him on
the side of society, that part of him which he has in
common with all of mankind, i.e. 'the power of
sensuality,' and not "cast it out," in
support of the Patriarchal Paradigm which separates
(segregates) the his "sensuality," from his
common social praxis with the world, i.e. that of
annihilating the Patriarchal Paradigm. In
this way, "lower order thinking skills" are necessary in
the praxis of "higher order thinking skills," but
only if they are made subject to the 'purpose' of
creating the "new" man from the "old,"
i.e. creating the "new" world order (praxis)
of thinking, feeling, and acting from the "old" world
order of "authoritarianism," of obedience and
honour to parents and God. "'It is true we do
not like to admit,' the reverend gentleman argues, 'the
power of sensuality; but it has such tremendous power
over us only because we cast it out of us and will not
recognize it as our own nature, which we should then be
in a position to dominate if it tried to assert itself
at the expense of reason, of true love and of
will-power.' (Karl Marx The Holy Family)
But God says instead: "Lie not one to another, seeing that
ye have put off the old man with his deeds; And
have put on the new man, which is renewed in knowledge
after the image of him that created him: Where there is
neither Greek nor Jew, circumcision nor uncircumcision,
Barbarian, Scythian, bond nor free: but Christ is all,
and in all." Colossians 3:9-11 emphasis
added, i.e. the Greek word for "deeds," as used
(bolded) above, is praxis. "That ye put off
concerning the former conversation the old man, which is
corrupt according to the deceitful lusts; And be renewed
in the spirit of your mind; And that ye put on the new
man, which after God is created in righteousness and
true holiness." Ephesians 4:22-24
"Knowing this, that our old man is crucified with
him, that the body of sin might be destroyed, that
henceforth we should not serve sin." Romans
6:6 "Therefore if any man be in Christ,
he is a new creature: old things are passed away;
behold, all things are become new." 2
Corinthians 5:17
"By educational objectives, we mean explicit formulations of the ways in which students are expected to be changed by the educative process. That is, the ways in which they will change in their thinking, their feelings, and their actions." (Bloom, Cognitive, p. 26)
"The formation of educational objectives is a matter of conscious choice on the part of the teaching staff...." (Bloom, Cognitive, p. 26)
Now that there is an understanding that
the "Taxonomy" was organized for the purpose of
injecting into the traditional classroom (an environment
where a patriarchal paradigm is used to preach and teach
facts and truths, "as given") a transformational
way of thinking (an environment where a heresiarchal
paradigm is used to facilitate change or heresy),
Bloom's statement "By educational objectives, we mean
explicit formulations of the ways in which students are
expected to be changed by the educative process"
takes on a deeper meaning. Is the student's way of
thinking, feeling, and acting going to be 'changed'
based upon the quantity of information he has
learned, and his ability to apply it "as given"
in the future, or is the student's way of thinking,
feeling, and acting going to be 'changed' based upon the
quality of information which he 'feels' and
'thinks' is "appropriate" to initiate and sustain a
society of change.
Since we are talking about a taxonomy of psychology we are
talking about the student's morals and ethics (social
values―"human relations
skills") and not just his ability to create
rockets and cars and things ("knowledge for knowledge
sake" ibid. p. 33). It is quite clear that
Bloom intends upon the heresiarchal paradigm of
adaptability to change to be achieved through the use of
the "Taxonomy," by creating a classroom
environment of dialogue and consensus where the students thinking, feeling, and action can
come into synthesis (harmony, alignment,
agreement, concord, etc.) with the dialectical
(humanistic) process of "change" and its enmity against,
"the way things have always been." Through
the use of the "Taxonomy," accountability to
higher authority is replaced with the "questioning
authority," within the hearts and minds and actions
of the next generation. The "conscious
choice" of the teacher, in selecting and using the
specific level(s) of the "Taxonomy," determines
the objective sought after. By "shifting"
from the teaching of "basics" to the collection of
information on the students "present level of
development ... their needs ... their interests,"
and on the social conditions which they live in, "the
conditions and problems of contemporary life ... which
provide opportunities for them ... activities that [they] are expected to perform ... problems they are
likely to encounter ... opportunities ... for service
and self-realization," (Bloom, Cognitive, p.
26) the teacher moves the classroom experience into a
laboratory for social change.
Three sources are considered by the
"Taxonomy."
The teacher, the student, and the subject matter.
All three must agree in objective or
social-individual disharmony (alienation and
reification) will prevail. Bloom's emphasis that
"the Philosophy of education ... should be related to
the school's view of the 'good life for the individual
in the good society.' What are the important
values? What is the proper relation between man
and society? What are the proper relations between man
and man?" (Bloom, Cognitive, p. 27) manifests
his belief in the irrelevance of Godly direction in the
course of man's affairs. It is not always what a
person says, but what they leave out, that determines
their objective.
"Finally, educational objectives must be related to a psychology of learning.... to determine the appropriate placement ... the learning conditions ... [and] the interrelationship among objectives.... for the construction and use of evaluative techniques." (Bloom, Cognitive, p. 27)
When "educational objectives" are "related to a psychology of learning" the thoughts, feelings, and actions of the student are used in shaping the learning experience. As in the Garden in Eden, the focus is no longer on what higher authority demands but upon the feelings, thoughts, and actions of the individual in the 'light' of the current environmental (social) conditions. The situation drives (directs) the ethics and values are clarified of unnatural restraints by means of the student becoming conscious of his human-environmental (self-other) oneness. Through the levels of synthesis and evaluation, as applied through the "Taxonomy," the student finds his 'purpose' in life through experiencing common-ness (oneness, wholeness) with the world, discovering that that truth does not exist outside the human experience, as an eternal truth, but within the human experience, in the moment.
"The cognitive objectives .... may ... be divided into two parts. One would be the simple behavior of remembering or recalling knowledge and the other, the more complex behaviors of the abilities and skills" (Bloom, Cognitive, p. 28)
This would sound true enough if we were
dealing with the study of rocks, plants, animals, the
human body, true science and technology but we are not.
For the sake of clarity, to reveal Bloom's real
intentions, I will have to bring in statements he makes
near the end of the "Taxonomy."
"Educational procedures are intended to develop the more
desirable rather than the more customary types of
behavior.... one major purpose of education is to
broaden the foundation on which judgments are based."
"For the most part, the evaluations customarily made ...
are quick decisions not proceeded by very carful
consideration of the various aspects of the object,
idea, or activity being judged. These might
more properly be termed opinions rather than judgments."
(p. 186)
Judgments are, according to Bloom, not to be established
outside of a person's current situation but are to be
made in the 'light' of the current situation.
To accept this position is to impose humanistic values upon all
citizens, preventing parents from inculcating their
personal beliefs into their own children. This
liberal attitude has now become the landscape of
American education. "... public schools can
legitimately turn down requests by fundamentalist
parents not to have their children exposed to literature
they consider irreligious or immoral.... liberal
democracies ought to prevent fundamentalist parents from
enrolling their children in private schools that teach
from a fundamentalist perspective." (Alan Wolfe,
liberals impose their values on others who do not
share them.)
Opinions, a child's belief learned from a parent or
teacher ("as given" like God did to Adam in the Garden
in Eden), is therefore to be treated as "lower order
thinking skills," and judgments, the child's
beliefs changed to come under the 'light' of the current
situation (as the woman did in the Garden in Eden with
Satan's "help"), is to be treated as "higher order
thinking skills." "The ideas of the
Enlightenment taught man that he could trust his own reason as a
guide to establishing valid ethical norms and that he could rely
on himself, needing neither revelation nor that authority of the
church in order to know good and evil."
(Stephen Eric Bronner Of
Critical Theory and Its Theorists) Bloom is
knowingly countering the Patriarchal Paradigm as taught
in the scriptures. "Casting down imaginations,
and every high thing that exalteth itself against the
knowledge of God, and bringing into captivity every
thought to the obedience of Christ; And having in a
readiness to revenge all disobedience, when your
obedience is fulfilled." 2 Corinthians 10:5,
6
The "Taxonomies" hostility toward the patriarchal
paradigm, "the public-private status of the cognitive
vs. affective behaviors," and the "Judaeo-Christian religion" is made clear in the
following statements made by Bloom and Krathwohl in the
second Taxonomy: the affective domain (the
child's feelings in regards to the parents commands):
"One's beliefs, attitudes, values , and
personality characteristics are more likely to be
regarded as private matters... 'My attitudes toward God,
home and family are private concerns.' The public-private status of cognitive vs. affective behaviors is deeply rooted
in the Judaeo-Christian religion and
is a value highly cherished in the democratic traditions of the Western world."
(Krathwohl, Bloom, Affective, p. 18) The "Taxonomy" needs to get to the affective domain of
the child if it is going to be successful in freeing the
next generation from the effects ("control") of the
patriarchal paradigm.
It is in the affective domain where social change can be
made. "Parental discipline, religious denunciation of
bodily pleasure, . . . have all left man overly docile,
but secretly in his unconscious unconvinced,....
fixations on perversions and obscenities, demonstrate
the refusal of the unconscious essence of our being to
acquiesce in the dualism of flesh and spirit, higher and
lower." (Norman O. Brown
Life Against Death: The Psychoanalytical Meaning of
History)
It is imperative that those who use the "Taxonomy"
gain access to this domain. "The individual may
have 'secret' thoughts which he will under no
circumstances reveal to anyone else if he can help it.
To gain access is particularly important, for here may
lie the individual's potential." (Theodor Adorno
The Authoritarian Personality)
Continuing with Bloom:
"Closely linked to this private
aspect of affective behavior is the distinction
frequently made between education and indoctrination in
a democratic society." ["Taxonomy" type]
"education opens up possibilities for free choice and
individual decisions." "Indoctrination, on the other hand, is
viewed as reducing the possibilities of free choice and
decision." "Indoctrination is regarded as an attempt to
persuade and coerce the individual to accept a particular
viewpoint or belief, to act in a particular manner, and to
profess a particular value and way of life."
"Indoctrination has come to mean the teaching of affective as
well as cognitive behaviors." "Perhaps a reopening of the entire
question would help us to see more clearly the boundaries
between education and indoctrination, and the simple dichotomy
expressed above between cognitive and affective behavior would
no longer seem as real as the rather glib separation of the two
suggests." (Krathwohl, Bloom,
Affective, p. 18)
It is only through the development of an environment where a child
can feel "free" to share his resentment toward parental
authority that the child can be "redeemed" from the
patriarchal home and a patriarchal God. With the
introduction of the "Taxonomy" in the classroom,
that environment was now made possible. Remember
again we are not talking about creative work in the
sense of making rockets, although those who developed
the "Taxonomy" would like your perception to lead
you in that direction, we are talking about morals and
ethics, values and beliefs, i.e. closed vs. open
"systems," i.e. paradigms. As Bloom writes in the
chapter entitled Testing for Synthesis: "A
major problem in testing for synthesis objectives is
that of providing conditions favorable to creative work.
Perhaps the most important condition is that of freedom.
... freedom from excessive tension ... from pressures to
adopt a particular viewpoint. The student should
be made to feel that the product of his efforts need not
conform to the views of the instructor, or the
community, or some other authority.... the student
should also have considerable freedom of activity―freedom
to determine his own purposes." (Bloom,
Cognitive, p. 173)
Bloom then references the test question found on page 177
"Write a unified paper on some restricted aspects of the
question of the future of private property in
America.... it must include a discussion of the moral
bases and social effects ... what ultimate right has
anyone to claim anything as his own? What should
he be allowed to do with what he owns? .... the paper
must be an argument.... describe briefly the traits of
your audience... The nature of the opinions expressed in
this paper will have no effect on grades, and will never
be revealed." (Bloom, Cognitive, pp.
176, 177) Another test question follows in the same
'light': "Think of some time in your own life
when you were up against a difficulty, something that
stood in your way and had to be overcome. Make up
a story around this difficulty and tell it to the
class." (Bloom, Cognitive, p. 177)
For a somewhat more heady observation on the process I add a
statement by the famous Transformational Marxist, Jürgen
Habermas. He placed the importance of the freedom
to dialogue opinions and the effect such an environment
has upon the individual, when it is done for the sake of
finding consensus, common-unity in action (praxis),
as essential for social change (the negation of the
Patriarchal Paradigm, the negation of "metaphysical
guarantees"). "... the concept of the world as the totality of facts is
connected with a correspondence notion of truth and a semantic conception of
justification. The social world, as the totality of legitimately ordered
interpersonal relations, is accessible only from the participant's
perspective; in the pragmatic presuppositions of rational discourse or
deliberation the normative content of the implicit assumptions of
communicative action is generalized, abstracted, and freed from all limits —
the practice of deliberation is extended to an inclusive community that does
not in principle exclude any subject capable of speech and action who can
make relevant contributions. This idea points to a way out of the modern
dilemma, since the participants have lost their metaphysical guarantees and
must so to speak derive their normative orientations from themselves alone.
As we have seen, the participants can only draw on those features of a
common practice they already currently share…. The bottom line is that the
participants have all already entered into the cooperative enterprise of
rational discourse. The practice of argumentation sets in motion a
cooperative competition for the better argument, where the orientation to
the goal of a communicatively reached agreement unites the participants from
the outset." (Jürgen Habermas 1998 Communicative Ethics
The inclusion of the Other. Studies in Political Theory)
"For our taxonomy purposes, we are defining knowledge as little more than the remembering of the idea or phenomenon in a form very close to that in which it was originally encountered." "Knowledge may also involve the more complex processes of relating and judging, since it is almost impossible to present an individual with a knowledge problem which includes exactly the same stimuli, signals, or cues as were present in the original learning situations." "Thus, any test situation .... requires ... the appropriate signals and cues linking it to the knowledge ... the individual possesses." (Bloom, Cognitive, pp. 28, 29)
The "Taxonomy" 'recognizes" two
paradigms. The patriarchal paradigm where
knowledge is "the remember of the idea or phenomenon
in a form very close to that in which it was originally
encountered" and the heresiarchal paradigm where
knowledge involves "the more complex process of
relating and judging." Thus the use deductive reasoning, where current actions are
guided by logical syllogisms which are orchestrated to
support an a priori position, would inhibit or
block the use of the heresiarchal paradigm and the use
of inductive reasoning, where current actions are
guided by the compilation of "appropriate"
information which is perceived as being relevant to the
present or a future potential situation. The
former paradigm of knowledge is based upon a strong
degree of certainty while the latter paradigm of
knowledge is based upon speculation and a strong degree
of uncertainty.
Thus the test situation must contain
"signals and cues"
which would identify the individual as being either
patriarchal in paradigm (traditional), heresiarchal in
paradigm (transformational) or somewhere in between
(transitional). Test questions which use a "right-wrong" or
"either-or" structure of
thought would more then likely result in revealing a
tendency toward the former paradigm (factual knowledge―absolutes)
while test question which use a "most agree, agree,
disagree, most disagree" structure of thought would
lean more towards the later paradigm (opinion or theory
knowledge―thoughts
and feelings―relativism).
"This is well illustrated by John Dewey's story in which he asked a class, 'What would you find if you dug a hole in the earth?' Getting no response, re repeated the question; again he obtained nothing but silence. The teacher chided Dr. Dewey, 'You're asking the wrong question.' Turning to the class, she asked, 'What is the state of the center of the earth?' The class replied in unison. 'Igneous fusion.'" (Bloom, Cognitive, p. 29)
While traditional minded teachers, staff, and parents were looking out for John Dewey's "progressive" material in the classroom and progressive minded teachers, to fire them, they were run over by the "Taxonomy" bus. Through the "Taxonomies" utilization of "generalization," the "progressive" (spectrum, continuum) agenda of John Dewey's, became the avenue whereby the next generation could be "liberated" from the patriarchal paradigm, the authority of the traditional home, and the "corrupting" effect of belief in God. "God is the source of corruption in individuals." (John Dewey Democracy and Education) While Dewey was dabbling with the "laboratory" classroom at Columbia University, the "Taxonomy" made it a reality in every classroom in America and around the world.
"Whether or not one accepts this latter position ...." [John Dewey's position] "... tremendous emphasis is given in our schools to [the traditional] kind of remembering or recall. A comprehensive taxonomy of educational objectives must, in our opinion, include all the educational objectives represented in American education without making judgments about their value, meaningfulness, or appropriateness." (Bloom, Cognitive, p. 30)
With the introduction of the "Taxonomy" into the classroom, via. teachers
developing classroom curriculum with it, the classroom
environment was moved into a "comprehensive"
(totalitarian―Marxian-Freudian―humanistic)
educational objective. Read Ralph Tyler's
statements and agenda to move the American education
system upon a "comprehensive" (politburo-soviet)
outcome (as found in chapter two of Frank Brown,
Education for
Responsible Citizenship,
Administrative Arrangements for a Comprehensive
Educational System) for the "comprehensive"
picture.
With the "Taxonomies" introduction in the classroom,
Marxist (socialist-democratic) ideologies, theories, and
practices, although not necessarily openly identified as
such, became openly practiced, with staff and teachers
criticized for making "judgments about their value,
meaningfulness, or appropriateness," in the "professional" practice of being "open minded."
What used to be dualism, good vs. evil, right vs.
wrong, was now replaced with pluralism, a diversity of
opinions, with evil or deviant behavior no longer
characterized as evil but rather as the result of being
raised in an unfortunate home (or lack thereof)
situation. Warnings given down through the ages
went unheeded as an 'independent' spirit (disrespect toward and
circumvention of authority) grew within the education system.
"Has authority been banished in these later days? Has the
world reached a point where it will condone the formation of pupil soviets?"
(Superintendent of Public Schools of California, Will C. Woods, March 1921)
Through the use of the "Taxonomy" in the classroom, Marxism was now "represented in American education," with no public opposition. To do so would classify you as being anti-education (as being anti-democratic, as being a potential fascist; "The task of fascist propaganda is rendered easier to the degree that antidemocratic potentials already exist in the great mass of people [because of their upbringing in an 'authoritarian' home environment]." Theodor Adorno The Authoritarian Personality)
"The knowledge category in particular ... and the classification of the taxonomy in general range from the simple to the more complex behaviors and from the concrete or tangible to the abstract or intangible." "... a theory is a more complex task than remembering .... Knowledge of the theory of evolution, for instance, would be very complex.... the complex end of the knowledge category is titled the 'knowledge of theories [differing opinions] and structures [class consciousness, ways of thinking (or not thinking)].'" (Bloom, Cognitive, p. 30)
The theory of evolution is not "complex," it is convoluted. It is the
embracing of opinions (perception or "seems to be"
thinking) as facts and treating them as such, thereby
mandating the rejection of any compelling evidence which
would expose the theory as being in error. Factual
evidence, which would counter evolution, must be treated
as 'irrelevant,' in typical dialectical fashion, since
it would negate the praxis of the dialectical
process and "higher order thinking skills" in
morals and ethics in the classroom.
If man evolved then
"lust of the flesh and eyes, and the
pride of life" is only normal human nature seeking
to express itself within nature (society). Sin is
no longer tied to rigid standards found outside of
human nature, defined by a higher authority judging a
particular behavior as being evil, but is now
dialectically tied to rigid standards which inhibit or
block human nature from discovering itself within Nature
(Society). As Paul Tillich stated it: "Sin is the estrangement of man from man."
(Leonard Wheat, Paul Tillich's Dialectical Humanism)
God declares: "Whosoever committeth sin is the
servant of sin." John 8:34 There are social ramifications to
evolution. Eugenics, Fascism, Communism,
Socialism, Humanism, Environmentalism, Globalism,
Totalitarianism, Abortion, Euthanasia, etc. all have
there roots grounded in it.
"To a large extent knowledge, as taught in American schools, depends upon some external authority; some expert or group of experts is the arbiter of knowledge." (Bloom, Cognitive, p. 31)
"... the validity, accuracy, and meaningfulness of information are relative n many ways and always are related to a particular period of time." (Bloom, Cognitive, p. 32)
"Lower order thinking skills" tie the person to the memorization of information handed down by an authority outside of sense experience, i.e. sensuous needs and sense perception, which only proceed from Nature (Karl Marx). Although "... faith cometh by hearing, and hearing by the word of God." Romans 10:17, the person has not come to the knowledge he has acquired through sense perception (sight), through Nature, so therefore faith inhibits or blocks the development of "higher order thinking skills." Faith makes that which is intangible, tangible, thereby negating the praxis of theory or opinion. "Now faith is the substance of things hoped for, the evidence of things not seen." Hebrews 11:1 Therefore, through the use of the "Taxonomy," faith must be negated with the praxis of sense experience if the student is to think, feel, and act (praxis) "higher order thinking skills." In this way, knowledge which is "concrete or tangible" (established for all times) is superseded with knowledge which is "abstract or intangible" (relative, i.e. subject to changing situations).
"... knowledge is always partial and relative rather than inclusive and fixed." "But, as has been pointed out before, we recognize the point of view that truth and knowledge are only relative and that there are no hard and fast truths which exist for all time and all places." (Bloom, Cognitive, p. 32)
As quoted above, Bloom simply paraphrases Karl Marx's dictum that according to dialectical thinking, "nothing is established for all times, nothing is absolute or sacred." (Karl Marx) Dialectically, reality is not established above or outside of human nature (immortally categorized by God, "inclusive and fixed") but is created through human nature discovering itself by transcending faith with the sense experience of sight, and thereby destroying the "negative valence," the fear of God ("their reified character"), which comes with faith. By moving knowledge from faith to sight, you not only negate God, you also negate love for His Word and fear of Him as well. "When the dialectical method destroys the fiction of the immortality of the categories it also destroys their reified character and clears the way to a knowledge of reality." (György Lukács History & Class Consciousness: What is Orthodox Marxism?) In this way, through the use of the "Taxonomy," the student is freed to become himself, come to the "knowledge of reality." When diverse opinions become united as one theory and then when that theory is put into action against the restrainers of opinions (human nature), then reality "grips the masses." Psychologically, when man's subconscious nature, his Id (I feel, I think), is united with his Ego (I will), in a "wholesome" social manner (where all participate in common fashion), then reality which is found above human nature is replaced with reality which proceeds from human nature. Only when human behavior (lust for carnal desires; "want" of a gratifying object in the environment) is put into thought (dialogue) and thought is put into action (praxis) is reality actualized. "Theory becomes a material force when it grips the masses" "Marx clearly defined the conditions in which a relation between theory and practice becomes possible." "It is not enough that thought should seek to realize itself; reality must also strive towards thought." (Introduction to Karl Marx Critique of Hegel's 'Philosophy of Right') Dialectically, it is not the judgment of human behavior ("the wisdom of the other world") which determines reality, but the contemplation and practice (praxis) of human nature which determines reality. "It may be said that Philosophy first commences when ... a gulf has arisen between inward strivings and external reality, and the old forms of Religion, &c., are no longer satisfying; when Mind manifests indifference to its living existence or rests unsatisfied therein, and moral life becomes dissolved." (Hegel's Lectures on the History of Philosophy Introduction B. Relation of Philosophy to Other Departments of Knowledge) "Philosophy as theory . . . establishes the basis of its reality as praxis; it serves to distinguish it from religion, the wisdom of the other world." (Karl Marx Critique of Hegel's 'Philosophy of Right' ) "Praxis becomes the form of action appropriate to the isolated individual, it becomes his ethics." "Marx urged us to understand 'the sensuous world,' the object, reality, as human sensuous activity." (György Lukács History & Class Consciousness What is Orthodox Marxism?)
"... knowledge, in a philosophical sense, corresponds to 'reality.'" "... with the increase of knowledge of information there is a development of one's acquaintance with reality." (Bloom, Cognitive, p. 32)
"… in all metaphysics the object remains untouched and unaltered so that thought remains contemplative and fails to become practical; while for the dialectical method the central problem is to change reality.… reality with its 'obedience to laws, [laws which are] impenetrable, fatalistic and immutable." (György Lukács History & Class Consciousness What is Orthodox Marxism?) For the "Taxonomy" reality must find itself through the actions of the students' own thoughts and feelings (cognitive and affective domains) being put into praxis, through communication (dialogue), consensus, and action with nature, their own and others (transforming the psychomotor domain within the 'moment' of social harmony). Without the student become cognizant of his own natural inclinations, without the student becoming a one with his own natural impulses, without the student actualized his true self within a common fellowship of human inclinations and impulses, common-ism can not be discovered experientially and reality (the socialist, humanist man) become actualized. As reality "shifted" from God's command coming from above and condemning the common human experience found below to where reality being found within the common human experience, as in the Garden in Eden, so reality is "shifted" by the use of the "Taxonomy" in the classroom setting from an in loco parentis paradigm to a common-unity ("teamwork") paradigm. "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 16:15 "Every one that is proud in heart is an abomination to the LORD: though hand join in hand, he shall not be unpunished." Proverbs 16:5
"If the knowledge learned at one time is not regarded as very useful or accurate at another time, there would be little point in the student learning it.... Under such conditions the acquisition of knowledge could not be justified for its own sake but would have to be justified in relation to other educational objectives..." (Bloom, Cognitive, p. 33)
"Thus in fields undergoing rapid transition, knowledge may be taught, not so much with the expectation that it will prove eternally 'true' but as as basis for learning the methodology of the field and and a basis for attacking the problems therein." (Bloom, Cognitive, p. 33)
"It is clear that justification of knowledge ... will usually involve knowledge in relation to other objectives, rather than knowledge for its own sake." (Bloom, Cognitive, p. 33)
[More information will be added as time permits.]
notes to be added:
"Freud's concept of superego definition, … that the child internalizes the father figure to form the superegos as a way of resolving the pressures of exigencies of the family." David Krathwohl, Benjamin Bloom et al. Taxonomy of Educational Objectives Book 2: Affective Domain, p. 31
"Child development experts have discovered that the most important step in producing a mentally healthy child is to select for him parents. . ." (Educational Measurement and Evaluation, H. H. Remmers and N. L. Gage) Bloom uses Remmers book as part of the foundation for his Taxonomies.
"Any non-family-based collectivity that intervenes between parent and child and attempts to regulate and modify the parent-child relationship will have a democratizing impact on that relationship regardless of its intent." (Warren Bennis The Temporary Society)
"In the first phase various members of the group quickly attempt to establish their customary places in the leadership hierarchy [seek to establish a patriarchal paradigm]." "Next comes a period of frustration and conflict brought about by the leader's steadfast rejection of the concept of peck order and the authoritarian atmosphere in which the concept of peck order is rooted [the facilitators role is to prevent the establishment of a patriarchal paradigm, frustrating any efforts to do so]." "The third phase sees the development of cohesiveness among the members of the group, accompanied by a certain amount of complacency and smugness [giving up on traditional leadership the group starts to turn to itself to solve the problem at hand]." [an unstable stage] "In the fourth phase the members retain the group-centeredness and sensitivities which characterized the third phase, but they develop also a sense of purpose and urgency which makes the group potentially an effective social instrument [those in the group no longer seek approval from an outside source, i.e. parent, boss, constituents, God, etc. but rather seek approval from within the group - "group think"]." (Kenneth Benne Human Relations in Curriculum Change)
"Re-education must be clever enough in manipulating the subjects to have them think that they are running the show." "The objective sought will not be reached so long as the new set of values is not experienced by the individual as something freely chosen." "An outright enforcement of the new set of values and beliefs is simply the introduction of a new god who has to fight with the old god, now regarded as a devil." "The individual accepts the new system of values and beliefs by accepting belongingness to a group." "A feeling of complete freedom and a heightened group identification are frequently more important at a particular stage of re-education than learning not to break specific rules." (Kenneth Benne Human Relations in Curriculum Change, 1950; Chapter 3 Principles of Re-education Kurt Lewin and Paul Grabbe "Conduct, Knowledge, and Acceptance of New Values" The Journal of Social Issues, 1:3:56-65 August, 1945)
"Empirical observation is the sensible world as practical,
human sense activity." Karl Marx Thesis on
Feuerbach # 5
"The essence of man is not an
abstraction inherent in each particular individual. The real
nature of man is the totality of social relations." Karl Marx Thesis on Feuerbach # 6
"'Religious sentiment' is itself a social
product, a particular form of society." Karl
Marx Thesis on Feuerbach # 7
"All social life
is essentially practical. All the mysteries which lead
theory toward mysticism find their rational solution in
human practice and in the comprehension of this practice." Karl Marx Thesis on
Feuerbach # 8
" Materialism which does not
conceive sensuous existence as practical activity,
can only observe the world. [It can only observe
the world but can not 'change it.']" Karl
Marx Thesis on Feuerbach # 9
"The standpoint
of the old type of materialism is civil society; the
standpoint of the new materialism is social humanity or
human society." Karl Marx Thesis on
Feuerbach #10
"The philosophers have only
interpreted the world in different ways; the point
is to change it." Karl Marx Thesis on
Feuerbach #11 bracketed information added
[More information will be added as time permits.]
© Institution for Authority Research, Dean Gotcher 2010