A "précis" of the Taxonomy's.
(commonly referred to as "Bloom's Taxonomies," which have been revised by Marzano and Webb over the past years)
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.)
"Blooms' Taxonomies" although having been "modernized" by Marzano and Webb remain the same in objective:
the negation of the father's authority in the feelings, thoughts, actions, and relationships of the children.
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
Also see the articles Concerning Bloom's Taxonomies, Bloom's Taxonomies and Marxism, and "Higher Order Thinking Skills."
[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 students or teachers 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" (obedience to authority by faith not being really a "skill" in dialectic 'reasoning') Curriculum is used to shape the classroom experience of the child and teacher in order to initiate and sustain, i.e. 'change' the children's thoughts and actions.
By changing the curriculum, the way teachers and students communicate with one another, you change the children, you change the world. The change in culture, i.e. the language or means of communication which initiates and sustains it, can be accomplished by restructuring the classroom environment from the teacher's preaching and teaching of truth and facts, i.e. where the classroom curriculum initiates or sustains a patriarchal paradigm (respect for and honoring of authority) in the feelings, thoughts, actions, and relationship students and teachers have with one another, to a classroom environment of dialoguing opinions, i.e. where the classroom curriculum initiates and sustains a heresiarchal paradigm of 'change,' i.e. where the teacher's and student's "feelings" and "thoughts" of the 'moment' become part of the curriculum, thereby engendering a revolutionary attitude towards (or disrespect of, i.e. questioning and challenging of) authority. There is no other 'drive' and 'purpose' for the use of the "Taxonomies" other 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 (the creator) and their children (the created), 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, rules, facts, and truth of the parents) which requires 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 'liberation' of the child's/man's carnal "feelings" of the 'moment' from authority) 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).
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/permissiveness/deviancy, i.e. reproving, correcting, and rebuking sinful behavior), into a "new," socially "desirable" way of thinking, feeling, and acting (into a permissive paradigm of relativity, theories and opinions, tolerant of ambiguity/permissiveness/deviancy) through the dialectical process of "re-education" (brainwashing, i.e. washing from the brain respect for, the honoring of, and obedience toward parental/national/Godly 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 shared 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:"
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 shared 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 [where the father's/Father's position on right and wrong are not called into question but recognized, honored, and supported] 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 2010-2015