"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 16:5

"Self Interest"


Dean Gotcher

There is "I," "me," and "myself" and "you" and "yourself."  While you can talking to me, you can not talk to my "self," i.e. dialogue with my "self."  Only I can talk to (dialogue with) my "self" (either reproving, correcting, or rebuking my "self," i.e. preaching to my "self," teaching my "self" to do what is right and not wrong, or attempting to exalt, i.e. 'justify' and "esteem" my "self," talking to my "self," i.e. dialoguing with my "self" about my desires of the 'moment' and my dissatisfaction with the father's/Father's authority, i.e. his/His "Can not,"  "Thou shalt not," "Because I said so," "It is written ...," etc., i.e. which restrains me—both conditions encapsulated in the word "ought," as in "Well, I 'ought' to be able to ...," with me voicing my opinion internally to my "self" in response to the father's/Father's "Can not,"  "Thou shalt not," "Because I said so," "It is written ...," etc(You/I can not have an "ought" without a "can not" and you/I can not have a "can not" with an "ought").  Only I can humble, deny, control, discipline my "self."  You can not.  You can only humble, deny, control, discipline (chasten) me, "encouraging" me to humble, deny, control, discipline my "self."

The same is true for you.  And while I can talk to you, I can not talk to your "self," i.e. dialogue with your "self."  Only you can talk to (dialogue with) your "self" (either reproving, correcting, or rebuking your "self," i.e. preaching to your "self," teaching your "self" to do what is right and not wrong, or attempting to exalt, i.e. 'justify' and "esteem" your "self," talking to your "self," i.e. dialoguing with your "self" about your desires of the 'moment' and your dissatisfaction with the father's/Father's authority, i.e. his/His  "Can not,"  "Thou shalt not," "Because I said so," "It is written ...," etc., which restrains you—encapsulated in the word "ought," as in "Well, I 'ought' to be able to ...," etc.).   Therefore while we can humble, deny, control, discipline our "self," the one in authority can not.  They can only humble, deny, control, discipline (chasten) us, "encouraging" us to humble, deny, control, discipline our "self."  We are made in the image of God, in our ability to evaluate, either evaluating our "self" in the light of God's Word or evaluating God's word in the "light" of our "self" (and its love of the world).   (One and one-half hour audio on "self and the Father's authority.")

Since "self's" interest is to approach pleasure and avoid pain, whenever authority prevents us from having our way it is our nature to talk to our "self" 'justifying' our desire to have whatever it is that we want.  When we want the object of pleasure of the 'moment,' it is for the 'purpose' of dopamine 'liberation' or 'emancipation'   Dopamine is a chemical (called a neurotransmitter) our nerve endings (posterior ends) naturally produce and release into a gap (called a synaptic gap) conveying information onward to the next nerve endings (anterior ends) on the way to or within the brain, making us aware that we have come into contact with something that is gratifying to our flesh.  By nature we look into the environment to locate what it is that stimulated pleasure, i.e. dopamine 'emancipation' within us.  Once located, we use physical action to apprehend and control it for the 'purpose' of more dopamine 'emancipation' or 'liberation.'  Dopamine 'liberation' or 'emancipation' (the pleasures of the 'moment') thereon becomes not only the child's 'drive' but also the 'purpose' of life as well.  While it might appear that the child is in love with the toy, in truth he is in love with the dopamine 'emancipation,' i.e. the pleasure of the 'moment' the toy stimulates.  Eventually growing tired of the toy, which no longer provides gratification, i.e. when dopamine 'liberation' is satiated, he begins looking for "new" toys to play with.  This is true for all men, i.e. called the "lust" of the flesh.  It is here, in dopamine 'emancipation,' i.e. in pleasure, i.e. in enjoyment, i.e. in the lust of the 'moment' that "self" and the world find oneness.

When the child is prevented from having access to the object of gratification, i.e. preventing dopamine 'liberation' or 'emancipation,' he can imagine, with his minds eye, having relationship with the object of gratification, stimulating dopamine emancipation again.  Called daydreaming, he can satisfy his "lust" for pleasure, overcoming the barrier to pleasure for the moment.  But when caught, i.e. not doing his homework, he is forced (by threat of pain) to abandon his hearts desire (dopamine 'emancipation') and do his homework instead.  It is here, in his "ought," as in "I ought to be able to (for the purpose of dopamine 'emancipation') be able to do what it is I want."  Like being on a drug (all drugs of pleasure are associated with dopamine, i.e. stimulating its release, imitating it, or preventing its re-uptake, leaving it in the synaptic gap longer), as a drug addict he will use any means to attain access to the object of gratification, using violate force if necessary (if he perceives he can get away with it) perceiving the restrainer as being unreasonable, irrational, uncaring, unloving, hateful, etc. 'justifying' his "habit" and his actions taken to continue it instead.  It is in his dialogue, i.e. his relationship with his "self" that he is able to initiate and sustain his "lust" for pleasure, using his imagination (entertaining his "self") in order to continue dopamine 'emancipation,' transcending the restraints of authority.  It is here, in the child's "ought," his continued association with his carnal desires, in defiance to authority, that dialectic 'reasoning' finds it 'drive' for 'change.'  Thus with the emphasis upon "imagination" (innovation, 'change,' etc.) today in education, not only can the child be 'motivated' to 'liberate' himself, i.e. his "self" from parental authority, he can learn how to facilitate 'change' in others, "helping" them 'emancipate' their "self" from parental restraint as well ('liberating themselves from self discipline and self control under parental authority), eventually, through dialectic 'reasoning,' 'liberating' society  from Godly restraint, ('liberating' man from having to humble and deny himself before God), being 'justified' in his own eyes, i.e. with dopamine 'emancipation' or 'liberation' (pleasure, enjoyment, lust) becoming not only the 'drive' but also the 'purpose' of life.

If you make "self," i.e. "self-consciousness" the standard for life (viability), i.e. defining the soul as your ability to talk to your "self," with "self-awareness," "self-interest," and "self-actualization," i.e. the 'liberation' of "self" from  the Father's authority becoming the 'purpose' of life, then consciousness or even unconsciousness is no longer defended as a right of life, thus justifying the taking of the life of the unborn, the child who has not yet become conscious of his "self," the elder, the weak, and even those who humble themselves before God, refusing to become, inhibit or prevent, or fight against "self-actualization," i.e. those who put into praxis the "purifying" of society, "purging" it of the "unfit," having no "guilty conscience" while doing so.  By 'discovering' a persons "self-interest" ("helping" them to 'discover' it for themselves in order to build relationship with others upon "self") those of dialectic 'reasoning' start their victims down the road of 'change,' while they, thinking to "themselves" that what they are doing (or are going to do) is "good" for not only themselves but the rest of mankind, participate in the praxis of destruction and death.  Good or pleasure to "self" is always "good" in the eyes which "are never satisfied."  "Hell and destruction are never full; so the eyes of man are never satisfied." Proverbs 27:20

"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)  By gaining access to the child's desires of the 'moment,' i.e. his affective domain, i.e. what his "self interest" of the 'moment' is, i.e. what he is dialoguing with himself about in the 'moment,' I can guarantee his attending to what I am doing, seducing him into participation.  By gaining his trust, i.e. his perception that if he participates in what I am doing he can attain what it is that he is desiring as well, i.e. dopamine 'emancipation,'  I can thereby deceive him into believing that it is his "interest" that I am interested in, when in fact it is my interest to use him as a resource to satisfy my interest, like natural resource, manipulating him into sustaining my interest, i.e. dopamine 'emancipate' within me, not only through gaining his approval for what I am doing, which 'emancipates' dopamine within me, but supporting me (through volunteerism, donations, etc. to "our" common cause) while I pursue my desire to 'liberating' not only him but others from the father's restraint of dopamine 'emancipation,' so that I can use the father's children and money (via tax dollars) to support my "interests," 'liberating' children from the father's authority to support my carnal "habits."  All facilitator's of 'change' have this in common, the 'liberation' of children from the father's authority so that they can use the children and the father's property for their own gain, i.e. for their carnal pleasures.  After all Immanuel Kant taught that hope is found in happiness, and happiness is found in pleasure, and pleasure is found in the mind (now we know of dopamine), therefore hope is found in the flesh and the world becoming "one," when in truth our hope is to be found in the Lord God and the Lord Jesus Christ (the Father and His obedient Son), who give us everlasting Joy, Peace, and Love as fruits of the Holy Spirit, rather than the never satisfying pleasures, conflict and tensions, and carnal desires of the flesh, which the world, which is passing away, stimulates.

Only through the dialoguing of our opinions (sharing our 'ought's' with one another, i.e. you and I openly sharing with, i.e. dialoguing with one another what we are talking to, i.e. dialoguing with our "self" about) is it possible for me to know your "self" and you to know my "self," i.e. our "self interest" (what "depth of knowledge" is all about).  What we have in common in the dialoguing of our opinions (our sharing with one another regarding what we are talking to our "self" about, i.e. how we are "feeling" and what we are "thinking" in the 'moment') is our desires (love, pleasures, enjoyments, "lusts," "self-interests") of the carnal 'moment' and our dissatisfaction toward (hate of) the father's/Father's authority which prevents us from enjoying its pleasures.  "Self" loves pleasure, i.e. "all that is of the world," and hates anything or anyone who stands in the way of it, preventing pleasure from having its way. It is in this condition of love and hate, i.e. love of pleasure and hate of the father's/Father's authority that 'change' is initiated and sustained.  It is within the child's "group grade" experience in the classroom (being placed under the pressure of 'compromising' for the sake of "group approval") that his degree of love of pleasure vs. hate of the father's/Father's authority (or love of the father's/Father's authority and hate of pleasure) is revealed and graded, "helping" the facilitator of 'change' know what next steps are necessary (what classroom environment he needs to create next, i.e. what issues as well as what "appropriate information" is needed to be brought up in the classroom in order to increase "group approval" in the mind of the child and what "inappropriate information" is needed to be excluded in the classroom in order to negate the child's need for the father's/Fathers' approval) in order to continue the child's propensity to 'change,' i.e. to grow in the things of the world, 'liberating' himself (his "self") and others from the restraints of the father's/Father's authority.  The "group grade" being: where along the spectrum or continuum of 'change' in the 'moment' (in time and space) does the child's love of the world and hate the father's/Father's authority, i.e. his "play behavior," i.e. being "positive," i.e. being a part of "the group," i.e. embracing and promoting 'change'' vs. love of the father's/Father's authority and hate of the world, i.e. his "barrier behavior," i.e. being "negative," i.e. alienating himself from "the group,"  i.e. resisting and fighting against 'change' reside?  This can only be done (the grading of the child's embracing of the 'change' process can only be accomplished) through the child dialoguing his opinion with other students, to a consensus, 'compromising' his father's/Father's authority for the sake of "the group," i.e. for the sake of "relationship," i.e. for the sake of apprehending the pleasures of the world ("self interest"), not only putting his newly 'liberated' feelings and thoughts into action (into praxis) in "the group" (through the "group task"), i.e. in the present, i.e. in the 'moment' but in the home (when he gets home in the future) as well.

Being labeled as being "in denial" is simply another way of saying you are denying your "self" (your carnal desires) in favor of the father's/Father's authority.  As Carl Rogers explained the 'change' process, i.e. the dialectic process: "Prior to therapy [before the child learns to evaluate his "self" in the "light" of his own "human nature" and the world, i.e. through the eyes of the "group" learning to "esteem" his "self"] the person [the child] is prone to ask himself  'What would my parents want me to do ?' [evaluating his "self" in the light of the father's/Father's commands, rules, facts, and truth, i.e. learning to discipline, control, deny, humble his "self"] During the process of therapy [during the "group grade" experience] the individual [the child] comes to ask himself 'What does it mean to me ["How do I 'feel' about it?" and "What do I 'think' about it?" i.e. learning to validate his "self," i.e. his "feelings" and "thoughts" of the 'moment,' i.e. his "opinion" in the "light" of the current situation over and against the father's/Father's authority]?'"  (Carl Rogers, on becoming a person: A Therapist View of Psychotherapy)  "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 [the father/Father telling him how to live his life, i.e. "It is written ...," "My Father says ..."] nor that authority of the church [His obedient Son leading the way] in order to know good and evil."  (Stephen Eric Bronner, Of Critical Theory and its TheoristsCritical Theory means "to liberate human beings [to 'liberate' the child] from the circumstances that enslave them [from the father's/Father's authority]." Max Horkheimer, i.e. Jürgen Habermas explains CT in Knowledge and Human Interests; where "emergence" is not only the child but all of mankind 'liberating' himself from the father's/Father's condition of "domination," i.e. feeling, thinking, and acting according to his/His established rules, commands, facts, and truth instead of feeling, thinking, and acting according to everyone's "felt" needs of the 'moment,' with man placing his hope in pleasure, i.e. Immanuel Kant's Critique of Pure Reason, instead of in the Lord, i.e. the hope of glory, with man no longer establishing commands, rules, facts, and truth which restrains his "self" but instead making rules, commands, facts, and truth always subject to the "light" of the 'moment,' i.e. always being "adaptable to 'change,'" "tolerant of deviancy," i.e. ever 'changing')  The scriptures warn us: "Take heed therefore that the light which is in thee be not darkness."  Luke 11:35 where man depends upon his "human reasoning" (dialoguing his opinion not only with his "self" but with others of like opinion, feeling, thinking, and acting according to his and their "self interest") to 'justify' "human nature" over and against the father's/Father's authority: "Ever learning, and never able to come to the knowledge of the truth."  2 Timothy 3:7  "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  The truth is not established in man's (the child's) carnal nature, but in the Lord himself, subject to the Father's authority.  "Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise." "For I have not spoken of myself; but the Father who sent me, he gave me commandment what I should say, and what I should speak." John 5:19; 12:49 

This is the heart and soul of the so called "new" world order, 'liberating' the child's "self" from the father's/Father's authority so that all children can come to know them "self" as they are, i.e. carnal, i.e. of the world Only (loving the pleasures of the world and hating the father's/Father's authority).  The Objective of using dialectic 'reasoning' ("human 'reasoning'") to 'liberate' the child's "self" (and the facilitator of 'change') from the father's/Father's authority is to "help" all children come to know themselves as "one," i.e. as "team players," working together as "one" in the praxis (social action) of negating the father's/Father's authority, 'creating' a "new" world order based upon the nature of the child, i.e. "human relationship" Only, i.e. augmenting pleasure and attenuating pain, i.e. negating the father's/Father's authority (in its many applications, i.e. in the workplace, in the classroom, etc.) which comes between the child (the worker, the student, etc.) and the pleasures, enjoyments, "lusts" (Eros), of the 'moment,' with the child (the worker, the student) 'justifying' ("serving" and "protecting") unrighteousness and abomination ("human nature") in the process.

© Institution for Authority Research  Dean Gotcher 1997-2015