Government And The Heart Of Man.

Dean Gotcher

"The heart is deceitful above all things [thinking pleasure is the standard for "good" instead of doing the Father's will, i.e., having to set aside pleasure, i.e., having to humble, deny, die to "self" in order to do God the Father's will, i.e., in order to do right and not wrong according the Father's commands, rules, facts, and truth], and desperately wicked [hating God the Father and His authority which "gets in the way," i.e. which prevents, i.e., inhibits or blocks you from enjoying the carnal pleasures of the 'moment'—which the world stimulates]: who can know it?" Jeremiah 17:9 Those of dialectic 'reasoning,' as a child of disobedience ('justifying' their "self") can not see their hatred toward God the Father as being evil because their love of "self," i.e., their love of pleasure—which the world stimulates—is "in the way," blinding them to the truth of the deceitfulness and wickedness of their heart.

George Washington understood the nature of man's heart and the demise of "free government" if man's heart, i.e., "self interest" had unfettered reign.

"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 evinced 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)

The consolidation of government (via the dialoguing of opinions to a consensus process, i.e., "bipartisanship") negates the liberties the citizens have, i.e., their unalienable rights, under God, giving power to those who seek to rule the world according to their own carnal desires, i.e., "self interests" instead. Once they are in power, law becomes subjective—based upon the "needs" of "the people," i.e., their carnal "felt needs" (desires) only, turning and rending any who dare get in their way. Karl Marx understood the necessity of negating 'limited' government, what Washington called "free government," which protected private convictions, family, property, business, if a socialist based society (totalitarianism) was to rule the world.

"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')

Marx's political system, based upon "human nature" only, 'liberates' those in government from having a guilty conscience for doing wrong, disobeying, sinning against established laws, i.e., "rule of law," i.e., their constituents, since laws are subjective, i.e., subject to their "sensuous needs" and "sense perception" of the 'moment. In limited government, it is the father of the family who is in control of government, the representative being as one of his children, sent to re-present his position in making law. As a father sends his child to the store to purchase his goods, if the child spends the father's money on his "self interest" instead, the father not longer sends him to the store, since the child (representative) no longer re-presents him, i.e., his position. There is no re-presentation in dialogue, only the child's own "self interest." Once the child's "self interest" becomes the focus of government, the father no longer has control (jurisdiction) over his family, property, or business, i.e., limited government is gone.

"It is not individualism [the child subject to the father's/Father's authority, doing the father's/Father's will instead of his own] that fulfills the individual, on the contrary it destroys him. Society ["human relationship based upon self interest," i.e., finding one's identity in "the group," i.e., in society] is the necessary framework through which freedom [from the father's/Father's authority] and individuality [being "of and for self" and the world] are made realities." (Karl Marx, in John Lewis, The Life and Teachings of Karl Marx) "The real nature of man is the totality of social relations." (Karl Marx, Thesis on Feuerbach #6) Sigmund Freud believed "the individual is emancipated in the social group." "Freud speaks of religion as a 'substitute-gratification'—the Freudian analogue to the Marxian formula, 'opiate of the people.'" "Freud commented that only through the solidarity of all the participants could the sense of guilt [the guilty conscience for disobeying the father/Father] be assuaged." (Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of History)

"Once the earthly family [with the children having to submit to their father's authority, i.e., having to humble and deny their "self" in order to do their father's will] is discovered to be the secret of the holy family [with the Son, and all following Him having to submit to His Heavenly Father's authority, i.e., having to humble and deny their "self" in order to do His will], the former [the earthly father's authority system, with children having to trust in and obey the father] must then itself be destroyed [vernichtet, i.e., annihilated] in theory and in practice [in the children's carnal thoughts and actions (behavior)—it is here that dialogue becomes the focus of attention, i.e., the means to 'change,' i.e., 'liberation' from the father's/Father's authority]." (Karl Marx, Feuerbach Thesis #4)

"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." "God is conceived more directly after a parental image and thus as a source of support and as a guiding and sometimes punishing authority." "Submission to authority, desire for a strong leader, subservience of the individual to the state [parental authority, local control, Nationalism], and so forth, 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." "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)

How children are taught directly effects their political system, i.e., their paradigm, i.e., their way of feeling, thinking, and acting, and relating with others, including their respect or disrespect toward authority. By gaining access to their "private convictions" the "educator" can easily 'change' their paradigm, i.e., their political system. Changing the classroom from a traditional to a transformational education system, i.e., curriculum, i.e., from 1) preaching commands and rules to be obeyed as given, teaching facts and truth to be accepted as is, by faith, discussing any questions the students might have (at the teachers discretion, whether they have time, the students are able to understand, and/or are not challenging authority), 2) rewarding the students who do things right, obey, etc., 3) correcting and/or chastening the student who does things wrong and/or disobeys, and 4) casting out (expelling) any student who questions, challenges, defies, disregards, attacks authority to where the students are encouraged (pressured by their desire for group approval) to dialogue their opinions to a consensus (affirmation), i.e., share their private convictions, they are seduced, deceived, and manipulated into 'changing' their 'loyalty' to their parent's authority, a "top-down" political system, to the "building of relationships upon self interest," i.e., socialism. The classroom curriculum is a political system.

"The child takes on the characteristic behavior of the group in which he is placed. . . . he reflects the behavior patterns which are set by the adult leader of the group." (Kurt Lewin in Wilbur Brookover, A Sociology of Education)

The Marxist, Theodor Adorno wrote: "The individual may have 'secret' thoughts which he will under no circumstances reveal to anyone else if he can help it. To gain access [through getting him or her to dialogue, i.e., to share his or her "feelings" of the 'moment' with others] is particularly important, for here may lie the individual's potential [for 'change,' i.e., to become of and for his or her "self" and the world only'liberated' from the father's/Father's authority]." (Theodor Adorno, The Authoritarian Personality)

"In the dialogic relation of recognizing oneself in the other, they experience the common ground of their existence." (Jürgen Habermas, Knowledge & Human Interest, Chapter Three: The Idea of the Theory of Knowledge as Social Theory)

Theodor Adorno was one of the two Marxists Benjamin Bloom mentioned in his "Taxonomies" as being his "Weltanschauung" (world view). His "Taxonomies" have been the source of 'change' in the classroom since the 50's, negating the students respect toward their parent's authority.

"There are many stories of the conflict and tension that these new practices are producing between parents and children." (David Krathwohl, Benjamin S. Bloom, Taxonomy of Educational Objectives Book 2: Affective Domain)

Warren Bennis wrote: ". . . any intervention between parent and child tend to produce familial democracy regardless of its intent." "The consequences of family democratization take a long time to make themselves felt—but it would be difficult to reverse the process once begun. … once the parent can in any way imagine his own orientation to be a possible liability to the child in the world approaching." "… Once uncertainty is created in the parent how best to prepare the child for the future, the authoritarian family is moribund, regardless of whatever countermeasures may be taken." (Warren Bennis, The Temporary Society)

"[We] must develop persons who see non-influencability of private convictions [those holding onto their belief despite their desire, privately judging their thoughts in order to keep their behavior "under wraps," i.e., in order to do right and not wrong, holding others accountable to doing the same] in joint deliberations [in the consensus process] as a vice [as being negative, divisive, hateful, hurtful, etc.,] rather than a virtue [as being helpful to the cause; in dialogue you have to suspend the truth, as upon a cross in order to sustain dialogue, i.e., "worldly peace and socialist harmony," i.e., "peace and affirmation")]." (Kenneth D. Benne, Human Relations in Curriculum Change)

It is here that psychology, a political system, came into the classroom—in the form of "group psychotherapy," with the "help" of facilitators of 'change,' bringing Marxism into the classroom to be role-played.

Abraham Maslow wrote: "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,... 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." "Only a world government with world-shared values could be trusted or permitted to take such powers. If only for such a reason a world government is necessary. It too would have to evolve. I suppose it would be weak or lousy or even corrupt at first—it certainly doesn't amount to much now & won't until sovereignty is given up little by little by 'nations.'" "The whole discussion becomes species-wide, One World, at least so far as the guiding goal is concerned. To get to that goal is politics & is in time and space & will take a long time & cost much blood." ". . . A caretaker government could immediately start training for democracy & self-government & give it little by little, as deserved." "This is a realistic combination of the Marxian version & the Humanistic. (Better add to definition of "humanistic" that it also means one species, One World.) (Abraham Maslow, The Journals of Abraham Maslow)

"Self-actualizing people 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." (Abraham Maslow, The Farther Reaches of Human Nature)

"Bypassing the traditional channels of top-down decision making, our objective centers upon transforming 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)

Carl Rogers and Abraham Maslow were both concerned about the effect parental authority was having on the next generation, effecting government. While Rogers used therapy, Maslow used a more direct approach.

"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 come to ask himself, 'What does it mean to me?'" (Carl Rogers, on becoming a person: A Therapist View of Psychotherapy)

"I have found whenever I ran across authoritarian students that the best thing for me to do was to break their backs immediately." "The correct thing to do with authoritarians is to take them realistically for the bastards they are and then behave toward them as if they were bastards."(Abraham Maslow, Maslow on Management)

Vladimir Ilyich Ulyanov (Vladimir Lenin) stated Maslow's concern this way:

"...a more powerful enemy, the bourgeoisie [the citizens honoring (submitting to) the Kings authority over them, the property and business owners expecting the workers to do the same to them, i.e., to honour (submit themselves to) their authority over them, as children, honoring (submitting themselves to) their father's authority over them, as man honors (submits himself to) God's (the Heavenly Father's) authority over him; all being the same in structure, system, or paradigm (patriarchal)—"top-down," "do it right, i.e., My way, or else," "Mine. Not yours"], whose resistance ... and whose power lies in ... the force of habit, in the strength of small-scale production [in private business, where workers must submit to their bosses authority as children must submit to their father's authority]. Unfortunately, small-scale production [local control, under the father's authority] is still widespread in the world, and small-scale production engenders capitalism [capitulating to the father's authority] and the bourgeoisie [the middle class which initiates and sustains, i.e., engenders and supports the father's authority] continuously, daily, hourly, spontaneously, and on a mass scale. Capitalism and the bourgeois environment … disappears very slowly even after the overthrow of the bourgeoisie, (since the peasantry constantly regenerates the bourgeoisie) give rise to what is essentially the same bourgeois careerism, national chauvinism, petty-bourgeois vulgarity [belief or faith in a higher authority than themselves], etc. —merely varying insignificantly in form—in positively every sphere of activity and life. … until small-scale economy and small commodity production [private property and business under the father's authority] 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 master every sphere of work and activity without exception, to overcome all difficulties and 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

"Jurisprudence of terror takes two forms; loosely defined rules which produces unpredictable law, and spontaneous changes in rules to best suit the state [the "felt needs," i.e., "self interests" of those in power]." (R. W. Makepeace and Croom Helm, Marxist Ideology and Soviet Criminal Law)

Once liberty, i.e., limited government, i.e., "rule of law" is lost, i.e., abdicated to socialism, i.e., totalitarianism, it, like "humpty dumpty" can not be put back together again. Our demise begins and ends with our heart, whether we are subject to the Lord, doing the Father's will or 'liberated' from the Father and His restraints, doing our deceitful and wicked will instead. Despite what it might seem, "free government" begins with the father's/Father's authority in the home/heart. It is why those who seek globalism, i.e., the "new" world order are desperately working to negate it.

© Institution for Authority Research, Dean Gotcher 2019