The Power of Dialogue.
The significant thing about (and the power of) dialogue (a "group think," "group dynamic" thing), i.e., the sharing of your opinion with others, i.e., the sharing of your feelings and thought with others (in the 'moment,' in the given situation) regarding the things you desire to have, events you desire to participate in, and/or people you desire to relate with, i.e., which or who you get pleasure (dopamine emancipation) from in the 'moment' and want to (hope to) get more pleasure from in the future, as well as regarding your dissatisfaction, disagreement, and/or resentment toward those in authority over you, especially regarding their commands, rules, facts, and truth which get in the way of the things you want to have, events you want to participate in, and/or people you want to relate with, i.e., your dissatisfaction with, disagreement with, and/or resentment toward established standards (feelings and thoughts which you normally have to keep secret, i.e., which you have to keep to yourself in order to continue receiving approval and support from those in authority—who would disagree with you, reproving, correcting, or rebuking you for thinking them aloud, i.e., for voicing them) is that once the dialoging of your opinion is done with others, done in order to initiate and sustain a consensus with them (a "feeling" of "oneness" with them, based upon your and their loving of pleasure and the hating of restraint), i.e., once you 'discover' "common ground" with deviants, i.e., with those who agree with your "felt" needs, i.e., your desires of the 'moment" as well as your dissatisfaction with, your disagreement with, and/or your resentment toward authority and their commands, rules, facts, and truth which inhibit or block you from actualizing your desires, and initiate relationship with them, once the divulging of your "self interest" with others for the sake of "building relationship" with them becomes a part of the classroom experience, i.e., becomes the focus of education, once "self interest" and "relationship with others" (theory and practice) become one and the same, anything of authority and restraint, including the Ten Commandments on the schoolhouse wall, the Word of God in the textbooks, prayer in the name to the Lord Jesus Christ (to His Heavenly Father, through Him, Our Heavenly Father), and the paddle (physical or corporal punishment) for doing wrong or bad grades (mental punishment) for being wrong, i.e., freedom of religion, freedom of the conscience, and freedom of speech, i.e., freedom to preach and teach the truth ("private convictions") in the public arena, all of which come from authority external to (above) you, i.e., restraining your "self interests" of the 'moment,' has to be removed from the classroom, the public-private-home school (since even private and home schools become public in their use of the process), and all its activities, thus in effect (since education is all about shaping the way the next generation of citizen are to think and act) making the agenda and outcome of all public policies and activities, whether they be community, city, county, state, or national, freedom from religion, freedom from the conscience, and freedom from speech, negating the citizens right to preach and teach the truth in the public arena (including in the classroom), thus directly affecting the home, i.e., the parent's authority over their children, and the "church," i.e., God's authority over man (at least in the child's/man's/the publics thoughts and actions).
By starting with the child's "feelings," i.e., with his "self interest," i.e., making his "feelings" of the 'moment' the focus of attention, the child's opinion is 'liberated' out from under the father's authority, i.e., out from under his father's preaching and teaching of commands and rules to be obeyed and facts and truth to be accepted as is (by faith) along with his use of chastening for doing or being wrong, thus negating the voice of the father in the child, i.e., negating the "guilty conscience" for doing wrong in the child's feelings, thoughts, and actions as well as in his relationship with others, making the child's carnal nature (his desires of the 'moment' and his resentment toward restraint, i.e., his dissatisfaction with the way his world "is," thinking about how it "ought" to be, i.e., that way of feeling, thinking, and acting which he has in common with all the children of the world) good and the father's authority (with his commands, rules, facts, and truth, i.e., that way of feeling, thinking, and acting which divides children from children) evil, making the approaching of pleasure and the avoiding of pain the 'drive' of life instead of doing right and not wrong (according to the father's standards) and "the building of 'human relationship,'" i.e., the augmentation of pleasure (affirmation) and the attenuation of pain (alienation) the 'purpose' of life instead of doing the father's will. Thus, through the use of dialogue, "the group," i.e., the "community," i.e., society, i.e., humanity, that which is supportive of the child's carnal nature, i.e., that which is only of the world becomes the child's only source of identity.
Karl Marx wrote: "It is not individualism [where the individual is subject to principles established by an authority above him] that fulfills the individual, on the contrary it destroys him. Society [where the individual must be 'willing' to compromise or "set aside for the 'moment'" pre-established principles, i.e. where he must be readily adaptable to 'change' in order to initiate and sustain "human relationship," i.e., "group" or "community" identity] is the necessary framework through which freedom ['liberation' from the father's/Father's authority] and individuality ['liberation' of the child's/man's carnal nature, so that the child/man can be as he perceives he is, of the world only] are made realities." (Karl Marx in John Lewis, The Life and Teachings of Karl Marx) "In order to effect rapid change, [one] must mount a vigorous attack on the family lest the traditions of present generations be preserved. It is necessary, in other words, artificially to create an experiential chasm between parents and children—to insulate the children in order that they can more easily be indoctrinated with new ideas." (Warren Bennis, The Temporary Society) The purpose of education is therefore to "develop persons [a new or the next generation of citizens] who see non-influencability of private convictions [the father's/Father's principles and authority] in joint deliberations [in a consensus meeting] as a vice rather than a virtue." (Kenneth Benne, Human Relations in Curriculum Change) "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)
As long as you keep your feelings and thoughts (of pleasure and resentment) to yourself, i.e., private, they remain between you and God, resulting in "private convictions" or a "guilty conscience" for doing or thinking wrong, with you remaining as an individual under an authority above you. But when you make your feelings and thoughts public, i.e., when through dialogue you make them known to others, they can be used against you, not only turning you against what you believe (your "private convictions"), but turning you against belief itself (negating the "guilty conscience" for doing wrong), with you becoming an individual subject to your feelings and the feelings of others in the 'moment,' i.e., subject to "the group" and the world around you instead. As 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 is particularly important, for here may lie the individual's potential." (Theodor Adorno, The Authoritarian Personality) As one training manual for 'change' stated it: "We must develop persons who see non-influencability of private convictions in joint deliberations as a vice rather than a virtue." (Kenneth Benne, Human Relations in Curriculum Change) This is the objective of those facilitating 'change' in your child in the "group grade" classroom, facilitating 'change' in your spouse in the "team building" workplace, facilitating 'change' in your representative in the "consensus building" meeting, facilitating 'change' in your minister in the "ministers alliance," etc..
Psychoanalysis is based upon the concept of the child dialoguing within himself, wishing for 'change,' i.e., wishing that his father were dead so that he could have his mother's total attention, as carnal man wishes that God were dead so that he could do as he wills without having a "guilty conscience." Its total 'purpose' is to "liberate' dialogue, thereby not only 'liberating' the child from the father's authority but also 'liberating' man from God's. "Freud noted that patricide [the children killing (and devouring) their father] and incest [the children carrying out their carnal impulses and urges of the 'moment,' i.e., have sensual (sexual) relationship with the mother without a sense of guilt] are part of man's deepest nature." (Irvin Yalom, The Theory and Practice of Group Psychotherapy) Psychotherapy merges Sigmund Freud (the individual) and Karl Marx ("the group").
It is why the citizens religious principles and standards (which restrain government from inhibiting, blocking, or usurping their God given right of religion, conscience, and speech), when brought into the consensus (group dynamic) process, are missing in the outcome, with public policy being established upon, and thereafter promoting and supporting humanistic principles and standards (unrighteousness and abomination) instead. For example: town councils are hearing "the peoples" petitions only to then dialogue amongst themselves to a consensus, resulting in socialist-humanist-environmentalist-globalist policies superseding local control, negating representative, limited government in the process. The process guarantees the outcome.
© Institution for Authority Research, Dean Gotcher 2015