The father's/Father's Authority (Middle-Class) Under Attack In The Classroom.
(to go directly to the example: the mother liberating the child from the father's authority for the sake of human relationship.)
"For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." 1 John 2:16
"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
"To enjoy the present reconciles us to the actual." (Karl Marx, Critique of Hegel's 'Philosophy of Right') In other words, according to Karl Marx et al. it is "lust" (what all men have in common) that "reconciles" man to "the world," necessitating the negation of the father's/Father's authority and the guilty conscience that the father's/Father's authority engenders (that gets in the way of lust, i.e., human nature) in order for self to become actualized.
"Self-actualizing people have to a large extent transcended the values of their culture [their parent's/God's authority aka the father's/Father's authority system]. 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)
"Self-perfection of the human individual is fulfilled in union with the world in pleasure." "According to Freud, the ultimate essence of our being is erotic." "Eros is fundamentally a desire for union with objects in the world." "Eros is the foundation of morality." "The foundation on which the man of the future will be built is already there, in the repressed unconscious [in the carnal nature of the child]; the foundation has to be recovered ['liberated' from the father's/Father's authority]. " (Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of History)
"... the central problem is to change reality.… reality with its 'obedience to laws.'" (György Lukács, History & Class Consciousness: What is Orthodox Marxism?)
"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) What all children (men) have in common (the basis of common-ism) is "the lust of the flesh, and the lust of the eyes, and the pride of life." When dialogue is used to established right and wrong behavior "the lust of the flesh, and the lust of the eyes, and the pride of life" is the only outcome, i.e., is 'justified," i.e., is affirmed. There is no father's/Father's authority in dialogue, nor in an opinion or in the consensus process. There is only the child's carnal desires (lusts) of the 'moment' (dopamine emancipation) that the world, i.e., the current situation and/or people are stimulating.
"Once the earthly family [with the father in authority] is discovered to be the secret of the Holy family [with the Father in authority], the former must then itself be destroyed [vernichtet, i.e., annihilated, i.e., negated] in theory and in practice [theoretically and practically—in the children's thoughts as well as in their actions, i.e., in their relationship (communication) with others]." (Karl Marx, Feuerbach Thesis #4)
"... 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." "'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 [the father no longer exercises his authority in his home or in his business]." (Sigmund Freud in Herbert Marcuse, Eros and Civilization: a psychological inquiry into Freud)
"Authoritarian submission [humbling, denying, dying to, controlling, disciplining "self" in order to do the father's/Father's will] 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." "The conception of the ideal family situation for the child: uncritical obedience to the father and elders, pressures directed unilaterally from above to below, inhibition of spontaneity and emphasis on conformity to externally imposed values." "God is conceived more directly after a parental image and thus as a source of support and as a guiding and sometimes punishing authority." "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." "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." "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 [racist]." (Theodor Adorno, The Authoritarian Personality)
"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." "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." "... to give up 'God' and to establish a concept of man as a being ... who can feel at home in it [in the world] if he achieves union with his fellow man and with nature." (Erick Fromm, Escape from Freedom)
"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)
" Sense experience ["the lust of the flesh, and the lust of the eyes, and the pride of life"] must be the basis of all science." "Science is only genuine science when it proceeds from sense experience ["the pride of life"], in the two forms of sense perception ["the lust of the eyes] and sensuous need ["the lust of the flesh"], that is, only when it proceeds from Nature ["all that is in the world"]." (Karl Marx, MEGA I/3)
"Experience is, for me, the highest authority." "Neither the Bible nor the prophets, neither the revelations of God can take precedence over my own direct experience." (Rogers)
"I have found whenever I ran across authoritarian students [students who adhere to the father's/Father's authority] 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)
"The peasantry [the traditional family] constantly regenerates the bourgeoisie [the father's/Father's authority (middle-class) system]—in positively every sphere of activity and life." "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)
"Marxian theory needs Freudian-type instinct theory to round it out. And of course, vice versa." "Third-Force psychology is also epi-Marxian in these senses, i.e., including the most basic scheme as true-good social conditions ['liberation' of "self" from the father's/Father's authority] are necessary for personal growth, bad social conditions [submission of "self" to the father's/Father's authority] 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." "The whole discussion becomes species-wide, One World." "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)
"As the Frankfurt School wrestled with how to 'reinvigorate Marx', they 'found the missing link in Freud.'" (Martin Jay, The Dialectical Imagination: A History of the Frankfurt School and the Institute of Social Research, 1923-1950)
Excerpt from Human Relations in Curriculum Change, Kenneth Benne.
WHAT IS ROLE PLAYING?
(From Charles E. Hendry, Ronald Lippitt, and
Alvin Zander, "Reality Practice As Educational
Method", Psychodrama Monographs, No. 9,
Beacon House, Inc., 1944, pp. 9-24)
All right, let's imagine our family is father, mother,
and young adolescent girl, say 12 or 13 years old. What
might be a typical problem for this small family?
STUDENT 12: She wants to wear make-up and her
parents think that she is too young.
(After some counter proposals this conflict is
accepted as a. typical one.)
TEACHER: What kind of a family might this be?
STUDENT 5: Middle class.
Sometimes a specific problem of one class member is
used but there the total class shares creating the
problem and situation.
STUDENT 6: And the parents are late middle-aged.
STUDENT 23: He owns a shoe store, a fuddy-duddy one.
STUDENT 5: In a small town.
(Similar additions round out the general situation)
Cooperative defining of the roles.
TEACHER: That is enough about the situation to give
our players cues for setting up the role-playing. Let's
give them some leads on the kinds of persons these three
are. Krall has already suggested that the parents be
middle-aged. Any other suggestions?
STUDENT 12: The girl is a cry-baby.
STUDENT 24: She never tries to think things through.
STUDENT 23: She tells fibs.
(Other suggestions are made about the girl's
personality. Note in the review of methods below
that there are a number of methods for getting
Getting specific examples of behavior for role
TEACHER: What is the Father like?
STUDENT 20: A middle-aged man with a soft mustache
and a big pipe. The kind that wears white suspenders!
STUDENT 23: He is a Deacon in the church.
STUDENT 15: If he worries about make-up he must
be bothered about the behavior of kids.
(Other suggestions are made about the Father's and Mother's
Taking the roles
TEACHER: Now we know what the family is like.
Who'll take these parts? (Most of the class become suddenly intent on writing notes or examining floor)
(silence) Who do you suggest for the role of the girl?
STUDENT 20: Jeanie Harris!
TEACHER: How about it Jean? All right. How about
Jud as the Father? (Class grins assent) Who'll be Mother?
STUDENT 24: Ann Lombard would be swell.
TEACHER: We'll give the three players about two
minutes out in the hall in order for them to rough out
the plans for depicting a family conflict over the wearing of make-up. Remember, just the situation, no
planning of what to say.
(The three role-takers leave the
room). During the role-playing let's keep notes on the
aspects of effective parenthood and those of ineffective parenthood that we see. We'll discuss these
Getting the group to observe intelligently.
STUDENT 15: When the players return will they be
trying to give a picture of an ideal family, will they be
acting as they, themselves would in such a situation, or
what will they be doing?
TEACHER: They will each give their own interpretation in action of the role we sketched out for them in
broad terms. Remember that the object here is not an
accurate portrayal of roles or a portrayal of a "perfect"
family but a sample of parent-child
interactions which we can all observe and discuss.
(The players return)
TEACHER: What are your plans?
MOTHER: We have decided that our setting will be
in the living room shortly after supper. Father will be
reading the paper and listening to the radio. Mary, the
daughter, will not enter until we have talked a bit.
The situation further defined by the role-players, to
make it as "real" as possible and to warm up the
participants in their roles.
TEACHER: Tell us a little about the room. Where are
the chairs, the radio, and so forth?
MOTHER: (Indicating) This is Father's chair next to
FATHER: And here is the entrance from the kitchen.
(More questions are asked about the setting)
TEACHER: O.K., let's go.
FATHER: (Seated before radio, fiddles with the dials, leans back to enjoy paper and pipe)
MOTHER: (Entering) Mmmm! That is nice music. (Sits
FATHER: Yes, it is.
MOTHER: Be home this evening?
The role-playing starts easily. The behavior and
conversation flow spontaneously from the family
experiences of the participants, rather than from
any "learned lines".
FATHER: Uh-huh. What is Mary getting ready for?
MOTHER: She's going skating with Sunny Morse.
FATHER: Better be sure to tell her to get home early.
(A bit of silence) I hear the most terrible stories down at
the store. Some of the kids in this town are plenty wild.
(pause) In fact, kids aren't like the way they were when
we were Mary's age. Why Lennie's kid doesn't miss a
single movie that
comes to town. When I was his age, I wouldn't have
had the time to go to shows if they had 'em. I was so
busy. And they're on the streets at all hours!
MOTHER: (Nods as though it is an old story from
her man but one with which she agrees. She is knitting)
FATHER: (Mumbles as he swings sheets of newspaper)
MARY: Good night, Mom. Good night, Pop.
MOTHER: Have a good time. Your father says he
wants you home promptly at 9.
FATHER: (Looks out from behind newspaper) And we
mean nine! No later! (Frowns, looks closer) What have you
got on your face?
MARY: (Begins an embarrassed reply) Its
FATHER: 1 know very well what it is! (louder) It's
ROUGE and LIPSTICK!
MARY: No it isn't. I just washed my face and rubbed
hard with the towel.
FATHER: It's paint! Enough to make you look like a
MARY: (Doggedly) But I'm old enough to
Taking roles releases many inhibitions of “polite
FATHER: Old enough be damned! I don't want your
Mother to wear that stuff!
The portrayal of actual problems mustn’t be
MARY: (Voice beginning to break) Oh Daddy! All the
kids wear it. They would laugh at me. . .
FATHER: So, it's more important what they think than
what; your father and mother say? The scandal I hear
about kids in town
makes me shudder . . . and now you're one of them!
MARY: I never have anything to do with the Olympic
Athletic Club kids but I might as well. You think I do Oh!
I won't go!
MOTHER: Now you are going too far. You said just
the other day that you knew that you could always trust
Mary. . .
FATHER: This has nothing to do with trusting her. I
want her to wash her face, that's all.
MARY: Never mind, I'm not going, (On verge of tears)
MOTHER: I agree with you about the paint but I don't
think that makes Mary any 1ess trustworthy.
FATHER: Why, she denied that she had the stuff on,
a few minutes ago! That was a lie, wasn't it?
(Mother continues knitting while Mary softly sobs)
FATHER: (Self-righteously) Now, I'm not going to
soften like I usually do. I know what I'm doing. I made
a point and I am going to stand by this one.
MARY: (Still sobbing)
MOTHER: I think that father was too harsh too—
never mind, Mary. (Gently) Stop crying.
FATHER: (After a pause-somewhat softer) Mary, stop
MARY: (Continues sobbing)
MOTHER: There, there. . . (to Mary)
FATHER: (Beginning to retreat) I didn’t
mean that you never could wear it. Maybe when you're
old enough you can wear it.
MARY: (Still sobs)
FATHER: Well, go ahead, Mary. Wear just a little bit.
Maybe that won't bother me so much.
MARY: (Rises and wanders out of the room, still dismal in the midst of her victory)
TEACHER: That is a good place to stop. Let's first; list the behavior. that is typical of the father, then we
can experiment with other ways in which Father and
Mother may have handled this family situation.
GROUP EVALUATION of the "drama"—making use
of the common experiences of the audience.
In the discussion the following points are
made about the father's behavior:
1. He is not aware of modern mores.
2. His imagination is colored by an uncritical
belief in vague rumors of scandal about
3. The child is unfavorably characterized in her
4. The father is inconsistent.
5. The father is far from firm in his convictions.
6. The father has no comprehension of the pull
of loyalty and the degree of judgment an
adolescent attributes to her friends.
The discussion turned to the girl:1. The friend's esteem is more valued than that of
2. "make-up" is apparently considered a sign of
"belongingness" to the group—both boys
3. Though she does engage in mild tantrums, it is
probably because she is unable to develop any
other course of
action under the unreasoning pressures put
4. She is showing signs of snobbery.
TEACHER: What specific suggestions would you
make for changes in the behavior of the father, assuming he wanted to be a better parent?
After a vigorous discussion as to whether such
a man could change his behavior the following
behavior changes are recommended:
1. The father should have and state a more
adequate reason than "his own wish" for
asking the daughter to refrain from wearing
2. He needs an accurate conception of the
present mores of youth and should indicate to,
his daughter that she can trust his information.
3. He should be more consistent, since his
inconsistency is confusing the girl. Part of
his change in that respect can be taken care
of by making sure that he does not take a
stand which he feels he may not be able to
give full support.
RE-PLAYING THE ROLES. Practicing more desirable behavior patterns. The teacher-director has an
intimate role of friendly supervisor.
TEACHER: Let's have Jud play the father aver again
trying to make the changes in his behavior recommended thus far. We'll assume that the daughter and
mother know nothing about his resolve to change his
behavior so that they will act the way they always have
in their relations with the father.
(Scene is repeated as before with attempted
changes in behavior on the part of Jud but no
changes by mother and daughter)
A concrete discovery and verbalization of a basic psychological principle.
TEACHER: Now, what problems did you have in your
attempt to change roles? We'll
gain understanding of parent problems if we know the
difficulties they have in making changes in their relations
with their children.
JUD: One difficulty was the way the mother and
daughter were acting toward me. They expected me to
act just the same. That expectation of theirs, and their
behavior being the same as it always was, put me in the
position of repeating my previous pattern of relations
with them. It was more comfortable to return to the
former way. For example, I wanted to make sure that I
said nothing against her friends. Yet, she lied to me the
minute I spoke to her and didn't seem to notice that I
was trying to be a better parent.
Learning to get insight into "the other fellow's role"
is an important part of achieving this particular
TEACHER: Probably Mary needs more knowledge
of how you actually feel toward your daughter-arid how
you react to her. Mary, you assume the role of the father, and Father, you take Mary's role. As soon as you
are in the mood of these switched roles, let's go through
the scene once more.
(The spontaneous drama is repeated with switched roles)
Summarizing learnings from this experience.
TEACHER: On the basis of this glimpse into a family conflict what general principles about parental
behavior may we derive? We can test; them later in role assuming experiences.
The summary discussion of learnings points
1. One of the most important conflicts between
today's parents and children is a cultural
one—disagreement between past and
2. Parents can push so hard that their children
are forced to tell lies.
3. Attempts at changing behavior in a family setting
are complicated by the expectation that the
rest of the family
puts upon you to behave the way you have
been doing in the past.
TEACHER: The last suggestion is especially pertinent to today's role-playing experience. The first two
suggestions can often be found in the literature on the
family. What other ideas about family life did you get
from this class experience which we have not seen in
JUD: I felt as though I were having a chance to experiment in living with people. You gave me
that the father was a scared, crabby man—so I just got
as mad as I wanted to. I don't think I ever noticed before how people act when I get sore. Poor Mary! I was
afraid she thought I meant it!
STUDENT 12: I have come much nearer to an understanding of the concept of "role". The descriptions in
the sociology books have never made it "live" for me as
did this (play) today.
Keeping the whole classroom experience oriented
toward the realities of life outside the classroom
for which this reality-practice experience serves as
a genuine preparation.
TEACHER: Let's continue the observation of family
life this week-in our own homes or in other families
with which we come in contact. Look particularly now
for examples of how potential conflict situations are
handled so that harmony instead of conflict occurs. And
of course those of us that are living at home can do a little
"trying-out" of some of the techniques we are learning—
and perhaps make a report to the class on what happens.
DISCUSSION OF METHODS
USED IN THE DEVELOPMENT
OF A REALITY-PRACTICE
The development of the educational role-playing situation usually follows a definite sequence
of steps: (1) sensitizing to need for training; (2)
the warm-up, role-taking, and definition of situation; (3) helping the audience group to observe
intelligently; (4) evaluating the role-playing; and
(6) re-playing the
In the classroom the methods used in
fulfilling each of these stages may vary with the
topic, group, and teacher. The following discussion summarizes some of the variations in practice that have
been used in each of these stages
of role-playing in using this method to achieve
a variety of educational objectives . .
Sensitizing to Need for Training
The object of need-sensitizing is to disturb the
complacency of the student and thus to make
him aware of his need for learning certain skills
or information. It is premised on the assumption that few persons are able to realize, let alone
verbalize their lack of skill, especially in interpersonal relations. Relatively seldom is there anactive and
intelligent readiness to learn-oriented
toward a specific educational objective.
The teacher in the above classroom used two
techniques for sensitizing her students to the
need for deeper insights into family relations: (1)
presentation of the dramatic facts; and (2) reports on
observations of family life. The former is a familiar
technique and needs no enlargement here. The
latter method suggests a variety of possibilities.
The observation is usually made with the aid of
an observation instrument, the development of
which may be a student project11. This tool is a
set of rating scales, check list, or questions, which
serve to guide the eyes of the observers to areas
of importance. Observations may be made of
films, stories, printed descriptions of group action,
or case materials on class groups, families, nursery schools, offices, indeed whatever reservoir
of specific description of human interactions are
suitable for the topic in hand. Observations made
on personal interactions without an instrument
to guide the observer have their value. Reports
made by several observers who viewed the same
situation at the same time reveals, as does no
other method, the lack of reliability between observers due to predisposition to select different
aspects for notations, thus implying that "your
way of seeing things" is not the only way. This
method reveals the basic semantic difficulties for
students of social events and shows the common
problems of misunderstanding social interaction
dynamics. This experience usually creates or
heightens the feelings of "need to learn something more" about all this.
11 Lippitt, Ronald and Zander, Alvin. Adult-youth participation sheet. (Mimeographed) New York; Boy
of America Research and Statistical Service.
The collection by the trainee of anecdotes pertinent to the topic for which he needs sensitizing is a helpful
"complacency shock." In parent child relations, for example, the student might
note instances of parent-child friction (or potential friction avoided) adding his own interpretation of causes
Sensitizing to needs may also be done by
means of a simple check list of typical problems ...
It is from the spontaneity of reaction that the "reality" arises. . . .
"Concerning the changing of circumstances by men, the educator must himself be educated." (Karl Marx, Thesis on Feuerbach # 3)
"Our aim is not merely to describe prejudice [for the socialist prejudice, racism, the father's/Father's authority, Nationalism are one and the same] but to explain it in order to help in its eradication. Eradication means re-education." (Adorno)
"A change in the curriculum is a change in the people concerned—in teachers, in students, in parents ....." "Curriculum change means that the group involved must shift its approval from the old to some new set of reciprocal behavior patterns." "... people involved who were loyal to the older pattern must be helped to transfer their allegiance to the new." "Re-education aims to change the system of values and beliefs [paradigm] of an individual or a group." (Benne)
"Blooms' Taxonomies" are "a psychological classification system" used "to develop attitudes and values ... which are not shaped by the parents." "Ordering" "different kinds of affective behavior," i.e., "the range of emotion(s)" "organized into value systems and philosophies of life." "It was the view of the group that educational objectives stated in the behavior form have their counterparts in the behavior of individuals, observable and describable therefore classifiable [true science is "observable and repeatable," i.e., objective, i.e., constant not "observable and describable," i.e., subject to an opinion, i.e., subject to 'change']." "Only those educational programs which can be specified in terms of intended student behaviors can be classified." "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." "… 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 …" ["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)] "...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." "The student must feel free to say he disliked _____ and not have to worry about being punished for his reaction." (Benjamin Bloom, Taxonomy of Educational Objective, Book 1: Cognitive Domain and Book 2: Affective Domain)
"... to talk freely ... by indicating, for example, that critical remarks about parents were perfectly in place, thus reducing defenses as well as feelings of guilt and anxiety." (Adorno)
"The affective domain [the student's natural inclination to "lust" after the carnal pleasures of the 'moment' that the world stimulates and hate restraint] contains the forces that determine the nature of an individual's life and ultimately the life of an entire people." "The affective domain is, in retrospect, a virtual 'Pandora's Box' [a "box" full of evils, which once opened, can not be closed—once the father's/Father's authority, i.e., fear of judgment, i.e., "the lid" is removed it is difficult if not impossible to put it back on again].' It is in this 'box' that the most influential controls are to be found." "In fact, a large part of what we call "good teaching" is the teacher's ability to attain affective objectives ['liberating' the child's carnal nature from the father's/Father's authority] through challenging the student's fixed beliefs [challenging the father's/Father's commands, rules, facts, and truth] and getting them to discuss issues [evaluating the world through their carnal desires, i.e., their "lusts," i.e., their "self interests" of the 'moment']." (David Krathwohl, Benjamin S. Bloom, Taxonomy of Educational Objectives Book 2: Affective Domain).
"There are many stories of the conflict and tension that these new practices are producing between parents and children." ibid.
Mao's long march across America began in earnest the 50's and 60's with the introduction of Marxist curriculum ("Bloom's Taxonomies") into the school systems across America (and around the world, Benjamin Bloom, Bloom's Taxonomy: A Forty Year Retrospect). All "educators" are certified and schools accredited today based upon their use of "Bloom's Taxonomies" in the classroom, curriculum which is designed to 'change' the students way of feeling, thinking, and acting toward their "self," others, the world, and authority. In short, what divides students between one another is the father's/Father's authority system, i.e., having to do right and not wrong according to established commands, rules, facts, and truth (standards which differ amongst the students since they come from different homes with different standards). What unites students is what they have in common with one another, "the lust of the flesh, and the lust of the eyes, and the pride of life"—which is the basis of common-ism. Discussion (which sustains the father's/Father's authority—the father/Father having the final say) divides between those students who are right and those who are wrong—according to the father's/Father's established commands, rules, facts, and truth. Dialogue (which makes all students the same, i.e., "equal"—everyone is entitled to their own opinion) unites them upon their natural inclination to "lust" after the carnal pleasures of the 'moment' (dopamine emancipation) that the world stimulates and their natural inclination to hate restraint. Replace discussion, i.e., the father's/Father's authority, which is formal with dialogue, i.e., the students carnal desires and dissatisfactions of the 'moment,' which is informal in an environment establishing right and wrong behavior and the students paradigm is 'change.' 'Justified' in what they have in common (common-ism), i.e., 'justified' in their "lusting" after the carnal pleasures of the 'moment' that the world stimulates they are, in their mind 'liberated' from the father's/Father's authority, with the class's, i.e., "the group's" affirmation they are 'justified' in their 'rejection' of the father's/Father's authority in their actions (praxis).
"We are not entirely sure that opening our 'box' is necessarily a good thing; we are certain that it is not likely to be a source of peace and harmony among the members of a school staff." (Book 2: Affective Domain)
Question the use of "Blooms' Taxonomies" in the classroom today and you will be quickly attacked by most educators (having been intoxicated with, addicted to, and possessed by its use in the classroom). Hiding Marxism under Psychology, both of which attack the father's/Father's authority system, Marxism was able to become the core of education, 'liberating' the children from their parent's, i.e., the father's/Father's authority system.
"Without exception, [children] enter group therapy [the "group grade" classroom] with the history of a highly unsatisfactory experience in their first and most important group—their primary family [the traditional home with parents telling them what they can and can not do]." "What better way to help [the child] recapture the past than to allow him to re-experience and reenact ancient feelings [resentment, hostility] toward parents in his current relationship to the therapist [the facilitator of 'change]? The [facilitator of 'change'] is the living personification of all parental images [takes the place of the parent]. Group [facilitators] refuse to fill the traditional authority role: they do not lead in the ordinary manner, they do not provide answers and solutions [teach right from wrong from established commands, rules, facts, and truth], they urge the group [the children] to explore and to employ its own resources [to dialogue their "feelings," i.e., their desires and dissatisfactions of the 'moment' in the "light" of the current situation, i.e., their desire for "the group" approval (affirmation)]. The group [children] must feel free to confront the [the facilitator of 'change'], who must not only permit, but encourage, such confrontation [rebellion and anarchy]. He [the child] reenacts early family scripts in the group and, if therapy [brainwashing—washing respect for and fear of the father's/Father's authority from the child's brain (thoughts) ] is successful, is able to experiment with new behavior, to break free from the locked family role [submitting to the father's/Father's authority, i.e., doing the father's/Father's will] he once occupied. … the patient [the child] changes the past by reconstituting it ['creating' a "new" world order from his "ought," i.e., a world "lusting" after the carnal pleasures of the 'moment' that the current situation and/or people are stimulating, i.e., a world void of the father's/Father's authority and the guilty conscience which the father's/Father's authority engenders for doing wrong, disobeying, sinning, i.e., for "lusting" after the carnal pleasures of the 'moment' that the current situation and/or people are stimulating]." (Irvin D. Yalom, The Theory and Practice of Group Psychotherapy)
The "educator" (facilitator of 'change') does not have to tell the students to question, challenge, defy, disregard, attack their parent's authority when they get home from school, if they were not doing that already (telling them would be "old school," maintaining the "old" world order of being told even if it was done for the 'purpose' of 'change,' i.e., for the 'purpose' of creating a "new" world order), all they have to do is use a curriculum in the classroom that "encourages," i.e., pressures the students to participate in the process of 'change,' i.e., into dialoguing their opinions to a consensus, 'justifying' their carnal nature, i.e., "lust" over and therefore against their parents authority. Being told to be "positive" (supportive of the other students carnal nature) and not "negative" (judging them by their parents standards) pressures students to 'justify' their and the other students love of pleasure and hate of restrain, doing so in order to be approved, i.e., affirmed by "the group," resulting in "the group" labeling those students who, holding onto their parents standards, i.e., refusing to participate in the process of 'change' or fighting against it as being "negative," divisive, hateful, intolerant, maladjusted, unadaptable to 'change,' resisters of 'change,' not "team players," lower order thinkers, in denial, phobic, prejudiced, judgmental, racist, fascist, dictators, anti-social, etc., i.e., "hurting" peoples "feelings" resulting in "the group" rejecting them—the student's natural desire for approval and fear of rejection forces him to participate. The same outcome applies to all adults, in any profession who participate in the process. Once you are 'labeled,' you are 'labeled' for life. In the soviet union, once you were 'labeled' "psychological," no matter how important you were in the past, your life was over, your career was done.
"We know how to change the opinions of an individual in a selected direction, without his ever becoming aware of the stimuli which changed his opinion." "We know how to influence the ... behavior of individuals by setting up conditions which provide satisfaction for needs of which they are unconscious, but which we have been able to determine." "If we have the power or authority to establish the necessary conditions, the predicted behaviors [our potential ability to influence or control the behavior of groups] will follow." "We can choose to use our growing knowledge to enslave people in ways never dreamed of before, depersonalizing them, controlling them by means so carefully selected that they will perhaps never be aware of their loss of personhood."
'...we can be more deliberate and hence more successful in our cultural design. We can achieve a sort of control under which the controlled though they are following a code much more scrupulously than was ever the case under the old system, nevertheless feel free. They are doing what they want to do, not what they are forced to do." "By a careful design, we control not the final behavior, but the inclination to behavior—the motives, the desires, the wishes. The curious thing is that in that case the question of freedom never arises." (Rogers) emphasis added.
Freedom from the father's/Father's authority is freedom to lust after the carnal pleasures of the 'moment' that the world, i.e., the current situation and/or people are stimulating without having a guilty conscience, doing what two "children" did in a garden called Eden, blaming someone else when they got caught, refusing to repent, i.e., admit they were wrong (with Adam throwing the woman "under the bus," the woman the master facilitator of 'change') as all socialists do today. The dialoguing of opinions to a consensus (affirmation) process is the praxis of Genesis 3:1-6, i.e., "self-justification" negating Hebrews 12:5-11, i.e., the father's/Father's authority, negating Romans 7:14-25, i.e., the guilty conscience for doing wrong, disobeying, sinning, i.e., for lusting after the carnal pleasures of the 'moment' that the world is stimulating in order (as in "new" world order) for all children (facilitators of 'change') to lusting after the carnal pleasures of the 'moment' that the world stimulates without having a guilty conscience, with affirmation.
"To experience Freud is to partake a second time of the forbidden fruit;" (Brown)
"The 'original sin' must be committed again: 'We must again eat from the tree of knowledge in order to fall back into the state of innocence.'" (Marcuse)
"For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables." 2 Timothy 4:3, 4
Facilitators of 'change,' i.e., psychologists, i.e., behavioral "scientists," i.e., "group psychotherapists," i.e., Marxists (Transformational Marxists)—all being the same in method or formula—are using the dialoguing of opinions to a consensus (affirmation) process, i.e., dialectic 'reasoning' ('reasoning' from/through the students "feelings" of the 'moment,' i.e., from/through their "lust" for pleasure and their hate of restraint, in the "light" of their desire for group approval, i.e., affirmation and fear of group rejection) in the "group grade," "safe zone/space/place," "Don't be negative, be positive," soviet style, brainwashing (washing the father's/Father's authority from the children's thoughts and actions, i.e., "theory and practice," negating their having a guilty conscience, which the father's/father's authority engenders, for doing wrong, disobeying, sinning in the process—called "the negation of negation" since the father's/Father's authority and the guilty conscience, being negative to the child's carnal nature, is negated in dialogue—in dialogue, opinion, and the consensus process there is no father's/Father's authority), inductive 'reasoning' ('reasoning' from/through the students "feelings," i.e., their natural inclination to "lust" after the carnal pleasures of the 'moment'—dopamine emancipation—which the world stimulates, i.e., their "self interest," i.e., their "sense experience," selecting "appropriate information"—excluding, ignoring, or resisting, i.e., rejecting any "inappropriate" information, i.e., established command, rule, fact, or truth that gets in the way of their desired outcome, i.e., pleasure—in determining right from wrong behavior), "Bloom's Taxonomy," "affective domain," French Revolution (Liberté, Égalité, Fraternité) classroom "environment" in order (as in "new" world order) to 'liberate' children from parental authority, i.e., from the father's/Father's authority system (the Patriarchal Paradigm)—seducing, deceiving, and manipulating them as chickens, rats, and dogs, i.e., treating them as natural resource ("human resource") in order to convert them into 'liberals,' socialists, globalists, so they, 'justifying' their "self" before one another, can do wrong, disobey, sin, i.e., "lust" with impunity.
"Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken." Jeremiah 6:16, 17
Home schooling material, co-ops, conferences, etc., are joining in the same praxis, fulfilling Immanuel Kant's as well as Georg Hegel's, Karl Marx's, and Sigmund Freud's agenda of using the pattern or method of Genesis 3:1-6, i.e., "self" 'justification,' i.e., dialectic (dialogue) 'reasoning," i.e., 'reasoning' from/through your "feelings," i.e., your carnal desires of the 'moment' which are being stimulated by the world (including your desire for approval from others, with them affirming your carnal nature) in order to negate Hebrews 12:5-11, i.e., the father's/Father's authority, i.e., having to humble, deny, die to, control, discipline your "self" in order to do the father's/Father's will, negating Romans 7:14-25, i.e., your having a guilty conscience when you do wrong, disobey, sin, thereby negating your having to repent before the father/Father for your doing wrong, disobedience, sins—which is the real agenda.
"And for this cause [because men, as "children of disobedience," 'justify' their "self," i.e., 'justify' their love of "self" and the world, i.e., their love of the carnal pleasures of the 'moment' (dopamine emancipation) which the world stimulates over and therefore against the Father's authority] God shall send them strong delusion, that they should believe a lie [that pleasure is the standard for "good" instead of doing the Father's will]: That they all might be damned who believed not the truth [in the Father and in His Son, Jesus Christ], but had pleasure in unrighteousness [in their "self" and the pleasures of the 'moment,' which the world stimulates]." 2 Thessalonians 2:11, 12
© Institution for Authority Research, Dean Gotcher 2021