Using crime (fear) to control the people.
"Controlling" crime is using crime (to control the people). It is not stopping crime.


Dean Gotcher
Changing the conscience (the voice of the one above) into a "super-ego" (the voice of "the village" below) for the 'purpose' of 'change.'

Everything covered in this issue is affecting your life.  Although it has become much larger than I had planed, it is worth reading.  It will explain how 'change' (for evil, although some call it for "good," and might "seem to be" "good" to you at first) is coming into your life (being used to "control" you).

You stop crime by developing the conscience, i.e. engendering the "guilty conscience" (where a person has a sense of fear for their wrong actions, i.e. knowing that they will be held accountably for their thoughts and actions when they are being tempted to do wrong―where right and wrong is outside their jurisdiction to 'change,' i.e. where right and wrong can not be conform to the immediate sensuous or carnal situation).  "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  It is the traditional home with the Patriarchal Paradigm, where the Father gives commands to his children, to be obeyed without question (the children have no right to question his authority) and has the God given right (duty) to chasten (reprove) them when they disobey him, where the conscience is developed (engendering a "top-down" order of the world). Hebrews 12:5-11 describes the "top-down" Patriarchal Paradigm (way of thinking and action) where the Father instructs his children in righteousness, chastening them when they do wrong. 

'Change' can only take its stand upon the "logic" of Genesis 3:1-6 negation Hebrews 12:5-11, where according to dialectic 'reasoning': "Human consciousness  [man (as well as the child) being at-one-with the world around him in pleasure, i.e. "human nature" being at-one-with nature] can be liberated from the parental complex [the restrainer of "human nature" who engenders the "guilty conscience," i.e. Romans 7:14-25] only by being liberated from its cultural derivatives [the imitator (byproduct) of the traditional "top-down" family system, under God], the paternalistic state [nationalism] and the patriarchal God [religion]."  (Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of History)  The dialectic idea being, when the father spanks (chastens) his child (for disobeying his commands) nations are born, i.e. a "top-down" order of the world is created.  "Consciousness, instead of being the watchman over a dangerous and unpredictable lot of impulses [instead of being based upon parental or Godly authority, restraining "human nature"], becomes the comfortable inhabitant of a society of impulses and feelings and thoughts [where consciousness is based upon what man has in common with his "fellow" man, his "human nature," i.e. his "natural inclination" to relate with (become at-one-with) the world in pleasure, how he "feels" and what he "thinks" in the 'moment' (in the here-and-now) 'directing' him in any given situation]." (Carl Rogers, On becoming a person"The 'dialectical' consciousness [is] a manifestation of Eros ... that Dionysian ego which does not negate [does not judge, restrain, and condemn human behavior] any more." "Eros is fundamentally a desire for union with [man, emotionally and physically (in thought and in action), desiring to be at-one-with] objects in the world."  (Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of History)

Kurt Lewin (who's material is being used in police training even though he died in 1947) wrote on how to 'change' society through changing the children.  In A Dynamic Theory of Personality, he explains (in one sentence) how to identify the traditional family environment, an environment which engenders the conscience (the "guilty conscience"). He then explains (in one sentence) how to negate the traditional home environment and its effect on the child (and the community), for the 'purpose' of 'change.'  First he defines the condition which engenders the "guilty conscience," what he calls the "negative valance." The "guilty conscience," i.e. the "negative valance," is created by the Father, i.e. by his authority to give commands to his children and chasten them when they disobey him, what Lewin calls "an induced by a field of force of an adult."  He wrote: "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."  (Kurt Lewin; A Dynamic Theory of Personality)  In other words, there is something in the environment which is gratifying to the child, which "attracts the child," i.e. which the child "wants."  But due to the Father's command not to relate with the object of desire, along with his threat of chastening (if the child disobeys) it becomes a "forbidden object."

Lewin then describes how to negate the "guilty conscience," i.e. the "negative valance," along with the authority of the "top-down" Father system which engenders it.  He wrote: "If this field of force [the Fathers authority to chasten his child for doing wrong] loses its psychological existence for the child (e.g., if the adult goes away or loses his authority) [if the environment becomes a "safe-zone," i.e. if it is "open-ended," where the child can talk (dialogue) about anything he desires, including his desire to have the "forbidden object" (the "forbidden fruit") without the fear of being chastened, as well as being "non-directed," where the child can set the course of discussion, making it subject to his "wants"], the negative valence [the "guilty conscience"] also disappears." (Kurt Lewin; A Dynamic Theory of Personality)  There is no Father's "top-down" authority (righteousness) in dialogue.  Allow the child the 'right' to dialogue his opinions (how he "feels" and what he "thinks") regarding his hearts desires, and the father's restraint, i.e. his authority to restrain becomes negated.  It is that easy.  It not only works on children, it works on the police, teachers, government leaders, representatives, judges, parents, ministers, etc., all for the 'purpose' of 'change.'

A strong conscience oversees, i.e. watches over our thoughts and our actions, holding us accountable to a higher authority than our "natural inclination" to relate with the world in the 'moment,' seeking after pleasure. "But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.  For by thy words thou shalt be justified, and by thy words thou shalt be condemned."  Matthew 12:36, 37  "For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death." 2 Corinthians 7:10  "For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you–ward." "To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ; Lest Satan should get an advantage of us: for we are not ignorant of his devices." 2 Corinthians 1:12, 2:10,11 

"Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,  Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,  Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God."  (Galatians 5:18-21)

Tolerating unrighteousness, i.e. "tolerating ambiguity," "tolerating sin," i.e. having a "feeling" of sorry or "feeling bad" for exposing unrighteousness as sin, i.e. the flesh ("human nature") as being subject to the law of sin, and "hurting" someone's "feelings," or "feeling" sorry for and "repenting" of (taking the place of) someone else's sins, i.e. the sins of your parents, is treating sin as a social action, i.e. as a "sin" against "humanity," rather than spiritual, a sin against God.  It is not men forgiving one another "in the person of Christ,"  it is man 'justifying' himself, i.e. 'justifying his carnal nature ("human nature"), determining it to be 'righteous' in and of itself (whereby man can become "good," when he works for the "goodness" of mankind, i.e. for "humanity."  This praxis searing the conscience. "Humanism asserts that the test of human conduct must be found in human experience; concern for man [concern about pleasing man, i.e. not offend man] replaces concern about pleasing God [replaces concern about not offending God, thus engendering "no fear" of God]. Humanism elevates man to the rank of God [treating "human nature" (and therefore man) as being 'righteous' in and of itself (himself), makes him God in his own eyes]. Tillich's message is that God is man, mankind, humanity [where right and wrong is not determined for man by God but by man for man, i.e. where man determines right and wrong according to how he "feels' and what he "thinks" in any given 'moment,' i.e. making right and wrong 'changeable' (adaptable) to the situation]. Tillichian salvation is a symbol, a symbol for becoming ultimately concerned about humanitysalvation in an 'eternal' present [salvation is in the carnal "here-and-now" nature of man, with man working with man in pleasure]. The answer to man's predicament lies in the realization by individual man, that all men are essentially one [carnal in nature] and that the one is God. This self-realization is a 'return' to union: potential [man at peace with himself] becomes actual.  One reason Tillich is unwilling to openly disavow religion [destroy the "top-down" system of authority] is that he must be accepted as a theologian in order to formulate and gain acceptance of an imaginative Grand Synthesis of theology and philosophy [he must keep himself in the place of authority so he can synthesize God and man, i.e. deceive man into thinking that he is God]. Tillich is actually directing an apologetic humanistic message to a Christian audience. Tillich is telling those Christians who can hear that they can accept humanism without relinquishing Christianity if they will accept man [his "feelings" for oneness with others and nature] as the true meaning of God." [Therefore, in dialectic fashion] "Sin is the estrangement of man from man."  (Leonard Wheat, Paul Tillich's Dialectical Humanism: Unmasking the God above God)

It is here that the conscience (a "top-down," i.e. faith, belief, obedience, and chastening for disobedience, system of righteousness, i.e. of the patriarchal paradigm of "fixity"; {not righteousness itself, for that is only of God}) is changed into a "super-ego" (an "equality," i.e. seduction, deception, and manipulation system of heresy, i.e. of the heresiarchal paradigm of 'changingness').  It is here where institutions (such as the police) 'change' from "serving and protecting" the citizen (the individual citizen, i.e. recognizing his inalienable right's, rights established by God, who is over nature), to "serving and protecting" the "institution" itself, i.e. a society created by men (according to "human nature," engendering "human right," thereby promoting the depravity of man), i.e. who now "serve and protect" the institutions of socialist concern (liberté, égalité, fraternité, i.e. liberty, equality, fraternity or brotherhood), i.e. using crime as a means to "gain access" to "the community of interest generated by crime" (crime, which engenders fear in the neighborhood, thus pressuring the families into turning to the socialist indoctrinated police, with their "dialogue sessions," used to finding and create "common ground" with the "community," all for the 'purpose' of 'change,' instead of the authorities themselves only seeking to stop the crime, retaining and reinforcing the authority structure of the traditional family system―the socialist idea of using dialogue, which undermines the authority structure of the traditional family system, is that crime, according to dialectic 'reasoning,' is engendered by the lack of communication (dialogue) between the parents, their children, and the community.  Instead of being an issue of the heart, where the individual needs to repent before a higher authority man is turned in the direction of "equality" through dialogue, i.e. there is no condemnation by, nor contrition and repentance to a higher authority in dialogue, i.e. there is no "top-down" "re-presentation" in dialogue). Saying "No" to drugs is different than saying "It is illegal" to the drug pusher.  One says, "I'm not interested" or "It's not my life style" (right now), the other says "You are wrong" ("and I am going to turn you in"), stirring the conscience.  One is of man, ever 'changing' according to (adapting to) the situation, one is of law, established for all times and all places.  The first system sustains crisis (uses crime). "The eclipse of a way thinking cannot take place without a crisis." (Antonio Gramsci, Prison Notebooks), thereby enhancing the "need" for dialoguing opinions, thereby engendering the potential for socialist 'change.' The second system seeks to end the crisis (stop crime), preaching and teaching the truth, bringing judgment upon "human nature," engendering the need for repentance and a changed heart in the individual.

The "authorities," now dependent upon the advice of social-psychologists (who work to negate the "guilty conscience,' the voice of the one, by engendering the "super-ego," the voice of the many, united as if they are one).  They no longer depend upon the word of God or the traditions of the family (which engenders the "guilty conscience").  They are now 'purposed' in 'liberating' the individual from the "repression" of the "top-down" system of the traditional family (a "top-down" system reflected in the gang system where the youth are trying to restore that "top-down" system in their lives, only this time without a "guilty conscience").  Therefore, the authorities, instead of inculcating a "guilty conscience" in those they confront in the act of crime, they set out to bring them into dialogue (into therapy).

Freud, along with Marx, rule over the minds and thoughts of those in authority in America today, without most Americans being aware of it.  According to Freud, the pathway of "repression" (and crime) in civilization ("the neurosis of civilization), is caused by the patriarchal figure. "The primal father, ... the archetype of domination, [who] initiates the chain reaction of enslavement, rebellion, and the reinforced domination which marks the history of civilization." (Herbart Marcuse, Eros and Civilization: A philosophical inquiry into Freud).   "Freud, Hegel, and Nietzsche are, like Marx, compelled to postulate external domination and its assertion by force in order to explain repression."   "The abolition of repression would only threaten patriarchal domination." (Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of History)

According to Freud, the sequence of "historical" events which initiated repression began when the sons sought after sexual relations (sensual pleasure: touch, taste, sight, sound, smell—it is important to note that, according to dialectic 'reasoning,' sensual pleasure is not for the purpose of procreation, but for the satisfaction of "felt" needs, sensual urges, which 'justifies' not only adultery but also homosexuality, lesbianism, pedophilia, bestiality, sado-masochism, i.e. abomination) with their mother (triggering events which led up to the "Oedipus complex," the desire of the son to have a sexual, i.e. sensual, i.e. orgiastic relationship with the mother, i.e. with nature).  The problems of "civilization" began when the children, who's desired it was was to "relate" with their mother, were driven out of the family (as God drove Adam and Eve out of the garden) by the Father because of their "polymorphously perverse behavior," the curiosity of the child to know (experientially know) the gratifying object which drew him to it (which to Freud was absolutely "normal" behavior on the part of the children and the mother).  The bastard children (now treated as such), driven out of the family (separated from the sensual pleasures of their siblings and mother) come to a consensus to kill the Father (like the famous "tennis court" oath of the French Revolution, the consensus to kill the King) and restore the family back to "human nature."  According to Freud, "... the prehistory of the sense of guilt ... has 'its origin in the Oedipus complex and was acquired when the father was killed by the association of the brothers.' [the brotherhood, the fraternity]" (Herbart Marcuse, Eros and Civilization: A philosophical inquiry into Freud)   While, according to Freud, the sons succeeded in killing (and eating, i.e. annihilating) the father figure, to regain sensuous relationship with their mother and their siblings (which was forbidden by the father, i.e. "taboo"), their praxis of domination (to restore order, i.e. to be like their Father) produced a "guilty conscience" within them, which resulted in their re-establishing laws of "repression" upon themselves and the clan, establishing rules, separating ("repressing") all from initiating and sustaining sensuous relationship ("self-actualized 'felt' needs") with the mother.  As a result, civilization was re-created in an abnormal way, with man becoming schizophrenic (man split into two parts, with 'reality,' obeying unnatural laws, i.e. the Father's rules, being unnatural, suppressing the 'real,' i.e. natural laws, i.e. "human nature"): "... original domination becomes eternal, cosmic, and good, and in this form guards the process of civilization," "repressing" man with a "top-down" form of government.  "The 'historical rights' of the primal father are restored."  (Herbart Marcuse, Eros and Civilization: A philosophical inquiry into Freud)  As Karl Marx put it "The life [the authority] which he [the child] has given to the object [the Father, by obeying him] sets itself against him as an alien and hostile force."  (Karl Marx, MEGA I/3)

Supposedly, with the expansion of the "guilty conscience," which followed the sons killing of their father, "the despot-patriarch has succeeded in implanting his reality principle in the rebellious sons." (Normal O. Brown, Life Against Death: The Psychoanalytical Meaning of History)  The patriarchal paradigm, the father figure (i.e. the "top-down" husband-wife-children hierarchal institute), the bourgeois (the middle-class establishment), dominate again the matriarchal paradigm, the mother (i.e. mother-earth or natural resources), thereby preventing the heresiarchal paradigm, the adolescent, the proletariat (the lower class), from attaining self-actualization (i.e. 'liberating' the praxis of incest, manifested in the sibling-mother-father orgiastic consensus).  When men follow the "logic" of Freud, instead of bending your knee before God (fearing God, the "one" above) they bend your knee before "the village" (fearing man, the "collective" below), seeking after men for your daily "felt" (sensuous, carnal) needs. "Vanity of vanities, saith the preacher; all is vanity." "Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.  For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil."  Ecclesiastes 12:8, 13-14

It is man's 'drive' to be at-one-with the earth that engenders man's so called "super-ego," that, with the help of dialectic 'reasoning' gives man 'purpose' in negating the "guilty conscience," along with its source, the traditional "top-down" family system.  Again: Freud believed:  "... the hatred against patriarchal suppression [the Father's system of authority demanding righteousness]—a  'barrier to incest' [a barrier to the children's nature of spontaneity and sensuousness]... the desire (for the sons) to return to the mother [the permissive mother who is tolerant of sensuousness, the mothers whose heart is not toward her husband but toward herself and her children]—culminates in the rebellion of the exiled sons, the collective killing and devouring of the father, and the establishment of the brother clan [engendered fraternity―bipartisanship and consensus, with all uniting upon the system of sensuousness―all united upon the sensuousness of "human nature"]." The problem arises, according to Freud (according to those of dialectic 'reasoning'), when the newly liberated children, out of fear of what will happen to the clan, restore the "old" "top-down" order of the Father. "The overthrow of the king-father is a crime, but so is his restoration [the restoration of government to "top-down" re-presentation (not mediation, i.e. consensus, i.e. uniting upon the "common ground" of man's carnal "feelings" and "thoughts," i.e. according to "human nature"), instead restoring a system of right and wrong, retaining the 'guilty' conscience].... The crime against the reality principle [against the Fatherthe system of righteousness] is redeemed [undone] by the crime against the pleasure principle [against the children―the system of sensuousness]: redemption thus cancels itself [the system of sensuousness, doing that which comes natural, is thwarted because of the 'guilty' conscience, the remnants of the system of righteousness, doing the Father's will]." "... according to Freud, the drive toward ever larger unities belongs to the biological-organic nature of Eros  [of sensuousness] itself."  (Herbart Marcuse, Eros and Civilization: A philosophical inquiry into Freud)  Marx set out to negate the external Father figure through society (sociology) put into action (killing the Fathers and their authority system), Freud set out to negate the internal Father figure in the individual, through psychology.  Both (united in the praxis of social-psychology―Transformational Marxism), are facilitated in meetings today to put into praxis the annihilation of the Father system, i.e. the traditional home, and its residue, i.e. the "guilty conscience." 

Without man's "willing" participation in the 'change' process, i.e. 'changing' of the "guilty conscience" into the "super-ego," man remains subject to the authority of the Father, subject to righteousness, subject to God.  Adorno, in his book, The Authoritarian Personality, wrote: "God is conceived more directly after a parental image and thus as a source of support and as a guiding and sometimes punishing authority."  According to dialectic 'reasoning,' it all depends upon the structure (the paradigm) of the home.  "Pre-genital  morality [abomination] is an identification with the mother." [Its repression] "is bound up with the Father."  (Herbart Marcuse, Eros and Civilization: A philosophical inquiry into Freud)  "The repression of normal adult sexuality is required only by cultures which are based on patriarchal domination."  (Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of History)

The conscience of your local policeman, raised up in a traditional home (or respecting and desiring it), is 'changed' into a "super-ego" (adaptable to 'change') when he is "taken across the county line" (to a facilitated meeting of 'change') and "encouraged" to find "common ground" with diversity (learning to seek after "common-ism," what man has in common with one another, i.e. "how he 'feels' and what he 'thinks'").  He will come home 'changed,' (you can't talk to him any more, responding to your questions as though he had had a lobotomy) now more loyal to the institutions of 'change' than to the principles (and rights) of the family's and the individuals in his neighborhood, i.e. seeing them through his newly 'discovered' socialist eyes  ("Having eyes which are human eyes, and ears which are human ears." Karl Marx "There is no fear of God before their eyes" Romans 3:18), i.e. through their "super-ego" (gray, i.e. seeing the individual through the needs of society, according to its ever 'changing' needs―his "ether of the brain," as Karl Marx called it, taking control of his thoughts and actions, filtering the citizens actions thereafter through his perception of social needs, i.e. socialist needs, i.e. "common"-unity needs), not through the eyes of the conscience, where right and wrong (black and white) is determined according to the traditions of "the past," where a person is honest, does not lie (deceive people to "collect information"), and respects private property, treating it as private, not public, seeing it through the home owners eyes, not through the eyes of "the group."  But then again, spanking (right and wrong) is out and dialogue is in (opinions are in).  When that happens you end up with a "police state."  (Quotes following to show you that this is what is happening.)  Without a strong conscience in the people you need cameras at very street corner (a "big brother," police state) since no one is going to tell you the truth.  Why should they?  Social concerns (which require compromise, not truth) having become the issue of life, the way to do business.  "Lie not one to another, seeing that ye have put off the old man with his deeds [the Greek word for "deeds" is praxis]; and have put on the new man, which is renewed in knowledge after the image of him that created him."  Colossians 3:9, 10  It you create yourself in your own image, according to "human nature," calling it "normal," you live a lie (you must praxis lying).  If you are renewed in the image of God, repenting of your sins, following Him, you live in the truth (you know the truth).

"And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, ..." Colossians 1:21-24

All that man has in common (all that he has to become "equal" with) is his carnal "human nature."  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 2:17

Communism (a world of "common"-ism) can not properly function when the citizens (or public officials) have a strong conscience, i.e. a "guilty conscience" (a fear of God) for doing wrong. When someone tells you to do something or not to do something (or you will be chasten) is different than when someone asks you for your opinion (how you "feel" and what you "think").  It is the latter system of thinking and acting that "converts" a person from an individual under a higher authority (where higher authority determines the outcome―the fear of God directing his thoughts and actions) to an individual working for and with the socialist cause, having a "super-ego" (where his Id and Ego are involved with other Id's and Ego's in the outcome―the fear of man, i.e. only if he gets caught, controlling his thoughts and actions).  The so called "new" world order can only properly function (come into fruition) when the citizens have a "super-ego," i.e. where man's carnal "feelings," i.e. his "lust" or desire for the things of this world and "the approval of the other," i.e. the collective, the "village," the community, the "group" has sway over what is good and what is not good for himself and for society, i.e. called "good sense"―where the "other" (the other person) is no longer the one above, i.e. the Father or God preaching and teaching what is right and what is wrong to those who are below, using chastening (instilling a sense of judgment or accountability for one's thoughts and actions, i.e. where what is yours is yours and not someone else's and what is someone else's is some one else's and not yours, i.e. thereby engendering a "guilty conscience" when you think about taking something that is not yours, even if you know no one will know you took it), but the many below, 'discovering' through dialogue and uniting in action (praxis) upon a "common" "society of 'impulse and urges'" (Carl Rogers), i.e. to a consensus, i.e. to a "feeling" of "oneness," where the two or more, through dialoguing their opinions (how they "feel" and what they "think") engender a "super-ego," where what is someone else's, is yours, and what is yours, is someone else'scommunitarianism, conscietization, democratization"When a man has finally reached the point where he does not think he knows it better than others, that is when he has become indifferent to what they have done badly and he is interested only in what they have done right [in other words the conscience has been 'changed' into a "super-ego"], then peace and affirmation have come to him."  (G. F. W. Hegel, in one of the casual notes preserved at Widener in Carl Friedrich, The Philosophy of Hegel)  When anyone roll-plays this is the formula they apply to their mind and action, 'changing' how they perceive the world around them, as well as how they will respond to (relate with) it.

"Cursed is the man who trust in man and maketh flesh his arm, and whose heart departeth from the LORD. Blessed is the man that trusteth in the LORD, and whose hope the LORD is." Jeremiah 17:5, 7

"In the dialogic relation of recognizing oneself in the other, they experience the common ground of their existence."  (Jürgen Habermas, Knowledge & Human Interest"Members must develop a feeling of mutual trust and respect and must come to value the group as an important means of meeting their personal needs." (Irvin Yalom, The Theory and Practice of Group Psychotherapy"Group members must be able to discriminate between social "felt" needs [where all participants are dissatisfaction with authoritative restraints, turning instead to dependence upon "feelings," where decisions can be made through the consensus process, engendering a "feeling" of "oneness"] and non-social or anti-social "felt needs [where all participants are "fearful" of disobeying higher authority, of circumventing authoritative restrains, who are not depending on "feelings" but rather are dependent upon a higher authority for making decisions, who are directed by the conscience, according to what is right and what is wrong (duality), rather than consensus, according to the "feelings" of the 'moment' (plurality)]."   According to dialectic 'reasoning' righteousness dehumanizes a person, preventing him from becoming at-one-with the world in the quest for pleasure.

"Group members must be able to synthesize individual 'felt' needs with common group 'felt' needs."  (Warren Bennis, The Planning of Change"We know how to influence the buying behavior of individuals [influence the actions of people, i.e. the police officer in the consensus meeting] by setting up conditions which provide satisfaction for needs of which they are unconscious, but which we are able to determine."  (Carl Rogers, on becoming a person: A Therapist View of Psychotherapy "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 [for 'change']." (Theodor Adorno, The Authoritarian Personality)  "Positive social change" (socialism and the "super-ego") is created by finding those interests a person has, which are common to others in the community (in the "group"), which are above, i.e. not dependent upon and supportive of the immediate family, i.e. issues which do not initiate or sustain (which transcend) the "top-down" order of the traditional family (negating the traditional system of preaching, teaching, and chastening, i.e. Hebrews 12:5-11, which inhibits dialogue, i.e. inhibits "equality"―Genesis 3:1-6)

Antonio Gramsci, an Italian Marxist, wrote on sub-cultures, i.e. gangs (the disenfranchised), what he called "subaltern" and their need to become conscious of their potential to "escape" from the "top-down" authority structure they found themselves in, i.e. using their knowledge and strength not to fight against society (maintaining a "top-down" order within themselves) but to fight with it for 'change,' i.e. negating all "top-down" orders which inhibit 'change.'  He wrote of the disenfranchised, united as a group to find identity and order, as "a group which is still subaltern, which has not ye gained consciousness of its strength, its possibilities, of how it is to develop and which therefore does not know how to escape from the privatives phase." (Antonio Gramsci, The Prison Notebooks)   It is the roll of the police to bring the gang leaders into the fold of dialogists, i.e. to not stop the gangs from forming (they are the indicators of the need for 'change') but to use them in the process of community 'change,' bringing all into dialogue for the 'purpose of 'change' (history is man 'changing' to maintain relationship with a 'changing' world, casting off, as he goes, that which is not of him, i.e. the righteousness of God, i.e. that which is above, 'discovering' himself in what he has in common with humanity, i.e. the sensuousness of man, i.e. that which is below). All crisis must be used (not stopped) in helping the authorities, i.e. socialist authorities, i.e. the "police state," to 'change' community ideology, to bring them into dialogue.  The idea being, any time you meet somebody and work to overcome differences to initiate and sustain relationship you praxis 'change.'  Without using the office of authority to engendering public-private partnership via dialogue, "top-down" authority can not be negate and 'change,' i.e. the "new" world order, i.e. "history" can not take place.  History, according to dialectic 'reasoning,' is not man studying that which is of the past to learn and retain lessons of the past but rather man 'changing' the present by negating that which is of the past which inhibits the potential for 'change' in the future.  Nothing 'changes' the lessons of the past (history) faster than two or more people dialoguing their opinions to a consensus (on issues of the present and the future) and putting their "collective" opinion, i.e. their theory into practice negating the lessons of the past, i.e. negating history, i.e. negating the "old" "top-down" system of the "past" by redefining and rewriting history so that it can be used to 'justify' the future, controlled through the praxis of dialectic 'reasoning,' i.e. the process of 'change.'

This principle of "gangs" (the pre-curser of nationalism) being the indicator for the "necessity" of 'change,' i.e. people crying out for "redemption" from a "top-down" order, yet not knowing how to accomplish it for themselves, is key to the idea of collecting and uniting nations (gangs with their leaders) into a "new" world order of "equality," through the use of dialogue.  Hitler was a gang leader who those of the process in the 30's missed bringing into the "fold."  The 'purpose' of the UN is to fulfill that agenda, globalizing, i.e. "equalizing" the world, negation any "top-down" order within it to prevent "WW III," (Armageddon).  Its motto (bypassing national sovereignty) reads: "It is proposed that no facts or opinion be considered by the Congress unless the facts and opinions be the established consensus of a group of collaborators."  (Harry Stack Sullivan, The Fusion of Psychiatry and Social Science)  Without the consensus process (the 'facilitated' process of 'change'―the soviet system), the "top-down" (so called "old") world order can not be 'changed' into the (so called "new") world order of "equality." "We must develop persons who see non-influencability of private convictions [people with a strong conscience, a "top-down" system] in joint deliberations [in a consensus meeting, an "equality" system] as a vice rather than a virtue." (Kenneth Benne,  Human Relations in Curriculum Change)  Norman O. Brown, in his book Life Against Death, wrote: "By 'dialectical' I mean an activity of consciousness struggling to circumvent the limitations imposed by the formal-logical law of contradiction ["circumvent" the "top-down" order of the traditional home which, according to dialectic 'reasoning,' engenders (is the seed bed for) nationalism]." (Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of History)  The "environmentalist movement" was founded upon this principle of circumventing nationalism and thereby  negating it through uniting the nations of the world (in a form using dialogue), by getting them to focus upon "common cause," the preservation of that which all nations have in common, the natural environment rather than upon their differences.  Ervin Laszlo (the instigator of the Rio Conference, 1992) successfully established globalist programs to bypass, i.e. circumvent "the traditional channels of top-down decision making," i.e. nationalism or "gang-ism"). "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)   Laszlo laid the groundwork for the social agenda of global control via environmental issues, i.e. the Rio Conference, 1992.  According to Laszlo man's purpose, purpose found through discourse and not through revelation, liberates man from God (a closed system of right and wrong) and allows man to be one with nature.

Whether in your local "community," with the police and "local" leaders facilitating 'change' through the use of 'crisis,' getting gangs and the citizens to focus upon "common cause" (socialist peace and global-local harmony) or on the international scene, through the use of 'crisis,' with facilitators of 'change getting the nations of the world to focus upon "common cause (socialist peace and global-local harmony), the process is the same.  The issue being, finding (or creating) the crisis in which to bring all "willing" (concerned) people (nations, i.e. "people groups") into participation.  The dialectic idea being, unless people can be seduced, deceived, and manipulated (through the use of crisis and the consensus process) into taking "ownership" (becoming "stakeholders") in the consensus process, in the 'change' process (circumventing―accepting the cry and lie of "equality"―and thereby negate the "top-down" order of the world, under God) they will remain subject to the "old" way of doing business, remain accountable to God (a "top-down" system) for their thoughts and their actions. "Blessed is that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies." Psalms 40:4  "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

"'We must accept the fact that some kind of control of human affairs is inevitable.  We cannot use good sense ["common sense" is man using lessons of the past in dealing with issues in the present, "good sense" is man dealing with issues in the present in light of social needs of the 'moment'] in human affairs unless someone engages in the design and construction of environmental conditions which affect the behavior of men [getting man to moving away from God, Father, or tradition think (preaching and teaching lessons of the past on how do deal with issues in the present and future and put it into social action) to group or social think (dialoguing men's opinions to a common feeling of "oneness," i.e. to a consensus, regarding issues of the present and future and putting it into social action].'" (Dr Skinner in Carl Rogers, on becoming a person: A Therapist View of Psychotherapy)

First you have to identify what it is you want to 'change' from (what you want to negate):

"Social control is most effective at the individual level. The personal conscience is the key element in ensuring self-control, refraining from deviant behavior even when it can be easily perpetrated. The family, the next most important unit affecting social control, is obviously instrumental in the initial formation of the conscience and in the continued reinforcement of the values that encourage law abiding behavior." (Dr. Robert Trojanowicz, Community Policing  The meaning of "Community" in Community Policing)

"The guilty conscience is formed in childhood by the incorporation of the parents and the wish to be father of oneself."  "What we call 'conscience' perpetuates inside of us our bondage to past objects now part of ourselves:  the superego 'unites in itself the influences of the present and of the past.'" (Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of History)

"... the 'external restrictions' [doing right and not wrong, good and not evil, according to the parent's or God's standards, reinforced by chastening] first the parents and then other societal agencies have imposed upon the individual 'interjected' into the ego [the child's "I will" becoming the Father's will instead] and become its 'conscience' [engendering a "guilty conscience" for disobedience or failing to please the parent]; henceforth, the sense of guilt permeates the mental life."  "The id carries the memory traces of the dominion ... forward into every present future: it projects the past into the future." (Herbart Marcuse, Eros and Civilization: A philosophical inquiry into Freud)

"In the more traditional society [a closed society where the children under the parent's or Godly authority] 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 [inculcating the Patriarchal Paradigm or accepting right and wrong as established by God or parent]."  (David Krathwohl, Benjamin Bloom et al., Taxonomy of Educational Objectives:  The Classification of Educational Goals: Handbook 2, Affective Domain)

"This is not to suggest that education in an open society [in a transformational society where the children are guided by their "natural inclinations," in harmony with others around them] does not attempt to develop personal and social values."  "It does indeed."  "But more than in traditional societies it allows the individual a greater amount of freedom in which to achieve a Weltanschauung1 [world view or paradigm]"  "1Often this is too challenging a goal for the individual to achieve on his own, and the net effect is either maladjustment [the person remain individualistic without a conscience] or the embracing of a philosophy of life developed by others [the person follow after a higher authority, such as a Hitler, without a conscience].  Cf. Erich Fromm, 1941; T. W. Adorno et al., 1950"  (David Krathwohl, Benjamin Bloom et al., Taxonomy of Educational Objectives:  The Classification of Educational Goals: Handbook 2, Affective Domain)  Fromm and Adorno are two Marxist (Transformational Marxists), who's ideology Bloom uses to build his Taxonomy upon.

"'the superego. . .is conceived in psychoanalysis as functioning substantially in the same way as conscience [only instead of one influencing your decision, the one above (of righteousness), it is two or more, i.e. the many below (of sensuousness)].' Superego development is conceived as '. . . the incorporation of the moral standards of society…' Internalization (incorporating as one's own [incorporating one's own "feelings" and "thoughts"]) is thus a critical element in superego development and in the development of conscience.  Therefore the levels of the Taxonomy should describe successive levels of goal setting appropriate to superego development."  (David Krathwohl, Benjamin Bloom et al., Taxonomy of Educational Objectives:  The Classification of Educational Goals: Handbook 2, Affective Domain)  In other words education is about negating the authority of the Father, i.e. the voice of the Father in the child, i.e. the conscience, and replacing it with the authority of the "village," i.e. the voice of the collective, the "group," i.e. the "super-ego."

"Freud's concept of superego definition, … that the child internalizes the father figure to form the superego [he is speaking of a deformed super-ego or an undeveloped conscience, where the consciences is still tied to the one above the child's "feeling" and "thoughts," restraining his Id and Ego, i.e. to the parent (his commands), instead of to the many, to society (where it is subject to his own personal "feelings,"  emotions, "lusts")] as a way of resolving the pressures of exigencies of the family." ibid aloneness

" . . . the impact of Sigmund Freud's work on modern culture . . . the connection between the suppression of children (both within the home and outside) . . . the psychological dynamics of the life of the child and the adult alike."  (Theodor Adorno, The Authoritarian Personality)

"It is a function of the ego to make peace with conscience, to create a larger synthesis within which conscience, emotional impulses, and self operate in relative harmony."  "When this synthesis is not achieved, the superego has somewhat the role of a foreign body within the personality, and it exhibits those rigid, automatic, and unstable aspects discussed above [it remains a "guilty conscience," the person still being an individual under his parent's or God's rule, thereby not being readily adaptable to a 'changing' society]."  ibid.

"It is not individualism [the conscience] that fulfills the individual, on the contrary it destroys him. Society [the "super-ego"] is the necessary framework through which freedom and individuality are made realities." (Karl Marx)  "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)

"If the guilt accumulated in the civilized domination of man by man can ever be redeemed by freedom, then 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." (Herbart Marcuse, Eros and Civilization: A philosophical inquiry into Freud)

 "To experience Freud is to partake a second time of the forbidden fruit"  (Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of History)

"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: A radical interpretation of the old testament and its tradition)

"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." (Wilbur Brookover, A Sociology of Education)

"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." "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." (T. W. Adorno, The Authoritarian Personality)

". . . a tendency to transmit mainly a set of conventional rules and customs, may be considered as interfering with the development of a clear-cut personal identity in the growing child [his carnal nature]."  ibid.

Next you must define the present condition which 'justifies' the need for 'change,' i.e. why you can not turning to the methods of the past to deal with the problems of the present and future.

"Unfortunately, because of the reduction of influence exerted by neighbors, the extended family and even the family, social control is now often more dependent on external control, than on internal self-control." (Dr. Robert Trojanowicz, Community Policing  The meaning of "Community" in Community Policing) Emphasis added, see Lenin below.  As the child is liberated from parental authority in the classroom, the fear is that he will use his new found liberty for only himself or for some select group (gang).  This is how Transformational Marxists (social-psychologist) interpret what happed in Europe, i.e. their inability to detect and neutralize a gang leader (Hitler) and his gang (the disenfranchised) before he took over their socialist program.  "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:  How does the traditional family (which includes the middle class) react when socialist's attempt to take over control of their community?  If they turn to government, i.e. nationalism (perceived as Fascism) to protect their family system they will cut off "globalism," i.e. the advancement of a "healthy" socialism (what the so called "Health Care Package" is all about).  How can this condition (Fascism, i.e. "unhealthy" "external control") be detected and neutralized before they (Global socialism, i.e. "healthy" "external control") can gain control, initiating and sustaining the 'change' process.

"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." (David Krathwohl, Benjamin Bloom et al., Taxonomy of Educational Objectives Book 2: Affective Domain)

"… few individuals, ... can maintain their objectivity [maintain their loyalty to their parent's or God's commands] in the face of apparent group unanimity [the group of people having dialogued their opinions to a consensus]; and the individual rejects critical feelings toward the group at this time to avoid a state of cognitive dissonance [where his is caught between his belief (his desire for approve from God or parent) and his action (his desire for approval from "the group"]. To question the value or activities of the group, would be to thrust himself into a state of dissonance [tension; fear of rejection, fear of social alienation as well as a lose of opportunity to have that which God or parent did not want him to have]. Long cherished but self-defeating beliefs and attitudes [beliefs and attitudes which the child holds close too, in love and obedience to his parents, which get in the way of his natural, carnal, worldly desires, the parents "Because I said so" inhibiting his "human nature," thus making him "self-defeated," carnal inhibited] may waver and decompose in the face of a dissenting majority." (Irvin Yalom, Theory and Practice and Group Psychotherapy)

"The individual [the policeman, the minister, the legislator, the educator, etc] accepts the new system of values and beliefs [right and wrong is not determined by God or the parent but by "the group," i.e. by society] by accepting belongingness to the group." (Kurt Lewin, in Kenneth Benne, Human Relations in Curriculum Change)

"Whenever re-education involves the relinquishment of standards [relinquishment of standards of the traditional home or God] which are contrary to the standards of society at large [The question is: "Who is determining these standards and how are they being determined?"  The citizens (parents) themselves or the so called social scientists (facilitators of 'change'), i.e. the Transformational Marxists] the feeling of group belongingness seems to be greatly heightened if the members feel free to express openly the very sentiments [resentment for having to obey parents or God (or their constituents) when their commands block personal, carnal desires, yet because of the conscience, still retaining sentiment and respect (and fear) for the office of authority of the parents or citizens] which are to be dislodged through re-education."  ibid.

"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."  ibid.

"In the area of human relations, individual and group process becomes the curriculum [the paradigm]."  "A change in curriculum [a paradigm 'shift,' i.e. a 'change' in the environment in which a person learns how to determine what is right and what is wrong] is a change in the people concerned—in teachers, in students, in parents, and other laymen, and in administrators."  "Curriculum change means that the group involved must shift its approval from the old [from the one above, i.e. from the parent or God; maintaining a "top-down" world order of do right not wrong, i.e. a system of righteousness] to some new set of reciprocal behavior patterns [to the many below, i.e. to the collective, initiating and sustaining an "equality" world order of unrighteousness, i.e. as long as we all "feel good" about the desired outcome]." ibid.

"What better way to help the patient recapture the past than to allow him to re-experience and reenact ancient feelings toward parents in his current relationship to the therapist? The therapist [the facilitator of 'change'] is the living personification of all parental images. Group therapists refuse to fill the traditional authority role: they do not lead in the ordinary manner, they do not provide answers and solutions, they urge the group to explore and to employ its own resources. The group [must] feel free to confront the therapist, who must not only permit, but encourage, such confrontation. He [the patient] reenacts early family scripts in the group and, if therapy is successful, is able to experiment with new behavior, to break free from the locked family role he once occupied. … the patient changes the past by reconstituting it." (Irvin Yalom, Theory and Practice and Group Psychotherapy)

"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)

You must identify what it is you want to achieve in the 'change' process.

"The theme underlying much of the research is that once you can identify a community, you have discovered the primary unity of society ABOVE the level of the individual and the family that can be moblized to take concerted action to bring about POSITIVE SOCIAL CHANGE."  (Dr. Robert Trojanowicz, Community Policing  The meaning of "Community" in Community Policing)

"Walden Two: 'Now that we know how positive reinforcement works [dialogue opinions (how you "feel" and what you "think," to consensus with other opinions, building society upon the "super-ego"], and why negative doesn't' [chastening the individual for doing wrong, engendering the conscience, building the individual upon the voice of the one]... '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 [Genesis 3:1-6], not what they are forced to do [Hebrews 12:5-11].  That's the source of the tremendous power of positive reinforcement―there's no restrain and no revolt.  By a careful design, we control not the final behavior, but the inclination to behavior―the motives, the desires, the wished.  The curious thing is that in that case the question of freedom never arises."  (Carl Rogers, on becoming a person: A Therapist View of Psychotherapy)

 "Child development experts [mental hygienists] have discovered that the most important step in producing a mentally healthy child is to select for him parents. . ." (H. H. Remmers and N. L. Gage, Educational Measurement and Evaluation;  Bloom uses Remmers a foundational to his Taxonomies.)

 "In the traditional society each child is at the mercy of his parents.  The 'natural processes' by which they socialize him makes him a replica of them."  "Strengthening the family to draw the adolescent back into it faces serious problems, as well as some questions about its desirability."  "Equality of Opportunity becomes ever greater with the weakening of family power."  "Rather than bringing the father back to play with his son, this strategy would recognize that society has changed, and attempt to improve those institutions designed to educate the adolescent toward adulthood."  "In order to [improve those institutions], one must know how adolescent societies function, and beyond that, how their directions may be changed."  "The family has little to offer the child in the way of training for his place in the community."  (James Coleman, The Adolescent Society)  A book which Benjamin Bloom used to build his educational Taxonomies on.

"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.... the first step may be to determine what forces, if any, must be dealt with before a change can occur."  (Kurt Lewin in Kenneth Benne, Human Relations in Curriculum Change)

"It is the faith of the democrat that no conflict can best be resolved unless all relevant and available human experience and insight is brought to bear on its resolution. No conflict is fully resolved until all have come, through deliberation, to accept the resolution as their own. The best common action on this view must involve the minds and purposes of those engaged in it as well as their bodily efforts. The methods of democratic co-operation are thus oriented, as we have stressed before, to the utilization of all available human resources—resources of purpose, experience, and insight in the planning, the execution, and the evaluation of common action. It is this full utilization of human resources in the guidance of common action that justifies the democrat's faith that democratic co-operation leads to policies and programs which are more relevant to existing conditions, more sensitive to all human values, more generally satisfying to the men concerned, and more enduring than policies and programs based on any other made of social co-operation."  (Kenneth Benne, Human Relations in Curriculum Change)

"Individual personalities are now seen to be products of social experience. Individuation and socialization, far from being capable of intelligible opposition, are generally regarded as alternative aspects of the same process of growth into the ways of a social culture. The norms and standards by which a person thinks and judges are learned in the processes by which he is acculturated. Human rights and duties are grounded in the institutions and ideologies of a culture, not in a nature independent of man's social relationships. If human rights are to be guaranteed, they must be guaranteed by appropriate social, political, and economic controls of human behavior, not by opposition to these." ibid.

"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)

You must also define how you will accomplish the 'change' you desire to achieve.

"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"  (Dr. Robert Trojanowicz, Community Policing  The meaning of "Community" in Community Policing)

"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 [a positive system of change through dialogue], rather than in the costly fashion of the neurotic [a negative system of rules and chastening]." (Carl Rogers, on becoming a person: A Therapist View of Psychotherapy)

"Freedom becomes anchored in the subject. Nevertheless, what this means remains open to question. Freedom is now content to contest power and thus forgets that power is necessary to constrain its arbitrary exercise. The ethical and practical function of freedom is lost. Indeed, since subjective freedom is a social phenomenon, maintaining sanity depends upon the ability of the individual to fill a social role and affirm his or her fullest potential." (Bronner Of Critical Theory and its Theorists)

According to Erick Fromm man could "not take the last logical step, to give up 'God' and to establish a concept of man as a being who is alone in the world, but who can feel at home in it if he achieves union with his fellow man and with nature."  (Erick Fromm,  Escape from Freedom) 

According to dialectic 'reasoning,' in detaching a person from his conscience (the citizen from the one voice above, i.e. the Father's voice in the child's brain) he becomes destabilized and will either go off on his own, becoming "maladjusted," or turn to one to lead him, i.e. a gang leader (Hitler) to bring him back into some type of top-down order again.  Therefore all children are at risk because, being set free from parental authority (and the conscience), if they are not brought into the socialist fold (the super-ego is not properly developed), they will end up destroying themselves and others and thereby destroy man's hope of creating worldly peace and socialist harmony.

"In the words of Thoreau: 'We need pray for no higher heaven than the pure senses can furnish, a purely sensuous life.  Our present senses are but rudiments of what they are destined to become.'"  (Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of History)

"We know how to disintegrate a man's personality structure, dissolving his self-confidence, destroying the concept he has of himself, and making him dependent on another. … brainwashing."  "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."  "How shall we use the power of this new science?   Who will hold the power to use this new knowledge?  Toward what end or purpose or value will this new type of knowledge be used?"  (Carl Rogers, on becoming a person: A Therapist View of Psychotherapy)

"We must develop persons ['change' the culture] who see non-influenceability of private convictions [people with a conscience, who 'represent' their constituents and not socialist ideology] in joint deliberations as a vice rather than a virtue."  (Kenneth Benne, Human Relations in Curriculum Change)

"From this we may conclude that social perception and freedom of choice are interrelated. Following one's conscience [super-ego?] is identical with following the perceived intrinsic requirements of the situation [the conscience ties man to one (engendering righteous, doing right and not doing wrong), the super-ego ties man to two or many ('justifying' sensuous, "human relationships")]. Only if and when the new set of values is freely accepted, only if it corresponds to one's superego [one's personal feelings and desires], do those changes in social perception occur which, as we have seen, are a prerequisite for a change in conduct and therefore for a lasting effect of re-education. We can now formulate the dilemma which re-education has to face in this way: how can free acceptance of a new system of values be brought about if the person who is to be educated is in the nature of things, likely to be hostile to the new values [hostile to liberalism] and loyal to the old [loyal to conservatism]?"  (Kenneth Benne, Human Relations in Curriculum Change)

"Unfortunately, small-scale production is still widespread in the world, and small-scale production engenders capitalism [the "top-down" family system in a social setting] 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)

© Institution for Authority Research, Dean Gotcher 2012-2015