What to watch out for in education.


Dean Gotcher

Dialoguing opinions to a consensus negates the preaching and teaching of commands, rules, facts, and truth to be accepted "as given," i.e. to be accepted by faith.  The child's "I feel" and "I think," i.e. the child's opinion, i.e. his 'reasoning,' i.e. his self 'justification' negates "I know," i.e. his dependents upon his father's/Father's authority for direction, i.e. "It is written."  There are two knowing's: "because dad, the teacher, the boss, or God said so" (by faith/hearing) and "because I have experienced it for myself" (by the flesh/sensation).  Hebrews 12:5-11 (the father's/Father's authority, knowing the truth by faith, i.e. making the father's/Father's position your position) and Romans 7:14-25 (the "guilty conscience" for disobedience—the need for forgiveness, mercy, grace, and salvation for not having faith in the father/Father, i.e. for disobedience), is negated through the praxis (deed) of Genesis 3:1-6 (opinion, i.e. 'discovering' truth through "sense experience"), turning belief into a theory and facts and truth into an opinion, 'liberating' the children from the father, i.e. 'redeeming' them from the father's authority, 'reconciling' them to the "community" (to the world) instead—doing the opposite of the gospel which 'liberates' man from the power of the flesh and the world, saving him from eternal death, with man being 'redeemed' by the only begotten Son of God, obeying His Father in all things, 'redeeming' man from the Father's judgment upon him for his disobedience, i.e. for his self 'justification,' i.e. his sin, with the Father, through resurrecting His Son from the grave, 'reconciling' man to Himself instead (with righteousness being imputed to those of faith in Him and His Son).  The method used in education (either dialoguing opinions or preaching and teaching commands, rules, facts, and truth) reflects which pathway you intend your children to travel down (living either by sight/ambiguity/the flesh or by faith/certainty/the Spirit).  While dad and mom are not perfect (they may be tyrants), the office God has given them is perfect.  Facilitators of 'change,' recognizing the father and mother's imperfection, seek to negate the parent's office.  By encouraging the children to dialogue their opinion to a consensus, facilitators of 'change' are able to 'liberate' the children from their parents' authority, claiming them as their own (of the world only) in the process.

While education is essential to our lives, the method used in education directly affects how we respond to the issues of life.  Education shapes how we determine policy, i.e. decide what is good or bad in life.  While it begins with the natural pain-pleasure spectrum of the child (sight) it is necessary that it is changed to right and wrong (faith) which is established by someone external to the child's carnal natural, i.e. restraining his desire for the pleasures of the 'moment.'  The issue of education is either based upon rules and commands to be obeyed, facts and truth to be accepted as is, i.e. by faith, which is typical of the traditional family, i.e. the patriarchal paradigm, with the father ruling, the desire of the wife being to her husband, and the children obeying their parents, in the Lord or based upon the experimentation of what feels good and what feels bad in the 'moment,' which is typical of the transformational (liberal) family, where the father, mother, and children are all treated as "equals," i.e. of the world only.  The former, preaches and teaches what is right and what is wrong, blessing those children who do what is right, chastening those children who do what is wrong, and casting out those children who reject the authority system of the traditional home (disrupting the parents authority to the point where they can not rule).  Hebrews 12:5-11 gives us the pattern of the Patriarchal paradigm, i.e. of the "earthly family" and the "heavenly family." The latter, the Heresiarchal paradigm of 'change,' uses dialectic 'reasoning,' i.e. dialoguing opinions to a consensus to 'discover' what is right and what is wrong in the 'moment,' i.e. right or wrong being based upon the common experience of pleasure (being right) or pain (being wrong, including the pain of missing out on pleasure) which all can relate with in the 'moment.'  Genesis 3:1-6 gives us the pattern used to negate the patriarchal paradigm of the father in the feelings, thoughts, and actions of the children, replacing it with the Heresiarchal paradigm, i.e. the children's feelings and thoughts of the 'moment' becoming the bases for determining right or wrong (good or evil) in the 'moment,' i.e. determining the proper behavior (ethics or morals) for the present situation or imagined future.

If you start with Genesis 3:1-6 (with the child's "feelings" and "thoughts" of the 'moment') then Hebrews 12:5-11 (the father's/Father's authority) and Romans 7:14-25  (the "guilty conscience" for disobeying the father's/Father's rules and commands, i.e. the freedom to have a "guilty conscience," which only the obedient Son of the Father, i.e. Jesus Christ can provide the answer to—in Himself, i.e. in His obedience to His Heavenly Father's will, which no prophet, sacrifice, or human effort, i.e. emotional, mental, and/or physical effort can provide) is negated.   Genesis 3:1-6 (dialectic 'reasoning') negates the child's/man's need for mercy, grace, and salvation, the child/man becoming sufficient ('justified') in himself (having freedom from the "guilty conscience" for his acts of hate and violence, even in the name of religion).  Without mercy, grace, and salvation (which only the Father and the Son can provide) all man has is a religion of hate and violence (humanism, i.e. dialectic 'reasoning' is a religion of "human 'reasoning,'" i.e. of self 'justification'), using it to 'create' local, national, and/or world peace (leaving man subject to his carnal nature, i.e. in his sins, i.e. subject to eternal death).  There is only one religion of a Son's obedience to His Heavenly Father, shedding His blood (not someone else's blood, be it animal or man) to 'redeem' us from His Father's wrath upon the world (for our lack of faith, i.e. disobedience, i.e. sin), the Father raising His Son from the grave to 'reconcile' us to Himself, that we might "partake in His Holiness," inheriting eternal life, sending the Holy Spirit (which the world can not receive, having only "feelings" and "reasoning" to 'justify' its carnal "feelings" and "thoughts," i.e. "lusts" and fears of the 'moment') so that we can do the Father's will (instead of ours), with God, i.e. the Father and the Son receiving all the glory.  The Sons' kingdom is not of this world—why all religions reject the Son, making Him (and those who follow Him) subordinate to their "reasoning" or opinion, using hate and violence to have their way in this life (even using His name in their effort to 'create' His kingdom here on earth, which is not His kingdom but theirs).  To seduce, deceive, and manipulate someone, to get them to consent to ('justify') the carnal pleasures of this life (establishing the child's/man's will over and against the father's/Father's will), is an act of hate and violence, even if it is done in the name of "love and peace."  If you love the father/Father, his restraints are the source of peace to your soul.  But if you love the world, the father's/Father's restraints are the source of irritation to the flesh.  Your soul is eternal.  Your flesh is not.  Where you spend eternity depends upon which one you want to satisfy.

When the father rules he preaches and teaches:

1)  commands and rules to be obeyed
     facts and truth to be accepted as given, i.e. by faith.
2)  blesses (rewards) the children who obey,
3)  chastens (punishes) the children who disobey, and
4)  casts out the child who disrespects his authority,
        who questions his commands, rules, facts, and truth, and
        challenges his authority.

Likewise in traditional education the teacher preaches and teaches:

1)  commands and rules to be obeyed
     facts and truth to be accepted as given, i.e. by faith.
2)  blesses (rewards) the children who obey,
3)  chastens (punishes) the children who disobey, and
4)  casts out the child who disrespects his/her authority,
        who questions his/her commands, rules, facts, and truth, and
        challenges his/her authority.

The classroom has been changed from where teachers preach and teach, i.e. give rules and commands to be obeyed, and facts and truth to be accepted as is (by faith), blessing (giving recognition or good grades to) those children who obey or do (get) things right, chastening (correcting, reproving, or giving bad grades to) those children who disobey or do (get) things wrong (instructing them to do or get things right), and casting out those children who disrespect the teachers authority, to where now "teachers," rejecting "wrong," rejecting chastening and/or casting out, "encourage" the children to dialogue their opinions, i.e. how they are "feeling" and what they are "thinking" in the 'moment'—based upon the pleasure-pain spectrum of "human nature," i.e. upon their desire for approval (approval from others being pleasure, disapproval from others being pain), with the children responding to the "group" experience, i.e. the pressure of the "group grade" ("team building"), "feelings" based classroom environment, where their desire for approval from the many, i.e. approval by "the group" (which is approving of their carnal behavior, i.e. 'justifying' their carnal pleasures of the 'moment') replaces their desire for approval from the oneapproval from the father, the teacher, the boss, God who disapproves of their carnal behavior, i.e. encouraging them to restrain, i.e. deny, humble, control, discipline themselves and do what is right or do the job right—to the approval of the many to a consensus, i.e. to a "feeling" of "oneness," where all the children can readily relate with the "right" and "wrong," "good" and "evil" they have 'discovered' within themselves (with pleasure, "lust," enjoyment, i.e. that which is of the flesh and the world being "right" and those who 'justify' it being "good" and pain, including the pain of missing out on pleasure being "wrong," and those who divide the child from his carnal nature and the world being "evil") and as a "group" 'justify' the pleasure-pain spectrum of the flesh and the world over and against the right-wrong order of the parent, the teacher, the boss, and/or God (the father/Father), 'creating' a "new world order" where the children's feelings, thoughts, and actions, and their relationship with one another supersede the parent's, teacher's, bosses', God's commands, rules, facts, and truth.  Morals (established by the parent, the teacher, the boss, God) and competence (the child's ability to accomplish the job at hand) has now been replaced with how the child 'reasons,' i.e. how he  responds to the situation of the 'moment.'  Instead of the child responding according the father's/Father's position (the father's/Father's standards), with the child restraining his "lusting" after the carnal pleasures of the 'moment,' restraining his carnal impulses and urges of the 'moment' (like dealing with a drug addict, helping him get himself off his carnal desire for love and peace, i.e. his love for the pleasures of the world and desire to have peace, i.e. "oneness" with it in the 'moment,' which engenders hate and violence towards those who restraining him), engendering a "guilty conscience" when or if he disobeys—Romans 7:14-25, the child now responds to the situation according to his "rationally" 'justified' (group approved) carnal desires (pleasures, "lusts," enjoyments, fun) of the 'moment,' where the child's feelings, thoughts, and actions, and his relationship with others is "rationally" 'justified' by "the group" (revealed through the dialoguing of opinions), putting his and the groups common opinion, i.e. the groups approved desires of the 'moment' into "group" (social) action, negating (circumventing) parental/Godly authority (parental/Godly restraint) in their feelings, thoughts, and actions, and in their relationship with one another (having no "guilty conscience" in doing so, i.e. basing right and wrong upon their "feelings" of the 'moment'—which is called the "super-ego").

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

"Freud commented that only through the solidarity of all the participants [only through the consensus process, through group approval, i.e. through the approval of men] could the sense of guilt [parental authority and the "guilty conscience" for disobedience] be assuaged."  "The super-ego 'unites in itself the influences of the present [the child's "feelings" of the 'moment'] and of the past [the child's resentment toward parental restraint/authority in the past].'"  (Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of History "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 [which sears the conscience]. 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." (Theodor Adorno, The Authoritarian Personality).   "If the individual complies merely from fear of punishment [is still subject to parental authority] rather than through the dictates of his free will and conscience [through the "super-ego" which 'liberates' him from parental authority], the new set of values he is expected to accept does not assume in him the position of super-ego, and his re-education [brainwashing, i.e. washing from the brain parental authority] therefore remains unrealized."  (Kurt Lewin in Kenneth Benne, Human Relations in Curriculum Change).  Thus, according to Bloom, "re-education" is key to the negation of the conscience, i.e. to the negation of parental authority.  "Superego development is conceived as the incorporation of the moral standards of society [not the moral standards of the parents].  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 Book 2: Affective Domain)

When the facilitator of 'change' controls the classroom he/she creates an environment where the children can "feel safe" in questioning their parent's rules, commands, facts, and truth, and challenge their authority when they/it get(s) in the way of the child's nature (desire) of approaching pleasure and avoiding pain, encouraging the students to:

  1. dialogue (there is no father's authority to chasten or cast out for disobedience in dialogue—you can not chasten or cast someone out in a dialogue situation, unless they refuse to dialogue and preach and teach instead), all become "equal" in dialogue (negating the father's authority),

  2.  their opinion, (there is no father's authority in an opinion), an opinion is where a person shares how they are "feeling" and what they are "thinking" in the 'moment, i.e. what they are talking to themselves about in the 'moment,' regarding (stimulated by and responding to) the current situation (according to their "feelings" and "thoughts" of the 'moment').  When a child talks to his "self" regarding his desire of the 'moment,' which has been blocked or inhibited by someone else, he talks to his "self" about two things: 1) what he wants to do or have, i.e. his heart's desire, and 2) his resentment toward whatever or whoever is preventing him from doing or having it.  He is talking to his "self' about how the world "Is," i.e. which is not to his liking, i.e. "negative" and how it "ought" to be, i.e. which is to his liking, i.e. "positive."  If he can get the "Is" and "ought" together, the world "is" how it "ought" to be, i.e. without parental authority (right-wrong) restraining or blocking him from fulfilling his "lust" for pleasure.  What he is "imagining," regarding the world of "ought to be," becomes reality when he can share it with others, and they can (all together, i.e. collectively) come to a

  3.  consensus, i.e. to a "feeling" of "oneness" with one another regarding their common answer or response to the current situation, i.e. regarding how the world "ought to be."  In consensus the children's "ought" (their defiance against the parent's "not") is put into group or social action (called praxis), negating the father's authority in their feelings, thoughts, and actions, and in their relationship with one another, i.e. no longer judging one another according to their father's commands, rules, facts, or truth, perceiving and treating their opinion of the 'moment,' i.e. their "feelings" of the 'moment' as the 'truth' instead, putting theory (their opinion, i.e. their feelings of the 'moment,' stimulated by the given situation and approved of by all 'willing' participants) into

  4. practice (into group or social action, i.e. praxis).

Consensus is a perception event, desensitizing a person to the uniqueness of their individuality (of their position, established by their parent's or by God, amongst many opinions, which are ever 'changing'), sensitizing them to their "feelings," "the group," and the situation, making it difficult for them to overcome the "feeling" of standing alone with truth (perceiving their truth as possibly being wrong) in a room full of lies, i.e. the desire for approval from others (sight or perception) being stronger than the position their parent's or God has given them to hold onto by faith—the eyes (what you perceive physically or imagined) are stronger than the ears, sight is stronger than the ears (faith comes by hearing and hearing by the Word of God) if you let your eyes (your desire to have the things of the world, including the approval of men) occupy your mind. "Few individuals, as Asch has shown, can maintain their objectivity [can hold onto a position established external to their "feelings" of the 'moment,' i.e. requiring faith] in the face of apparent group unanimity;" (Irvin D. Yalom, Theory and Practice and Group Psychotherapy)

"Bypassing the traditional channels of top-down decision making [i.e. the parent's or God's position of authority], our objective centers upon .... transform public opinion [i.e. the children's "feelings" and "thoughts" of the 'moment'] 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 [negating the parent's commands, rules, facts, and truth (beliefs) in the children as they learn how to set policy, i.e. determine right from wrong, in the 'moment' and in the future]."  (Ervin Laszlo, A Strategy for the Future: The Systems Approach to World Order)

It is therefore the duty of the facilitator of 'change,' the social-psychologist, the psychoanalyst, the Transformational Marxists (all four being the same) to create an environment (condition in the classroom) which is:

  1.  open-ended (so that all children can openly share their opinion with one another without fear of reprisal), so that they can all talk about whatever they want or want to do (openly sharing with one another what they are talking to themselves about—regarding  the current situation in the "light" of their heart's desire of the 'moment,' in difference, i.e. in defiance to their parent's rules, commands, facts, and truth and authority).

  2.  non-directive (the facilitator of 'change' is not to tell the children what they are to say or that they are right or wrong in what they are sharing—as their parent's do—as long as what they are sharing does not prevent others from sharing their opinion, i.e. does not prevent others from negating their parent's authority in their feelings, thoughts, and actions as well).

By asking the children how they "feel" and what they "think" regarding moral-social issues, i.e. regarding the given situation of the 'moment' (circumventing their parents commands, rules, facts, and truth in the 'moment') the children are 'liberated' from their parent's authority in the classroom, the child thereon perceiving their parent's commands, rules, facts, and truth as being irrational and their authority being irrelevant when it gets in the way of the future world they imagine "can be," a "new" world order of children (in adult bodies) who no longer are directed by their parent's or God's rules, commands, facts, or truth but instead are being seduced, deceived, and manipulated by facilitators of 'change,' for the "good" of the community, i.e. for the "good" of society. "We must develop persons [grow children] who see non-influencability of private convictions [their parent's or God's position directing their steps] in joint deliberations [in a consensus meeting] as a vice rather than a virtue." (Kenneth Benne, Human Relations in Curriculum Change—the first Marxist training manual, what a friend of mine, Phil Ring calls "a cookbook on humans," developed and used by the NTL's, i.e. National Marxist Training camps or "Laboratories," which are funded, supported, and used by our Federal government to instruct all professionals fields in the use of dialectic 'reasoning,' negating faith in God)

When you discuss issues with your children, you retain your position of authority.  When you dialogue issues with your children, you and they become equals.  Preaching and teaching maintains a position of authority, dialoguing opinions negates it.  When children are taught that "truth" is 'discovered' through dialogue they will end up questioning (doubting) your rules, commands, facts, and truth and challenge your authority.  There is a time to dialogue with your children (when you want to know what their interests are) but not when it comes to established rules, commands, facts, and truth (such as God's Word) which requires faith.  Dialogue negates faith, replacing it with sight, i.e. with "sensuous needs" and "sense perception," i.e. with the child's/man's opinion of the 'moment,' which is always subject to 'change.'

While traditional education (parental education) focuses upon morals (established by the parents and/or God) and competence (the child's ability to do the job right, i.e. not do it wrong) transformational education (Marxist education) is based upon the way (how) the child is thinking in the 'moment,' i.e. judging others not according to their parent's or God's standards and their competence (abilities) but according to how they are "feeling" and what they are "thinking" in the 'moment'—either thinking and acting individualistically, i.e. subject to the parent's and/or God's authority, making them "lower order thinkers," i.e. unable or unwilling to compromise, i.e. unadaptable to 'change,' i.e. intolerant of ambiguity (intolerating deviancy), i.e. not a "team player," i.e. mentally and socially unstable, i.e. neurotic, or thinking and acting socialistically, i.e. subject to the seduction, deception, and manipulation of the facilitator of 'change,' making them "higher order thinkers," i.e. able and willing to compromise for the "good" of "the group," i.e. adaptable to 'change,' i.e. i.e. tolerant of ambiguity (tolerant of deviancy), i.e. a "team player," i.e. mentally and socially stable, i.e. "normal."

All educators are certified and schools are accredited today based upon their use of Bloom's Taxonomies in the classroom (updated by Marzano and Webb).  The second "taxonomy," i.e. the Affective Domain reads: "In the more traditional society [in a "closed society" where the parent's/God direct(s) their children's/man's steps] 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." "This is not to suggest that education in an open society [transformational society] 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"  "1Often this is too challenging a goal for the individual to achieve on his own, and the net effect is either maladjustment or the embracing of a philosophy of life developed by others [equated to Fascism]."  "1Cf. Erich Fromm, 1941; T. W. Adorno et al., 1950" [the authors of the taxonomies name Fromm and Adorno, who were Marxists who came from Europe to America in the early 30's to propagate Marxism here, as their world view, i.e. as their "Weltanschauung"] (p. 166) "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 [have less loyalty to their parent's beliefs], as well as through the impact of a great many courses of study in which the authoritarian pattern [parental authority] is in some ways brought into question while more rational and nonauthoritarian behaviors are emphasized." (p. 83)  "In fact, a large part of what we call 'good teaching' is the teacher's ability to attain affective objectives through challenging the student's fixed beliefs [given to them by their parents] and getting them to discuss issues." (p. 54) "The affective domain [the child's feelings or heart's desire of the 'moment'] is, in retrospect, a virtual 'Pandora's Box." (p. 91)  "The learning environment must give major emphasis to the … opportunities to practice the behavior." (pp. 11, 12) "Meyers in his study emphasizing group think, Higher Horizons 1961, stated that [schools must] 'develop attitudes and values toward learning which are not shared by the parents"  [thus producing] 'conflict and tension between parents and children." (pp. 83, 84)  (Taxonomy of Educational Objectives Book 2 Affective Domain)

By changing the learning environment, the child's way of feeling, thinking, and acting and relating with others is 'changed.' "Lewin emphasized that the child takes on the characteristic behavior of the group in which he is placed. . . . he reflects the behavior patterns which are set by the adult leader of the group."  (Wilbur Brookover, A Sociology of Education)  By 'shifting' the learning environment from facts and truth to opinions and theories the child is 'changed' from honoring parental authority to questioning and challenging it.  "The" training manual, which all teachers are now certified from and all schools are accredited from, admits:  "There are many stories of the conflict and tension that these new practices [applied in the classroom] are producing between parents and children."  (Taxonomy of Educational Objective Book 2: Affective Domain)  When children, find their identity in, i.e. their commonality with "the group," they change their way of of feeling, thinking, and acting and relating with one another. "Few individuals, as Asch has shown, can maintain their objectivity [faith in the father's/Father's position] in the face of apparent group unanimity [fear of "group disapproval"]; ..." (Irvin D. Yalom, Theory and Practice and Group Psychotherapy "There is evidence in our data that once a change in behavior [once the child sets aside (for the 'moment') his father's/Father's position for the sake of "group approval"] has occurred, a change in beliefs is likely to follow." "The individual [the child] accepts the new system of values and beliefs by accepting belongingness to the group." (Kurt Lewin in Kenneth Benne, Human Relations in Curriculum Change)  "The individual is emancipated in the social group."  (Norman O. Brown,  Life Against Death: The Psychoanalytical Meaning of History "One of the most fascinating aspects of group therapy is that everyone is born again, born again in the group."  (Irvin Yalom, The Theory and Practice of Group Psychotherapy)  Karl Marx put it this way: "It is not individualism [the child being personally held accountable for his actions (before his parents, the teacher, God) as a man is personally held accountable for this thoughts and actions (before God)] that fulfills the individual, on the contrary it destroys him.  Society [the child's/man's carnal nature, i.e. "human nature," i.e. the child's/man's "self interests" of the 'moment' (that which all children/men have in common)] is the necessary framework through which freedom and individuality are made realities."  (Karl Marx in John Lewis, The Life and Teachings of Karl Marx)

The role of education today is to 'liberate' children from parental authority, using the same method which was used in the garden in Eden to liberate two "children" from their Father's authority (Genesis 3:1-6), i.e. determining right and wrong based upon their "sensuous needs" and "sense perception" of the 'moment' instead of by faith in the Father's commands and rules.  Sounding more like Karl Marx than Marx himself, Hegel wrote: "On account of the absolute and natural oneness of the husband, the wife, and the child, ... the surplus is not the property of one of them ... all contracts regarding property or service and the like fall away ... the surplus, labour, and property are absolutely common to all, inherently and explicitly." (George Hegel, System of Ethical Life)   In this way the "cast-out ones," i.e. the "children of disobedience," i.e. the facilitator's of 'change' can take over and control the father's property, business, and family, talking his children into taking their unborn children's life as well as his life, and even their own life for the "well being" of society, with impunity, i.e. having no "guilty conscience" while doing so.

This procedure was noticed back in 1920 by the superintendent of California's public schools, of all places. "No school worthy of the name can exist unless the principle of respect for authority is observed.  No school can exist without discipline, without subordination of pupils to reasonable rules and regulations. Anarchy in school means anarchy in the nation later on. . . ."     "Has authority been banished in these later days?  Is there still such a thing as discipline?  Has the world reached a point where it will condone the formation of pupil soviets?"  (Will C. Wood,  Superintendent of Public Instruction of the State of California, California Blue Bulletin, 1920)

The "pupil soviet," i.e. "group grade" system is built upon the procedure of 1) a diverse group of children (some still honoring parental authority, most rebelling against it but still having a "guilty conscience" while doing so, and some questioning and challenging it, having no "guilty conscience" in doing so), 2) dialoguing their opinions to a consensus (there is no parental or Godly authority in dialogue, only "equality,"  opinions are the child's or adult's "feelings" and thoughts" of the moment, thinking upon their desires or pleasures of the 'moment' and their resentment toward authority which inhibits or blocks it, and consensus is the children finding "common ground," i.e. building a "feeling" of "oneness," i.e. relationship upon their desires of the 'moment,' over and therefore against parental or Godly restraint), 3) over social issues (negating any transcendent, i.e. parental or Godly concepts), 4) in a facilitated meeting (since parental or Godly authority carries with it a sense of judgment or condemnation for disobedience, engendering a "guilty conscience" for disobedience, an external source has to convince, i.e. "deceive" the children into believing that they will not be held accountable for setting aside the parent's or God's rules and commands for the 'moment'), 5) to a pre-determined outcome (that no decision is to be made without the forgoing steps).   In this way policy is being made according the "felt needs" of the 'moment.'  With the child's/man's carnal nature 'liberated' from parental/Godly restraint, his feelings, thoughts, and actions, and relationship with others are no longer restrained by the traditions of the past.  'Liberated' from parental or Godly authority he is able to be himself, of "human nature" only, i.e. becoming as he was before the father's/Father's first command, rule, fact or truth inhibited or blocked his carnal ways. Hegel believed that: "The child, contrary to appearance, is the absolute, the rationality of the relationship; he is what is enduring and everlasting, the totality which produces itself once again as such [once 'liberated' from the father's/Father's authority]."  (George Hegel, System of Ethical Life)

By starting with the child's "feelings" and "thoughts" (his opinion), i.e. by starting with "human nature," creating an "experiential chasm" where the child can feel safe in share his desires as well as his resentment towards authority which prevents him from attaining them, the parent's and God's authority (parental/Godly restraint) is negated, not only in his "feelings," "thoughts," and "actions" but also in his relationship with other children.  The educational procedure used in setting policy guarantees the outcome.  "By a careful design, we control not the final behavior, but the inclination to behavior―the motives, the desires, the wishes."  "If we have the power or authority to establish the necessary conditions, the predicted behaviors will follow." (Carl Rogers, on becoming a person: A Therapist View of Psychotherapy"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." (Carl Rogers, as quoted in People Shapers, by Vance Packard, Bantam Books)  "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."  "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)  Only by starting with the child's or man's "feelings" and "thoughts," i.e. the child's or man's opinion (circumventing parental/Godly authority, i.e. parental/Godly restraint), can world unity be attained.

Wilhelm Reich, the father of the "sexual revolution," who edited the journal of the Frankfurt School (Marxists from Europe), along with Kurt Lewin, who was dearly loved by Maslow, Rogers, etc., wrote:  "Sex-economy sociology was born from the effort to harmonize Freud's depth psychology with Marx's economic theory."  "Every effort must be made and all means employed to guard future generations against the influence of the biologic rigidity of the old generation."  "Every physician, educator, and social worker etc., who is to deal with children and adolescents will have to prove that he himself or she herself is healthy from a sex-economic point of view and that he or she has acquired exact knowledge on human sexuality between the ages of one and about eighteen." "… the education of the educators in sex-economy must be made mandatory."  "Those forces in the individual and in the society that are natural and vial must be clearly separated from all the obstacles that operate against the spontaneous functioning of this natural vitality." "It is the elimination of all obstacles to freedom that has to be achieved." "Natural sociability and morality are present in men and women. What has to be eliminated is the disgusting moralizing which thwarts natural morality and then points to the criminal impulses, which it itself has brought into being." "Sexually awakened women, affirmed and recognized as such, would mean the complete collapse of the authoritarian ideology." "the right of the woman to her own body." "The termination of pregnancy is at variance with the meaning of the family, whose task it precisely the education of the coming generation – apart from the fact that the termination of pregnancy would mean the final destruction of the large family." "The preservation of the already existing large families is a matter of social feeling; . . the large family is preserved because national morality and national culture find their strongest support in it."  (Wilhelm Reich, The Mass Psychology of Fascism)

By rejecting the Father, and His Son's authority we have turned our children over to seduces, deceivers, and manipulators, i.e. facilitators of 'change.'  Turning our children over to their control we are now being used as "human resource" for their carnal gain.  The Father, and his Son, Jesus Christ call us to the right way: "And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever."  1 Peter 1:17-23

© Institution for Authority Research, Dean Gotcher 2014-2015