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Monday, May 09, 2005

Communist Confession in the Classroom

Confession puts you under the authorities’ control.  It’s more than symbolic that Freud wanted his patients to lie down.

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IntellectualConservative has an interesting book review.  Bernard Chapin discusses “One Nation Under Therapy: How the Helping Culture is Eroding Self-Reliance,” a new book by Dr. Christina Hoff-Sommers and Dr. Sally Satel.

Mr. Chapin writes:

“For this reviewer, the most intriguing sections of the book concern our public schools which have become, in many ways, a loco therapistis for the country?s children.? To summarize the current situation, our primary and secondary institutions are presently expected to provide services which they are in no way qualified to offer.? It is now believed by many professionals that bestowing students with a good education alone is not fulfilling our mission.? They regard it as essential that we prepare pupils for every facet of life.? The line between teacher and social worker is becoming increasingly blurred.”

One of the techniques the reviewer mentions is classroom “confession” by students of their personal lives, a technique that immediately opens them to peer pressure and control by the teacher. 

During the Red Guard era in Chariman Mao’s communist China, confession was one of the regime’s most effective techniques.  Dissidents were subjected to vague accusations.  When they asked what wrong they had done, the authorities said, “You yourself know the reason.” People soon learned that, to escape liquidation, they had to “earn lenience” by “showing sincerity” through “confession.”

In a similar fashion, college students today are forced to stand before their classmates and “confess” the sins of their capitalist parents, who may have commited the “crime” of serving in our nation’s military forces.

This role for public education has been inherent in psychology from its beginning.  Generations of students have been taught that psychology is a scientific field of study that can be employed as a social-engineering force to create a good socialist world, though students were not told that socialism was the objective.  They were taught the secular and materialistic ideology of socialism, but these were not identified with the proper label.

For example, the college text assigned to my class in introductory psychology in the early 1950s was “Psychology and Life,” by Floyd L. Ruch, a professor at the University of Southern California.  Professor Ruch’s text opens with a discussion of the objectives of psychology, the foremost of which is solution of social problems:

“... The psychologist believes that man-made institutions can be changed, that man-made difficulties can be overcome.  He believes that man is a rational being who can solve his problems and control his destiny by applying scientific methods to human thought, feeling, and behavior.  One of the chief aims of psychology is to help solve the problems that arise as people live together in a complex society.

“Human happiness grows from the harmonious adjustment of people to the social conditions around them.”

Note the rejection of moral principles, of the concept of right or wrong.  Happiness, students were taught, comes from accommodating yourself to the changing mores of social behavior.  Not morality, but the material structure of society is the new, scientific path toward human happiness.

In chapter 18, “Psychology and Social Issues,” the author approvingly quotes a report by the Progressive Education Association, which stated:

“The high school in the United States should rediscover its chief reason for existence, i.e., it should give the youth an understanding and appreciation of the way of life we call democracy through living that kind of life every day at school.”

Now, more than fifty years later, we can see with greater clarity what these psychologists had in mind.  The thought police of multi-cultural education and political correctness no longer leave any ambiguity in students’ minds.

Compare that to Friedrich Engels’s 1847 “Communist Confession of Faith”:

Question 2 : What is the aim of the Communists?

Answer : To organise society in such a way that every member of it can develop and use all his capabilities and powers in complete freedom and without thereby infringing the basic conditions of this society.

Question 3 : How do you wish to achieve this aim?

Answer : By the elimination of private property and its replacement by community of property.

Question 5 : What are such principles?

Answer : For example, every individual strives to be happy. The happiness of the individual is inseparable from the happiness of all, etc.

Question 6 : How do you wish to prepare the way for your community of property?

Answer : By enlightening and uniting the proletariat.

Question 18 :How will you do this?

Answer. I. By limiting private property in such a way that it gradually prepares the way for its transformation into social property, e. g., by progressive taxation, limitation of the right of inheritance in favour of the state, etc., etc.

II. By employing workers in national workshops and factories and on national estates.

III. By educating all children at the expense of the state.

Question 19 : How will you arrange this kind of education during the period of transition?

Answer : All children will be educated in state establishments from the time when they can do without the first maternal care.

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Posted by Thomas E. Brewton on 05/09 at 02:03 AM
Education • (0) Comments
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