Everybody In! Instilling the Proper Mode of Human Conduct to Capture Hearts

In the last post, the cited Behavioral Scientist article justifying the need for #Charlottesville Conversations in all schools nationally, in turn cited a 1987 book The Battle for Human Nature by Barry Schwartz. Try not to be too shocked that I have now read that book and took today’s post title from its goals. See if anyone else thinks these aspirations were a good reason to try to create mayhem that tragically escalated, instead of simply serving as a rationale for a certain emphasis for the new school year. Since I have a hard copy I can tell everyone that the Acknowledgments page thanks a “Marty Seigman” who we all know as the Penn Prof behind Positive Education, Prospective Psychology, and Positive Neuroscience that feature so prominently in the actual new ESSA state plans and required Social Emotional Learning Standards now.

Just in case anyone thinks the following quotes cannot actually be anything more than a nerdy discussion, this is was what outcomes-based education was really about. It is what standards-based reforms such as the Common Core or even supposed alternatives like the Catholic Curriculum Frameworks are really about. It’s why we keep running into the phrase ‘human flourishing’ around every corner in education. I also suspect it is what the outcry over the DACA rollback is really about.

“How should society be organized? How should the resources of society be distributed among its members? How much should individual freedom be restricted, and in what ways? What is the extent of our responsibility to other human beings, and to the society to which we belong? What is the proper mode of human conduct, and how should it be instilled in people?”

That instilling in people is what the Tranzi OBE laid out in my book Credentialed to Destroy was all about and it is what its new rename as Graduate Profiles and Portraits of a Graduate gets at. My alma mater just put out its “Reflections on the Reformed Tradition  at Davidson College” where it describes the Marxist Humanist vision without using the M word but attributes the necessity for economic and social justice to the Presbyterian view of the world. Funny how it gets to the same place as what we saw with the Special Rome Edition of the 2016 World Happiness Report Vatican laid out for Catholicism or Islam’s Tarbiyah Project for schools. In case your alma mater has not yet added a new “Justice, Equality and Community” distribution requirement to mandate all “students’ intellectual engagement with social issues,” let’s quote the rationale everyone seems to be using to get at the internalized basis of future behavior:

“Educating the whole person involves more than training the intellect; it also involves training the knower’s interests and commitments. This inevitably influences his or her values, character, and behavior. Again, because Reformed believing envisions an expansive human calling (love of God and neighbor, or attention to the broadest ‘public good’), preparation for responsible living [College, Career, and Citizenship Ready?] does not reduce to intellectual training but involves the person’s other capacities as well. Indeed, when people pursue more particular callings or vocations, say as physicians, lawyers, parents, or teachers, the Reformed Tradition construes these lines of responsibility through which they serve others with their minds, hearts, and wills.”

I write books and this blog to do that, but somehow I doubt Davidson would see it that way. Notice you could substitute virtually every religious faith for what they are using the “Reformed tradition” to rationalize. For secular progressives, the word Democracy will substitute nicely as well. Virtually everyone seems intent now on insisting that education “cultivates humane instincts, and creative and disciplined minds for lives of leadership and service.” Again, this is not a new thing as we can see in a book from 1955 that Schwartz cited called Utopia 1976. It spoke openly about a desired “coming revolution of the spirit of man,” which is certainly a good reason for ubiquitous SEL, isn’t it?

The current Davidson statement complained about “those in our society, both conservative and progressive, who would separate faith and reason.” Utopia 1976 wanted that same combination to fuel its “desired revolution of the spirit”. It even provided the reason for all this Mind Arson and Dumbing Down I and others have documented through the years. Notice the use of the word “apperceive” to describe what Davidson called “disciplined minds” and “Marty Seligman” thanked above now calls Prospective Psychology. With Templeton Foundation funding just like the Jubilee Centre that has created the Knightly Virtues curriculum and the Moral Development Framework. If only we had some continuity in these initiatives across the decades, institutions, and countries. Oh, wait.

“We will avoid some of man’s great prior losses that occurred because discoveries came before man had knowledge enough to recognize the novel. We will apperceive what is in front of our eyes, and not only what is behind them. Every human, to lesser or greater degree, has the capacity of hypothesis, imagination, comparison, and reason. And this capacity, affected by environment, can be taught. [Can anyone say ‘inquiry learning’?] Even the art of intuition is not exclusively a matter of genes.

In fact, for some purposes the less informed are often the best equipped to grasp new principles. They are less thwarted by traditional acceptance of formerly held ideas.”

Oh, wow. Let that sink in. Utopia 1976 put this same aspiration even more succinctly by stating that “Dreams are a form of ideas and hence are powerful makers of history.” As a history major, that approach, cultivated deliberately and deceitfully by education, strikes me as quite dangerous. Davidson’s statement called it a desire to “cultivate creativity to affect change” in students. Schwartz in 1987, laying the cited foundation for the Charlottesville Conversations now, said it was all about a vision of human nature that sees it as mutable instead of fixed. If the type of education implemented and social conditions “in which people are at risk” can be changed, then, perhaps, people can be changed so that they operate under “a life of commitment to producing social change.”

The shifts we have all noticed in the curriculum make far more sense once we read Schwartz complain about “Knowing what forces are responsible for keeping the planets moving about the sun does not give people any particular power to control or change them.” No need then for a transmission of knowledge curriculum. Better to focus on creating a new guided moral compass to motivate a change in behavior and a desire to transform the world as it is.That would be “current social conditions” to Schwartz. I guess that would be the world behind us so we can concentrate on the world that might be. Prospective Psychology again or just competency-based education when accurately understood.

So “Knowledge” now is really only worth knowing when “it identifies aspects of the world over which people can exercise some control.” No wonder we keep hearing requirements for relevant, authentic learning. I am going to end this post with another Schwartz quote from his Epilogue as I believe it lays out perfectly why we keep hearing about Outcomes, Objectives, Standards-based Reforms, and Competency Frameworks. Remember how we just keep encountering a desire to use education to force an evolution of prevailing culture? Think about this when we falsely assume that the schools or colleges of today have the same purpose of the ones we attended.

“As culture develops, the paths are changed. Some stop being used and are allowed to fall into disrepair, slowly reclaimed by the wilderness. Others become popular and are lengthened and expanded to make room for all travelers. Culture’s paths are not accidental. They are meant to constrain people to move in some directions and not others; to make some destinations easy to reach and others impossible. These paths are meant to help travelers find their way.”

The paths of desired transformations via education are probably the least accidental of all. It’s why we keep coming across the same vision of the future, but with a variety of justifying rationales depending on the expected audience and what is plausible.

The true desired transformation may not be pleasant to see, but neither is there any doubt what education’s new role is and why it must be ‘student-centered’.

The whole student–head, heart, hands, and will.


Shocks, Stresses, and Yokeability: Resilience as the Balm Masking Total Control

Is Yokeability really a word? Well, we need it to show why both admitted Progressive Change Agents, supposedly right think tanks, both political parties, and so many other influential people signed that Williamsburg Charter. Interestingly, the author stated at the end of the Godly Republic book that although he had heard of the Charter copies of it were “hard to find.” I am not surprised given the infamous vision it was actually committing us to funding, and our institutions, to creating. DiIulio stated it was not until 2005 “while visiting Calvin College” that someone gave him a copy. If Calvin College rings a bell, it is probably because that is where the current Ed Secretary, Betsy DeVos, attended college. As I have plowed through all these books about a faith-based vision that I did not really want to write about, but could not avoid, I realized that everyone seemed to want to instill the concepts, Ideas, beliefs, values, and habits that would create a ready-and-motivated-to-act Maker of History.

Moreover, even though those books I cited broke out the so-called faith-based vision to be partners in meeting human needs and to get taxpayer funds for doing so, I recognized last week as the Rockefeller Foundation rolled out its 100 Resilient Cities strategy at a late July meeting in NYC, that the so-called FBOs (faith-based organizations) were no longer being talked about separately as they were in the 90s and the Bush 43 years. Now they have a new acronym–CBOs–community based organizations. If we had not walked through the books linking all these FBOs to a new vision of humanity, transformational change, and a new form of citizenship, the true nature of the change and all the different partners would be hard to see. You may want to check out this site https://www.ujimaboston.com/ to see what the vision of the future currently looks like.

Likewise, the book I cited on Building a Community of Citizens had a companion book published in the same year called Educational Innovation: An Agenda to Frame the Future that used the state of Pennsylvania as the example and Transformational Outcomes Based Education as the technique to be used. Frankly, I got the best feel for what the Right and FBOs wanted to do in a very odd place–a 2013 book by Hillsdale College President and Heritage Foundation Board member Larry Arnn. Heritage is a signor of that “hard to find” Charter and I looked into the book The Founders’ Key because of all the deceit surrounding Hillsdale’s Barney Charter School Initiative and the Common Core as well as the tendency to attribute erroneous narratives to the so-called ‘Founders’ vision.’

We have come across the phrases self-governance, self-discipline, or self-regulation as the so-called new purpose of education. Arnn laid out a similar function under the title the ‘well-ordered soul”, which he viewed as an obligation of governments to create so that it “must settle into the characters of the people.” He quoted James Madison approvingly for saying that the “passions [of the public] ought to be controlled and regulated by the government.” Yikes! Arnn defined the “well-ordered soul is one in which the reason moderates and guides the passions toward good action.” We could ask who gets to decide what that ‘good action’ is, but that would require parents who grasp that math, science, and classical literature are actually not about the transmission of knowledge anymore and they might dispute that shift.

To get some sense of why I say the Right Pincer also wants Marxian Makers of History to transform the world that currently exists let me quote from Arnn in his Conclusion as it may be the single best example of what a dialectical view of history actually reads like. Moreover, this vision never had to be translated from German unlike Uncle Karl’s.

“History, then, is a story of circumstances playing on human beings. Human beings are shaped by these circumstances, and also they shape the circumstances back. We discover this through modern philosophy, a branch of science. Philosophy [putting theory into practice? action research?] becomes a form of making. It supplies the hope that we can shape our world to fit our will.”

I am not sure you or I belong to the ‘we’ or ‘our’ making such decisions and then enshrining them in ‘transformative’ or ‘innovative’ education. Let’s look somewhere else I found that same Maker of History vision as in “Stop telling our story! We decide what happens next. Because it’s our story now and we are making history ourselves.” I have warned before that during the Cold War, intellectuals on both sides of the Iron Curtain were pushing Marx’s Human Development Society vision on the West. That stage when all needs could supposedly be met because capitalism’s ingenuity had produced a magic technology (identified as the computer and intercommunications technology like the Internet). That post-capitalist stage was called little ‘c’ communism by Uncle Karl.

When the book communism for kids was published by MIT Press in 2017 many of the same groups that push a false narrative surrounding the Common Core and education ridiculed the book as trying to bring back the already tried failed Communism of the USSR or Mao’s China. Since I knew that was not the real danger now and had learned to doublecheck the offered narrative I bought the book. It actually defined communism as the “society that gets rid of all the evils people suffer today in our society under capitalism.” It’s “never been tried before” says the book and what the book described actually fits with what I am reading coming out of 100 Resilient Cities, especially the recent Resilient Boston paper.

See why I am worried? And the same techniques we have encountered from the behavioral sciences that can supposedly create a Revolution of the Heart or a well-ordered soul via Tranzi OBE as I nicknamed it in my book Credentialed to Destroy are to be used to “generate desire…a form of desire capable of jamming images of a better world into every fracture of daily life, from subway rides to service jobs to global poverty. In every moment of social suffering, this desire demands a better way of life.” Use education then, visual imagery, and perhaps even virtual reality gaming, to create communist desire. The book did call for that and all the hostility to the individual in post after post is even more troubling once we recognize that this vision for communism needs “the cracking of the individual self, the end of our isolation…Would we, the collective subject of humanity, through communism, finally realize our own being by appropriating a world that actually belongs to us already, because we created it?”

The book laid out a desired goal “to collectively transform all social spheres” and to fulfill a “demand for social-that is to say, political and economic–democratization.” That is precisely what the hard to download but worth it Resilient Boston laid out. Education and working with local school districts is merely one component of this total transformational vision but it is an integral and explicit component. After all, to be resilient requires achieving racial equity per the plan and that “requires a comprehensive approach. Beyond working to change individual policies and practices, we must also transform our entire systems of thinking and acting…” See why MIT Press translated and published that bini adamczak book?

Nobody is mentioning Uncle Karl and resilience sounds so much better than the ‘c’ word, but the function and, quite frankly, the goals are the same. The goals of course require a political reorganization of society so that “Racial equity means ‘closing the gaps’ so that race does not predict one’s success, while also improving outcomes for all. Equity is distinct from equality in that it aspires to achieve fair outcomes and considers history and implicit bias, rather than simply providing ‘equal opportunity’ for everyone. Racial equity is not just the absence of overt racial discrimination; it is also the presence of deliberate policies and practices that provide everyone with the support they need to improve the quality of their lives.”

That really is what Uncle Karl called his communist Human Development Society vision and we have to be able to recognize what we were never supposed to even hear about in time. The Rockefeller Foundation in its 100 anniversary publication wrote about its social engineering aspirations since its founding and desires to steer humanity in new directions and we really ought to take them at their word. Anyone interested in the organized deceit around Climate Change should appreciate that it provides a rationale for the desired political control and reorganization of all those “social spheres of society”. An obligation for racial equity does the same.

Here’s the definition of a Resilient City and notice how the definition of stresses pulls in the desired Marxian desire to meet needs that the FBOs we encountered have also declared to be part of their religious vision and the Williamsburg Charter. Bolding in original.

“the adoption and incorporation of a new view of resilience that includes not just shocks–such as floods, nor-easters, and other acute events–but also stresses that weaken the fabric of a city on a day-to-day or cyclical basis, such as economic hardship or social inequality.

By addressing both shocks and stresses in a holistic manner, a city becomes more able to respond to adverse events and is better able to deliver basic functions in both good and bad times…We must acknowledge our history, heal our collective trauma, and advance racial equity, social justice, and social cohesion if we are to move forward as a truly resilient city. Building resilience starts with identifying our most important problems first and figuring out the best ways to tackle them together.”

Now think of that resilience vision being implemented by laws we are unaware of and education that we are being deliberately misled about. Think about the implications of a generation of schoolchildren and certain voters being told that the following quote is what Martin Luther King stood for. We all commemorate a holiday for him after all.

“Whatever affects one directly, affects all indirectly. I can never be what I ought to be until you are what you ought to be. This is the interrelated structure of reality.”

Anyone else interpreting that quote from Resilient Boston to be fostering the needed “communist desire” instilled via education and new practices of citizenship at the internalized level of habit in a well-ordered soul? A suitably yoked soul for a resilient and transformed 21st century society?


Priming the Springs of Action: Reconstituting We the People Via Internalized Habits and Values

Rather than continue on with what is going on now behind our backs in K-12 education globally, let’s go back in time first to pick up some of the ‘deep pillars’ from the late 80s and 90s that ground the supposed “social capital that is comprised of human character, competence and values.” In my book Credentialed to Destroy I laid out the template for what was called Transformational Outcomes Based Education. I also covered events taking place in the mid to late 80s in the West that suggested insider preparation for the “Fall” of the Berlin Wall and Communism. Today’s post should be seen as building on the Deep Pillars also laid out in the book. We need to grasp every aspect that political insiders, think tanks, institutions of faith, and other public policy forces who turned out to be involved, were quietly advocating and implementing to achieve a particular vision for the future.

This is from an essay “Citizenship: Transcending Left and Right” contained in a 2004 book Building a Community of Citizens: Civil Society in the 21st Century. I found it referenced in footnotes as I followed up again on the deceit surrounding the Common Core and other education ‘reforms’ currently. If this quote reminds anyone else of Amitai Etzioni’s New Golden Rule, he is listed as a consultant on the book. As we have encountered the Bradley Foundation a great deal as we have followed widely disseminated education narratives that happen to be false, I should note that their then President, Michael Joyce, also wrote one of the essays in that book.

“A closer look at these issues will reveal that today’s crisis of values has nothing whatever to do with ‘capitalist’ and ‘socialist’ institutions. It is a by-product of individualism…The real source of these problems is in us, as we search for a way to integrate the modern emphasis on individual self-expression with a vision of values, community, and purpose that transcends the individual self–a way to integrate freedom and order.”

How often do we now hear the phrases ‘self-government’ or ‘self-governance’? We simply assume it means something having to do with our individual autonomy. Turns out we get to have a “new kind of politics” grounded in psychology and the “self-governance of individuals and communities…[a] two-dimensional value system underlies the self-governing approach to the world, which borrows the best of both capitalism and socialism and combines them in an integrated vision.” That would be an integrated vision of course to be imposed invisibly by Bipartisan laws few read, a new vision of education, and “a change in the spirit of individuals and the community that comprises them.”

Let’s skip to another book from 1998 brought to us by the Center for Public Justice that “pursues civic education programs from the standpoint of a comprehensive Christian worldview. The Center advocates equal public treatment of all faiths and seeks political reforms to strengthen the diverse institutions of civil society.” It turned out that Antonio Gramsci was not the only visionary to see Marching through the Institutions as the way to later prevailing consciousness and culture. So have groups, politicians, and think tanks many of us have simply assumed to be representative of Conservatism. It turns out though that the best way to get Marx’s Moral Revolution in place is to get religious faiths on board as well, control education, and redefine concepts like Liberty and Freedom we all think we understand.

Naming Educators as the Levers Shifting the Human Personality To Marx’s Moral Revolution

is the post I have to simply assume everyone is familiar with so we can move forward to what was laid out in then Senator Dan Coats’ 1998 Kuyper Lecture and printed as Mending Fences: Renewing Justice Between Government and Civil Society . It is once again selling the vision that liberty requires a certain kind of citizenry and democracy is a “set of habits…[that] depends on an internalized willingness to respect the rights and dignity of others.” All of our encounters with Classical Education about the principles of the Good, Character, and Virtues appear to go back to this vision where “these virtues require more than intellectual assent; they must take root not only in minds but in hearts.”

Yet again, we have a vision where civil society institutions are supposed to “protect against individualism, turning our attention to the needs of others, the benefits of cooperation, the necessity of trust, and the value of the common good.” All citizens and especially students with their still pliable minds and hearts need “those ideas and sentiments” that will free “individuals from the solitude of their selfishness.” When I wrote Credentialed to Destroy I laid out the transformational vision of Social Reconstructionists. I cited to admitted progressives who had been explicit about their intentions. Turns out so have the so-called Right and institutions of faith and they have resurrected a Dutch politician from the 19th century, Abraham Kuyper to do that while pretending a reconstructionist aim is simply a matter of faith. (Italics in original in Mending Fences)

There is a common good greater than individual rights, and society must actively and tirelessly seek it. Kuyper exclaimed, “We shall not be satisfied with the structure of society until it offers all human beings an existence worthy of man.” In a beautiful passage Pope John XXIII defines the common good as “the sum total of those conditions of social living, whereby men are enabled more fully and more readily to achieve their own perfections.”

But I did promise deep pillars and we have remained in the 90s, haven’t we? In my tiptoeing through the footnotes, I not only found the books cited above, but also a 2007 book Godly Republic: A Centrist Blueprint for America’s Faith-Based Future. Written by John DiIulio, Bush 43’s first faith-based czar, it had an Appendix I had never seen referenced before from June 25, 1988. The document was called the Williamsburg Charter: A National Celebration and Reaffirmation of the First Amendment Religious Liberty Clauses and whatever the 100 highly influential people who signed the charter thought they were endorsing, the actual function of the document is to commit to an internalized Marxian moral revolution. Yes, I am sure as I have read a lot of the language when no one is pretending anything other than driving the deep pillars the Human Development Society would need in values, beliefs, emotions and other motivators of future action.

Yes the references are a bit oblique at first, tucked away into phrases like the “remarkable opportunity for the expansion of liberty” and a desire for the “ordering of society” around common “commitments and ideals” that all people are to live by. It is inherent in the language too that “rights are universal and responsibilities mutual.” Remember the definition of ‘precepts’ from the last post and their current sudden ubiquity, as we go back to the paragraph that follows “A time for reconstruction” heading:

“We believe, finally, that the time is ripe for a genuine expansion of democratic liberty, and that this goal may be attained through a new engagement of citizens in a debate that is reordered in accord with constitutional first principles and considerations of the common good. This amounts to no less than the reconstitution of a free republican people in our day. Careful consideration of three precepts would advance this possibility.”

First, the criteria must be mutual which gets translated to mean that the “intention of the Framers” is not enough. We reconstituted citizens must also internalize as  habits “consideration of immutable principles of justice.” Should we look to Kuyper or a 1930s Pope as quoted above? Secondly, the “Consensus must be Dynamic”. One wonders if an earlier draft said Dialectical instead, but that might be too obvious to get all 100 signatures. We are told that “Reconstitution requires a shared understanding of the relationship between the Constitution and the society it is to serve.” We the People must affirm those principles in practice. Supposedly this mandate is NOT authoritarian because it is civil society imposing at the level of hearts and minds in order to “contribute to the spiritual and moral foundations of democracy.”

That’s clearly John Dewey’s definition of democracy which explains why one of the Rockefeller heirs wrote a book about him and his work driving a Religious Humanism vision that I keep hearing being mirrored in Faux Narratives. The third precept is that the “Compact Must Be Mutual”. Suddenly, “the First Amendment…is the epitome of public justice and serves as the Golden Rule for civic life.” Personally, I think being told by so many public officials that a “general consent to the obligations of citizenship is therefore inherent in the American experiment, both as a founding principle (‘We the people”) and as a matter of daily practice” is certainly a violation of the spirit of the phrase “the government shall not…”

Let’s end there as these quotes place so much of what I documented in my book and then later on this blog into their true transformative functions. The empathy push from the last post makes so much more sense if we now supposedly have a “responsibility to comprehend” the perspectives of others. Pushing a common core of mandated values, attitudes, and beliefs fits with a desire for “a broad, active community of understanding to be sustained.”

Take a look at that Williamsburg Charter in one of the variety of places it can be found. It will do wonders toward our finally achieving an accurate “community of understanding” about what is truly going on in education and why.


Reliable Compass: Wiring a Neural Noetic Keel without Popular Outrage or Scrutiny

How often do we see education changes pushed in the name of being ‘internationally competitive’? Let’s take a look at something Andreas Schleicher of the OECD said just a few months ago: “In the past, education was about teaching people something. Now, it’s about making sure that students develop a reliable compass and the navigation skills to find their own way through an increasingly uncertain, volatile, and ambiguous world.” Disagree with that new vision of education? Well, realistically most of us do not get a chance to because that wholesale shift in direction is hidden behind a phrase we simply assume we understand.

Let’s try another one, should the primary purpose of education in the 21st Century be “the intentional attempt in schools to foster the development of students’ psychological characteristics that motivate and enable them to act in ethical, democratic, and socially effective ways”? Again, that’s a shift that parents or taxpayers may never see as it hides behind phrases like Whole Child, Classical or Character Education, or College and Career Ready. In other words, if the typical child is being supplied with the Ideas and Concepts to guide their thinking in predictable ways, we adults are likewise being supplied with poorly grasped new definitions and false narratives about the Common Core or competency-based education that are also intended to guide our thinking and areas of concern.

While my tendons were healing I noticed a sudden push from a variety of education sites for a Parent Toolkit for Student Privacy that I decided to take a look at. I read it and recognized that it wasn’t going to solve the real problems and its release would simply obscure parents ever truly grasping the nature of these education ‘reforms’ and the purpose of standards and data gathering. To use Schleicher’s term, the internalized compass at the level of our children’s minds and personalities would still be wired up at school and parents would remain unaware. Meanwhile they would believe they had ‘protected their child.’ Since parents would remain unaware of the presence of the compass they could not discern the vision it was invisibly steering their child to adopt and support in daily behaviors.

When I started looking more into that Toolkit I saw admitted Progs and purported conservative think tanks and education blogs all writing about this supposed new panacea. After years of doing Due Diligence on desired acquisitions, my gut instinct is always to first look for the funding. In this case, it was not one of the usual suspects like Hewlett, Gates, or Carnegie. Instead, a Rose Foundation was credited. It turned out to be a social justice advocacy based in Oakland, California that functions as a philanthropy pass through so maybe a better-known or infamous charitable name did fund that toolkit after all. https://rosefdn.org/wp-content/uploads/2014/07/theorychange.pdf lays out the Rose vision for how to achieve Community Change

Sponsoring a Privacy Toolkit that essentially misdirects the attention of concerned and attentive parents  makes perfect sense for an advocacy seeking community change if the building block for the desired change is creating that desired ‘reliable compass’ within each student during their years of schooling. People cannot rally against initiatives they are unaware of because of a coordinated effort to deceive them. It just cannot be coincidental that so many pushed the same largely irrelevant to the actual problem panacea at the same time. We are apparently supposed to believe that there is a database of PII-Personally Identifiable Information–that will be used to track our child and control their future opportunities for work. We are also being misled that nothing imposed at the state or local level can be dangerous. Sure it can, especially when we are being lied to so we are all unawares.

Last week, the “Engaging the Private Sector and Developing Partnerships to Advance Health and the Sustainable Development Goals” report was released after 2016 workshops took place in NYC and London. Another lost invite. It was all about the need for transforming partnerships at the local level that include business and bind to a different vision of the economy and the purpose of business.” Still think the local is a way out and it is the feds in DC who are the primary promoters of evil? This SDG vision and expansive view of health needs a vision of education that “can facilitate changes in values, worldviews, and behaviour at the level of the individual, community and society as a whole. This works particularly well when agreement exists on common values and the best and most desirable behaviours.”

Agreement exists all right, but it is not on hardly any parents’ radars because of all this organized deceit. A philanthropy interested in social justice and community change would have every reason under this vision of how to achieve the SDGs to push a Privacy Toolkit that makes the desired changes at the level of the individual easier because it is the classic “Look Squirrel!” misdirection. How do we get the desired “empowered, critical, mindful, and competent citizens”? Remember the Positive Education report I covered in the March 6 “Radio Silence” post or the “Inside Out” aims from the last post? Does anyone doubt that the Reliable Compass will also serve as the desired internalized component of Amitai Etzioni’s New Golden Rule I covered on April 4 in “Embody or Perish”?

The June 2017 IPEN Newsletter hyped a new Framework for Character Education in Schools from the same Jubilee Centre we met in this post from last spring on the supposed Science of Virtues. http://www.invisibleserfscollar.com/locating-the-internalized-information-guiding-human-behavior-so-it-can-be-controlled-and-transformed/ Notice that same aim as well as the word redefinition technique we are still dealing with now. In that case it was what the word ‘Liberty’ is now to mean behind our back. See if this does not sound like the same aims we encountered above repeatedly.

“Schools should consider questions about the kinds of persons their students will become, how the development of good character contributes to a flourishing life, and how to balance various virtues and values…Schools should and do aid students in learning to know the good, love the good, and do the good…Human flourishing is the widely accepted goal of life. To flourish is not only to be happy, but to fulfill one’s potential. Flourishing is the ultimate aim of character education. Human flourishing requires the acquisition and development of intellectual, moral, and civic virtues, excellence specific to diverse domains of practice or human endeavour, and generic virtues of self-management (known as enabling or performance virtues).”

Let’s take a break from that quote to catch our breath and mull over just how manipulative and hidden those aims are. After all, those very same ‘enabling or performance virtues’ are outlined in standards for social and emotional learning. The Faux Narrative though has parents convinced we are back to a concerning database of PII and their poor tracked child. Do you remember my warning about the Marxian Human Development Society and the new kind of citizen with different internalized personal traits, values, and beliefs it would need? Doesn’t this all just fit perfectly? No wonder our attention keeps being directed in unison elsewhere.

“Character education teaches the acquisition and strengthening of virtues: the traits that sustain a well-rounded life and a thriving society…Students also need to grow in their understanding of what is good or valuable and their ability to protect and advance what is good. They need to develop a commitment to serving others, which is an essential manifestation of good character in action.”

If that sounds rather collectivist, it’s because that is precisely the intent we were never supposed to grasp. If fundamental to transforming “social and institutional conditions within all human beings can flourish” is instilling an internalized “ethos of cooperation and mutual goodwill,” what better tool could there be than using education to make that the nature of the “reliable compass”?

Embody or Perish: Unmasking the Communitarian Motto Behind Student-Centered Learning

If this blog provided sound effects, I could blow the whistle now and holler that we have reached our destination. This is the 6th post in a series that began on February 27. I used the unexpected DeVos declaration of our ‘moral obligations’ and the IPEN paper on global education as recent examples of what the UN had enacted in the late 90s as the Universal Ethics Framework. I found that because well-known communitarian advocate Amitai Etzioni cited it as he laid out his vision for The New Golden Rule: Community and Morality in a Democratic Society that seemed to accurately reflect the actual classroom and school implementation of Radical Ed Reform going back to the mid-80s. It also seemed to track all the organized deceit I had found about SEL Standards, the Common Core, and other matters which are too consistent in what is being suppressed to be coincidental.

Let’s dive right in because as I have warned, a communitarian mandate pops up on a regular basis and it is always mired in deceit. Now I know why. To prevent resistance to what is being sold as an italicized regeneration of American Society that seeks to penetrate ALL schools and ALL colleges and universities. Here’s the quote that also fits with what was laid out in A Call to Civil Society and Hardwired to Connect from the last post. It explains the neural emphasis we just keep coming across now:

“The communitarian analysis, at least as practiced here, involves a keen awareness that values need to be embodied; that is, for values to guide behavior, a society needs to evolve social and personal formations that undergird the society’s values…Embody or perish is the communitarian motto behind much of what follows.

Embodiment refers to the need for shared values to be internalized by the members and for these values to be integrated into the societal formations [like schools and churches] that help shape behavior.”

Won’t federally required ‘performance standards’ be so useful in making this needed internalization and embodiment an invisible component of how every student will succeed? If such sarcasm seems unbecoming, we need more quoting, especially on how a communitarian society differs from an authoritarian one. My succinct explanation is the coercion is imposed neurobiologically via education to become a Habit of Mind so the coercion is mostly invisible. At least it was until I wrote Credentialed to Destroy and then this presciently named blog. Communitarian societies are steered in “a new shared normative direction. Communitarian societies differ from authoritarian societies in that they require a smaller core of shared values (although significantly more than the societies individualists envision).”

That antipathy toward “individualists” sounds straight out of the new Classical Learning Test hype, doesn’t it? That’s not coincidental, as I will show later. Etzioni stated that:

“the new golden rule requires that the tension between one’s preferences and one’s social commitments be reduced by increasing the realm of duties one affirms as moral responsibilities–not the realm of duties that are forcibly imposed but the realm of responsibilities one believes one should discharge and that one believes one is fairly called on to assume.”

Education, of course, is first on the list of the ‘normative means’ used to create the desired moral commitments which enough people have internalized as the basis for their likely future behavior to change the direction of the society. In case anyone thinks this is just the admitted Left pushing this, remember that Hardwired to Connect from the last post with its ties to the supposedly conservative think tanks pushing School Choice vocally also stated explicitly:

“… an ‘us’ strategy is quite different. It is much broader and more radical. Its focus is cultural, not merely political or programmatic. It aims less at a specific intervention than a fundamental social shift–a change that involves the society as a whole. A ‘them’ strategy is about getting specific things done, but it is more fundamentally about guiding an entire society in a certain direction.”

My book’s pivotal observation that the actual Common Core implementation targeted student’s ‘values, attitudes, and beliefs’ makes so much more sense once we become aware of the widespread desire for Social Reconstruction that is no longer just a project of the admitted Left. Did you know that Chester Finn of Fordham, who we have tracked back to the mid-80s duplicitous Project Education Reform and forward to his work with Diane Ravitch and now Fordham’s co-sponsorship of the PEPG forum at the Kennedy School of Government, is listed as a signatory to Etzioni’s Responsive Communitarian Manifesto? So are several other people tied to those IAV papers in the last post. This truly is where the Right and Left Pincers want to take education. They want the coercion to be invisible and binding.

As I told my kids when they were growing up, wanting something doesn’t mean you are entitled to get it. To avoid the invisible coercion we have to know this vision “requires that most members of the society most of the time, share a commitment to a set of core values, and that most members, most of the time, will abide by the behavioral implications of these values because they believe in them rather than being forced to comply with them.”

The role of all these think tanks makes much more sense to this vision if we know that “a core of shared values also enhances the ability of a society to formulate specific public policies.” Try not to be too shocked that elsewhere those policies must include society and its individual members meeting all needs to provide for ‘individual well-being’. The Communitarian agenda says that is the 21st Century purpose of government. Nothing like 21st Century euphemisms redeeming Uncle Karl’s real vision of human development.

Lamar Alexander doing a presentation at AEI last week pretending ESSA supposedly gets the feds out of education makes perfect sense if ESSA laid out a mandate for the needed framework to force internalization within each student. Remember the requisite Internalization must occur without effective opposition from parents and taxpayers. Also, the local hype fits with the statement that “reconnecting the political decision-making bodies to community dialogues is one of the most important items of the communitarian public policy agenda.” Fits right into what AEI’s President Arthur Brooks called the true tenets of Conservatism. It requires a  Revolution of the Heart too.

The calls of SEL Standards for self-discipline or self-regulation, or what the Faux Narrative refers to as ‘self-government,’  ( https://www.jamesgmartin.center/2017/03/common-core-damages-students-college-readiness/ )  which is also straight out of the Manifesto mentioned above,  call for a longer quote from Etzioni that explains all:

“From a communitarian viewpoint, to draw on public schools as developers of character (for a stronger, higher self) it is most important that they focus on development of personality capabilities that enable people to act civilly and morally. [Soft Skills for All!] First among these capabilities is the ability to control one’s impulses [Is that what the above link calls the ‘right and responsibility of self-rule’?]…Second, a well-formed person must have what Adam Smith called ‘sympathy’: roughly, the ability to put oneself in the other person’s shoes, what we would refer to as empathy. Without this quality, there is little likelihood that children will develop charity, fairness, respect for other people, or the other virtues. When a person possesses these twin capacities, the psychological foundations for abiding by internalized values are in place.

Once schools are restructured in ways that enhance personality development, the question of which specific values are to be taught recedes in importance but still needs answering.”

The requisite ‘non-cognitive factors’ that must be a component of the State Plans under ESSA all go to that personality development prerequisite in one way or another. It’s not a database, but a starting point to get the needed internalized change to support this communitarian vision of a new moral order. It’s not coincidental that the definition of the law taught in elite law schools has now been altered quietly as the “enterprise of subjecting human conduct to the governance of rules.”

I personally reject the distinction that something is not coercive as long as people and governments can successfully misrepresent what they are up to via education and the law. It is also greatly troubling I keep coming across references to collecting data on where students are in each of the 24 listed characteristics of the VAI-Values in Action–Character Survey.

I need one more quote from Etzioni that goes a long way towards explaining what makes education through provided conceptual lenses and themes about what is important, cross-cutting, or Good, True, and Beautiful so necessary to a transformationalist. We will need it in the next post as I continue to prove this IS the vision ALL of education is being organized around. Long time readers will recognize this is the theory with the nerdy name of Ascending from the Abstract to the Concrete created in the USSR in 1962.

“Such statements about moral causes that present themselves to us as compelling are similar to what religious authorities speak of as revelation. This does not mean we cannot reason about these matters. The fact that some cause initially appears to one as powerful does not obviate the need to examine it closely. However, here reason follows and buttresses revelation, and not the other way around…It should be noted that reason plays a rather different role here.”

I’ll say. I wanted to shout “Transfer” as Lauren Resnick has been pushing for in education reforms for decades. She must be so pleased that her integral Higher Order Thinking Skills that embodies this very concept of Revelation first, and then Apply the provided concepts to real world, concrete situations, is a required ESSA component. Measuring every student for compliance at least annually.

That will be so useful for imposing this requisite Internalization.

Next time we will find this same goal being stated in terms of the US Founding Fathers and the purported requirements of “constitutional government.” We will see more clearly then why facts get in the way of simply accepting the provided concepts as Revelations that are to be accepted, internalized, and never disputed.

I feel like such a naughty Individualist sometimes for recognizing when we are being lied to and when something else has the same function.

Revolution of the Heart–Right Actions, Good Thoughts, and Correct Intentions

I wish I could tell you I made up that title because it sounded alarming and I wanted attention. No such luck, unfortunately. I followed the trail of deceit surrounding the Common Core, competency-based education, and School Choice to a 1990 book by Neil Flinders called Teach the Children: An Agency Approach and started quoting. I remain a curious and pondering Individual even if that concept is now to be openly ridiculed and rejected. Notice that it will not be that much discredited Individual (which the Orwellian term ‘School Choice’ wishes to reengineer noetically) that gets to decide what is Right, Good, or Correct. No, we are in the era now of Brain-based learning and as the Institute for American Values’ Hardwired to Connect: The New Scientific Case for Authoritative Communities put it, we need a new kind of education and a new model of human development to fit with the italicized fact that “Social context can alter genetic expression and impact neurocircuitry itself.”

Nothing like neural rewiring to implement a desired new “bio-psycho-social-cultural model of child development” grounded on the fundamental premise that morality is about “love of neighbor.” The sought “authoritative community” trumps the historical set of values that built up the West’s prosperity and advanced levels of technology known as “individualism.” Community will now define “what’s virtuous” which is probably why I can track that IAV document to the NIH funded Science of Virtues guiding K-12 education and a new communitarian definition of Liberty that I covered last March in this post. http://www.invisibleserfscollar.com/locating-the-internalized-information-guiding-human-behavior-so-it-can-be-controlled-and-transformed/

Little did I know that just barely a year later, we would link that to a declaration that “an authoritative community stands for certain principles [ideas, concepts, Enduring Understandings!] and, in its treatment of children, seeks to shape and launch a certain kind of person. Put a bit more formally, an authoritative community clearly embodies a substantive conception of the good and includes effective communal support for ethical behavior.” We will get back to that confessional report and its IAV 1997 predecessor A Call to Civil Society in a minute after we cover the how. Through euphemisms like Growth, Student Achievement, Social and Emotional Learning, or federally required Higher Order Thinking Skills  that mask an Education that puts the heart in charge of how the brain thinks.

Agency education then (which based on what I know from writing Credentialed to Destroy acts like what that book laid out as Tranzi OBE and competency-based education) states that “what people think, how they feel, and the way they act in relationship to themselves and others is more central to education than what methods, techniques, or organizational strategies are supplied.” Under any of these names, I can recognize its tenets and it is tied to this call for radical “Authoritative Communities”. It is, according to that book’s dedication, the kind of education needed for “those individuals who will occupy the twenty-first century.

Flinders stated that his book was for those seeking to use education “for establishing moral and intellectual rather than economic order.” Much like these other two reports though, Flinders did tie his education vision to the “unequal distribution of wealth” and that “current economic orders are driven by greed, power, and pride” with “some people…sensitive to the divine alternative to these faulty economic orders.” It’s not that I see Uncle Karl behind every tree or new vision of education. I simply recognize both his handiwork and the updated Marxist Humanism vision launched on the rich and technologically advanced West in the early 60s when I run across it. It is everywhere present in the language of these reports and books, even though there is no alarming use of the M word.

Just its themes so let’s get back to quoting so we can also see that this Third Way to be grounded in community, new values, neurocircuitry, and false narratives like the 2011 Closing the Door on Innovation is tied to what I usually simply shorthand as the MH vision, instead of always writing out Marxist Humanism. It does explain that new definition of Liberty noted above as well as why the Hoover Institution seemed to like A Call to Civil Society when it came out. http://www.hoover.org/research/civic-renewal-vs-moral-renewal In case anyone is hoping I am being overly alarmed when told that “we Americans understand freedom, our primary civic end, as an ethical condition–not simply as immunity from restraint,” I personally want a buzzer I can sound every time we track new visions of education or “civic obligations” to such redefinitions of historical terms.

If I am told that “our core imperative is democratic renewal through civic engagement” and that “effective civic engagement…depends on a larger set of shared ideas about human virtue and the common good,” do we as parents and taxpayers have a right to a head’s up to such a fundamental shift before this new vision is simply instilled as Habits of Mind in student-centered, personalized education? Where’s the actual Choice in School Choice if all the available educational choices are quietly committed, under a myriad of differing terms, to neurally instilling these selected virtues and ideas that will guide Right Actions, Good Thoughts, and Correct Intentions grounded in a New Golden Rule as Hardwired to Connect put it.

Flinders is not the only one tying this vision of education to concern over economic inequality. Also remember that the same Bradley Foundation that supports Harvard’s PEPG and its Education Next visions proudly funds the IAV behind both reports I am quoting from. In 2016, my research showed that the same Hewlett Foundation behind Deeper Learning and the Rockefeller Brothers Fund were too. Those philanthropries make strange bedfellows unless I am right that the Right and Left Pincers behind School Choice are headed in the same direction and that direction is the stealth enactment of the MH vision. Education and the law, two of my personal specialties, are primary tools. Here is A Call to Civil Society again:

“The economy exists to support human flourishing. It is not an end in itself…the weakening of civil society, including its moral foundations, is closely connected to the persistence and spread of economic inequality.” Does anyone doubt that IAV would be quoting Thomas Picketty if this report were reissued now? At least Picketty is honest about his agenda. What happens to us all when students are simply taught to feel and act on “our belief that we are one people, with obligations to one another”? If you are lucky enough to have escaped reading reading Uncle Karl and the MH template expressed without any mention of him, here is the IAV 1998 expression of it:

“…the basic subject of society is the human person, and the basic purpose of government–and all other institutions–is to help foster the conditions for human flourishing. In turn, the essential conditions for human flourishing are the elements of what we are calling democratic civil society, anchored in moral truth.” That moral truth is apparently that we have obligations to all others to meet their needs and that it is only in community “can we approach authentic self-realization.”

No wonder I kept stumbling over mandated communitarian concepts and practices as I tracked the actual requisite Common Core implementation in schools and classrooms. If think tanks and universities are going to push a vision of education that deliberately overrides the beliefs common to “most Americans today–[that] we humans, at least in the US, are autonomous units of desires, rights, and legitimate values of our own choosings. We are self-originating sources of valid claims, essentially unencumbered, self-owning, and auto-telological” they need to be open about it. Otherwise we have deceit to parents about what the Common Core is really about and how the various remedies they are being sold actually tie directly to this agenda I am describing in this post.

We are due more than a dismissal like “we view this understanding of the human person as fundamentally flawed” in a document most of us have never heard of. If this masked vision of education  reforms and its true purpose is tied to adopting “a new ‘civil society model’ for evaluating public policies and solving social problems,” aren’t we entitled to be told of the linkage? If we are told that the “new model is essentially ecological. It strives to view social environments the way ecologists view natural environments,” shouldn’t we know that so we can recognize the implications of adopting what Urie Bronfenbrenner called his Ecological Systems Theory? That his colleague, Soviet psychologist Leontiev said would be the Great Experiment on the West?

I guess we cannot react to what we are unaware of and thus spoil this great Third Way experiment http://www.invisibleserfscollar.com/imitating-the-ussr-in-striving-to-discover-how-the-child-can-become-what-he-not-yet-is/ . I wish these ideas and practices had no ancestry, much less one I stumbled across years ago. The old model of civil society in the US was supposedly “a stool with two legs: government and economics. The new model adds the missing third leg: social institutions and values.” Schools being the most useful and common of those needed new social institutions, which will come in handy since the “new model seeks directly to protect and nourish social capital.” Our kids, their ‘social capital’ in other words, since in the “new model society consists of individual members who are encultured by institutions and obligated to the common good.”

Now that quote seems like a good stopping point before we discuss the implications of binding us all to a New Golden Rule we are largely unaware of.

If our children are taught, at an emotional level, to be a good 21st Century Comrade and act accordingly, do we parents and taxpayers have a right to know? Are we simply left to follow the tales grounded in deceit until we notice all the open and connected coordination as this post just begins to lay out?

I really wish this post came with a big sheet of paper and magic markers so we could simply draw all those connections. Some things really are more easily explained visually than in print. Nevertheless, all these quotes are quite clear on the essence of the desired shifts.

More next time.

Neural Enslavement to Instill Desired Virtues for Social Change: Deceitpalooza

Silly me. I got the bright idea of distracting myself and decided to just read some history. I picked Ian Mortimer’s millennium, which turned out to have been published on November 8, 2016. It hoped that a woman would be the most significant agent of change in the 21st Century. Not yet, but after making my way through the centuries, I get to the conclusion only to discover I was not getting a break from the familiar refrain after all. Mortimer wanted to “focus our attention on the forces that are likely to act upon our nature in the future.” The fantastic wealth and levels of technology the world now enjoys were accomplished via the “breaking of boundaries…Many of these boundary crossings can be characterized in terms of the “go West, young man’ paradigm…This paradigm underpinned scientific discoveries, world exploration and economic growth. But with the recognition of the approaching exhaustion of our fossil resources on Earth, this boundary-breaking mentality is out of date.”

Long time readers will recognize this hostility to what I nicknamed the Axemaker Mind and the hope of ecologist Paul Ehrlich for Newmindedness. Part of what we will do in this post is tie this hostility and desire for a new kind of mind to what is being pushed as Classical Education as in this piece touted last week. http://www.theimaginativeconservative.org/2016/11/individualism-root-error-modernity-george-stanciu.html  It is also tied to much of the organized deceit surrounding the Common Core as so many think tank employees and their mysteriously connected colleagues “against the Common Core” turn out to be tied to instilling a common core of moral virtue using education to create a neurally-grounded, ‘well-ordered soul.’

That well-ordered soul instilled within the student in turn is designed to know and choose based on instilled habits that are consistent with the UNESCO Ethics Framework from the last post, the Positive Education template, DeVos’ moral mandate, Amitai Etzioni’s Communitarian New Golden Rule, and finally Karl Marx’s vision for his Human Development Society. Since Mortimer put it, like Uncle Karl, in terms of the existing base of wealth and technology that had been reached, let’s go back to the quote above to see why “Hey, Hey, Ho. Ho. The Existing Mentality just has to Go.” Bad pun I know.

“The challenge now is not one of expansion but self-containment: a series of problems with which the all-conquering male is ill-equipped to deal. We, Homo sapiens, have never before had to face the problem of our own instincts threatening our continued existence; they have always been for our benefit, the survival of our genes. The frontiers we face now lie not on the horizon–or even in space–but inside our own minds.”

Now let’s jump to how the 1995 book Seedbed of Virtues defined the “Classical Conception of Virtue.” Please pay attention because this definition and book are closely related to both the new Catholic Curriculum Framework, School Choice, and why the American Principles Project/Pioneer report from last fall that laid the narrative for those frameworks (by misrepresenting the nature of Competency-based Education and Transformational Outcomes Based Education) may have done that. This is a little long, but absent the references to Aristotle and substituting Character or Whole Child for Virtue, think of it as what all 21st century education must be doing.  I will boldface the why so we can tie it to Mortimer and Uncle Karl and snark in brackets for current relevance.

“The classical conception of the relation between virtue and politics was spelled out by Aristotle. Individual virtue (or excellence–the Greek arete will bear both meanings) is knowable through everyday experience [Project-based or service learning?], definable through philosophic inquiry [Higher Order Thinking Skills?], and is always and everywhere the same [Truth. Beauty. Good?]. For Aristotle, the virtues are not just Greek, but rather human, virtues. Political life must be seen as in large measure a means to the attainment of virtue, understood as an end in itself. Once the threshold conditions of physical and material security are met, the political community should structure its institutions and policies to promote virtue in its citizens [remember the NIH and Templeton-funded Science of Virtues at U-Chicago?), and its worth as a community depends on the extent to which it achieves that goal.”

To make a long story short, that book was cited in connection with UNESCO’s Ethical Framework and I recognized the name Mary Ann Glendon (Harvard law prof) from both the Catholic Frameworks that wanted to specify Knowledge, Skills, and Dispositions that students are to have internalized, as well as being a communitarian associate of Amitai Etzioni. If the book sought to elevate the “collectivity over the individual” and duties over individual rights, it would explain so much of what I have found over the years being imposed though education via an affirmative view of the law. As I am prone to do when I find a vision that is both alarming and clearly connected to what we are seeing imposed on classrooms, I looked up the book’s publisher,  the Institute for American Values (IAV).

Remember how the Ethical Framework recognized the need to control and create new values and categories and principles to guide thought if the sought social and economic changes to meet all human needs via Universal Ethics were to be imposed? IAV turned out to have a Sean Fieler as its Chairman. I recognized that name as he is also the Chair of the American  Principles Project. What are the odds? Then I discovered the ubiquitous Bradley Foundation, THE major funder of School Choice and so much else, delightedly recognizing its support of IAV. I have written about what School Choice actually does and it fits with how Tranzi OBE and Competency-based education actually work. Here’s the stated aim from Seedbed of Virtues that would certainly explain both the support of School Choice and all this documentable deceit.

“need to reshape institutions [like schools, universities, and churches] for the sake of revitalizing civil society…the path to better rather than worse judgments–must ultimately be sought, not in the seedbed, but in the seed: the human person…to control his knowing and his choosing.”

Isn’t that what Ian Mortimer called for in that recently published, much hyped book? Interestingly, last week, many of the think tanks pushing either School Choice or Classical Education or both, touted the release of the Classical Learning Test, to be a successor to the ACT or SAT. Its release celebrated that “instead of individualism, we stress community…rather than merely becoming a number, we want to see students use standardized tests as yet another opportunity to mature in wisdom, virtue, and academic competency.” Boy, that aim certainly sounds like the goal is to instill the internalized rudder of desired personality traits and supplied Knowledge to be acted on as a matter of habit.

An article accompanying the release of the CLT–“Happiness and the Moral Dimension of Education” leaves no doubt that the CLT seeks to evaluate the extent to which a student’s “body, emotions, desires, will, and a mind…are in harmony, working together for the true good of the whole person and his community.”

In 1998, IAV released “A Call to Civil Society: Why Democracy Needs Moral Truths” that saw the historic Western civilization “understanding of the human person as fundamentally flawed…Our capacity for reasonable choosing and loving is what allows us to participate in a shared moral life, an order common to us all..”

In the next post we will look at that document and its implications, including where School Choice and all education reforms are really taking us. We will also cover IAV’s 2003 publication Hardwired to Connect: The New Scientific Case for Authoritative Communities since it gives plenty of reasons for the deceit surrounding the Common Core and education reforms generally.

Hard to force what Uncle Karl called communism and others have called Marxist Humanism or Systems Thinking once enough people grasp the presence of its clear tenets. Much better to do what IAV did in that 1998 report, call for a ‘new society model’, where “society consists of individual members who are encultured by institutions and obligated to the common good.”

Gramsci was not the only Transformational Collectivist seeking to March through the Institutions. He was simply more upfront about it.


Anchored to the Human Psyche to Engineer the Invisible Coup: the Narratives Converge

The previous two posts illustrated real-time proclamations from just the last few weeks that fit with what we are going to cover today–the quietly imposed Common Framework for the Ethics of the 21st Century issued by UNESCO in September 1999. It grew out of Universal Ethics Project begun in 1997, imposed invisibly by education, P-12 and higher ed, under obscuring terms like learning, outcomes, standards, and competencies. The Framework was referenced in a footnote I came across while trying to chase down the common education agenda being pushed by the admitted Left Pincers (in this case communitarian prof Amitai Etzioni) and American Principles Project founder, Robert George, as a representative of the School Choice pushing, but headed in the same actual direction, Right Pincers.

Before I could write up the implications of that Framework, we suddenly had Ms DeVos’ statement about the moral obligations none of us may abdicate and the Positive Education practices mandate coming from the World Government Summit. Since they each seemed to assume the shift into the obligations of a Framework few of us are even aware of, I went with the “this is coming now” approach in the previous two posts. Now that the Imminence is crystal clear and not speculative, let’s take a look at what is being concealed from us. Because this is a blog, not a book, this post will be followed next by how I know for sure that this is where all the deceit surrounding the Common Core and School Choice really leads.

Those who have read Credentialed to Destroy are aware of just some of the evidence I cite on why I believe the ending of the Cold War was somewhat stage-managed to let education quietly assume the transformational reins. Let’s add to that body a Gorbachev book, The Search for a New Beginning, I did not have then telling us what Perestroika was really about. Gorbachev wanted to “join politics with morality” and create a Framework for new forms of required interaction and new forms of thinking. Instead of “artificially constructed utopian schemes” that “are not workable anywhere,” he called for:

“The recognition of the world as an integral whole [which] calls for a change in our value system, or to put it more precisely, for actualizing the initial values that are inherent in the nature of the human being as a social and spiritual entity. In one form or another, and in varying degrees, those values are reflected in the world religions and in the great humanistic doctrines.”

In a preview of what will be coming in the next post, substitute the word ‘Virtues’ for ‘values’ in that quote above and we quickly get to precisely where Classical Education is taking Privates and Charter Schools. First though let’s get back to Gorbachev’s bluntness because it explains so well the language we will cover on the need to shift away from traditional views of Individualism and rationality. (the italics are in the original text)

“The future of human society will not be defined in terms of capitalism versus socialism. It was that dichotomy that caused the division of the world community into two blocs and brought about so many catastrophic consequences. We need a paradigm that will integrate all the achievements of the human mind and human action, irrespective of which ideology or political movement can be credited with them. This paradigm can only be based on the common values that humankind has developed over the centuries.”

We will leave Gorby now and shift back to the supposed new values, ideas, and principles that people need to internalize from an early age (enter education tied to behavior and the Whole Child which is precisely what performance standards mandate) so that everyone can “flourish” in the 21st Century. Sure enough, that particular uncommon verb is ubiquitous now throughout the UNESCO Ethics Framework, the Positive Education Practices we encountered in the previous post, as well as the NIH-funded and Templeton Foundation sponsored Science of Virtues going on now at U-Chicago. What are the odds of such common, uncommon, terminology?

The cool thing about the Ethics Framework is that there is no overt, publicized command that makes people feel coerced. The Russians and Chinese noticed those edicts from on high simply did not work as well as using a reenvisioned type of education that affected “the will of individuals in every and all situations in which he or she acts.” Once that Learning becomes a Habit of Mind we have installed an invisible internalized neural rudder that allows society and an economy to be steered and guided without anyone needing to be the wiser. Students will have Moral Dialogues grounded in “philosophical value knowledge” (just like the School Choice-advocating Manhattan Institute laid out recently in an odd “Republic in the Atlantic” piece in City Journal).

The goal of education then, whether marketed as “knowledge, skills, and dispositions” in K-12 or Essential Learning Outcomes in higher ed, is actually aimed at using reading, classroom conversations, group projects, and virtual reality adaptive learning aimed at:

“developing the capacity of individuals to make right evaluations of others’ actions, of events, situations etc., and to find out, in the light of philosophical value knowledge the implications of such a will: what they should, or can, do, so that human dignity can be protected or be as little damaged as possible in the given unique situation, in which they have to act, as a whole.”

If that aim is not graphic enough that what the Universal Ethics Framework, instilled via education, seeks is a “paradigm shift in consciousness” so that we can all “apply our minds collectively and …work towards a new intellectual and spiritual renaissance,” let me use another. This quote from Paris, March 27, 1997, bemoaned that:

“whereas humanity is transiting to the global society, our minds are still mired in pre-global concepts. And it is this difference, it is this gap between the emergence of the global society and the non-emergence of a global consciousness, that is at the root of many of the problems that we see in the world today.”

If the means of closing that gap and creating the desired new thinking and ethics is new ideas and values, is it coincidental that suddenly the relief offered from the horrors of the Common Core is framed in terms of Character Education, Positive Psychology, Conceptual Understandings and Core Disciplinary Ideas as the ‘content knowledge’, and Virtues?

Does anyone else feel like the remedy offered is actually grounded in this little discussed Ethics Framework? Because apparently reenvisioning the human future is “affected and even determined by the behavior of humans acting on the basis of normative ideas and principles.” If education in the 21st Century is actually premised on the italicized “question: what values and principles may be mobilized in order to steer the forces of technological and economic change for the purposes of human survival and flourishing?”, aren’t we even entitled to know that is the foundational question behind all these imposed changes?

There’s that ubiquitous aspirational verb again. Anyone else wondering who will really flourish in this vision?

Covert Coercion via Controlling Categories of Consciousness

There is far more than alliteration involved in today’s catchy title and its purpose, like all my writing, is to inform, not to scare. I am not Alfred Hitchcock and this blog is not The Twilight Zone. None of the aspirations laid out here at ISC or in my timelier than ever book, Credentialed to Destroy, are fictional. All of our lives would be easier if they were. Education reform is all about invisibly changing human behavior to bring about a new, collectivist, radical vision of what the future of the 21st century might be. I believe knowing the intended mechanisms for tyranny is the first step in escaping their grasp and then removing them altogether.

When Jean-Francois Revel wrote his 1983 French classic that translated as How Democracies Perish, he wanted to give a heads-up to prevent the demise. That’s why I write about education as well. In a chapter called “Attack. Always Attack” he gave information on Communist tactics that is also applicable to education reforms and the ensuing outcries over decades.

“A standard Communist tactic is to mount a propaganda operation to accompany a practical operation. If the latter hits a snag, the former will leave traces in people’s minds that will help condition them to give future actions a kinder reception.”

Think of my work as first defusing the practical operation of covertly controlling students’ minds and thus their likely future behavior. Meanwhile I call attention to the organized deceit so we can begin to remove those traces from both our adult minds as well as our poor, manipulated children. Since my last post EdSurge on February 10 admitted that the purpose of that Early STEM Learning paper I cited was to provide categories to guide thinking in an article that also redefined the acronym STEM–“Setting, Tension, Explanation, Metaphor: A Storytelling Approach for Early STEM Learning.” Too bad no one gives bonus points for prescience in education writing. The oligarchs met in Dubai last week and launched Positive Psychology as the global classroom education template, expressly showcasing Mihaly Csiksentmihalyi (whose work gets pulled in via civil rights interpretations on Excellence and Equity) and Martin Seligman of PBIS and the World Happiness Report.

Yesterday the US NIH admitted that “Current and future BRAIN Initiative research studies aim to elucidate, and potentially influence, the mechanisms that give rise to consciousness, our innermost thoughts, and our behaviors, thereby prompting novel social and ethical questions.” There’s a reason Congress prefunded years of that intrusive research back In December while Obama remained in office. After all, politicians at all levels want to rule under a new definition of Governance that’s not being discussed enough openly. The just out World Development Report 2017–Governance and the Law-explains that Governance is about delivering on normative goals of Security, Prosperity, and Equity for All achieved through the political process. It has nothing to do with elections and everything to do with the ability to shape internalized personal preferences, values, and beliefs.

Sounds like Chapter 7 from Credentialed to Destroy doesn’t it? Here’s the pithy why for that aim: “the ability to shape other people’s beliefs is a means of eliciting an action from another person–an action the person would not otherwise take. The ability to make others act in one actor’s interest or to bring about a specific outcome–the definition of power in this Report–is thus closely related to the notion of ideas as beliefs.

The dichotomy between ideas (ideology and culture) and power as a primary determinant of social dynamics is thus a false one. The idea of power cannot be understood without taking seriously the power of ideas.”

Using education reforms labelled as competencies or the Common Core to provide conceptual frameworks, lenses, Enduring Understandings, Cross-Cutting Concepts and Themes, and Disciplinary Core Ideas is a crucial aspect of Controlling Consciousness. There’s a reason for so much coordinated deceit surrounding it and why I seem to be the only person writing about it. Control the prevailing ideas used to direct attention and perception and the interpretation of daily experiences and you have covert control over likely future behavior. UNESCO knows that. So do the World Bank, OECD, the behavioral scientist community, and the public policy think tanks across the purported spectrum. It’s us, the parents and taxpayers, who are unaware of just how crucial standardizing the prevailing ideas is to plans for a fundamental transformation.

As Bela Banathy put it from our last post on seeing the student and education (see bolding from me) as a system: “Our main tool in working with human systems is subjectivity: reflection on the sources of knowledge, social practice, community and interest in and commitment to ideas, especially the moral idea, affectivity, and faith.” So how do I know this aim is across the political spectrum? I learn a great deal from reading old books and Professor Amitai Etzioni, Mr Communitarianism with his own tag, is an admitted Man of the Left. Professor Robert George, founder of American Principles Project, Bradley Foundation Board member (thus tied to PEPG), recent AEI award winner, and too many other connections to name, is a designated representative of what purports to be Conservatism. I call it the Right Pincer for a reason.

Given all the deceit I can track and shenanigans involving pilfering material from my book without attribution or compensation, I wanted to read a 2001 book called The Monochrome Society because it contained a Chapter called “Virtue and the State: A Dialogue between a Communitarian and a Social Conservative.” That would be Etzioni and George, respectively. When the book came several months ago, it turned out to be part of a series edited by Professor George with “a special focus on the juncture of culture, law, and politics. New Forum Books is guided by the conviction that law and politics not only reflect culture but help to shape it.”

That aim doesn’t sound particularly conservative to me and is a long time aim of all progressives–cultural evolution. If that is also the aim of so-called conservative and libertarian think tanks it would explain all the deceit, concern over what my book laid out with extensive documentation, and my current observations of where School Choice actually leads. For some reason though, I was too busy initially to read anything other than that particular chapter. After I read that World Development Report though and its laid out aspirations to use the law and the mere global existence of less advantaged people and poverty to force what Marx called his Human Development Society, I went back to reread the rest of the book. Turns out Etzioni laid out the template that the World Bank and others intend to use to alter what a student internalizes so that it alters their preferences.

Clearly when he wrote the Chapter on “Social Norms: The Rubicon of Social Science” and Professor George edited it, no one thought someone would ever track it down after already mastering what Tranzi OBE, the Common Core, and Competency-Based Education really aim at. Turns out the Right and Left Pincers ARE acutely aware of a bullseye where education practices and the curriculum used and the ideas pushed “play a key role in ensuring that certain preferences will never be formed in the first place, while others will be strongly held…a major goal of education (as distinct from teaching) is to foster internalization of social norms by children and thus to affect their preferences.”

Since the local Classical School associated with Hillsdale’s Barney Charter Initiative touts instilling ‘virtuous living’ in its students, let’s tie that to what Etzioni wrote. Turns out that students acting at an advanced stage in Lawrence Kohlberg’s Stages of Moral Development (that public and private school teachers are now regularly taught is to be part of their new classroom practices) involves “individuals reason in terms of abstract notions” (or ideas or supplied concepts, categories, or ideas) on how, when, and why they should act. Etzioni then quoted Kohlberg that “it is possible to ‘reason in terms of such [high level] principles and not live up to them.'” Etzioni then laid out the essence of what everyone now wants from the classroom and education reforms and too few admit openly so let me quote directly:

“Unfortunately, to know the good cannot be equated with doing the good…To put it in the terminology followed here, [and at the always prescient ISC I must add immodestly], knowledge affects behavior by affecting considerations of costs and benefits but, as a rule, does not shape preferences. Internalization clearly does.”

So the SDG agenda pushed globally by institutions like the UN, OECD, and the World Bank can only change those preferences, as they have declared they aim to do, by education that is about getting at what a student internalizes as their values, attitudes, and guiding beliefs. Precisely what I warned about in my book that the False Narrative pretends is about some database of intrusive personal information. The need for Deceit is caused by others wishing to also use this tool of subjectivity and internalization, while being covert about it as well.

Once accurately perceived, this aim does not just seem tyrannical. It is unabashedly so. Etzioni sees it as a matter of the community having the right to establish the values that all citizens are to internalize. The World Bank does too since that is part of what Governance is to mean. I have pointed out already that this is the essence of what ED Choice laid out as the new definition of Accountability that is pertinent then to School Choice advocacy.

If our individual internalized preferences can now be changed by education reforms that no one is being honest with us about, are we free? Etzioni said no that “if the preferences themselves are changeable by social and historical factors and processes [or just federal laws like ESSA or state Student Privacy Statutes like Georgia’s] the actor is neither aware of nor controls, the actor’s behavior may be nonrational and is not free.”

Etzioni, with his long-time plans for fundamental social and economic transformations is OK with ‘the community’ controlling what must be internalized. Are we?

Is this really the kind of education reforms that anyone should blindly accept on the basis of catchy phrases or an appeal citing some famous person from history?


Linking School Choice and Third Party Government: Escaping Requires We Recognize the Incarceration

This marks the end of the Trilogy about declarations (insufficiently recognized) to use the powers of governments at every level to close the gap “between the current state of the world and what would be ideal…perfectionism ought instead to inspire a constant striving to make things better. Democracy, in other words, should be viewed as a work in progress.” That vision of making human wellbeing the new purpose of governments needs a particular type of citizen who is a useful mixture of malleable, aspirational, and reliable in their likely future behaviors. That of course is what all these education reforms have really been about and why there has been so much deceit. That quote is from the upcoming inaugural issue of U-Penn’s Journal of Law and Public Affairs on using law and regulation to force societies to provide for the general welfare.

Rule of Law, in other words, needs to join the terms ‘public policy’ and ‘standards-based education’ as transformative tools that few seem to sufficiently appreciate. Let me quote from a second paper that is also cited in books and papers citing the 1990 Politics, Markets, and America’s Schools where we began this Trilogy. It is by two poli sci profs, Jack Knight and James Johnson, but it said not to cite without permission. We will simply discuss it then as it pointed out in 2005 that the ‘problem solving approach to ideas and institutions’ holds that “our ideas, principles, practices and institutions and so forth simply are tools for navigating a social and political world that is shot through with indeterminacy…a pragmatist stance encourages us to place pressure on our cherished beliefs, institutions and so forth. It encourages a broadly experimental approach both to inquiry and, more importantly for present purposes, to politics.”

Now, most of us with experience in adult life and a solid grasp of history, who are not on the Gravy Train to get revenue from being a provider of stipulated services, can recognize that such aspirations will not end well. Maybe that’s why we are not supposed to know what K-12 education reforms have always really been about. After all if someone has an actual aspiration that “political debate must impose restrictions on the structure of individual preferences,” that mischievous, authoritarian goal is best achieved in secret and masked with duplicity if anyone does notice something is up. Tiptoeing through the footnotes of all these papers, pulled up repeated references to a John Hopkins prof, Lester Salaman, and a textbook called The Tools of Government: A Guide to the New Governance .

I guess the students who went through this kind of unappreciated inquiry-oriented assault on their values and conceptions of knowledge when they were younger want to study the theories used on them once they get to university. No wonder they have been so childlike in their responses to the recent US Presidential election. Many have been taught that the “role of government in the twenty-first century” is “more important than ever. The growing complexity and integration of social, economic, and political life virtually guarantees this, as does the need for a keeper of the rules of engagement among various institutions and sectors.” That was me boldfacing that integration since it has been way too unpublicized as well.

Before I explain what Third Party Government is, since the textbook says it is quite advanced in the United States, and that the “last fifty years have witnessed a remarkable revolution in the basic technology of public action in the tools or instruments used to address public problems,” let’s remember that K-12 ‘education reform’ and School Choice are merely tools to effect the desired transformations without any need to get our consent. No need to risk our saying “No Thanks” either. If we wonder why so many supposedly ‘conservative’ and pro-market think tanks have been created at great expense, the language about “bring a wide assortment of social actors into the business of responding to public needs” is a most helpful clue.

Education reforms are definitely needed if the view of government and “the role of public management is not to deliver services but to promote community, to help citizens articulate shared interests, to bring the proper players to the table and broker agreements among them, and to function as ‘proxy citizens.'” Just this past week Greg Forster of EdChoice put out a vision of Accountability that stated what he called the “real goal of education.” It sounded remarkably similar to what is supposedly needed under the requirements of the New Governance and Third Party Government:

“nurturing individuals who achieve and appreciate things that are true, good, and beautiful as faithful citizens of a free and diverse community committed to living in harmony.” The typical family couldn’t even pull that off over an extended Thanksgiving meal and that’s to be the real goal of education that students must “genuinely internalize?” Faithful to whom we could ask? Let’s go back then to the textbook that is being so forthcoming.

“the breadth of the problems government has been called on to address coupled with prevailing antibureaucracy sentiments make this [governments as the dominant supplier of public services] practically, as well as politically, impossible. Government needs its third-party partners both to legitimize and to execute the responsibilities it has taken on. [Note that this is NOT Free Enterprise whatever the Heritage Foundations writes].

On the other hand, however…government simply lacks the authority and independence to enforce its will on other actors the way this concept [monopoly on the legitimate use of force] implies.”

Now I will stop the quote to point out again that this is precisely what learning standards like the Common Core and those previously tied to Time for Results or outcomes-based education sought to do. It is what competency-based education, properly explained, now does–enforce its will for this lucrative conception of Third Party Government on its citizens. Secretly and nonconsensually and hiding behind phrases like School Choice or Internationally Competitive. Under the New Governance tenets and its need for what EdChoice called ‘faithful citizens’:

“What, then, is the role that government should play in the new governance? And how important is it? The answer is that government must serve as the ‘balance wheel’ of the new systems of collaborative problem solving that will increasingly exist. Its function, as we have suggested, is to activate the needed partnerships and to make sure that public values [common good], broadly conceived, are effectively represented in the collaborative systems that result.” Let’s shift away from quoting the aspirations to how it invisibly comes into effect. Following up on all the False Narratives involving the Common Core and who was pushing them I came across numerous references to a 2011 paper I had not previously heard of called Closing the Door on Innovation that was supposedly a response to a March 2011 Manifesto from the Shanker Institute. http://educationnext.org/closing-the-door-on-innovation/ 

Education reformer Jay Greene wrote the story on Education Next and then the same Greg Forster noted above wrote a piece as well for the Public Discourse from the Witherspoon Institute that is tied to the American Principles Project that has written so many papers and offered up testimony on the nature of the Common Core.  https://app.box.com/s/s1q0hmgauyo1t9fafrbh is a capture of what the document looked like as it is now hard to find. To make a long process of discovery short, the Shanker Manifesto struck me as how both sides intended for education reform to work at the local, school level. That Innovation report seemed staged to me to create a narrative about what the Common Core was intended to do that would probably have worked better if I had not been writing Credentialed to Destroy back in 2011 and tracking the actual implementation.

What really caught my eye though was the PEPG-Harvard’s Program on Educational Policy and Governance that was behind the Closing the Door on Innovation. PEPG has sponsors from what were supposed to be two differing sides of the Common Core debate. It clearly built on the work of that 1990 Brookings book on School Choice and had all sorts of players like Greene back when he was a poli sci prof at U-Texas (Austin) and AEI’s Rick Hess back when he was a Poli Sci prof at UVa. Seriously, if education is really the best way to achieve political and social transformation, PEPG’s work and the School Choice meme generally all make so much more sense. We have former Governor Jeb Bush as the Chair of the PEPG Advisory Committee and the Gates, Bradley, Koch, and Friedman Foundations all working together. http://www.ksg.harvard.edu/pepg/sponsors_affiliates.htm

To use one of my favorite metaphors, Harvard is clearly where the Right and Left Pincers surrounding the Common Core/education reform narrative come to play and plan transformations around poli sci and sociology theories. Its first conference was in September 1996 about the same time as Fordham took over the Educational Excellence Network functions, as we saw in the last post. Ed reform can feel like a track relay race with all the exchanges of batons, but PEPG is formally a program sponsored by Fordham, Harvard, and the Hoover Institution at Stanford. If anyone thinks I am stretching, pull up the original Fall 1997 Annual Report and look at the presentation by John Brandl and his desire to “change the way we govern our schools” to “inspire other-regarding behavior in our students.” The omnipresence of communitarianism we keep running into behind the real implementation makes much more sense once we read that ‘communities is a promising policy instrument.’

Here’s the full quote and a good place to end as we mull over what is really being done to us all in the name of education reforms.

“Consequently, using communities is a promising policy instrument to attain social objectives when neither bureaus nor markets can be counted on to do so. Besides producing services, communities nurture and protect us all, cut costs, create social capital, obviate the need for government services and engender civic virtue. We need a constitutional moment, a time when those holding public office reconstruct government to align the motivations of individuals with public purposes. If they do not do so, the grand responsibilities of government, starting with education, will not be met.”

I did warn everyone that the phrase Local Control was essentially like being thrown into the Briar Patch if one has revolutionary social and political intentions.