Category: Epistemology: Learning and Knowing

Science is Dead

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It was Neitzsche who proclaimed God is dead. However, this wasn’t entirely a good idea according to Neitzsche. Until the age of Enlightenment, having faith in God established a system of justice and fairness through belief in a all benevolent, loving and grace-filled God. Faith in God is the cornerstone for moral and ethical conduct–pro-social interactions–and common core values such as, altruism, compassion (empathy), love, conscience and sense of justice (autonomy). According to Robert Wright (1994), “all these are the things that hold society together, the things that allow our species think so highly of itself, can now be said to have a firm genetic basis” (p. 12). Both Wright and Neitzsche, of course, are atheists. The infamous text, “God is dead” first originated in his treatise The Gay Science, which most people have never read and never will read. Today, the idea of moral relativism set forth by the social constructivists, has created a sense of selfish entitlement sowing seeds of moral and ethical confusion. More recently, “your truth is your truth and my truth is mine” has given way to a double bind, dualism where alternative perspectives, honest and open debate and search for truth and scientific inquiry has been replaced with group think and pressure to conform to the unreality of socially constructed lies. If you don’t go along with the charade, you are too fragile and a “racist” Deangelo (2020). Make no mistake, this movement is no “paradigm shift” or tipping point, it’s a malicious and cruel attempt to rewrite truth and facts, divide and separate God’s creations (Kuhn, 1996).

I have just finished reading two books with opposing views, White Fragility (2018) by Robbin Deangelo and Blackout (2020) by Candice Owens. Science requires we test so-called truths, ask questions and challenge assumptions. True scientists seek to understand alternative perspectives and epistemology. That’s what we do. It is unfortunate, but most scientists merely repeat old and spent ideas. In a word, they are biased. Some believe that undoing tradition leads to a new system (kingdom) of truly free agents–free from the bondages of natural core values, indeed, free from foundational American traditions and values. However, Nietzsche believed that “the removal of this system put most people at the risk of despair or meaninglessness. What could the point of life be without a God?” 

The universe wasn’t made solely for human existence anymore. Nietzsche feared that this understanding of the world would lead to pessimism, “a will to nothingness” that was antithetical to the life-affirming philosophy Nietzsche prompted. His fear of nihilism and our reaction to it was illustrated in The Will to Power, when he wrote that: “What I relate is the history of the next two centuries. I describe what is coming, what can no longer come differently: the advent of nihilism… For some time now our whole European culture has been moving as toward a catastrophe” (Abrams, Daniel, Haley Yaple, and Richard Wiener, 2016). He would not have been surprised by the recent events that plague American culture in the 21st century teetering on the precipice of Marxism, once again. Some people never learn from the past. Why? The spent and foolish idea of socialism is like a broken and scratched record playing the same old tune over and over again. This is most perplexing.

The fruit of the liberal progressive, social constructivism agenda to transform America has been selfish, vain contempt for science and narcissistic nihilism (Collins, 1998). In a prior blog I shared how we got here. So, we have been lied to about so many things for so long, and mainstream and social media has cancelled free speech, honest and open debate and obfuscated the truth, we no longer know what is valid, reliable and trustworthy knowledge. I believe that the, so called, Russian hoax paved the way for the death of science. We can can actually learn something from the Russians–those who have experienced socialism and survived Marxism. Solzhenitsyn feared that the West would abandon its own moral and spiritual ideas and identity. He viewed the West’s weakness, including its weakness in truly standing up to Marxism as the fruit of materialism, self-indulgent individualism, and narcissism. Solzhenitsyn, a legendary human rights activist, warned America and the West that we had become too focused on rights instead of personal responsibility. So the death of science is preceded by the loss of faith, family and virtue. There has been a solid declining trend in church attendance and traditional nuclear family values (Barna, 2021). And now, some educators are teaching children to feel shamed for the color of their skin (National Equity Project). This is nothing more than modern day babble and noise. It’s not the truth. “For the kingdom of God is not a matter of talk but of power” (1 Corinthians 4:20, NIV). By all means, God would have us consider carefully what we hear and the source of the information, but in all things we are instructed, Proverbs 15:2, “The tongue of the wise commends knowledge, but the mouth of the fool gushes folly.”  Proverbs 15:4, “The tongue that brings healing is a tree of life, but a deceitful tongue crushes the spirit.” 

Resources

Abrams, Daniel, Haley Yaple, and Richard Wiener. “ArXiv.org Physics ArXiv:1012.1375v2.” [1012.1375v2] A Mathematical Model of Social Group Competition with Application to the Growth of Religious Non-affiliation. N.p., n.d. Web. 04 Aug. 2016.

Aldridge, J. (2014). Hart and science of transform-action. Paper presented at the Forum International de L’Innovation Sociale: Autorité, Leadership & Transformation, Dourdan, France.

Collins, R. (1998). The sociology of philosophies: A global theory of intellectual change. Cambridge, MA: The Belknap Press of Harvard University Press.

Deangelo, R. (2018). White fragility: Why it’s so hard for white people to talk about racism. Boston, MA: Beacon Press.

Kuhn, T. S. (1996). The structure of scientific revolutions. (3rd ed.). Chicago: University of Chicago Press.

Lash, S. (1999). Another modernity: A different rationality. Malden, MA: Blackwell.

Ornstein, R. (1991). Evolution of consciousness: The origins of the way we think. New York: Simon & Schuster.

Owens, C. (2020). Blackout: How black America can make its second escape from the democratic plantation. New York, NY: Simon and Schuster.

Wright, R. (1994). The moral animal. New York, NY: Pantheon Books.

To Everything There is A Season and A Time for Change

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We live in times of great change. The COVID-19 pandemic, shelter at home and social distancing marks an unprecedented disruption of business as usual and an opportunity to explore Jesus and leadership as business unusual. As the wisdom of Solomon advises, “there is a time for everything” (Ecclesiastes 3:1-8, ESV). This is a time for change, deep change from the inside out and outside in. Change that affects everyone for the obvious reasons, loss; of gainful employment, of ability to provide for our families, even loss of life but, for the most part, the ubiquitous loss of our liberty. God created man to be extraordinarily flexible and agile, indeed, to be creative and innovative, agents of change. According to William Bridges, change is a natural, organic process, we are quite adaptable to change.  However, it is not change we fear, no, but rather, the transformations that require reorientation, it is the letting go, of familiar patterns of interaction; attachments, addictions and idols that make us anxious. It is the in-betweens that cause us to stumble and fall. In this sense, change is about loss. And we tend to mourn and grieve loss. We experience the stages of grief–denial, anger, bargaining, depression and acceptance.

It has been said that God is in the business of transforming people’s lives. However, I believe, He often calls us into a journey, not of our own choosing. If we have the courage to step into this new normal with arms wide open, we discover how the Lord has “opened doors for us no one can shut” (Revelation 3:8). Transformation involves an interesting “experiential dance” between solitude and community. It is a collaborative journey of joint exploration, understanding self in relation with God and His creations–each other. Change, therefore involves both an intrapersonal and interpersonal, within groups and between groups dynamic. So, while we have been created to experience community together, we must also be intentional about spending time alone with our Heavenly Father, just as Jesus showed us. So, what happens when we are forced into exile–isolation and separation? Is God absent in this darkness? Of course not.

I believe, solitude is an opportunity for self examination, introspection and reflection–an opportunity to rediscover our heavenly Father’s Love, Truth and Grace. Solitude provides the opportunity for restoration and renewal of the spirit. In these times of solitude and reflection, we come to realize some things may have subtly changed or, need to change. We might have had to surrender or let go of something (attachment, addiction, idol) in order to experience a rebirth, a new identity emerges. N. T. Wright (2008) proclaims that “the resurrection of Jesus’s body points toward the time and affirms God’s promise to fill the earth with His Glory, transform the heavens and earth and raise up all believers in a new relationship with the Lord” (p. 265). Space, time, matter and hearts are renewed. Take time and find a quiet space to reflect on your life experiences prior to and during COVID through the end of 2020. Where do we go from here? Who can we trust?

Questions: How has the Lord re-directed your steps? How have you responded? How have you been, in some way, transformed or reborn?

Jesus’s resurrection is directly instrumental in bringing about this new birth (p. 271). But first, according to Wright, there must be a death and the curtain veil, must be torn so that we can draw closer to Him and no longer experience this separation of God and self. As we seek Him, we must meet Him in a place of full surrender (Acts 17:27). To be sure, we all enter this journey with a bit of trepidation (approach / avoidance) because it rattles our perception of ourselves, what we know, how we know what we know and, who we are in Christ Jesus which is oftentimes very different from who we think we are in the natural world. We have to take the risk of removing the mask and meeting oneself in the presence of our Lord.

Some of us have an intense fight or flight response and at the same time, we are all learning how to be more resilient and adaptive. I have been in the business of change my entire adult life and frankly, since I was a child. I am used to being all alone and pushing myself or, I should say, picking myself up from my bootstraps. So, I tend to feel confident in the in-between transitions and times of uncertainty. A child sent into the basement, for punishment finds creative ways to overcome darkness and loneliness. After a while, your eyes adjust, and you begin to see glimmers of light everywhere. I have learned that there is more than one way, one truth, that is, we can choose to perceive the world around us as dark and sinister, living in the shadows and, as such, cast same or, we can choose to see lightness gleaming through the darkness. What is obvious is that we need Spirit-led leaders that cast light and hope for rebirth, restoration and renewal–a vision for new beginnings, assuring our God-given inalienable rights for faith, family and freedom. But, what is less obvious is, leaders need followers. America’s exceptional individualism has given way to extreme individualism, narcissism and nihilism.

Indeed, times of great change. This event is different. It’s a tipping point, a paradigm shift. It casts its shadow in the light of day. And, it’s big, really big. The scale of this darkness is global touching the lives of everyone. Again, it eclipses and transcends our God given inalienable rights. This is cataclysmic. Remember, not so long ago, before everything changed, we had so much hope and vision for a prosperous future, didn’t we? The economy was doing extraordinarily well, unemployment was way down, job security was at an all-time high and compensation was on the rise. We were emotionally and spiritually healthy, spring had arrived and we were all looking forward to a new season of prosperity; summer vacations, future successes and unbounded opportunity. But, and it is a rather big BUT, we were divided as a nation. How can we assimilate? Looking back 2,000 years, within that zeitgeist (spirit of the time), I am struck by the request of James and John in the following scripture of (Mark, 10:35-38, ESV);

35 Then James and John, the sons of Zebedee, came to him. “Teacher,” they said, “we want you to do for us whatever we ask.”

36 “What do you want me to do for you?” he asked.

37 They replied, “Let one of us sit at your right and the other at your left in your glory.”

38 “You don’t know what you are asking” (Mark 10:35-38).

This scripture sets the stage for a dramatic turn in events–business unusual, indeed. It was getting exciting, this “movement” was becoming something really big. Think about Palm Sunday and how Jesus was greeted. Blessed is He who comes in the name of the Lord! Hallelujah! Then it takes a sudden turn. It gets very dark. Everything changed in a heartbeat. This story always reminds me of how proud and risk aversive God’s people can be in times of uncertainty, when we need Him most. Leading without God’s divine direction is not only foolish, it’s pernicious. People want to be a part of something that is successful and exciting. But when the tables turn, the same people turn and run away, they’re nowhere to be found. Life’s experiences are mostly cyclical. We have ups and downs and no one can ride the wave without crashing. The challenge is understanding the benefit of risk. There is a difference between taking risks and recklessness. How can we accept this challenge, to take a risk and step into the epicenter of the COVID-19 storm and create something new and innovative, something all people need. This is the time for innovation. God want’s us to experience the richness of our inheritance in Christ (Ephesians 1:11-17). But this is risky because we need to trust His Word. We need to trust that He is who He says He is. And, He always keeps His promises (Hebrews 10:23).

A lot of decisions that have been made over the past two-three decades focused solely on short-term ROI. And, now we see serious long-term consequences. Trusting in the Lord is like a long distance marathon. And let us run with perseverance the race marked out for us, fixing our eyes on Jesus (Hebrews 12:1-3). Where do we turn in these times of great disruption and uncertainty? Bible studies and small groups have relocated online. Join one or, start one. Others have turned their attention to binge watching Netflix or social media where social influencers spin fanciful stories and rumors for their own personal self gain. And, we are all riveted to the daily news where the progressive news media sow seeds of despair, nihilism and darkness. The Good News, the Word provides reassurance, hope and salvation.

Perhaps it is our own brokenness, co-dependence, projection and denial, approach avoidance that keep us from becoming the people the Lord created us to be. So, I see these times of extreme uncertainty as an opportunity to lead change, encourage and inspire one another, to do God’s will that He has for each of us, individually and collectively and fight the good fight, go the distance and keep the faith (1 Timothy 6:12). Although these times can appear very dark, sinister and frightening, we know how the story ends. We should be singing halleluiahs right now, here on earth as we will throughout all eternity in Heavenly places. Praise God, He is good.

Here are some more tips for leading in times of uncertainty. https://aboutchange.com/services/coaching/

Wright, N., T. (2008). Surprised by hope: Rethinking heaven, the resurrection, and the mission of the church. New York, NY: Harper Collins Publishing.

Bridges, W. (1980). Transitions: Making sense of life’s changes. New York, NY: Addison-Wesley Publishing.

On Research Bias: God Loves The Bell Curve

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In the academy(1), research is not always a collaborative experience, but rather, publishing is very competitive, somewhat like a World Series or Super Bowl championship game, but still different–extreme individualism rules! In competitive sports, as example, all season long, even the players on the same team compete amongst each other for a chance to start and be noticed.  This makes for a very interesting tension.  I call this “collaborative competition.” Likewise, one would assume that each research practitioner is working in concert with other researchers in a quest to uncover scientific truths, achieve superordinate goals(2); challenging assumptions, validate and confirm, thus, adding to the field of inquiry something new and important, a revelation or paradigm shift. The truth is, this rarely ever happens.  Yes, as many of you have pointed out in prior blog posts, some researchers do develop interesting insights that help validate existing studies but, most researchers simply focus on the results that merely reflect their own research bias. And… here is the rub, researchers don’t play well together. Unlike professional team sports, researchers are biased and prefer to play only with those that agree with their findings and perspectives, (Kuhn, 1991).  This is the very definition of group think and the conspiracy of mediocrity. Some scientists have observed that this particular pattern of interaction, working with only people that think alike, often leads to collaborative cheating (Ariely, 2012).

Indeed, philosopher Thomas Kuhn (1991) captures this interesting dynamic in his classic book, The Structure of Scientific Paradigms. Research bias is the seeds of group think and functional fixedness(3). How can we break away from this academic echo chamber?  How and where can one find the truth? Unbiased researchers will challenge assumptions and carefully and precisely reconstruct an experiment or study to see if the results hold up over multiple trials? This is called construct validity. It rarely ever does (Lash, 1999). 

The epistemic challenge for researchers is to seek the Spirit of Truth without wavering or pandering to a particular group’s perspective or bias.  I believe, researchers, everyone really, tend to fall into one of two camps; 1.) group think (everyone thinks alike) or, 2.) seekers of the Truth. The later group respects the autonomy of the First Amendment, one that embraces deep-level diverse opinions, alternative perspectives and actively engaging in inspired conversations. The prior group shuts down independent thought and free speech. To illustrate this dynamic, picture the normal distribution bell curve. God loves the bell curve. Everything in God’s creation fits into the normal distribution. Take all the leaves on any tree as example. You will have a small percentage of very large leaves and a small percentage of very small even tiny leaves. Overall, the vast majority of leaves will fall into the middle of the bell curve, thus, normal distribution. But, group thinkers, want to draw a skewed curve, over representing a very small sample of the population. I’ll say it again, God loves the bell curve. Think about that profound statement. Sadly, many academics, those teaching in higher education institutions today, cluster together around group think and the functional fixedness of their own biases. They “kick out” and shame anyone that does not agree with their opinions and perspectives. This is perhaps why there is so much division between alternative perspectives on research or anything for that matter. 

Remember, God loves a bell curve. What does this mean? It means that the normal distribution represents the vast majority which fall in-between either/or thinking. This is what some observers might call the “moral majority” or, “independent”. From a biblical perspective, we might recognize this as more integral. It is indeed ironic that, so called progressives, those that hold a more radical group think perspectives, fit more neatly in the extreme pinch points (ends) of the bell curve. Yet, they will argue for “inclusion” which represents the average or, normal distribution. Another example would be advocating for radical changes in the Constitution–a “living document” perspective–while at the same time arguing for “impeachment” based on the original framers intent of the document. You can’t have it both ways unless, of course, you are a liberal progressive. Unfortunately, the constructivist’s narrow-minded narrative seems to gain more traction than the truth.  But, I believe people are smart and can see through this cruel ruse. Only through authentic, honest and open (AHO) inspired conversations can we have the opportunity to break free from the bondage of liberal progressive social-constructivism. We represent the next generation of research practitioners that are committed to seeking the truth.  What is your perspective?

Ariely, D. (2012). The honest truth about dishonesty: How we lie to everyone–especially ourselves. New York: Harper Press.

Kuhn, T. S. (1991). The structure of scientific revolutions. (3rd ed.). Chicago: University of Chicago Press.

Lash, S. (1999). Another modernity: A different rationality. Malden, MA: Blackwell.

  1. A society or institution of distinguished scholars and artists or scientists that aims to promote and maintain standards in its particular field.
  2. In social psychology, superordinate goals are goals that are worth completing but require two or more social groups to cooperatively achieve.
  3. Functional Fixedness is a cognitive bias that limits a person to use an object only in the way it is traditionally used. A concept that rooted in Gestalt psychology,

The Platform for Children’s Books

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Today, our children think they are not enough and they let society decide who they are (Westenberg, 2019). The current educational zeitgeist[1]sows seeds of moral, ethical and  emotional confusion.  This is worrisome because if your Truth is not biblical you will not be sustained and you will always be let down. Education at the youngest level, through reading, can help empower those that listen and encourage those who read. I am passionate about this because it is a platform so rarely used to empower young ones to know who they are. I work in a school setting and I am able to see the lies, nomenclature, social constructivism, moral relativism, post-modern, progressive perspectives teens believe and I feel that if they were spoken truth to at a younger age they would have a better foundation of who they are. Knowing who you are, your confidence, your self-esteem is important because it heavily influences people’s choices and decisions. It serves a motivational function by making it more or less likely that people will take care of themselves and explore their full potential (Oswalt, 2019).

And that my friends is why I am writing a children’s book to address youth suicide. As simple as a children’s book may be it provides a platform for parents to check in and ask tough questions like suicide. 

My goal with this book (book series) is to take complex issues and an ethically confused world and influencing social change and public opinion through an intergenerational children’s book series that aims to empower listeners and lead readers through the spirit of the truths of the Lord. 

From ages zero to five children learn the basic virtue of hope, will, and purpose” (McLeod, 2018).

In my opinion, children’s books have long shelf-life and legacy and are less likely to go out of style. This provides a platform to speak truth’s into the lives of generations to come and provide words the readers that guides conversation. Mixed methodology will allow me to use meta-data analysis to inform my etic (deductive) analysis and community praxis (action learning) to inform the emic (inductive) analysis and the narrative will be the written book narrative that expresses both the etic and emic. My books are intended to bridge the gap between believes and truths and formulate a discussion on epistemology. I plan on diving into a disciplined inquiry of children and trends from ages 5-15 and frameworks and systems that are flawed. This field is so tempted by the false and socially constructed narratives that my goal is to educate around tough subjects with biblical Truths. “That is the paradox of the epidemic: that in order to create one contagious movement, you often have to create many small movements first” (Gladwell, 2002). 

“A majority of the general population reads five books or less every year (67%). Broken down a little more, one-quarter of all adults don’t read any books at all (25%), while two out of five read anywhere between one and five books a year (42%). One-third of adults read five or more books a year (34%). Among the generations, Elders are the true bookworms—with about one-quarter reading more than 15 books a year (23%) (Kinnaman, 2015). 

Figure 1. Pie chart of statistics of why each demographic reads 2015. Adapted from ‘). The state of books and reading in a digital world’ (Kinnaman, 2015).

Figure 2. Bar graph of statistics of number of books each demographic reads per year in 2015. Adapted from ‘). The state of books and reading in a digital world’ (Kinnaman, 2015).

Thus the idea that children are soaking up their environment and are a byproduct of their society stems from the same concept organizational theorists.  As example, organizational theorists relate non-profit organizations as a direct reflection of the pressures and constraints presented by their environments. Jean Piaget’s theory of cognitive development states, “children constructs a mental model of the world. He disagreed with the idea that intelligence was a fixed trait, and regarded cognitive development as a process which occurs due to biological maturation and interaction with the environment (McLeod, 2018). Researcher Lev Vygotsky’s social development theory states that social interaction precedes development; consciousness and cognition are the end product of socialization and social behavior (Vygotsky, 1980). Erik Erikson’s stage theory articulates the importance of the formidable mind at a young age. “Erickson maintained that personality develops in a predetermined order through eight stages of psychosocial development, from infancy to adulthood.

We must be purposeful with words, actions, and truths we let our children hear at a young age. “A person’s words can be life-giving water; words of true wisdom are as refreshing as a bubbling brook” (Proverbs 18:4). Their behavior reflects their resource dependency, and risk of goal displacement and loss of autonomy if they are too dependent on one item (Worth, 2017, p. 68). 

This is my second masters and fourth degree from CCU and I am most excited to see where this thesis goes. I am currently working with a book editor and in the process of choosing an illustrator. My book, You are You, is expected to hit shelves and be available online in 2020.

Cheers,

Cassidy Burke

[1]spirit of time

 

References

Gladwell, M. (2002). The tipping point: how little things can make a big difference.Back Bay Books, 

Kinnaman, D. (2015). The state of books and reading in a digital world.Barna. Retrieved from https://www.barna.com/research/the-state-of-books-and-reading-in-a-digital-world/

McLeod, S. (2018). Erik Erickson’s stages of psychosocial development.  Simply Psychology. Retrieved from https://www.simplypsychology.org/Erik-Erikson.html

Oswalt, A. (2019). Why self-esteem is important and its dimensions. Mental Help. Retrieved from https://www.mentalhelp.net/articles/why-self-esteem-is-important-and-its-dimensions/

Westenberg, K. (2019). Identity crisis: how to help your children know their worth. I Choose Brave. Retrieved from http://www.ichoosebrave.com/identity-crisis-how-to-help-your-children-know-their-worth/

Worth, M.  (2017).  Nonprofit Management:  Principles and Practices.  Los Angeles, California: Sage.  

Vygotsky, L. S. (1980). Mind in society: The development of higher psychological processes. Harvard University Press.

The Secular Sacred Divide

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“Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.” Karl Marx

I am a Christian and a fiscal conservative, independent thinker.  However, in these tumultuous times, I find it increasingly challenging to express my worldview openly to some of my friends and associates without being shamed or ridiculed by some for my personal perspective.  It’s gotten worse recently, I started experiencing disdainful scorn and self-righteous indignation.  As a Christian, I am mocked for being foolish and stupid. As a conservative educator, I am chastise and rebuked for my views on limited government, free market economics, poverty theory and social policy.  Have you noticed that thinking critically and having an honest alternative perspective is considered “offensive” and not tolerated by some people?  Forget about tolerance, that’s an oxymoron.  I don’t want to be merely tolerated.  I want to be understood and respected.  Have you too felt shunned either in face-to-face encounters or on social media?   I believe that we are missing an opportunity to experience community and the goodness that comes from developing intellectually and growing emotionally and spiritually through listening to each other and not talking over one another. Understanding alternative perspectives is the foundation for research methods and learning.  To achieve this, we need to become truth seekers.  Yet, some of my friends and colleagues have drunk the kool aid of moral relativism where there is no truth.  Ironically, they cannot tolerate diverse worldviews nor respect alternative perspectives. They choose to live in the echo chamber of their own group think.  This is not only boring, it’s dangerous.

How did we get here?

The deconstruction of everything sacred began with secularizing education a little over a hundred years ago. Thus, we see the beginnings of the secular/sacred divide and normalization of secular humanism. Accordingly, progressive postmodern dualism was ushered in shortly after the founding of scientific labs in Leipzig Germany around 1879, when Thomas H. Huxley organized a small group of German and American scientists, [primarily Gestalt psychologists] who sought to overthrow the cultural dominance of Christianity—particularly the intellectual / theological dominance of the Anglican Church, (Huxley’s grandson penned A Brave New World).  Their goal was to secularize society, replacing the Judeo-Christian worldview regarding the laws of nature and nature’s God, with a secular-humanist worldview that recognizes the existence of science alone, as observed in scientific labs. This biased perspective denies the apodictic (absolute) and self-evident Truths of the natural order of things and the Bible endowed by our Creator. Thus, public education today essentially advances a social constructivist agenda. Students are taught that they can rewrite history and socially construct their own realities. This is a lie! But, as I have stated earlier, they have drunk this kool aid and believe it.  Nevertheless, as secular humanists, Huxley and his advocates understood they were merely replacing one religion with another, for they described their goal as the establishment of the “church scientific.”  A search of the American Humanist Association reveals it is a tax exempt 501(c) (3) religious organization (americanhuminist.org retrieved on 3/14/2012). This has since been changed but the original intent hasn’t.  An example of the deconstruction of the spirit of truth and social construction of myth is illustrated in the hyperlink below. At the University of Colorado Boulder, for instance, in place of American Civics, students learn “the people’s history of the United States.”  http://www.historyisaweapon.com/zinnapeopleshistory.html.

It is indeed ironic that is was Karl Marx who first said, “…religion is the opiate of the masses” but, it turns out liberal extremism / secular humanism and social constructivism appear to be the opiate of the masses.  What are your thoughts?  Please opine.