Primitive Education Quotes

The poet, however, uses these two crude, primitive, archaic forms of thought (simile and metaphor) in the most uninhibited way, because his job is not to describe nature, but to show you a world completely absorbed and possessed by the human mind.

Much of human behavior can be explained by watching the wild beasts around us. They are constantly teaching us things about ourselves and the way of the universe, but most people are too blind to watch and listen.

No one warned you that having children reduced you right down to some smaller, rudimentary, primitive version of yourself, where your talents and your education and your achievements meant nothing. Clementine

Without books we should very likely be a still-primitive people living in the shadow of traditions that faded with years until only a blur remained, and different memories would remember the past in different ways. A parent or a teacher has only his lifetime; a good book can teach forever.

No one warned you that having children reduced you right down to some smaller, rudimentary, primitive version of yourself, where your talents and your education and your achievements meant nothing.

We must turn all of our educational efforts to training our children for the choices which will confront them... The child who is to choose wisely must be healthy in mind and body. The children must be taught how to think, not what to think.

The church knows that an educated man is an unbeliever. That is why there is a continual struggle on the part of the clergy to adulterate education with superstition. To maintain their untenable position they must keep the people shackled to a form of mental slavery. Both fear and superstition are forms of a contagious disease. The ignorance of man produced natural fears of the elements of nature. What he could not understand he attributed to malevolent spirits whose primary purpose was to punish and harm him. Under this spell it seems almost incredible that he ever advanced from his state of primitive ignorance. His fears produced such fantastic monsters of the air that it was first necessary to relieve his tormented mind of these terrifying myths of ghosts and gods before he was able to acquire even the simplest rudiments of knowledge. Man's ignorance and fears made him an easy prey of priests. His gullibility was such that he believed everything he was told. He soon became a slave to these liars and hypocrites.

In the 1960s, college students forcibly occupied administration buildings, demanding courses in “black studies.” Today, every major university features full departments (and even some designated dormitories and cafeterias) for a variety of ethnic excogitations. Today, instead of violent sit-ins, there has been a quiet coup by “diversity committees,” whose authoritarian thought-police reign on campuses and who banish “politically incorrect” dissenters to the dungeons of re-education seminars.

The ideological fantasies of this movement [New Left of the 1960s] … were no more than a nonsensical expression of the whims of spoilt middle-class children, and while the extremists among them were virtually indistinguishable from Fascist thugs, the movement did without doubt express a profound crisis of faith in the values that had inspired democratic societies for many decades.… The New Left explosion of academic youth was an aggressive movement born of frustration, which easily created a vocabulary for itself out of Marxist slogans … : liberation, revolution, alienation, etc. Apart from this, its ideology really has little in common with Marxism. It consists of “revolution” without the working class; hatred of modern technology as such; …the cult of primitive societies … as the source of progress; hatred of education and specialized knowledge.

A huge portion of what the civilized know more than the primitive is about the unnatural world.

There is no such thing as primitive in the way Western education has traditionally conditioned people to perceive it.

For all my rational Western intellect and education, I was for the moment overwhelmed by a primitive sense of living in a world ordered by a malign and perverted god, and it coloured my view of everything that afternoon—even the coconuts. The villagers sold us some and split them open for us. They are almost perfectly designed. You first make a hole and drink the milk, and then you split open the nut with a machete and slice off a segment of the shell, which forms a perfect implement for scooping out the coconut flesh inside. What makes you wonder about the nature of this god character is that he creates something that is so perfectly designed to be of benefit to human beings and then hangs it twenty feet above their heads on a tree with no branches.

There are two moments in the course of education where a lot of kids fall off the math train. The first comes in the elementary grades, when fractions are introduced. Until that moment, a number is a natural number, one of the figures 0, 1, 2, 3 . . . It is the answer to a question of the form “how many.”* To go from this notion, so primitive that many animals are said to understand it, to the radically broader idea that a number can mean “what portion of,” is a drastic philosophical shift. (“God made the natural numbers,” the nineteenth-century algebraist Leopold Kronecker famously said, “and all the rest is the work of man.”) The second dangerous twist in the track is algebra. Why is it so hard? Because, until algebra shows up, you’re doing numerical computations in a straightforwardly algorithmic way. You dump some numbers into the addition box, or the multiplication box, or even, in traditionally minded schools, the long-division box, you turn the crank, and you report what comes out the other side. Algebra is different. It’s computation backward. When you’re asked to solve

In so far as they have paid any attention to infantile sexuality the educators behave as if they shared our views concerning the formation of the moral forces of defence at the cost of sexuality, and as if they knew that sexual activity makes the child uneducable; for the educators consider all sexual manifestations of the child as an "evil" in the face of which little can be accomplished. We have, however, every reason for directing our attention to those phenomena so much feared by the educators, for we expect to find in them the solution of the primitive formation of the sexual impulse.

There is evidence that a mystical, clairvoyant faculty of a most practical kind is commonly taken for granted in many ‘primitive’ societies, from pre-Communist Tibet to the Hebrides; and is merely bred out and killed off by industrialism, compulsory education, and the belief that every question has an answer.

In the first instance, it is probably true that in general the higher the education and intelligence of individuals becomes, the more their views and tastes are differentiated and the less likely they are to agree on a particular hierarchy of values. It is a corollary of this that if we wish to find a high degree of uniformity and similarity of outlook, we have to descend to the regions of lower moral and intellectual standards where the more primitive and "common" instincts and tastes prevail. This does not mean that the majority of people have low moral standards; it merely means that the largest group of people whose values are very similar are the people with low standards. It is, as it were, the lowest common denominator which unites the largest number of people. If a numerous group is needed, strong enough to impose their views on the values of life on all the rest, it will never be those with highly differentiated and developed tastes -it will be those who form the "mass" in the derogatory sense of the term, the least original and independent, who will be able to put the weight of their numbers behind their particular ideals.

I grow more intolerant of fools as the years roll on. If I had a son, I was saying, I would take him from school at the age of fourteen, not a moment later, and put him for two years in a commercial house. Wake him up; make an English citizen of him. Teach him how to deal with men as men, to write a straightforward business letter, manage his own money and gain some respect for those industrial movements which control the world. Next, two years in some wilder part of the world, where his own countrymen and equals by birth are settled under primitive conditions, and have formed their rough codes of society. The intercourse with such people would be a capital invested for life. The next two years should be spent in the great towns of Europe, in order to remove awkwardness of manner, prejudices of race and feeling, and to get the outward forms of a European citizen. All this would sharpen his wits, give him more interest in life, more keys to knowledge. It would widen his horizon. Then, and not a minute sooner, to the University, where he would go not as a child but a man capable of enjoying its real advantages, attend lectures with profit, acquire manners instead of mannerisms and a University tone instead of a University taint.

It was far more difficult for this educated man to make an admission of this kind than it would have been for a primitive to say that he was plagued by a ghost. The malign influence of evil spirits is at least an admissible hypothesis in a primitive culture, but it is a shattering experience for a civilized person to admit that his troubles are nothing more than a foolish prank of the imagination. The primitive phenomenon of obsession has not vanished; it is the same as ever. It is only interpreted in a different and more obnoxious way.

The craving for security has conditioned the society to perceive education not as an endeavor of the mind, rather as a preprogrammed task created by some sophisticated, illusory structure known as the “system of education”. Education means breaking free from the manacles of limitations put forward by primitive ignorance. Yet today’s fake education is gloriously founded upon the primordial element of “limitation”. And the authorities of this so-called education often take pride in their ship shape structure where they manufacture dumb manikins.

Again and again, the goal of the progressives is to unmoor the individual and society from America’s heritage with populist tirades, prodding, and indoctrination, the purpose of which is to build popular support for a muscular centralized government ruled by a self-aggrandizing intellectual elite through an extraconstitutional and autocratic administrative Leviathan. Moreover, the individual is to be denuded of his personal traits, “primitive nature,” and “old beliefs,” since his true liberty, satisfaction, and realization are said to be tied to the universality of the state. The government, through “science” and administration—unencumbered by ancient and archaic eternal truths—can alter society in ways that supposedly modernize and improve it. Furthermore, the individual’s focus on self rather than community, and his old habits, beliefs, and traditions, must be altered through socializing education and training, thereby making him the kind of person and citizen whose behavior better conforms to the egalitarian purposes and general welfare of the overall society. Of course, this is the death of individualism and republicanism.

Cynics have observed that those who have benefited the most from “progress”—the citizens of the First World—are the people most inclined to disdain it. The privileged few who eat better, lead longer and more stimulating lives because of modern agriculture, medicine, education, mass communications, and travel, and are most cushioned from physical discomfort and inconvenience by industrial technology are the most nostalgic about the primitive world. This attitude is more difficult to find among the real “victims of progress” in the Third World except among members of these nations’ Western-educated elites.

The uneducated writer may successfully tell the stories of the people around him, may set down their longings and sufferings in comic or deeply moving or awe-inspiring ways; and if he is a self-educated writer, one who reads books, goes to good movies, and listens intently to the stories he hears among his friends and fellow workers, he may even become a subtle and original storyteller. But he will almost certainly remain a sort of primitive, that is, a kind of folk writer; he has difficulty becoming a virtuoso, one of those writers whose fictions impress us not only by their truth to life but also by their brilliance, their value as performance.

This return to militant, literal, old-fashioned religion had three aspects. For the masses it was, in the main, a method of coping with the increasingly bleak and inhuman oppressive society of middle-class liberalism: in Marx's phrase (but he was not the only one to use such words) it was the "heart of a heartless world, as it is the spirit of spiritless conditions...the opium of the people". More than this: it attempted to create social and sometimes educational and political institutions in an environment which provided none, and among politically undeveloped people it gave primitive expression to their discontents and aspirations. It's literalism, emotionalism, and superstition protested both against the entire society in which rational calculation dominated and against the upper classes who deformed religion in their own image. For the middle classes rising out of such masses, religion could be a powerful moral prop, a justification of their social existence against the united contempt and hatred of traditional society, and an engine of their expansion. It liberated them from the fetters of that society, if they were sectarians. It gave their profits a moral title great than that of mere rational self-interest; it legitimized their harshness toward the oppressed; it united with trade to bring civilization to the heathen and sales to the business.

the personal happiness rating of U.S. citizens was about the same as that of Cubans and Egyptians, whose per-capita GNPs were respectively five and over ten times less than that of the Americans. West Germans and Nigerians came out with identical happiness ratings, despite an over fifteenfold difference in per-capita GNP. So far, these discrepancies only demonstrate that our instruments for measuring optimal experience are still very primitive. Yet the fact that differences do exist seems incontestable. Despite ambiguous findings, all large-scale surveys agree that citizens of nations that are more affluent, better educated, and ruled by more stable governments report higher levels of happiness and satisfaction with life.

The first missionaries who came among us were good men, but they were imbued with the narrowness of their age. They branded us as pagans and devil-worshipers, and demanded that we renounce our gods as false. They even told us that we were eternally lost unless we adopted their faith and all its symbols. We of the twentieth century know better. We know that all religious aspiration, all sincere worship, can have but one source and goal. We know that the God of the educated and the God of the child, the God of the civilized and the God of the primitive, is after all the same God; and that this God does not measure our differences, but embraces all who live rightly and humbly on the earth. — Ohiyesa (Charles Alexander Eastman)

Cultural artifacts like clothing, music, or speech are aspects of indigenous culture that are generally not considered by teachers to be related to education, but are one of the first things a teacher identifies when interacting with neoindigenous students. The wrong clothing or speech will get neoindigenous students labeled as unwilling to learn and directly impact their academic lives much in the way that it affects the indigenous. For example, if one were to ask the average person in the United States, Australia, or New Zealand to describe the indigenous peoples in their respective countries, the responses would probably be very similar, and include exoticized references to scanty clothing, “odd” living arrangements, “strange” speech, “weird” customs, and “primitive” art and music.

9. HUMAN RIGHTS [70:9.1] Nature confers no rights on man, only life and a world in which to live it. Nature does not even confer the right to live, as might be deduced by considering what would likely happen if an unarmed man met a hungry tiger face to face in the primitive forest. Society's prime gift to man is security. [70:9.2] Gradually society asserted its rights and, at the present time, they are Assurance of food supply. Military defense—security through preparedness. Internal peace preservation—prevention of personal violence and social disorder. Sex control—marriage, the family institution. Property—the right to own. Fostering of individual and group competition. Provision for educating and training youth. Promotion of trade and commerce—industrial development. Improvement of labor conditions and rewards. The guarantee of the freedom of religious practices to the end that all of these other social activities may be exalted by becoming spiritually motivated.

Although they are ridiculous when said out loud, racist stereotypes fester internally as subtle, dangerous, and logical-seeming reasons that explain why racism is justified. Though you would never say or consciously believe these stereotypes out loud, they do live inside you. And when coupled with power you hold as someone with white privilege, these prejudices give you the ability to enforce white supremacy. If subconsciously, you believe that Indigenous people are primitive, or Arabs are terrorists, or Latinx people are drug dealers, then at some level, it makes sense to you when you see it reflected back to you though media messages. And therefore, at some level, it makes sense to you that they face the kind of treatment they face by the educational system, the employment sector, and so on. Uncovering your racist stereotypes will help you to see how you actively contribute to white supremacy by believing white supremacy's lies about the inferiority of those who do not look like you.

There are two moments in the course of education where a lot of kids fall off the math train. The first comes in the elementary grades, when fractions are introduced. Until that moment, a number is a natural number, one of the figures 0, 1, 2, 3 . . . It is the answer to a question of the form “how many.”* To go from this notion, so primitive that many animals are said to understand it, to the radically broader idea that a number can mean “what portion of,” is a drastic philosophical shift. (“God made the natural numbers,” the nineteenth-century algebraist Leopold Kronecker famously said, “and all the rest is the work of man.”) The second dangerous twist in the track is algebra. Why is it so hard? Because, until algebra shows up, you’re doing numerical computations in a straightforwardly algorithmic way. You dump some numbers into the addition box, or the multiplication box, or even, in traditionally minded schools, the long-division box, you turn the crank, and you report what comes out the other side. Algebra is different. It’s computation backward.

I have made several comparisons... between modern and primitive man. Such comparisons... are essential to an understanding of the symbol-making propensities of man, and of the part that dreams play in expressing them. For one finds that many dreams present images and associations that are analogous to primitive ideas, myths, and rites. These dream images were called "archaic remnants" by Freud; the phrase suggests that they were psychic elements surviving in the human mind from ages long ago. This point of view is characteristic of those who regard the unconscious as a mere appendix of consciousness (or, more picturesquely, as a trash can that collects all the refuse of the conscious mind)... Further investigation suggested to me that this attitude is untenable and should be discarded. I found that associations and images of this kind are an integral part of the unconscious, and can be observed everywhere whether the dreamer is educated or illiterate, intelligent or stupid. They are not in any sense lifeless or meaningless "remnants." They still function, and they are especially valuable.

Eliot's own reflections on the primitive mind as a model for nondualistic thinking and on the nature and consequences of different modes of consciousness were informed by an excellent education in the social sciences and philosophy. As a prelude to our guided tour of the text of The Waste Land, we now turn to a brief survey of some of his intellectual preoccupations in the decade before he wrote it, preoccupations which in our view are enormously helpful in understanding the form of the poem. Eliot entered Harvard as a freshman in 1906 and finished his doctoral dissertation in 1916, with one of the academic years spent at the Sorbonne and one at Oxford. At Harvard and Oxford, he had as teachers some of modern philosophy's most distinguished individuals, including George Santayana, Josiah Royce, Bertrand Russell, and Harold Joachim; and while at the Sorbonne, he attended the lectures of Henri Bergson, a philosophic star in Paris in 1910-11. Under the supervision of Royce, Eliot wrote his dissertation on the epistemology of F. H. Bradley, a major voice in the late-nineteenth-, early-twentieth-century crisis in philosophy. Eliot extended this period of concentration on philosophical problems by devoting much of his time between 1915 and the early twenties to book reviewing. His education and early book reviewing occurred during the period of epistemological disorientation described in our first chapter, the period of "betweenness" described by Heidegger and Ortega y Gasset, the period of the revolt against dualism described by Lovejoy. 2 Eliot's personal awareness of the contemporary epistemological crisis was intensified by the fact that while he was writing his dissertation on Bradley he and his new wife were actually living with Bertrand Russell. Russell as the representative of neorealism and Bradley as the representative of neoidealism were perhaps the leading expositors of opposite responses to the crisis discussed in our first chapter. Eliot's situation was extraordinary. He was a close student of both Bradley and Russell; he had studied with Bradley's friend and disciple Harold Joachim and with Russell himself. And in 1915-16, while writing a dissertation explaining and in general defending Bradley against Russell, Eliot found himself face to face with Russell across the breakfast table. Moreover, as the husband of a fragile wife to whom both men (each in his own way) were devoted, Eliot must have found life to be a kaleidoscope of brilliant and fluctuating patterns.

Through what process does the individual reach a higher stage of morality? The first answer will probably be: He is really good and noble from birth, in the first place. It is hardly necessary to give this any further consideration. The second answer will follow the suggestion that a process of development is involved here and will probably assume that this development consists in eradicating the evil inclinations of man and substituting good inclinations under the influence of education and cultural environment. In that case we may indeed wonder that evil should appear again so actively in persons who have been educated in this way. But this answer also contains the theory which we wish to contradict. In reality there is no such thing as "eradicating" evil. Psychological, or strictly speaking, psychoanalytic investigation proves, on the contrary, that the deepest character of man consists of impulses of an elemental kind which are similar in all human beings, the aim of which is the gratification of certain primitive needs. These impulses are in themselves neither good or evil. We classify them and their manifestations according to their relation to the needs and demands of the human community. It is conceded that all the impulses which society rejects as evil, such as selfishness and cruelty, are of this primitive nature.

[[ ]] K-tactics. The bacterial or xenogenetic diagram is not restricted to the microbial scale. Macrobacterial assemblages collapse generational hierarchies of reproductive wisdom into lateral networks of replicator experimentation. There is no true biological primitiveness – all extant bio-systems being equally evolved – so there is no true ignorance. It is only the accumulative-gerontocratic model of learning that depicts synchronic connectivity deficiency as diachronic underdevelopment. Foucault delineates the contours of power as a strategy without a subject: ROM locking learning in a box. Its enemy is a tactics without a strategy, replacing the politico-territorial imagery of conquest and resistance with nomad-micromilitary sabotage and evasion, reinforcing intelligence. All political institutions are cyberian military targets. Take universities, for instance. Learning surrenders control to the future, threatening established power. It is vigorously suppressed by all political structures, which replace it with a docilizing and conformist education, reproducing privilege as wisdom. Schools are social devices whose specific function is to incapacitate learning, and universities are employed to legitimate schooling through perpetual reconstitution of global social memory. The meltdown of metropolitan education systems in the near future is accompanied by a quasi-punctual bottom-up takeover of academic institutions, precipitating their mutation into amnesiac cataspace-exploration zones and bases manufacturing cyberian soft-weaponry. To be continued.

If we have thus come to a fresh understanding of our estranged fellow citizens we can more easily bear the disappointment which nations have caused us, for of them we must only make demands of a far more modest nature. They are perhaps repeating the development of the individual and at the present day still exhibit very primitive stages of development with a correspondingly slow progress towards the formation of higher unities. It is in keeping with this that the educational factor of an outer compulsion to morality, which we found so active in the individual, is barely perceptible in them. We had indeed hoped that the wonderful community of interests established by intercourse and the exchange of products would result in the beginning of such a compulsion, but it seems that nations obey their passions of the moment far more than their interests. At most they make use of their interests to justify the gratification of their passions. It is indeed a mystery why the individual members of nations should disdain, hate, and abhor each other at all, even in times of peace. I do not know why it is. It seems as if all the moral achievements of the individual were obliterated in the case of a large number of people, not to mention millions, until only the most primitive, oldest, and most brutal psychic inhibitions remained. Perhaps only later developments will succeed in changing these lamentable conditions. But a little more truthfulness and straightforward dealing on all sides, both in the relation of people towards each other and between themselves and those who govern them, might smooth the way for such a change.

The free man is immoral, because it is his will to depend upon himself and not upon tradition: in all the primitive states of humanity “evil” is equivalent to “individual,” “free,” “arbitrary,” “unaccustomed,” “unforeseen,” “incalculable.” In such primitive conditions, always measured by this standard, any action performed — not because tradition commands it, but for other reasons (e.g. on account of its individual utility), even for the same reasons as had been formerly established by custom — is termed immoral, and is felt to be so even by the very man who performs it, for it has not been done out of obedience to the tradition. What is tradition? A higher authority, which is obeyed, not because it commands what is useful to us, but merely because it commands. And in what way can this feeling for tradition be distinguished from a general feeling of fear? It is the fear of a higher intelligence which commands, the fear of an incomprehensible power, of something that is more than personal — there is superstition in this fear. In primitive times the domain of morality included education and hygienics, marriage, medicine, agriculture, war, speech and silence, the relationship between man and man, and between man and the gods — morality required that a man should observe her prescriptions without thinking of himself as individual. Everything, therefore, was originally custom, and whoever wished to raise himself above it, had first of all to make himself a kind of lawgiver and medicine-man, a sort of demi-god — in other words, he had to create customs, a dangerous and fearful thing to do! — Who is the most moral man? On the one hand, he who most frequently obeys the law: e.g. he who, like the Brahmins, carries a consciousness of the law about with him wherever he may go, and introduces it into the smallest divisions of time, continually exercising his mind in finding opportunities for obeying the law. On the other hand, he who obeys the law in the most difficult cases.

Just for a moment, imagine that you live in a magnificent ethereal world of indescribable beauty—a world consisting of subtle energies, where every thought you create instantly molds and shapes the immediate environment around you. Imagine a perfect world where your thoughts instantly create any reality you choose. Whatever your heart desires is suddenly made manifest before you. It is a glorious land overflowing with living light, a land where death, disease, and limitations are nonexistent. Imagine yourself in an ideal world where everyone is free to explore and develop their creative pursuits and experience their unlimited potential. Does this sound like heaven? Just think what an immature or undisciplined being could and would do in this ideal thought-responsive world. Picture the chaos and destruction that a single primitive mind could create. One undisciplined mind would wreak complete havoc, destroying the perfection of the subtle environments and the privacy of all the inhabitants. Now for a moment imagine what kind of educational environment would be the perfect training ground for this undisciplined mind. What kind of school would you create to educate this primitive state of consciousness? What kind of lessons would effectively train this disruptive mind to coexist in the thought-responsive heavenly dimensions? Welcome to the slowed-down molecular training ground of consciousness. Welcome to the dense training ground of matter, where focused thoughts are required in order to create and prosper. Welcome to the ideal environment where the young and undisciplined mind can learn by trial and error without contaminating the pure realm of spirit. Welcome to your life. This is one of the primary spiritual lessons we are here to learn. The unaware remain in the dense outer dimensions of the universe until they learn to exercise complete responsibility for their thoughts and actions. They then must learn to escape from the dense gravity field consisting of matter, form, and emotion. Eventually they recognize and break free from the illusions of form and to consciously pursue and experience their spiritual essence.

Perkins kept a folder titled “Notes on the Male Mind” and recorded this episode in it. It played a major role in her political education: “I learned from this that the way men take women in political life is to associate them with motherhood. They know and respect their mothers—99 percent of them do. It’s a primitive and primary attitude. I said to myself, ‘That’s the way to get things done. So behave, dress, and so comport yourself that you remind them subconsciously of their mothers.’ 

To be sure, the cheder curriculum was narrowly limited, the pedagogical methods primitive: drill, repetition, and cracks across the knuckles with a pointer or ruler. But at a time when the overwhelming majority of humanity was illiterate, there was hardly a Jewish male over the age of five who could not read and write. The cultural impact and importance of this are for historians, sociologists, and educators to appraise.

the history of sacrifice. It would show that archaic religions are the real educators of mankind, which they lead out of archaic violence. Then God becomes victim in order to free man of the illusion of a violent God, which must be abolished in favour of Christ’s knowledge of his Father. One can regard archaic religions as a prior moment in a progressive revelation that culminates in Christ. Thus, to those who say that the Eucharist is rooted in archaic cannibalism, instead of saying ‘no’, we have to say ‘yes!’. The real history of man is religious history, which goes back to primitive cannibalism. Primitive cannibalism is religion, and the Eucharist recapitulates this history from alpha to omega. All this is essential and once it is understood, there is a necessary recognition that the history of man includes this murderous beginning: Cain and Abel. To put it bluntly, we cannot have a perfectly non-sacrificial space. In writing Violence and the Sacred and Things Hidden I was trying to find that non-sacrificial space from which to understand and explain everything without personal involvement. Now I think that this attempt cannot be successful.

Now and then I am inclined to think that the passion to teach, which is far more powerful and primitive than the passion to learn, is a a factor in the rise of mass movements. For what do we see in the Communist world? Half of the globe has been turned into a vast schoolroom with a thousand million pupils at the mercy of a band of maniacal schoolmasters.

Yes, the father of American sex “education,” of “therapy,” and of a sexual liberation cult, shaped millions of marriages in his deformed image. Specializing in primitive, painful, pathologic, and ultimately pathetic sex acts that humiliated and assaulted everyone involved, Kinsey himself never lived in a healthy marriage. Whatever it was, it was never love—by any stretch of the word.

The Bible generates hope for all peoples. Ro thinks that it is no virtue to romanticize the miseries of a primitive tribe that lives at the mercy of natural elements, germs, demons, and unscrupulous, authoritarian priests. The Bible set his imagination free to dream what his tribe ought to be—educated; free to interact with neighbors and enemies; able to overcome hunger, hate, and disease; and ready to contribute to the world. Some advocates of “multiculturalism” condemn people to live in the Stone Age.

While it is true that serious psychic research (as distinct from psychological) and the ghost stories of fiction are far apart, yet the latter would lose much, and become mere playthings, if the former had nothing to investigate. It is my belief and my experience that “paranormal phenomena” do occur; and my opinion that the future well-being of a man might be forwarded by more attention being paid to them. There is evidence that a mystical, clairvoyant faculty of a most practical kind is commonly taken for granted in many “primitive” societies, from pre-communist Tibet to the Hebrides; and is merely bred out and killed off by industrialism, compulsory education, and the belief that every question has an answer [8].

The significance of the dance in the education and socialisation of Samoan children is two-fold. In the first place it effectively offsets the rigorous subordination in which children are habitually kept. Here the admonitions of the elders change from "Sit down and keep still!" to "Stand up and dance!" The children are actually the centre of the group instead of its barely tolerated fringes.

Why all this waste, why does Shamil continue when common sense says that we will win, when common sense says that they are resisting all that would be good for them?' 'What good?' She was sullen now, the arguments narrowing around her. 'What good?' he snorted. 'Peace for one, prosperity too. Modern roads, sanitation, education, enlightened thinking. Everything that is uncouth and reprehensible to be replaced by what is civilised and rational. No one in his right mind, given a choice, would choose primitiveness over advancement. You can't live in the past, Anna, you can't be like them.

What is the sum of not recognizing the tremendous need for self reflection of all entities of our time. History repeats itself, easily predicted by the primitive parts of psychology. There's only one excuse for inaction, fear, or the lack of foresight. Furthermore, if democracy is the way - a thousand astronomers may be more effective in dealing with issues regarding the stars - and so on. Though perhaps there may be universal issues directly related to the human experience. There's also significant cause for concern with regards to larger variations or differences in lifestyle, preferences/ideologies, merits, psychology and various corruptions which may arise. Favouring the political directions who are able to produce, raise or educate the most babies and then gets to decide the fate of all the rest. There is difficulty in adressing issues when there is a great need for balance between short-term and long-term good. Whatever system of governance, with ways of bringing those carrying the merits, discipline and good hearts to surface like buoyancy, necessary to secure a good future for all. The paradox of calling for the good to rise up - is how those truly good may often fail to recognize their part of the intended audience, being too humble in accepting their own worth. Let's be thankful, for nature lead us to solution. In this case, the birds.

What is the sum of not recognizing the tremendous need for self reflection of all entities in our times. History repeats itself, easily predicted by the primitive parts of psychology. There's only one excuse for inaction, fear, or the lack of foresight. Furthermore, if democracy is the way - a thousand astronomers may be more effective in dealing with issues regarding the stars - and so on. Though perhaps there may be universal issues directly related to the human experience. There's also significant cause for concern with regards to larger variations or differences in lifestyle, preferences/ideologies, merits, psychology and various corruptions which may arise. Favouring the political directions who are able to produce, raise or educate the most babies and then gets to decide the fate of all the rest. There is difficulty in adressing issues when there is a great need for balance between short-term and long-term good. Whatever system of governance, with ways of bringing those carrying the merits, discipline and good hearts to surface like buoyancy, necessary to secure a good future for all. The paradox of calling for the good to rise up - is how those truly good may often fail to recognize their part of the intended audience, being too humble in accepting their own worth. And, to recognize those primitive tendencies of an elevated ego. Let's be thankful, for nature inspire many solutions.

Ah,” replied Shorenstein, “you’re worried? Listen. Did you ever go down to the wharf to see the Staten Island Ferry come in? You ever watch it, and look down in the water at all those chewing-gum wrappers, and the banana peels and the garbage? When the ferryboat comes into the wharf, automatically it pulls all the garbage in too. The name of your ferryboat is Franklin D. Roosevelt—stop worrying!” The Shorenstein rule no longer has quite the strength it had a generation ago, for Americans, with increasing education and sophistication, split their tickets; more and more they are reluctant to follow the leader. Politicians, of course, still look for a strong leader of the ticket; yet when they cannot find such a man, when it is they who must carry the President in an election rather than vice versa, they want someone who will be a good effective President, a strong executive, one who will keep the country running smoothly and prosperously while they milk it from underneath. In talking to some of the hard-rock, old-style politicians in New York about war and peace, I have found them intensely interested in war and peace for two reasons. The first is that the draft is a bother to them in their districts (“Always making trouble with mothers and families”); and the second is that it has sunk in on them that if an H-bomb lands on New York City (which they know to be Target A), it will be bad for business, bad for politics, bad for the machine. The machine cannot operate in atomic rubble. In the most primitive way they do not want H-bombs to fall on New York City—it would wipe out their crowd along with all the rest. They want a strong President, who will keep a strong government, a strong defense, and deal with them as barons in their own baronies. They believe in letting the President handle war and peace, inflation and deflation, France, China, India and foreign affairs (but not Israel, Ireland, Italy or, nowadays, Africa), so long as the President lets them handle their own wards and the local patronage.

I know three African priests—one Ugandan and two Nigerian—who are immensely educated and sophisticated scholars (linguists, philosophers, and historians all) and who are also unshakably convinced that miracles, magic, and spiritual warfare are manifestly real aspects of daily life, of which they themselves have had direct and incontrovertible experience on a number of occasions. All three are, of course, creatures of their cultures, no less than we are of ours; but I am not disposed to believe that their cultures are somehow more primitive or unreasoning than ours. It is true they come from nations that enjoy nothing like our economic and technological advantages; but, since these advantages are as likely to distract us from reality as to grant us any special insight into it, that fact scarcely rises to the level of irrelevance. Truth be told, there is no remotely plausible reason—apart from a preference for our own presuppositions over those of other peoples—why the convictions and experiences of an African polyglot and philosopher, whose pastoral and social labors oblige him to be engaged immediately in the concrete realities of hundreds of lives, should command less rational assent from us than the small, unproven, doctrinaire certitudes of persons who spend their lives in supermarkets and before television screens and immured in the sterile, hallucinatory seclusion of their private studies.

Humanitarian Science 101 (Sonnet 1202) BRAIN means Benevolent Reformer Applying Information Nobly. DATA means Determined Action of Transformative Awareness. Information Technology is primitive IT, Civilized IT means Informed Transformation. Heuristic and holistic can never go together, Shortcuts only obstruct the rise of realization. Electronics means electron artistry. Chemistry is an art of bonding. Mathematics is the art of numbers, Evolution is the art of correcting. Society without science dumps the world in stoneage, Science devoid of society shoves the mind into iceage.

Reconstructing family life amid the chaos of the cotton revolution was no easy matter. Under the best of circumstances, the slave family on the frontier was extraordinarily unstable because the frontier plantation was extraordinarily unstable. For every aspiring master who climbed into the planter class, dozens failed because of undercapitalization, unproductive land, insect infestation, bad weather, or sheer incompetence. Others, discouraged by low prices and disdainful of the primitive conditions, simply gave up and returned home. Those who succeeded often did so only after they had failed numerous times. Each failure or near-failure caused slaves to be sold, shattering families and scattering husbands and wives, parents and children. Success, moreover, was no guarantee of security for slaves. Disease and violence struck down some of the most successful planters. Not even longevity assured stability, as many successful planters looked west for still greater challenges. Whatever the source, the chronic volatility of the plantation took its toll on the domestic life of slaves. Despite these difficulties, the family became the center of slave life in the interior, as it was on the seaboard. From the slaves' perspective, the most important role they played was not that of field hand or mechanic but husband or wife, son or daughter - the precise opposite of their owners' calculation. As in Virginia and the Carolinas, the family became the locus of socialization, education, governance, and vocational training. Slave families guided courting patterns, marriage rituals, child-rearing practices, and the division of domestic labor in Alabama, Mississippi, and beyond. Sally Anne Chambers, who grew up in Louisiana, recalled how slaves turned to the business of family on Saturdays and Sundays. 'De women do dey own washing den. De menfolks tend to de gardens round dey own house. Dey raise some cotton and sell it to massa and git li'l money dat way.' As Sally Anne Chambers's memories reveal, the reconstructed slave family was more than a source of affection. It was a demanding institution that defined responsibilities and enforced obligations, even as it provided a source of succor. Parents taught their children that a careless word in the presence of the master or mistress could spell disaster. Children and the elderly, not yet or no longer laboring in the masters' fields, often worked in the slaves' gardens and grounds, as did new arrivals who might be placed in the household of an established family. Charles Ball, sold south from Maryland, was accepted into his new family but only when he agreed to contribute all of his overwork 'earnings into the family stock.' The 'family stock' reveals how the slaves' economy undergirded the slave family in the southern interior, just as it had on the seaboard. As slaves gained access to gardens and grounds, overwork, or the sale of handicraft, they began trading independently and accumulating property. The material linkages of sellers and buyers - the bartering of goods and labor among themselves - began to knit slaves together into working groups that were often based on familial connections. Before long, systems of ownership and inheritance emerged, joining men and women together on a foundation of need as well as affection.

This table only counts physical health effects due to disruptions that took place in the Illusion of Control phase. It considers both short-run and long-run effects. Each of the claimed effects is based on a published study about that effect. First on the list is the disruption to vaccination programs for measles, diphtheria, cholera, and polio, which were either cancelled or reduced in scope in some 70 countries. That disruption was caused by travel restrictions. Western experts could not travel, and within many poor countries travel and general activity were also halted in the early days of the Illusion of Control phase. This depressive effect on vaccination programs for the poor is expected to lead to large loss of life in the coming years. The poor countries paying this cost are most countries in Africa, the poorer nations in Asia, such as India, Indonesia and Myanmar, and the poorer countries in Latin America. The second listed effect in the table relates to schooling. An estimated 90% of the world’s children have had their schooling disrupted, often for months, which reduces their lifetime opportunities and social development through numerous direct and indirect pathways. The UN children’s organisation, UNICEF, has released several reports on just how bad the consequences of this will be in the coming decades.116 The third element in Joffe’s table refers to reports of economic and social primitivisation in poor countries. Primitivisation, also seen after the collapse of the Soviet Union in the early 1990s, is just what it sounds like: a regression away from specialisation, trade and economic advancement through markets to more isolated and ‘primitive’ choices, including attempted economic self-sufficiency and higher fertility. Due to diminished labour market prospects, curtailed educational activities and decreased access to reproductive health services, populations in the Illusion of Control phase began reverting to having more children precisely in those countries where there is already huge pressure on resources. The fourth and fifth elements listed in the table reflect the biggest disaster of this period, namely the increase in extreme poverty and expected famines in poor countries. Over the 20 years leading up to 2020, gradual improvements in economic conditions around the world had significantly eased poverty and famines. Now, international organisations are signalling rapid deterioration in both. The Food and Agriculture Organisation (FAO) now expects the world to have approximately an additional 100 million extremely poor people facing starvation as a result of Covid policies. That will translate into civil wars, waves of refugees and huge loss of life. The last two items in Joffe’s table relate to the effect of lower perinatal and infant care and impoverishment. Millions of preventable deaths are now expected due to infections and weakness in new mothers and young infants, and neglect of other health problems like malaria and tuberculosis that affect people in all walks of life. The whole of the poor world has suffered fewer than one million deaths from Covid. The price to be paid in human losses in these countries through hunger and health neglect caused by lockdowns and other restrictions is much, much larger. All in the name of stopping Covid.

As for prehistoric education, it can only be inferred from educational practices in surviving primitive cultures.

The Romantic movement encouraged respect for primitive and popular culture; it also gave rise to cultural nationalism. J.G. Herder, one of the more ardent followers of the late eighteenth-century enthusiasm for collecting folk songs, popularized the view that nations express themselves in ballads, folk-tales, customs, and traditions, and that every particular language embodied a unique spirit, without which the world would be impoverished. On a visit to Riga, he had formed the view that Latvian folklore might be drowned in the prevailing sea of German. Herder’s enthusiasm for conservation caught on to become an influential source of modern nationalism.[25] But there were others, including the work of enlightened educational reformers. Czechs benefiting from new educational opportunities learned German, for example, and were thus able to devour the classics of German Romanticism. The University of Buda Press, founded in 1777, not only printed the first good Hungarian grammars but soon began to publish in Serbian, Slovak and Romanian. A grammar was vital to the definition of a single, literary language on which a sense of linguistic nationhood could be based (a collection of contrasting dialects could form no such basis). Furthermore, publication in a variety of emerging literary languages was to help spread a consciousness of a linguistic identity.

Coe’s expansive boundaries encompassed more than two million acres of the southern Everglades, Florida Bay, Ten Thousand Islands, Big Cypress, and the upper Keys, stretching as far north as fifteen miles above the Tamiami Trail highway and as far east as the barrier reefs in the Atlantic. The primary goa was the preserve the ecosystems’ vast diversity of habitats in their primitive condition- pinelands and marshlands, estuaries and sloughs, dwarf cypress and elk horn coral. A secondary goal was half a million annual visitors, buts the botanist David Fairchild explained at a congresisonal hearing, the Everglades was not Yosemite, and its entertainment value would be only part of its appeal. It would also educate children, provide a unique laboratory for scientists, protect rare flora and fauna from extinction, and “Startle Americans out of the runs which an exclusive association with he human animal produces in the mind of man.

electioneering took place; factions arose; the parties contracted ill-blood; civil wars blazed forth; the lives of the citizens were sacrificed to the pretended happiness of the state; and things at last came to such a pass, as to be ready to relapse into their primitive confusion. The ambition of the principal men induced them to take advantage of these circumstances to perpetuate the hitherto temporary charges in their families; the

A primitive education can only create primitive generations! An outdated mentality will produce merely an outdated minds! The door of the future is closed for such archaic residuals from the pre-modern time of social evolution!

An Indirect quote - Some visitors came to a planet to see its resources and available benefits for them. They knew the universal secrets, but when they visited this planet, only primitive humans were living and there were dark in nature. So they tried to utilize them and to rule them, but as days and minutes passed these visitors started loving those dark people, and then they started teaching them about morality, perseverance, how to talk, how to walk and everything about utopian or high life style but some of these dark people misused it and some love stories became harassing stories and these visitors got tensed as they were teachers, they wanted to be respectful. But their main motive was to use the resources on this planet, because their planet already dead. And guy from those dark people asked a serious question after getting taught from them, you people came to utilize us and now you guys are enslaving us, just like you people we are also organisms of universe, and that sentence was a damn shocking for them then there was rain, a heavy rain or Indra. These dark people prayed a lot to preserve their culture with the knowledge they got from these visitors which in turn gave births of visitors souls to their children. Some of these dark people were used to build a plan against enemies as it was their psychology against thrests, and then there was manu smiriti or psychology given by visitors to not to give high positions to to these dark skinned people as they build a plan to destroy threats, they may turn violent people against universe. And then there was a girl in these dark people who said that, destruction is also another creation , and she was shakthi. Finally these visitors lost with their intention because these dark people started speaking truths, and still they had bad motives to kill these visitors those were called asuras, and this indra made his clans to protect humanity from these asuras. And people those who were interested in love and too much love to utilize these situations were given business opportunities on daily needs, people that were interested in extreme love I e - harassing people from these visitors were given protection duties. souls turned into another sex called trans, other than man and women to find out divergent i e mixed people. languages evolves, teaching evolved, business evolved, education evolved, there was silent guy who seems to be creator of these visitors, were given no duties at all other than science. But he himself was not a creator because for creating something new , he needs destruction or shiv and for protecting he needed another visitor called krishna, but what he forgot was this creator himself was a visitor from another planet were diamonds harvested and so called fairy tales and beautiful life was there but that planet was destroyed because of greediness. Because these visitors destroyed lots of planets already and with greedy, too much sex there were completely tired on this beautiful planet. and so finally they had no other planets to visit and whomever been sent did not return. So they finally found this is the final planet to survive. The unmentioned people are from west, and completely north and they were given important tasks to protect the planet which is the only available right now. These manu smiriti or visitors psychology did not enclose the details of creator but only said about who designed it - Bram. The god was born on west, north, south and down earth to find out what is the actual problem and when to end it for recreation. He found that there is no need of re creation as far as now because he loves all. But the problem is these visitors are from another planet or heaven or hell , and so they were greedy to enough to utilise all they had and sent their clans to search more but they did not return at all. And in between time frame, some visited but couldnt enter properly and those entered were affected much because of completely dynamic atmosphere.

Modernity is the progressive conquering of fear through the testing of assumptions; while Primitivity is the continued accommodation of fear and unwillingness to test assumptions".

..insofar as the rise of increasingly harsh laws, invasive surveillance practices, and militant policing tactics and the concomitant spectacular rise in incarceration rates are part of the attempt of the state to contain the social insecurities generated by neoliberalism, these insecurities – and the policies that are intended to address them – are deeply gendered. While certain gender gaps have narrowed under neoliberalism, including the gender gap in employment, education and incarceration, this has been accompanied by the rise of particularly gendered (and racialized) forms of precariousness and disadvantage.

And finally there must be education—some technique, however primitive, for the transmission of culture. Whether through imitation, initiation or instruction, whether through father or mother, teacher or priest, the lore and heritage of the tribe—its language and knowledge, its morals and manners, its technology and arts—must be handed down to the young, as the very instrument through which they are turned from animals into men.

Education means breaking free from the manacles of limitations put forward by primitive ignorance.

Grasp that, and you will not be surprised to learn that the males of these primitive people held their own sex in such veneration that quite young ones—puny in intellect, and without education—were, by act of senate, qualified to elect senators, enter upon the government of the world, and occupy the highest offices to the exclusion of the Infinite Intelligence, where possessed by women. So those poor vain creatures, with much, assumption of wisdom, though still very apelike in various ways, made laws affecting woman's liberty, property, and even her children, without consulting her, her happiness, or any higher feeling than their own self-love, comfort and aboriginal greed. In short, the women up to past the nineteenth century were really slaves in all but the name.

But not everyone was taken in by Hitler’s act. In Germany, too, there were warning voices. To many people’s surprise, on 17 October, Nobel Prize-winning author Thomas Mann issued an impassioned “Appeal to Reason” in Berlin’s Beethoven-Saal auditorium. The call was combined with a complex analysis of the intellectual and social preconditions for National Socialism. The Hitler movement would never have reached such a level of “mass emotional conviction,” Mann asserted, if it had not been preceded by “the sense of the beginning of a new epoch and…a new spiritual situation for humanity.” People had turned away from the fundamental principles of a civil society—“liberty, equality, education, optimism and belief in progress”—and faith in reason to embrace “the forces of the unconscious, of unthinking dynamism and of pernicious creativity,” which rejected everything intellectual. Fed by those tendencies and carried by a “gigantic wave of eccentric barbarism and primitive, populist fairground barking,” National Socialism pursued “a politics of the grotesque…replete with Salvation Army allures, reflexive mass paroxysms, amusement-park chiming, cries of hallelujah and mantra-like repetition of monotonous slogans until everyone foamed at the mouth.

Day after day the so-called modern society keeps killing the spirit of champions – they keep killing the hearts that hold the force for greatness and progress. Yet these people who murder the spirit of greatness on a daily basis, are never held accountable for their actions. In fact, they take pride in such actions, and they call it either sensibility or responsibility. It’s not responsibility my friend, nor is it sensibility, it’s irresponsibility and primitiveness at their worst.

We can think about this in fairly abstract ways: the ghost, for instance, is structurally a stubborn trace of the past that persists into the present and demands a historical understanding if it is to be laid to rest. Similarly, Sigmund Freud defined the feeling of the uncanny as the shiver of realizing that modern reason has merely repressed rather than replaced primitive superstition. 'All supposedly educated people have ceased to believe officailly that the dead can become visible as spirits', yet Freud suspeccted that at times 'almost all of us think as savages do on this topic.' This return to pre-modern beliefs was itself the product of thinking of human subjectivity as a history of developmental layers that could be stripped away in an instant of dread, returning us to a 'savage' state.

Orphanizers (Demilitarization Sonnet, 1303) Show me a nation with a huge defense budget, I'll show you a demented nation. Show me a nation with a big education budget, I'll show you a nation of the future. Disband the soldiers, empower the teachers, Thus you plant the paradigm of peace. Abolish all pride in nation's military, Thus you emerge as maker of peace. The real warmongers of the world are, Not the world leaders, but the civilians, Who can't think past the strength of military, Who take pride in a genocidal arsenal of weapons. With such civilian primitiveness rampant in society, No conference can ensure the promise of peace. If you really want to ensure peace on planet earth, Denounce all politics and democracy militarist. Stop taking pride in your national military, That very pride floods the world with orphans. Amidst the herd of widowmakers and orphanizers, Wake up alone, and slogan for demilitarization!