HENRY THE 8TH PROFESSIONAL LIBERAL CLASS MISS THE BOAT
I think it boils down to the seizure of power and passing power on the Secrets of power are a sort of State-Mandated arc of the covenant. The religion of the Oligarchy is Power in all its forms and one of the ways to protect that power is Through Money and Debt.
Control of the minds of people through belief systems is one of the routes to diverting inquiry away from the Centres of Power.
Of course, History is written by the Victors who of course are iconoclastic in their destruction of cultural memories for vanquished and conquered formerly freed people.
One of my Favourite passages is this from Tacitus.
Tacitus explains the policy of his father-in-law, Agricola, in bringing the comforts of Roman civilization to the barbarous British:
‘His object was to accustom them to a life of peace and quiet by the provision of amenities. He, therefore, gave official assistance to the building of temples, public squares and good houses. He educated the sons of the chiefs in the liberal arts and expressed a preference for British ability as compared to the trained skills of the Gauls. The result was that instead of loathing the Latin language they became eager to speak it effectively. In the same way, our national dress came into favour and the toga was everywhere to be seen. And so the population was gradually led into the demoralizing temptation of arcades, baths and sumptuous banquets. The unsuspecting Britons spoke of such novelties as ‘civilization’, when in fact they were only a feature of their enslavement.’
Tacitus Agricola chapter 21, translated by H. Mattingly, Penguin 1948, 1973
Read more: http://www.historyworld.net/wrldhis/PlainTextHistories.asp?historyid=288#ixzz42Ur1m0hA
And this from Bede on the conversion to Christianity of Edwin the King of Northumbria.
alis…mihi uidetur, rex, vita hominum praesens in terris, ad conparationem eius, quod nobis incertum est, temporis, quale cum te residente ad caenam cum ducibus ac ministris tuis tempore brumali, accenso quidem foco in medio, et calido effecto caenaculo, furentibus autem foris per omnia turbinibus hiemalium pluviarum vel nivium, adveniens unus passeium domum citissime pervolaverit; qui cum per unum ostium ingrediens, mox per aliud exierit. Ipso quidem tempore, quo intus est, hiemis tempestate non tangitur, sed tamen parvissimo spatio serenitatis ad momentum excurso, mox de hieme in hiemem regrediens, tuis oculis elabitur. Ita haec vita hominum ad modicum apparet; quid autem sequatur, quidue praecesserit, prorsus ignoramus. Unde si haec nova doctrina certius aliquid attulit, merito esse sequenda videtur.
Translation: The present life of man, O king, seems to me, in comparison of that time which is unknown to us, like to the swift flight of a sparrow through the room wherein you sit at supper in winter, with your commanders and ministers, and a good fire in the midst, whilst the storms of rain and snow prevail abroad; the sparrow, I say, flying in at one door, and immediately out at another, whilst he is within, is safe from the wintry storm; but after a short space of fair weather, he immediately vanishes out of your sight, into the dark winter from which he had emerged. So this life of man appears for a short space, but of what went before, or what is to follow, we are utterly ignorant. If therefore, this new doctrine contains something more certain, it seems justly to deserve to be followed.
Book II, chapter 13
This, Bede tells us, was the advice given to Edwin, King of Northumbria by one of his chief men, at a meeting where the king proposed that he and his followers should convert to Christianity. It followed a speech by the chief priest Coifi, who also spoke in favour of conversion.
The double hermeneutic is the theory, expounded by sociologist Anthony Giddens, that everyday “lay” concepts and those from the social sciences have a two-way relationship. A common example is the idea of social class, a social-scientific category that has entered into wide use in society. The double hermeneutic is held to be a distinguishing feature of the social sciences.
Anthony Giddens (1982) argues that there is an important difference between the natural and social sciences. In the natural sciences, scientists try to understand and theorise about the way the natural world is structured. The understanding is one-way; that is, while we need to understand the actions of minerals or chemicals, chemicals and minerals don’t seek to develop an understanding of us. He refers to this as the ‘single hermeneutic’. (Hermeneutic means interpretation or understanding.) In contrast, the social sciences are engaged in the ‘double hermeneutic’. The various social sciences study people and society, although the way they do so is different. Some social sciences such as sociology don’t just study what people do, they also study how people understand their world, and how that understanding shapes their practice. Because people can think, make choices, and use new information to revise their understandings (and hence their practice), they can use the knowledge and insights of social science to change their practice.
In outlining his notion of the ‘double hermeneutic’, Giddens (1984: 20) explains that while philosophers and social scientists have often considered the way “in which lay concepts obstinately intrude into the technical discourse of social science,” … “(f)ew have considered the matter the other way around.” He explains that “the concepts of the social sciences are not produced about an independently constituted subject-matter, which continues regardless of what these concepts are. The ‘findings’ of the social sciences very often enter constitutively into the world they describe.”
Ralf Gustav Dahrendorf, Baron Dahrendorf, KBE, FBA (1 May 1929 – 17 June 2009) was a German-British sociologist, philosopher, political scientist and liberal politician. A class conflict theorist, Dahrendorf was a leading expert on explaining and analysing class divisions in modern society. Dahrendorf wrote multiple articles and books, his most notable being Class Conflict in Industrial Society (1959) and Essays in the Theory of Society (1968).
During his political career, he was a Member of the German Parliament, Parliamentary Secretary of State at the Foreign Office of Germany, European Commissioner for Trade, European Commissioner for Research, Science and Education and Member of the British House of Lords, after he was created a life peer in 1993. He was subsequently known in the United Kingdom as Lord Dahrendorf.
He served as director of the London School of Economics and Warden of St Antony’s College, University of Oxford. He also served as a Professor of Sociology at a number of universities in Germany and the United Kingdom, and was a Research Professor at the Berlin Social Science Research Center.