Continued from Part 2
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The urge to save humanity is almost always only a false-face for the urge to rule it. Power is what all messiahs really seek: not the chance to serve.
Non-negotiable Principle and Pledge for All
I am a Canadian, a free Canadian, free to speak without fear, free to worship God in my own way, free to stand for what I think right, free to oppose what I believe wrong, free to choose those who shall govern my country. This heritage of freedom I pledge to uphold for myself and all mankind.
—The Right Honourable John G. Diefenbaker, Prime Minister of Canada, House of Commons Debates, July 1, 1960 (Signing statement, Canadian Bill of Rights)
More Context, Evidence of Intent to Use Invasive Control Methods
Bertrand Russell, The Impact of Science on Society
Simon and Schuster, New York, 1953
It may be hoped that in time anybody will be able to persuade anybody of anything if he can catch the patient young and is provided by the State with money and equipment.
This subject will make great strides when it is taken up by scientists under a scientific dictatorship. Anaxagoras maintained that snow is black, but no one believed him. The social psychologists of the future will have a number of classes of school children on whom they will try different methods of producing an unshakable conviction that snow is black. Various results will soon be arrived at. First, that the influence of home is obstructive. Second, that not much can be done unless indoctrination begins before the age of ten. Third, that verses set to music and repeatedly intoned are very effective. Fourth, that the opinion that snow is white must be held to show a morbid taste for eccentricity. . . . It is for future scientists to make these maxims precise and discover exactly how much it costs per head to make children believe that snow is black, and how much less it would cost to make them believe it is dark gray.
Fichte laid it down that education should aim at destroying free will, so that, after pupils have left school, they shall be incapable, throughout the rest of their lives, of thinking or acting otherwise than as their schoolmasters would have wished. But in his day this was an unattainable ideal: … In future such failures are not likely to occur where there is dictatorship. Diet, injections, and injunctions will combine, from a very early age, to produce the sort of character and the sort of beliefs that the authorities consider desirable, and any serious criticism of the powers that be will become psychologically impossible. Even if all are miserable, all will believe themselves happy, because the government will tell them that they are so.
Children will, as in Plato’s Republic, be taken from their mothers and reared by professional nurses. Gradually, by selective breeding, the congenital differences between rulers and ruled will increase until they become almost different species. A revolt of the plebs would become as unthinkable as an organized insurrection of sheep against the practice of eating mutton.
The Ultimate Revolution
In his 1946 Foreword to Brave New World, Aldous Huxley writes:
“This really revolutionary revolution is to be achieved, not in the external world, but in the souls and flesh of human beings. . . . Sade regarded himself as the apostle of the truly revolutionary revolution, beyond mere politics and economics . . .
. . . —the revolution of individual men, women and children, whose bodies were henceforward to become the common sexual property of all and whose minds were to be purged of all the natural decencies . . .
. . . Sade was a lunatic . . . The people who govern the Brave New World may not be sane . . . ; but they are not mad men . . . It is in order to achieve stability that they carry out, by scientific means, the ultimate, personal, really revolutionary revolution.”
— Aldous Huxley, Brave New World, 1994, Flamingo, London. Originally published: 1932.
The first hints of a philosophy of the ultimate revolution — the revolution which lies beyond politics and economics, and which aims at total subversion of the individual’s psychology and physiology — are to be found in the Marquis de Sade, who regarded himself as the continuator, the consummator, of Robespierre and Babeuf.
–from his letter to George Orwell in which he compared the likelihood of the futures presented in 1984 and Brave New World
Written 21 October, 1949 from Wrightwood, California.
Original source: Letters of Aldous Huxley
Julian Huxley: founder of UNESCO: Science is for Control
Julian S. Huxley, Man Stands Alone, “Eugenics and Society” 1941, pp. 38, 40, 60, 69, 71, 78:
The difficulty of finding an objective criterion of truth in social science cuts deeper. But it is based upon an intellectualist philosophy which hankers after abstract truth. It largely disappears if we take the more robust view that science is control as well as knowledge, and that these two aspects cannot be separated. . . .Thus in social science, experiment is not the remote preliminary to action that it is in natural science, but is itself partly action—both pure and applied science simultaneously. . . .
. . . The purpose of eugenics is on the one hand to study the presence of different inherited types and traits in a population, and the fact that these can be increased or diminished in the course of generations as the result of selection, unconscious or deliberate, natural or artificial, and on the other, eventually to use the results of this study for control. . . .
. . . Science is simultaneously both theory and practice, both knowledge and control. . . . I would say that we cannot succeed in achieving anything in the nature of adequate positive eugenics unless we attempt the control of the social environment simultaneously with the control of the human germ-plasm . . .
. . . The experiment is both an attempt to gain knowledge and an effort to realize a wish, a desired control. . . .
. . . We must attempt to control the change of social environment and at the same time to control the change of human germ-plasm, . . . it is the results which interest us . . .
This consequence is the opportunity of eugenics. But the opportunity cannot yet be grasped. It is first necessary to overcome the bitter opposition to it on dogmatic theological and moral grounds, and the widespread popular shrinking from it, based on vague but powerful feelings, on the ground that it is unnatural.
We need a new attitude to these problems, an attitude which for want of another term we may still call religious. We need to replace the present attitude fostered by established religions by a new but equally potent attitude.
. . . we need to substitute social salvation for individual salvation, . . . we need to substitute the real possibility of evolutionary progress for other-worldly phantasies. . .
Zbigniew Brzezinski, Between Two Ages: America’s Role in the Technetronic Era, 1970:
Another threat . . . confronts liberal democracy. More directly linked to the impact of technology, it involves the gradual appearance of a more controlled and directed society. Such a society would be dominated by an elite whose claim to political power would rest on allegedly superior scientific know-how. Unhindered by the restraints of traditional liberal values, this elite would not hesitate to achieve its political ends by using the latest modern techniques for influencing public behavior and keeping society under close surveillance and control.
. . . already widespread concern about the possibility of biological and chemical tampering with what has until now been considered the immutable essence of man. Human conduct, some argue, can be predetermined and subjected to deliberate control. Man is increasingly acquiring the capacity to determine the sex of his children, to affect through drugs the extent of their intelligence, and to modify and control their personalities. Speaking of a future at most only decades away, an experimenter in intelligence control asserted, “I foresee the time when we shall have the means and therefore, inevitably, the temptation to manipulate the behavior and intellectual functioning of all the people through environmental and biochemical manipulation of the brain.“
H. G. Wells
H. G. Wells, The Open Conspiracy, Chapter XIV:
… the supreme importance of population control in human biology …
. . . practical recognition of the necessity for world biological controls, for example, of population and disease . . .
George Bernard Shaw
You must all know half a dozen people at least who are no use in this world, who are more trouble than they are worth. Just put them there and say Sir, or Madam, now will you be kind enough to justify your existence? If you can’t justify your existence, if you’re not pulling your weight, if you’re not producing as much as you consume or perhaps a little more, then, clearly, we cannot use the organizations of our society for the purpose of keeping you alive, because your life does not benefit us and it can’t be of very much use to yourself.