UNITED NATIONS INVENTED LIFELONG
LEARNING IN 1970 LIFE-LONG LEARNING and the UN By Dean Gotcher,
1996 It seems "Life Long Learning" has become a new buzz-word for the
90's. UNESCO began redefining education as "life-long", with a
global emphasis, during its International Education Year, 1970.
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LIFE-LONG LEARNING and the UN
By Dean Gotcher, 1996
It seems "Life Long Learning" has become a new buzz-word for the
Everywhere one turns these days, the phrase is being used. Every time
I hear this phrase I'm reminded of the verse in the Bible. "Ever
learning, yet never able to come to the knowledge of the truth"1. The
following verses are quite revealing of our times. "This know also,
that in the last days perilous times shall come. For men shall be
lovers of their own selves, covetous, boasters, proud, bIasphemers,
disobedient to parents, unthankful, unholy, without natural
affection, truce breakers, false accusers, incontinent, fierce,
despisers of those that are good, traitors, heady, high-minded,
lovers of pleasures more than lovers of God; having a form of
godliness, but denying the power thereof:... from such turn away.
For of this sort are they which creep into houses, and lead captive
silly women laden with sins, led away with divers lusts, ever
learning, yet never able to come to the knowledge of the truth." 2
Tim. 3:1-6, KJV 2
Education is now declared as life-long. The area of "Life-Long
Learning" seems to be of greatest concern. Few people realize that
the United Nations Educational, Scientific and Cultural Organization
(UNESCO) is behind this process.3 In its plan to bring all nations
under one "unifying principle," UNESCO has been convincing nations
that "all aspects of education" should fit into one "coherent whole"
with them guiding the way. UNESCO began redefining education as
"life-long", with a global emphasis, during its International
Education Year, 1970.
To "help" nations realize "their mutual interdependence", UNESCO set
out in the 70's, and continues today, the plan to reorganize
"national education systems" with the hope "to achieve closer
integration of all their formal and non-formal components." To
integrate all "subsystems within the total social system" it began
the policy of emphasizing "new knowledge" and "new conditions of
existence", globally. Using phrases such as "rapid change", all of
society, it believed, would be willing to accept a "radical change"
from their traditional way of doing things. So far, it appears to be
John Dewey's Instrumentalism is the conceptual foundation for
"life-long learning." With its emphasis upon "a spontaneous unfolding
of latent potentialities," and a free "transaction between a living
being and its surroundings," he believed that all mental and physical
stages of life could be fully developed. "Developing is learning" and
"learning is developing". "It is that reconstruction or
reorganization of experience which adds to the meaning of experience
and which increases ability to direct the course of subsequent
experience. 4 This is "life-long learning." (emphasis added)
Quality of life, according to this formulation, is the result of a
process of transformations throughout a "being's" personal and social
life. This principle believes that enrichment of experiences,
experiencing different kinds of environment, facilitates learning.
Therefore, environment becomes an important aspect of learning.
"Static societies" produce limited environments. "Changing societies"
produce unlimited environments. Therefore, according to this logic,
if one is to experience a satisfying life, transformation of
experiences must occur. To have these experiences, within what is
most likely a "static society," educational environments must be
created, nurtured, and protected. In this way, educative
environments can provide a means whereby "people can continue to
learn throughout their lives." "Both the learning of children and
the learning of adults must have this quality of continual
transformation of learner's experience. This quality will be the
criterion by which we judge the efficacy of any model of life-long
education" since it "transcends national and cultural differences"5.
Educational experiences are created within the school system which,
when properly facilitated, transcend into the community. This will
affect all facets of the life within the community, from personal and
social relations to economic conditions. As UNESCO might state it,
this consists of constructing systematic relationships between
inter-related parts in an effort to produce an integrated whole,
(i.e. a one-world government). This is where the "Think global, act
local" idea came from. A national food chain has even put this phrase
its grocery sacks.
This whole process carries within it a global-local contract which
seems to lean toward the concept of global commun(-ism). With
phrases like, "it takes a whole village to raise a child" being used
by educators and politicians, we appear to be drifting in this
direction, not only in thought, but also in practice. UNESCO has
sought, all along, to involve every nation, state, community, family,
and individual in this process through the method of "life-long
education". "Institutionalizing the concept of life-long education
implies a systematic reorganization of all levels of formal schooling
and non- formal out-of-school education activities in such a way that
they provide an environment for learning throughout the life of man".6
"Life-long education" is the means through which social psychologists
will be able to enter into every community and home in America. Since
the combining of both fields (Psychology and Sociology along with
Anthropology) by those who wanted to "humanize" Marx, there has been
an increasing emphasis upon identifying and developing the "whole
person" through education. This includes not only each individual's
personal life, but his social as well. This is an attempt to bring
work and education into one life-long process. "The desirability of
maintaining a close relationship between schooling and work was
pointed out by Karl Marx at an early stage in the development of
European public school systems."7 This kind of attention toward Marx
by UNESCO and Social-Psychologists alike should be a cause for
concern to those nations which hope to maintain a "traditional" form
UNESCO, with its plan of "life-long learning", is seeking to "help"
the nations of the world, to "help" improve their education systems
to "help" them adapt to the technological and social changes of a
"rapidly changing world," to "help" them more smoothly transform from
their old structures and traditions. By the utilization of a
generalized conceptual model of education, UNESCO is not only able to
influence national education policies but will eventually be able to
control national policies. Its presence is not generally detected
since the "generalized conceptual model" is cloaked by the general
principles each nation recognizes and the general system it uses.
This model allows UNESCO to analyze each nation's existing system, to
stimulate its desire to seek change, and eventually use that nation's
authorities to "convince" the people of their need for "life- long
Since, according to UNESCO, social change invalidates traditional
assumptions, organizations such as the Adult Education Committee of
the Ministry of Reconstruction of the United Kingdom, must be
supported. In an effort to "re- culture" the British society,
universal and "Life-long learning" is being used. The same is
happening in America. Through the changes brought by science and
technology it is "assumed" ("presumed, speculated, supposed .... .,
you pick one) that the traditional linear model of education has
become invalid. This is just a nice way of saying "those families
with money should not be able to pick the schools their children go
to while those without cannot. As unfair as this policy has been over
the ages, it will not go away. Even with the use of social
engineering, it will go on.
Parents generally want the best for their children, even if it is
just to make themselves look good. Social-psychologists and even
Marxists in high position, through their associations and contacts,
have always sought the best advantages for their own children. It is
human nature, and for all practical purposes, it should be that way.
It is not that people with wealth want other children not to succeed,
it is generally no concern of theirs. I am not saying it should not
be a concern of theirs, and some wealthy parents have invested large
sums of money to assist those without funds to get a good education.
Socialism, with its "take from the rich and give to the poor"
philosophy, has never produced a true spirit of giving, but has only
revealed man's worst nature of manipulation and deceit, by "helping"
people give out of fear of social rejection. True giving is when you
have, or even don't have, and share because you truly want to,
without having to be manipulated, deceived, or coerced.
Therefore, what UNESCO sees in "life-long education" is the need to
reconstruct all the different parts of society under one universal
model. "Such a model will require radical changes in the structures,
functions, methods and content of education systems, at all levels,
and the implementation of a new model will almost inevitably call for
new strategies on the part of administrators and new approaches to
This model calls for the creation of certain environments in the area
of work, social and political events, and private life. This will
require versatility on the part of each member of the community with
an emphasis upon common concerns, in other words "one for all, and
all one." Under this versatility, which each individual within the
community is to demonstrate, comes the willingness to "temporarily"
lay aside attitudes and beliefs which do not help in the experience
of social transformation. Most absolute-minded folks in America have
not caught on to the significance of this stage of the model. It is
necessary to participate, and everyone must participate. It is
necessary that each and every individual put aside his absolute
beliefs and attitudes in the effort to work on some common concern,
to find common ground, to achieve group consensus.
The exercise of developing common concern will cause you to focus on
the needs of the collective whole. This exercise is actually aimed at
changing the structure by which you think, how you acquire and
utilize understanding. It changes the structure of thinking by which
people define authority. By participating, you expose yourself to a
process, which will eventually make you question traditional
authority, that will make you adaptable to change. You will, at
first, become uncomfortable around those who are absolute or
traditionally minded, but as the process becomes more a part of your
life you will seek to "convert" them "for their own good." Those who
continue to refuse to participate in the process will be identified
as resistant to change.
If the "resister to change" happens to be a close friend of yours,
they will become a project of common concern, someone to "save" from
their self- inflicted social limitations. This conversion will be for
"their own good" as well as the good of the community. This will be
true the more you remain in the process, and they remain out of it.
The resistence you feel from them is not due to the content of their
position but the structure of their position. This is because the
structure on which you and your friend have based the "facts" of
life, have changed. A Structure which is based upon an absolute
depends upon absolute facts, a structure which is based upon change
does not. "Facts," within the process must become ever-changing. The
two structures, which define facts differently are incompatible.
Friends building upon opposite structures cannot remain friends. The
Scriptures put it this way: "Know ye not that the friendship of the
world is enmity with God? Whosoever therefore will be a friend of the
world is the enemy of God.9" "No man can serve two masters: for
either he will hate the one, and love the other; or else he will hold
to the one, and despise the other. Ye cannot serve God and mammon."10
This process, which is from the fallen world depends on chaos and
change to find understanding. There is no common ground between this
process and God, who is not the author of "chaos."11
God is absolute and manifests this structure of absolutes within his
creation, for it has absolute boundaries and limits set by him,12
which only He can change (i.e., a miracle). Science and technology
are nothing more than discovering these limitations and boundaries
and working with them. We could not fly, build airplanes, or even
live if nature did not have absolute limits and boundaries.'3 when
this structure of absolutes is ignored, the consequence is disaster.
"Life-long learning" does not produce the righteousness of God. It
does not reconcile the differences between man and His Creator, nor
does it actually reconcile the differences between men. UNESCO is
using "Life-long education" as a means to build a new social order.
The belief that "traditional methods of self-education are
inadequate", is based upon a UNESCO social agenda. The direct
correlation between education and work are apparent in this agenda.
Education and uneducation are code words for socialist and capitalist
(elites) respectively "Rigidly stratified relationships" between
managers and workers are inappropriate in modern enterprises. ......
. smooth functioning can be brought about only by more co-operative
and egalitarian relationships based on constantly changing knowledge
and skill ..... the unwillingness of elites to recognize the need for
participation of workers in management is handicapping their
unquestioned efforts for economic progress .... When most of the
adult population is uneducated, the danger of perpetuating an elitism
which runs counter to emerging aspirations for democratic development
is all too obvious"14
Scientific logic is another one of these code words. To the
traditional mind it means calculus, trigonometry, physics, etc., but
to the social engineers of UNESCO it means a way of thinking,
transformational dialectic "reasoning". This dialectic method of
conflict resolution encourages the challenging of existing "facts"
(authority). By creating an environment where people can freely
express their feelings toward existing "facts" (authority), new
"facts" (authority) can be discovered. This "scientific logic" is
what the Scriptures identify as foolishness, not wisdom. 15 "For this
cause God gave them up unto vile affections: for even their women did
change the natural use into that which is against nature: And
likewise also the men, leaving the natural use of the woman, burned
in their lust one toward another: men with men working that which is
unseemly and receiving in themselves that recompense of their error
which was meet. And even as they did not like to retain God in their
knowledge, God gave them over to a reprobate mind, to do those things
which are not convenient: Being filled with all unrighteousness,
fornication, wickedness, covetousness, maliciousness; full of envy,
murder, debate, deceit, malignity; whisperers, backbiters, haters of
God, despiteful, proud, boasters, inventors of evil things,
disobedient to parents, without understanding; covenant breaker:,
without natural affection, implacable, unmerciful: who knowing the
judgment of God that they which commit such things are worthy of
death, not only do the same, but have pleasure in them that do them."
Rom. 1:22-32 KJV of the Holy Bible.
We have entered the icon era, where symbols conjure up complete
manners of behavior. Whole Word (a.k.a. Whole Language) and its
look-say method is part of this process which has helped produce
group-think attitudes. The model of "life-long education" has relied
heavily upon this method which entails a three-stage process of
cognitive (know the facts), affactive (no the feelings about those
facts), and phycho-motor (reconcile the facts and feelings through
mediation and the practice the results to find new facts). UNESCO is
using all three steps in order to produce acceptance for a new
one-world government. Every time UNESCO "helps" a nation keep up
with the "rapidly changing world," it gains a foothold in their
political-social affairs. When UNESCO offers to "help" nations gain
control over their destiny through the free exchange of innovative
ideas and practices, it is actually "helping" that nation to move
from an overt model of "authority" to a covert model of "authority,"
with UNESCO at the controls. Science and technology are used as a
cover as UNESCO deceives nations. While "helping" a nation acquire
new innovative ideas and practices, UNESCO is restructuring its
government and reculturing its people. If we were talking about
science, technology and innovation, in relation to washers and
dryers, this would be one thing, but we are talking about how people
are expected to behave. The three stages of this model are first to
develop a "rational-empirical" base for dialogue, then incite
emotional and sentimental favor for change, and finally to gain
control over authority.
The first stage is to establish a rational analysis of the facts of
the situation. This opening attitude helps to validate in the minds
of local leadership the "rational" and "intellectual" approach of
this process along with the respect they will gain by being a part of
such a program for progress. The second stage changes peoples'
attitudes toward the new order of things, through helping them to
focus upon the emotional and sentimental benefits of change. The
third and final stage instigates the use of coercion through local
and higher authorities, using power and financial resources to
"convince" people that they have more to gain by supporting reforms
than by opposing them. The stage used will depend upon the level of
resistance each community demonstrates towards change.
All three stages reflect a stage of the dialectic, (i.e. thesis,
antithesis, synthesis,) and represent the level of development the
conscious mind of individuals and communities demonstrate, regarding
the development of social relationships. Through such efforts,
"encouraged" by the UN, each nation will participate in an
imaginative reconstruction of their own political and social system.
Life-long education is, in the end, communism, the global village
Karl Marx dreamed of.
1. 2 Tim 3:7, King James Version of the Bible (KJV)
2. As Abraham Maslow's "hierarchy of needs" demonstrates band upon sensual
needs and here and now sense experiences will serve anyone or anything who
satisfies its unquenchable temporal nature.
3. Towards A Conceptual Model of Life-Long Education, George W. Parkyn,
UNESCO, Paris, France, 1973.
4. Democracy and Education John Dewcy, New York, Macmillan, 1916, p. 90;
19944; Free Press, 1966, page 76.
5. Towards page 9.
6. Towards page 11.
7. Polytechnical Education in the USSR, S.G. Shapovelenko (ed.), Paris,
UNESCO, 1963, Ch. 1, "Marxist-Leninist Ideas on Polytechnical Education"
8. Towards page 15.
9. James 4:4, KJV.
10. Matthew 6:24, KJV.
11. "For God is not the author of confusion, but of peace, ..." I
Cor. 14:33, KJV.
12. Genesis 1; Job 26:10; Psalms 33:6-9; Psalms 104.
13. "For the wrath of God is revealed from heaven against all
ungodliness and unrighteousness of men, who hold the truth in
unrighteousness; because that which may be known of God is manifest
in them; for God hath shewed it unto them. For the invisible things
of him from the creation of the world are clearly seen, being
understood by the things that are made, even his eternal power and
Godhead; so that are without excuse: because that when they knew God,
they glorified him, not as God, neither were thankful; but became
vain in their imaginations, and their foolish heart was darkened."
Romans 1:18-21, KJV.
14. Towards pages 12, 13.
15. "Professing themselves to be wise, they became fools, and changed
the glory of the incorruptible God into an image made like to
corruptible man, and to birds, and four-footed boasts, and creeping
things. Wherefore God also gave them up to uncleanness through the
lusts of their own hearts, to dishonor their own bodies between
themselves: Who changed the truth of God into a lie, and worshiped
and served the creature more than the Creator, who is blessed
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