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Erica Carle
February 1, 2009


The crazy Frenchman died long before IQ tests were concocted, but had they been available in the early 1800’s his score might have been one of the highest of all time. However, even high IQ nerds can have mental breakdowns, and also minds full of nutty and destructive ideas. The Frenchman’s nutty idea was to control the future of the whole world and all people--not just in his own lifetime, but forever. He expected to be in control long after he was dead because once his system was accepted, he claimed, it could never be destroyed.

The best thing to do about the crazy Frenchman and his loony ambitions would have been to ignore them. However, in his lifetime and since his death in 1857 there have been opportunists of all description who liked the idea of designing the future—especially since the crazy Frenchman wrote thousands of pages to explain every step needed to accomplish the goal. He did the heavy philosophical thinking and planning. All that the followers and lesser lights had to do was read the books and stick to the plan.

I told you the Frenchman was crazy, but he certainly was not stupid. He did know how get to people’s emotions and control their thoughts and actions. First, he devised what he called the ruler science, social science. Then he invented his own religion, the Religion of Humanity, to destroy all other religions. That’s it! That was the whole plan! The rest of his writing is “how-to” explanation. It is very boring and difficult reading, but fascinating to self-appointed world savers, managers and religion inventors. Even though you might not share the fascination, I do hope you will try to understand where his nutty ideas are leading.

In order to understand the seriousness of his intentions, and the success his followers have had in bringing about the goals he visualized, let the crazy Frenchman tell you how his brainstorms are changing life for you and your fellow Americans:

The object of our philosophy is to direct the spiritual reorganization of the civilized world.

We have founded the new Science of Sociology, and as a deduction from Sociology, the Universal Religion.

Sociology is once for all substituted for Theology as the basis for the religious government of mankind.

With the help of hundreds of millions of dollars from private fortunes, foundations, and public financing, sociology has found a huge place in education. Colleges and universities have dozens of courses in what are called social sciences. Much of the curriculum in public schools originates with the National Council for the Social Studies. The Religion of Sociology is most certainly the dominant religion in public education.

QUESTION: How did the crazy Frenchman convince the super wealthy, foundations, and governments to finance his lust for power?
ANSWER: He promised them that wealthy families would be in charge of material providence:

Although individual eminence, be it physical, intellectual, or still more moral, forms the starting point of all temporal authority, superiority becomes permanent and complete only in those families which are capable of supporting others, by means of an adequate accumulation of capital. This material condition alone can dispose those who fill a dependent position to a habit of submission, a feeling which is soon ennobled by veneration. At the same time, the ruling families then satisfy their instincts for power. . .

The industrial chiefs are the representatives of Humanity, in the sense of being indispensable as the ministers of its material providence.

Our existing disorders are most aggravated by the jealous ambition of the smaller capitalists and their blind contempt of the people. When the conduct of this class shall be in sufficient degree regenerated, under the joint stimulus of circumstances and convictions, its heads will be absorbed into the patriciate and its mass into the proletariat, so doing away with the middle classes properly so called.

QUESTION: How did the crazy Frenchman expect to gain universal acceptance for his world management system?
ANSWER: By controlling religion, public opinion, and education.


The whole effect of Positivist worship will be to make men feel clearly how far superior in every respect is the synthesis founded on the Love of Humanity to that founded on the Love of God.

In the name of the past and of the future, the servants of humanity -- both it’s philosophical and its practical servants come forward to claim as their due the general direction of this world. Their object is to constitute at length a real providence in all departments, --moral, intellectual, and material. Consequently they exclude once for all from political supremacy all the different servants of God -- Catholic, Protestant, or Deist -- as being at once behindhand, and a cause of disturbance.


Thus in the conception of Humanity the three essential aspects of Positivism, its subjective principle, its objective dogma, and its practical object, are united. Towards Humanity, who is for us the only true Great Being, we, the conscious elements of whom she is composed, shall henceforth direct every aspect of our life, individual or collective. Our thoughts will be devoted to the knowledge of Humanity, our affections to her love, our actions to her service . . .Thus Positivism becomes, in the true sense of the word, a Religion; one more real and more complete than any other, and therefore destined to replace all imperfect and provisional systems resting on the primitive basis of theology.


The direct object of their combined action will be to set in motion the force of Public Opinion. All views of the future condition of society, the views of practical men as well as of philosophic thinkers, agree in the belief that the principal feature of the state to which we are tending will be the increased influence which Public Opinion is destined to exercise.

The irresistible power of public opinion does at the same time create a really coercing force, because men submit to it, apart from any sense of wrong in the conscience or the understanding.

Even in the most trifling opinions that we form from our own personal observation of facts, we may every day see how needful to us is the assent of others. Unless we have it we hardly dare trust our own judgment. The serious mental confusion experienced by highly intellectual men, when they have been too much in the company of lunatics, proves that this mutual influence extends even to pathological cases. Its intensity depends on superior strength of character rather then of mind.


Positive education founds the true unity, by teaching us to live for others.

We must get rid of personality in every shape, even of the personality of an imaginary being, if we would found a powerful and enduring discipline in the name of humanity.

On this basis the present work stands; its object being in accordance with the essential purpose of true philosophy; to systematize human life as a whole on the principle of the subordination of the intellect to the heart.

So only can we state in its true form the problem man has to solve, the subordinating egoism to otherism. (NOTE: In French language “otherism”= “altruism.”)

The ultimate systematization of human life must consist above all in the development of otherism.

Popularity of the crazy Frenchman’s doctrine of otherism explains the fact that all branches of the United States Government have been ignoring Constitutional limits to their power. Whether a person’s responsibilities are legislative, executive, judicial, or bureaucratic, many have overstepped their bounds. They ignore their primary responsibility, and those to whom they are responsible, while catering to the desires and emotions of others.

Does this mean the public officials who overstep their bounds are otherists--that they truly live for others? No way! Generally they are egotists. They pretend to act out of love for all others, but actually they concentrate on themselves and how they can maintain their positions. They are otherist pretenders. They talk about love for all mankind. They claim to love all people, but they, themselves, make no sacrifices. They expect the people they directly serve or represent to make the sacrifices. I believe the term that best describes the political otherist pretenders is “OTHERISTS BY PROXY.” The people they claim to serve and ought to serve are their sacrificial proxies.

The emotional doctrine of otherism (altruism) forms the justification for every kind of usurpation.

It is not a Christian doctrine as was claimed by writer, Ayn Rand, and by many other writers.

The term “otherism” was coined in its French version by the crazy Frenchman. It is an abomination used to enslave its victims and deprive them of all claim to personality. Otherist pretenders who are nothing but OTHERISTS BY PROXY can justify any usurpation you can think of.

We need to stop treating otherism as a virtue and personality as a curse. We need to stop treating emotionalism as the ruler and Truth as its slave.

In 1917 journalist and war correspondent, William T. Ellis, wrote a letter to his son warning him of the perils of international otherism. In it he said:

Perhaps, recalling the many speeches you have heard me make upon America’s duty to the whole world and the perils of our provincialism, you will think it strange that I put first the danger to civilization from the current “internationalism.” I can imagine what your radical young professor of social science would say to my indictment! But he lives in a world of books, and I have just come out of Russia. He knows the theory; I know the thing. And this cult of “internationalism,” which is sweeping sentimentalists in many lands away from whatever moorings they once had, is, bluntly, a worse menace to the whole world’s welfare than Prussianism itself.

It is an attempt to reduce all integers to ciphers and then add them up and find the sum of perfection. It hopes to make everybody a nobody, and then suddenly produce the perfect man and the perfect state.

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It was in Russia, which is fairly rotten with this specious idea, that I came to see clearly that “internationalism” is fundamentally a vast disloyalty. It breaks old allegiances and offers none that are new or better. For up to date the only way a man can be loyal to the race as a whole is by loyalty to that section of it of which he is a part. . . If certain of our present-day reformers would give over trying to transform the universe and confine themselves to effecting some substantial improvement in that infinitesimal fragment of it which lives within their own clothes, they would have a task more commensurate with their powers and likelier to promote the general result desired.

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Erica Carle is an independent researcher and writer. She has a B.S. degree from the University of Wisconsin. She has been involved in radio and television writing and production, and has also taught math and composition at the private school her children attended in Brookfield, Wisconsin. For ten years she wrote a weekly column, "Truth In Education" for WISCONSIN REPORT, and served as Education Editor for that publication.

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