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Social Utility: How Much Are Grandpa and Grandma Worth?

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By Rus­sell L. Blay­lock, M.D.

Russell-BlaylockIn a pre­vious essay, I dis­cussed a con­cept that is always on the mind of the socialist planner and that is “social util­ity”. To fully under­stand this con­cept one has to under­stand the socialist phi­los­ophy, if it can indeed be called a philosophy—in gen­eral, philoso­phies are ana­lyt­ical. In their world view, which is basi­cally a gnostic one, the world is occu­pied by two basic forms of human life—those who are wise and chosen and those who make up the common rabble—the masses.

The wise, in an older gnostic view, are anointed by the divine force to lead mankind and mold his nature based on an under­standing derived from arcane knowl­edge care­fully guarded by mys­tics of the ancient world. This idea, that cer­tain men are chosen to rule mankind has per­me­ated many gov­ern­ments of the world since and in modern times has attained a less meta­phys­ical tint, but which is still divided between those who cling to the ancient notions of gnos­ti­cism, such as the theosophists (Alice Bailey), and the modern view of the New World Order Move­ment. Of course, they inter­mingle quite often. We are wit­nessing an exploding interest in wisdom derived from the gnostic gospels, as taught by its chief dis­ciple Elaine Pagels. Many intel­lec­tuals, high-ranking pol­i­cy­makers and even clergy have accepted gnostic beliefs.

When it is accepted that cer­tain men are chosen to rule purely based on their divine anoint­ment and that they rule not based on raw power, but by the fact that they pos­sess a wisdom far beyond the common man, it becomes accepted that the masses (ordi­nary people) must obey—it is their duty.

In the view of the gnostic, society is chaotic, poorly planned and unjust. There­fore, through a series of care­fully thought out plans, in their view, society can be molded or engi­neered to create a more free, just and hap­pier society than would oth­er­wise occur. This requires that the masses, the people, be con­vinced to adhere to the “plan” and if they are not con­vinced they must be tricked into accepting the plan. As Edmund Burke said, –“The people never give up their lib­er­ties but under some delu­sion”. The last resort is out­right force.

The wise ones see society as a parent views their small chil­dren, they must be made to take their med­i­cine because only the wisdom of the par­ents can know that in the long run it will be good for them—the idea of the pater­nal­istic society. Like­wise, they are assured that the common rabble will never have the vision and intel­lec­tual capacity to under­stand the plan in its entirety. We see this level of arro­gance in all their writings.

Armed with this world view, the self-appointed elite have con­cluded that since they must engi­neer the per­fect society, they alone must gauge a person’s worth in terms of social utility—what does the indi­vidual or group have to offer to the New World Order. In this view, social utility is based on one’s con­tri­bu­tion to the plan. The socialist only deals in terms of society as a whole or to the economy in general.

One who works, pays taxes and is not a burden on the state is of higher social utility than is a retired or dis­abled person, who not only does not con­tribute skills (work) or pay taxes, but more likely is a burden on the state. In the col­lec­tivist way of thinking (seeing society as a whole and having no con­cern for the indi­vidual) the latter person should be removed from the society, either by pos­i­tive or neg­a­tive euthanasia. It is pos­i­tive if one actively kills a person and neg­a­tive if they just deny those per­sons access to life sus­taining care—in both cases they are just as dead.

The Amer­ican gnostic elite have chosen neg­a­tive euthanasia as the system that will be most accepted by the people, the masses. The mech­a­nism for this mode of killing is rationing of health care. It is ironic that during this debate on national socialist health care many vocal defenders deny that the admin­is­tra­tion wants to kill anyone, yet if we read the words of those who designed this plan, that is exactly what they say. More on that later.

His­to­rian Paul Johnson wrote in his book, Intel­lec­tuals, that “social engi­neering is the cre­ation of mil­lenarian intel­lec­tuals who believe that they can refashion the uni­verse by the light of their unaided reason. It is the birthright of the total­i­tarian tra­di­tion.” These intel­lec­tuals are the chosen wise ones of modern times. Socialist Edward Alsworth Ross in his book Social Con­trol, makes plain that some, the wise, must create a plan that estab­lishes con­trol over the society and that it is these leaders who must con­trol the behavior and actions of the people. This book, which was highly influ­en­tial among pol­i­cy­makers, was written in 1910. In the chapter on The Need for Social Con­trol he explains:

“Although the social fabric is at first held together by sheer force of arms, time grad­u­ally masks naked might, and moral and spir­i­tual influ­ences partly replace brute force. It is in the com­posite society, then, where the need of con­trol is most imper­a­tive and unremit­ting, that the var­ious instru­ments of reg­u­la­tion receive their highest forms and finish. Here has been per­fected the tech­nique of almost every kind of control.”

He then goes on to say:

“The only thing that can enable a society to dis­pense with con­trol is some sort of favor­able selec­tion. The way to pro­duce a short-clawed feline is not to trim the claws of suc­ces­sive gen­er­a­tions of kit­tens, but to pick out the shortest clawed cats and breed from them.

Original Eugenics Logo

This, of course is a call for eugenic engi­neering of society to breed for desir­able people and rid society of the unfit and unde­sir­able. It is impor­tant to keep in mind that those sup­porting these dra­conian eugenic pro­grams were not dis­grun­tled dreamers cog­i­tating in some New York coffee house, they were men and women of high social rank, intel­lec­tuals, pres­i­dents of major uni­ver­si­ties, pol­i­cy­makers, cor­po­rate heads and even pres­i­dents of the United States. These were people in posi­tions of power and influ­ence who could enforce these dreams of a Utopian society and that made them very dangerous.

Lily Kay, in her book, The Mol­e­c­ular Vision of Life, a his­tory of mol­e­c­ular biology, she states:

“By the time of the launching of the mol­e­c­ular biology pro­gram, the Rock­e­feller phil­an­thropies had con­sid­er­able expe­ri­ence with eugenics. … they did sup­port eugenics projects, such as the ster­il­iza­tion cam­paign of the National Com­mittee for Mental Hygiene to restrict the breeding of the feeble-minded, The Rock­e­feller phil­an­thropies also acted in the area of eugenics through the Bureau of Social Hygiene (BSH) and the Laura Spellman Rock­e­feller Memo­rial (LSRM).”

Enthu­siasm for social engi­neering and elim­i­nating the “unfit” reached beyond our shores with links being made to the German eugenics move­ment, a favorite topic of Hitler and the National Socialist. Edwin Black in his his­tory of the eugenic move­ment, War on the Weak, says:

“The third Inter­na­tional Con­gress of Eugenics was held in New York City in August of 1932, once again at the Amer­ican Museum of Nat­ural His­tory. Although orga­ni­za­tion such as the Rock­e­feller Foun­da­tion were donating vast sums to German eugenics for research and travel, the grants were fre­quently lim­ited to spe­cific activ­i­ties within Ger­many or neigh­boring countries.”

The reason for quoting this mate­rial is to show how even in a country such as ours the brightest and most edu­cated class can some­times be obsessed with dan­gerous ideas that can harm indi­vid­uals. These indi­vid­uals become espe­cially dan­gerous when they con­trol the reins of edu­ca­tion, dis­sem­i­na­tion of news and gov­ern­ment policy-making. As the title of Richard Weaver’s book says—Ideas Have Con­se­quences.

The Modern Social Engineers

Unknown to many, once again a group of our most politically-connected intel­lec­tuals are pur­suing an idea that can harm a great many people in our society.  Much of the funding for these ideas once again flows from the major foun­da­tions in our country, espe­cially the Ford Foun­da­tion, Rock­e­feller Foun­da­tion and affil­i­ates and the Carnegie Foun­da­tion. These major foun­da­tions are net­worked with hun­dreds of other foun­da­tions and research study groups, giving them enor­mous influ­ence in society and among politi­cians who can carry out these ideas by spe­cific legislation.

I have chosen the Hast­ings Center for my source of writ­ings on the new under­stand­ings on health care as being pro­moted by this admin­is­tra­tion. I say this admin­is­tra­tion, but I am cer­tain this bill was not drafted in any con­gres­sional office, but rather had been pre­pared long ago by one of the foun­da­tion think tanks. I base this on my knowl­edge of the foun­da­tions’ obses­sion with health care plan­ning and social­ized med­i­cine and the com­plexity of this bill.

The Hast­ings Center, as some will remember, was involved in much con­tro­versy many years ago as the group pro­moting the idea of neg­a­tive euthanasia to estab­lish more equity in health care dis­tri­b­u­tion. They were not as openly rad­ical as the Hem­lock Society, which felt it their duty to elim­i­nate those con­sid­ered unfit for life and for pro­moting the idea of having panels of experts decide to decide who shall live and who shall die in nursing homes.

One of the fel­lows of the Hast­ings Center is Dr. Ezekiel Emanuel, Pres­i­dent Obama’s health care czar and a source of con­stant input on health care “reform”. His schol­arly paper is included in a package of arti­cles expressing the Hast­ings Cen­ters posi­tion on health care reform and life in general.

On this web­site they make the fol­lowing statement:

“Death may not have changed, but dying is quite dif­ferent from what it used to be, thanks to med­ical tech­nolo­gies that have extended life and made dying fre­quently a lin­gering process rather than a sudden event.  People with failing kid­neys can sur­vive on dial­ysis for 20 or more years. People with incur­able cancer can live for months or years with chemotherapy and radi­a­tion treat­ments. Vic­tims of car acci­dents who would once have died of head trauma can now be kept alive by ven­ti­la­tors and feeding tubes. Mean­time, life-saving ther­a­pies for what were once sudden killers, like heart attack, mean that increasing num­bers of us end up with chronic com­pli­ca­tions or decline into dementia.”

In other word, because of advances in med­i­cine we can now give people longer lives, even though they have presently incur­able dis­eases and in their view this is wrong. Why?, because it just means they may end up with some­thing worse years later—such as dementia. That is much like saying it would be a waste to fix the fence because even­tu­ally it will wear out anyway.

A paper from this Hast­ings Center col­lec­tion is one by a senior con­sul­tant for the Center, Bruce Jen­nings, titled—Lib­erty: Free and Equal. In essence, it is a dis­cus­sion of how lib­erty is to be rede­fined in light of the “new think­ing”. Social­ists have rede­fined most words dealing with their assaults on free soci­eties. For example, Lenin defined a moral act as one that fur­ther the socialist rev­o­lu­tion. Thus, killing mil­lions in gulags is moral because it pro­moted the com­mu­nist revolution.

On the first page he resorts to the mer­can­tilist idea that a country has a fixed amount of wealth and that it is the job of the social planner to make sure there is a “just” dis­tri­b­u­tion of this wealth. We can think of the economy as a pie of a fixed size in this view. He says:

“Such a con­flict is thought to arise, for example, when allowing all indi­vid­uals the freedom to accu­mu­late as much as they can under­mines the capacity of the entire society to ensure that each indi­vidual receives a fair share.”

In other words, the eco­nomic pie is only so large and if some take a larger slice, others get a smaller slice. Adam Smith, in the Wealth of Nations and many econ­o­mists since that time, have shown that this is not true – the size of the pie is ever-growing in a free market society and is deter­mined by the cre­ativity and genius of those oper­ating in a free society in which pri­vate prop­erty is pro­tected. These socialist plan­ners do not under­stand this because they are socialist and socialism can never create any­thing in terms of eco­nomic growth—it can only redis­tribute by force what the free market has produced.

We also find that socialist often rede­fine cer­tain words that they use to deceive the public. For example, as stated above Lenin taught that an act was moral if it pro­moted the rev­o­lu­tion. This jus­ti­fied the mass killing of tens of mil­lions of Rus­sians because it fur­thered the com­mu­nist rev­o­lu­tion. In his essay Lib­erty: Free and Equal, Bruce Jen­nings, a senior con­sul­tant for the Hast­ings Center says:

“The health reform con­ver­sa­tion has to be re-framed at the grass roots level so that a new way of seeing what lib­erty is and what it requires will grow out of that con­ver­sa­tion. One tenet of this move­ment should be that equity in access to health care, reduc­tion of group dis­par­i­ties in health status, and greater atten­tion to the social deter­mi­nants of the health of pop­u­la­tions and indi­vid­uals are all polity goals through which lib­erty will be enhanced, not diminished.”

So, we see that the def­i­n­i­tion of lib­erty is now turned on its head and we are told to view this assault on lib­erty as enhancing lib­erty. He means that when looking at the larger pic­ture and when wearing the spe­cial gog­gles of socialism, forceful redis­tri­b­u­tion of your earn­ings will appear as greater lib­erty. This is because in the socialist view, engi­neering of humanity will make health care more just.

Again, that depends on one’s under­standing of economics—if you accept the mer­can­tilist view of a nation’s wealth, that there is a pie to be divided, yes it is true jus­tice demands that access be redis­trib­uted, but in a truly free society where wealth cre­ation arises from indi­vid­uals and groups of free indi­vid­uals par­tic­i­pating in free market oper­a­tions, it is not true. In a free society we are not dividing up a fix amount of resources, we are allowing people to decide what is the best way for them, using their own money, to indi­vid­u­ally sat­isfy their health care needs and desires.

When the social­ists say that they are dividing “scarce resources” one needs to ask—What are the resources in ques­tion? In a free market resource avail­ability depends on demand and cre­ativity of the entre­pre­neur. In fact, in many of their pub­li­ca­tions they com­plain that con­sumer demand is dri­ving the devel­op­ment of more tech­nology and advances in med­i­cine. They cannot have it both ways.

One must under­stand that socialism is about com­pul­sion. The social­ists believes that their view of society is the only cor­rect one, since they are the chosen wise of gnos­ti­cism, and there­fore people must be made to follow their plans. As I stated in my pre­vious paper on National Health Insur­ance: The Socialist Night­mare, when the leg­is­lator encoun­ters resis­tance to the plan they become more frantic and dictatorial.

Jen­nings concludes:

“Lib­erty rethought can then be one of the touch­stones for a demo­c­ratic, grass roots move­ment for health reform that will demand health jus­tice in a nation of free and equal persons.”

In the paper he rejects the wisdom of many of the philoso­phers of freedom that one cannot have absolute enforced equality and per­sonal lib­erty. Using a per­verse logic he somehow twist the prin­ciple of using com­pul­sion by the gov­ern­ment, that is, to take from some (deny access to mainly the elderly, the chron­i­cally ill and the presently incur­able) and give to the ones anointed by those in power.

Equality as a prin­ciple in a free country means that the gov­ern­ment will not make laws that denies access to the ben­e­fits of freedom, which are directed at a select group or indi­vidual. For example, both seg­re­ga­tion laws and racial quotas specif­i­cally target cer­tain groups to be denied cer­tain free­doms or as being anointed. What is being dis­cussed by the socialist is that access should be guar­an­teed to the “poor”, a rather broad term, and selec­tively denied to those with the highest health care cost (the elderly and the chron­i­cally ill), which is mostly through no fault of their own.

Another paper of the series of Hast­ings Center pub­li­ca­tions is by Paul T. Menzel, a pro­fessor of phi­los­ophy at Pacific Lutheran Uni­ver­sity titled—Jus­tice and Fair­ness: Man­dating Uni­versal Par­tic­i­pa­tion. I found this paper to be espe­cially enlight­ening. He opens by stating that it is unjust that one person is cured of their ill­ness and left unscathed by the cost and another dies or is left finan­cially ruined. This health care plan, as with all such socialist health care plans, reverses the sit­u­a­tion and says, in essence, it is they, the elite, who should choose who lives and who dies, usu­ally meaning that the elderly, the chron­i­cally ill and the presently incur­able are in the latter category.

To attain “justice” he says, manda­tory health care must be leg­is­lated. Any time some­thing is man­dated, someone must be denied their lib­er­ties. For instance, man­dated vac­cines means you will be forcibly vac­ci­nated, as in the case of the thou­sand chil­dren and teenagers in Mary­land who were forcibly vac­ci­nated in the court­room by the judge’s order. To man­date uni­versal health care, under their def­i­n­i­tion, means everyone will be forced into the system even against their will. This is the antithesis of freedom, despite their attempt to rede­fine freedom.

He says:

“We have already col­lec­tively decided to pre­vent hos­pi­tals from turning away the unin­sured. In such a con­text, allowing insur­ance to remain vol­un­tary is unfair to many of the unin­sured. The obvious way to alle­viate this unfair­ness is to man­date insurance.”

Like the ACORN intim­i­da­tion of banks, forcing them to give loans to people who were bad finan­cial risk, forcing hos­pi­tals to take non-pay patients in mass num­bers, espe­cially illegal aliens, has led to bank­ruptcy of many smaller hos­pi­tals and serious finan­cial strain on many others. It also means, because of cost shifting, the insured and self-pay patient will pay more than just for their ser­vices. But then, that pushes more to accept the idea of social­ized medicine.

One of the most con­tro­ver­sial issues is the new system of analysis called Quality Adjusted Life Years—which divides cost with how long one would expect the person to live. For example, fixing an 85 year-old person’s cataracts just so they could see well, only to have them die a year later, seem unjust and foolish to a social planner. To the person and their loved ones, it is humane and rational.

If you treat people like a sta­tistic, as do social plan­ners, many inhu­mane things can be jus­ti­fied. We also see that a policy that won approval when the above example is used, soon expands to reclas­sify a person age 55 as “too old” for a health care ser­vice, as hap­pens in both the UK and Canada.

Effi­ciency, Quality Care and Money

In gen­eral, the old adage—you get what you pay for—is true. If you have bare-bones health care, you get mar­ginal care and if you pay more, you can get the best med­ical sci­ence has to offer. Most of the plan­ners for national health care plans intended for the public to get bare bones care, but they sold them on accepting the care by telling them it would offer unlim­ited ser­vice and quality.

Now we are hearing a dif­ferent story from the plan­ners. Sud­denly, we are hearing major players in health care sug­gest that we should “turn back the clock” on health tech­nology and top dollar care. In other words, people should settle for care at a 1960 level rather than a 2009 level. Pro­fessor Callahan states it this way:

“Serious progress would mean turning back the clock; learning to take care of our­selves, to tol­erate some degree of dis­com­fort, to accept the reality of aging and death.”

Fur­ther he says:

“One could make a good case that improve­ments in edu­ca­tion and job cre­ation could be a better use of lim­ited funds than better med­ical care. Social and eco­nomic progress would have double and even triple ben­e­fits beyond improved health.”

Thomas Murray, the pres­i­dent of the Hast­ings center agrees. He says that, “At times the best invest­ment for health may be in edu­ca­tion, job cre­ation, or envi­ron­mental pro­tec­tions, not in health care.”

Daniel Callahan notes that the carrot and stick approach may have to be used to guide people to accept changes in health care. As for the sticks he says:

“The stick will be the mes­sage that you should take care of your­self and not expect med­i­cine to save you when your time runs out—that is no longer an option.”

Already, gov­ern­ment funded med­ical care pro­vides less med­ical care than pri­vately insured patients, espe­cially those with expen­sive plans. Dr. Ezekiel Emanuel, Obama’s health czar, wrote an article for the Hast­ings Center in 1996 in which he said;

“Medicare ben­e­fi­cia­ries receive fewer ser­vices with some dis­cre­tionary ser­vices cov­ered and some ser­vices that intu­itively seem basic cov­ered; Med­icaid ben­e­fi­cia­ries and unin­sured per­sons receive far fewer services.”

Dr. Emanuel goes on to sug­gest that:

“Con­versely, ser­vices pro­vided to indi­vid­uals who are irre­versibly pre­vented from being or becoming par­tic­i­pating cit­i­zens are not basic and should not be guar­an­teed. An obvious example is not guar­an­teeing health ser­vices to patients with dementia. A less obvious example is guar­an­teeing neu­ropsy­cho­log­ical ser­vices to ensure chil­dren with learning dis­abil­i­ties can read and learn to reason.”

Does Doctor Emanuel sug­gest that the Alzheimer patients should receive no care? What about the early Alzheimer patients, should they be seen for a bladder infec­tion, a degen­er­a­tive hip or diar­rhea? Or should we just let the family deal with it so we can use that money for other social engi­neering project, per­haps a new pro­jector to show sex-education pro­pa­ganda to grade-school chil­dren. It is obvious that under such a system, we must mea­sure a person’s “social util­ity” to deter­mine if they are worth the expenditure.

Who Are the Elderly?

From a series of state­ments by Doctor Emanuel it is apparent that he, and many others in posi­tions of power, con­clude that the elderly have lived their lives and it is time for them to move on, espe­cially if they are costing the state money. This is not a new theme among the elit­ists of society, as we went through this with Social Secu­rity as well.

One must then ask-Who are the elderly and why do they deserve to live? This ques­tion poised by the social­ists, assumes that one must give a jus­ti­fi­ca­tion to the fed­eral gov­ern­ment for existing in this society. This is the social utility argu­ment. If you serve no useful pur­pose in the society, as far as some social use­ful­ness, then you have no social utility and are no longer wel­come. This is not really that far away from the German National Socialist Party’s thinking, which referred to those with no social utility as “useless eaters” and the dis­abled, chron­i­cally ill and incur­ables as “life unworthy of life”.

I remember when I was a boy my dad intro­ducing me to this very old fellow. We got to talking and I learned that the old gen­tleman had fought in the Spanish Amer­ican War. He told me things that I could never learn from a his­tory book and it stuck with me all my life. My dad later told me that there were older people all over who had inter­esting sto­ries to tell, people who had done amazing things and accom­plished much in life. They were a store­house of his­tory, wisdom and inter­esting sto­ries of life during America’s greatest moments.

I have gotten to know many who sur­vived the Great Depres­sion, World Wars I and II, Korea and Vietnam. I even met a fellow once who saw the Hin­den­burg burn. My mom used to tell me sto­ries of lis­tening to FDR on the radio and my Aunt Ann was working as a tele­phone oper­ator when it was announced that Japan had attacked Pearl Harbor. These things are invaluable.

To have the older gen­er­a­tion around as long as pos­sible is a great value to us all. There was a time when we hon­ored our par­ents and grand­par­ents as sources of great wisdom, yet in modern times we just see them as old fogies that have no idea how to send emails or pro­gram a DVD. We are now being taught by our “elite lead­ers” and intel­lec­tuals that we would all be better off if the elderly would just accept death and that denying them health care can speed the process.

There is a polar­iza­tion between the young and old, which can only be wors­ened by the present debate on the elderly’s “social util­ity”. With so many divorcees, a growing number of youth often feel little real attach­ment, appre­ci­a­tion or abiding love for their par­ents or grand­par­ents. One can make a strong case for the present destruc­tion of fam­i­lies and mar­riages being the result of a series of ear­lier social engi­neering plans and schemes.

We also need to appre­ciate that because of the great number of chil­dren born out of wed­lock, Grand­mothers are often raising these chil­dren for their daugh­ters, so many have “social util­ity” not rec­og­nized by the elite plan­ners and social engi­neers. Yet, even beyond this, we should appre­ciate that the elderly have lived good lives, worked hard, paid their taxes, obeyed the laws and many have made sig­nif­i­cant con­tri­bu­tions during their lives that have made life better for others.

A great number have served nobly during America’s wars – lost limbs and suf­fered from the stress of war. Are we to dis­honor them now for their sac­ri­fice by telling them they are a lia­bility? Others gave their sons and daugh­ters during wars and lived with the anguish of the loss. Is this how we honor that sacrifice—to tell them that they are of no use? When I read the sto­ries of the young men and women who have sac­ri­ficed their lives in battle in today’s wars I wonder will they be dis­hon­ored in such a way when they get old or sick?

We can hon­estly say that it was the labor of our seniors that built this great country, so how can be betray them now? Even worse is that we are telling them that we don’t even care that they are suf­fering during their last days and that they are aware that relief of their suf­fering exist, but they cannot have it—the money, they are told, would be better spent on edu­ca­tional pro­grams, studies of global cli­mate change and a plethora of other socialist dreams.

If we let this happen, we should hold our heads in shame.

Social Utility: How Much Are Grandpa and Grandma Worth?, 5.0 out of 5 based on 1 rating

16 Responses to “Social Utility: How Much Are Grandpa and Grandma Worth?”

  1. Mark Glasgow says:

    I’m appalled at the low level of debate on the health care issue. What is evi­dent on all sides of the debate, is that people, by and large, have suc­cumbed to the col­lec­tivist notion, that they are somehow or other, enti­tled to care pro­vided at someone else’s expense. No wonder socialism has found fer­tile soil in the USA. Only when people begin taking respon­si­bility for their own health and quit gam­bling that others will pay for their care when they get sick, will things really begin to change.

    Whether you think the Gnos­tics are respon­sible for social engi­neering or you want to do the engi­neering doesn´t make much of a dif­fer­ence. For in the end you will be rewarded with what you invested in. Amer­i­cans, by and large, have invested in a socialist system, under the guise of cap­i­talism and now they are reaping what they´ve sown. It´s time to wake up, take respon­si­bility for your own health and quit sub­mit­ting to the schemes intended to enrich others at your expense.

    Amer­i­cans, if I can use the term loosely, have for­gotten their his­tory, for­gotten their her­itage, while becoming fat and lazy. They have become pas­sive and allowed them­selves to be duped into believing that that ever bigger gov­ern­ment, big busi­ness and other´s money will solve their prob­lems. This is an illu­sion that´s become a national nightmare.

    Wake up America, take care of your own health, take care of your own money and start to think again. You´re being herded around, to the right and to the left by people who mostly have their own agenda at heart. Wake up, regain your inde­pen­dence and do it now, before it´s too late!

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  2. Patrick Wood says:

    Socialism is as socialism does. It has wrecked every country that has been infected by it. We are the very last on the planet to get this plague, and it’s no wonder that they “want” us so badly because America is all that stands in the way of their com­plete global governance.

    Where are you, Amer­i­cans? Weigh in here and tell us it ain’t so!

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  3. Dale Hartman says:

    The state hasn’t the right to take a human life. Grandma and grandpa’s life is just as valu­able as anyone elses. If a family member is on life sup­port and there is no longer brain activity, they are deceased and the family may then dis­con­tinue life-support in many instances.

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  4. Glenn Connell says:

    Another reason to usher the older gen­er­a­tions out as soon as pos­sible is because they remember freedom, they are not so easily re-educated and their knowl­edge and mem­o­ries infect the younger generations.

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  5. Mark Glasgow says:

    The under­lying issue in the health care debate is who will pay the bill at the end of the day? Amer­i­cans have traded their freedom for the false illu­sion that someone else will foot their bill. How­ever, it should be obvious to all but the dead, that they have been sold a false bill of goods. They have been seduced with promises to pay, by union-coerced big busi­ness, insur­ance com­pa­nies and the ever-growing Leviathan of big government.

    A great transfer of respon­si­bility is now envi­sioned, the burden shifting back to where it belongs, squarely on the shoul­ders of those who may need health care ser­vices someday…most of us. Yet despite this ten­dency, we still spend double any other devel­oped nation on health care. Why do coun­tries paying half as much for health care, mea­sured by public health markers such as infant mor­tality and longevity, have supe­rior statistics?

    I´m an Amer­ican, living in a devel­oping country, where health care is a right of all cit­i­zens. Here we have gov­ern­ment funded care, insur­ance funded care and of course self-pay. Government-funded care is the worst, insurance-funded care is better and self-funded care is the best. This is the reality of the global mar­ket­place. Those who abro­gate their respon­si­bil­i­ties, entrusting them to third par­ties, will more often not, have a rude awak­ening when they try to exer­cise their rights under such plans.

    It´s really quite simple…you get what YOU pay for! Wake up Amer­i­cans, decide what you want and stop crying because what you have at present, is exactly what you´ve chosen. Stop looking to gov­ern­ment, big busi­ness and unions to pro­vide your cradle to grave life insur­ance cov­erage. They will do so, at a price…the price of slavery! God bless America…

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  6. Nita Zinke says:

    I feel great pride in the older gen­er­a­tion, I was taught they had wisdom and lessons you need to learn about life. When I see the younger gen­er­a­tions, where are the morals I learned when I was young. The Movies I see in the papers leave a lot to be desired. The TV is a mess, the less clothes the better. I’m not a prude but if you don’t respect your body no one else will either. We have a lot to con­tribute and yes learn. I’ve read more books in the last 5 years than I care to men­tion .I’ve read Edwin Black’s books on War on the Weak and am now reading Nazi Nexus his latest. Pray for us all…
    Nita Zinke

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  7. Marie Hart says:

    I am not in favor of a national health care man­date. Any­thing the gov­ern­ment does by man­date will not be the best way to do it.

    Why can’t the Coun­ties or States all have a pro­gram like the one I am on (for lower income per­sons) instead of man­dated health insur­ance for all? It would be much cheaper and it would still help cover those who need help. This pro­gram is not Med­icaid. I pay a reduced rate for cov­ered ser­vices. It helps since I cannot get insur­ance due to pre-existing con­di­tions and even if I could get insur­ance, I could not afford the premiums.

    If I break a hip when I get older, as folks some­times do, then I would want it replaced so that I could still take care of myself and enjoy life.

    How­ever, if my heart or other organs get so dam­aged by either age or dis­ease that it/they need replacing, then I believe that it will be my “time” to die “soon” and I will look for­ward to meeting those on the “other side,” who have “gone before me,” that I am hoping to see again.

    I ate a good diet and exer­cised and did not smoke or drink or do drugs or par­tic­i­pate in any other risky behavior (well, I did sky-dive once), but I still became ill through agri­cul­tural pes­ti­cide poi­soning which ruined my immune system. I just hap­pened to be in the wrong place at the right time and got drenched with pes­ti­cide spray back in 1975. (No, I did not sue; I never even real­ized that I would become sick from it when it happened.)

    Many people are in the same cir­cum­stances as I am due to ill­nesses or acci­dents beyond our con­trol. We would love to be able to work at high-paying jobs which include health insur­ance ben­e­fits, by using our hard-earned col­lege edu­ca­tions, but our health sta­tuses pre­vent this.

    It does make me angry to see tax dol­lars going to per­sons who could work if they chose to. I got turned down for dis­ability even though I paid in for years! The system is not just.

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  8. Patrick Wood says:

    The ulti­mate injus­tice will be for some bureau­crat to arbi­trarily cut off your health care because you are of lesser imme­diate value to society than some other person who is younger, stronger and still working. This is Obama’s “science-based” health care and it would even make Stalin, Lenin and Hitler smile if they could have had their hands on such a system.

    God is the arbi­trator of life and death, not man. Obama said yes­terday that he is part­ners with God to feed the poor and heal the sick. But, he is no partner of God. When men play God, it is always at the expense of everyone else.

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  9. Mark Glasgow says:

    We seem to have suc­cumbed to cir­cular argu­men­ta­tion, which debunks our own stance. Everyone would like to have the best and most expen­sive med­i­cine money can buy. Everyone would like to drive the car of their choice, given cost were no bar. The dif­fi­culty is that we don´t all have the money to pur­chase the best there is.

    In the case of man­aged med­ical care, someone will have to con­tain costs or reduce ser­vices to some in order to render them to others. This is not playing God any more than man­aging our own money at home is! We spend less money on one thing in order to spend more on another. To say that no one is enti­tled to make these deci­sions and that unlim­ited cradle to grave health care cov­erage at the expense of other tax­paying cit­i­zens is everyone´s right smacks much more of playing God.

    In one case, you deny a ser­vice to someone who can´t pay for it…hardly a crime, while in the other case, you force­fully take from another person or busi­ness to pay for what another cannot afford! We must be careful with our rhetoric that we don´t do more harm than good. It seems that unless we are hell-bent on adapting false means to arrive at arguably more rep­re­hen­sible ends, it behooves us to move in Hegelian fashion, to syn­the­size opposing inter­ests, in sup­port of our actual well being.

    Health care spending con­tinues to rise at a rapid rate forcing busi­nesses to cut back on health insur­ance cov­erage and forcing many fam­i­lies to cut back on basic neces­si­ties such as food and elec­tricity and, in some cases, shel­ters and homes. Our health care system is rid­dled with inef­fi­cien­cies, exces­sive admin­is­tra­tive expenses, inflated prices, poor man­age­ment and inap­pro­priate care, waste and fraud. These prob­lems increase the cost of med­ical care asso­ci­ated with gov­ern­ment health pro­grams like Medicare and Med­icaid, and health insur­ance for employers and workers.

    In just three years, the Medicare and Med­icaid pro­grams will account for 50 per­cent of all national health spending. Econ­o­mists have found that rising health care costs cor­re­late with sig­nif­i­cant drops in health insur­ance cov­erage, and national sur­veys also show that the pri­mary reason people are unin­sured is due to the high and esca­lating cost of health insur­ance coverage.

    It´s obvious the average Amer­ican needs some sort of relief but at what and who´s expense? His own pock­et­book can bear no more. Gov­ern­ment is also bank­rupt and can only increase expen­di­tures at someone else’s expense…the tax­payer! Busi­nesses can bear no more as we see Amer­ican busi­nesses being bank­rupted due to exces­sive health care lia­bil­i­ties, that they and the market can no longer support.

    America has largely social­ized it´s health care system at the expense of tax­payers, almost all of whom want no more taxes on their incomes and busi­nesses. It should be obvious to all that without reform, more big busi­nesses will be forced into bank­ruptcy, many small busi­ness will be forced to close their doors and that the overall effect on employ­ment will be negative.

    In large part, our cur­rent prob­lems exist because we´ve lived well beyond our bud­gets, in an illu­sion that our expenses in the end, would be borne by other´s invest­ments, in the case of insur­ance, and by other tax­payers, in the case of Med­icaid and Medicare. We have cre­ated a false sense of enti­tle­ment but always with the true cost being borne with other people´s money.

    Simply put, people no longer have the money to pay someone else´s bill and only with fur­ther gov­ern­ment inter­ven­tion com­bined with force, will people be coerced to fur­ther fund a broken system. It seems obvious we all have deci­sions to make and that in man­aged care; someone will need to make deci­sions, affecting our health care cov­erage. Of course, we could opt out of social­ized plans with a little courage and pay as we go. Then we would be the owners of our own des­tiny. If enough people did this, far-fetched as such a like­li­hood seems, we would be free from anyone con­trol­ling our des­tiny, health care costs would drop and the fears gen­er­ated by depen­dency, would largely dissipate.

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  10. Jane Kohner says:

    As a person with a dis­ability, actu­ally sev­eral dis­abil­i­ties I cringe at this article.

    Long before the “death camps” came into being the dis­abled were tar­geted for disposal.

    If I die because I cannot pay for mea­sures to con­tinue my life, that is the way it goes. If I am manip­u­lated into let­ting the gov­ern­ment kill me, as a cost-cutting mea­sure, may they burn in hell.

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  11. Mark Glasgow says:

    This is a great article but points to what is only the tip of the ice­berg. Social engi­neering is going on in many areas of modern life. Our food is genet­i­cally engi­neered; our phar­ma­ceu­tical based allo­pathic model of med­i­cine is largely a result of social engi­neering, pro­pa­ganda and strong-arm tac­tics. The so-called free press often serves its mas­ters´ pock­et­books more than the public´s right to be well-informed. The con­cen­tra­tion of cap­ital, in the hands of those without social con­science has also become problematic.

    Unfor­tu­nately, any and all sys­tems, ism´s and move­ments in the hands of greedy, ungodly han­dlers can be per­verted and dis­torted in such ways that they use even plau­sible means to arrive at dis­as­trous ends. We would also do well to note that our cur­rent health care dilemma has little to do with social engi­neering. It has been largely pre­cip­i­tated by our inability to afford the price of our own care and even with the highest health care expen­di­ture in the world, we fail to pro­vide ade­quate ser­vices to mil­lions of under-covered and unin­sured indi­vid­uals. The truth is, many in the devel­oping world have better access to health care than do many in the U.S.A.

    What is sad, is that this has been the case for far too long for many poor and working poor. Only now that it has become an issue affecting many middle class Amer­i­cans, is it being given the oppor­tu­nity to be vig­or­ously and pub­li­cally debated. We may not agree with Obama on any­thing but it is in his admin­is­tra­tion that this debate is taking place. In eight years of George Bush and Repub­lican admin­is­tra­tion of our country, there was scanty debate on an issue that is obvi­ously vital to so many Amer­i­cans.
    Before we write the Obama off in the same breath as Hitler and Lenin, we should take a moment to ponder this fact and per­haps even the psy­cho­log­ical effect that a black man in the White House, has had on our own racial biases. It seems to me that those who would oppose Obama are very quick to paint him as some sort of monster-in-the making, an aber­ra­tion on the polit­ical land­scape, in their efforts to dis­credit any ini­tia­tives he puts for­ward. This is not helpful, diverts atten­tion from the real issues and will result in main­taining a status quo, which by any mea­sure, is undesirable.

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  12. Marie Hart says:

    Did you hear about the woman in Oregon who “needed” chemotherapy drugs in order to pro­long her life? She was denied the drugs and on appeal was denied them again and then denied again on another appeal. Oregon will, how­ever, pay for assisted sui­cide for her ($100), but will not pay for the chemotherapy drugs ($4,000 per month) to pro­long her life.

    Anyway, after being con­tacted by her doc­tors, the man­u­fac­turer of this designer drug decided to pro­vide them for free for her (which is very unusual for a man­u­fac­turer to do for a drug which has a high retail price). Read more at: http://www.wral.com/golo/blogpost/5755842/

    Per­son­ally, I do not think that every avenue must be taken in order to pro­long life. I would not expect to be kept alive at $4,000 per month at tax­payer expense, but to be told that drugs to help me to commit sui­cide would be cov­ered, is crass.

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faq

What is Globalization?

It is the col­lective effect of pur­poseful and amoral manip­u­la­tion that seeks to cen­tralize eco­nomic, polit­ical, tech­no­log­ical and soci­etal forces in order to accrue max­imum profit and polit­ical power to global banks, global cor­po­ra­tions and the elit­ists who run them. It is rapidly moving toward an full and final imple­men­ta­tion of Technocracy.

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What is the Tri­lat­eral Commission?

Founded in 1973 by David Rock­e­feller and Zbig­niew Brzezinski, the Com­mis­sion set out to create a “New Inter­na­tional Eco­nomic Order”, namely, Tech­noc­racy. The orig­inal mem­ber­ship con­sisted of elit­ists (bankers, politi­cians, aca­d­e­mics, indus­tri­al­ists) from Japan, North America and Europe. Col­lec­tively, they have dom­i­nated and con­trolled trade and eco­nomic policy in their respec­tive coun­tries since at least 1974.

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What is Technocracy?

Tech­noc­racy is a move­ment started in the 1930’s by engi­neers, sci­en­tists and tech­ni­cians that pro­posed the replace­ment of cap­i­talism with an energy-based economy. Orig­i­nally envi­sioned for North America only, it is now being applied on a global basis. Authors Aldous Huxley and George Orwell believed that Tech­noc­racy would result in a Sci­en­tific Dic­ta­tor­ship, as reflected in their books, “Brave New World” and “1984″.

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What is Smart Grid?

Smart Grid is the national and global imple­men­ta­tion of dig­ital and Wi-fi enabled power meters that enable com­mu­ni­ca­tion between the appli­ances in your home or busi­ness, with the power provider. This pro­vides con­trol over your appli­ances and your usage of elec­tricity, gas and water.

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Who is M. King Hubbert?

Hub­bert was a geo-physicist who co-founded Tech­noc­racy, Inc. in 1932 and authored its Tech­noc­racy Study Course. In 1954, he became the cre­ator of the “Peak Oil Theory”, or “Hubbert’s Peak” which the­o­rized that the world was rapidly run­ning out of carbon-based fuels. Hub­bert is widely con­sid­ered as a “founding father” of the global warming and green movements.

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Who is R. Buck­min­ster Fuller?

A pio­neer in global eco­log­ical theory, Fuller (1895 – 1984) was the first to sug­gest the devel­op­ment of a Global Energy Grid that is today known as the Global Smart Grid. Fuller is widely con­sid­ered to be a “founding father” of the global green move­ment, including global warming, Sus­tain­able Devel­op­ment, Agenda 21, etc.

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Is the Venus Project like Technocracy?

The Venus Project, founded by Jacque Fresco, is a utopian, modern-day iter­a­tion of Tech­noc­racy. Like Tech­noc­racy, it scraps cap­i­talism and pro­poses that “a resource-based economy all of the world’s resources are held as the common her­itage of all of Earth’s people, thus even­tu­ally out­growing the need for the arti­fi­cial bound­aries that sep­a­rate people.” The appli­ca­tion of tech­nology is the answer to all of the world’s prob­lems, including war, famine and poverty.

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