ROD CULLETON: TACKING HIS WAY THROUGH PARLIAMENT THE GROUP VERSUS THE INDIVIDUAL - AND PARTY POLITICS

How confusing are the definitions of such terms as ‘democracy’ and ‘democratic government’ : ‘populist’ and ‘populist policies’ : ‘majority vote’, ‘majority rule’ : etc., as found in modern dictionaries.
John Roskam’s article in the Australian Financial Review, 2nd December 2016,  “Democracy Is Not Populism” tried to clarify what is meant by such terms – but failed for me - I don’t think he got to the heart of the matter.
We are now approaching the Australian League of Rights’ annual break and now is not the time for anything too heavy – but I would like to leave you with Michael Lane’s introduction to “Power and Freedom” where some answers to the matter might be found … Read full article here... http://alor.org/Triumph%20of%20The%20Past/PowerandFreedom.htm

Power and Freedom
Featuring a new section, "Ownership and Control"
“No writings could be more of a challenge to the reader than C. H. Douglas's of the 1940s. The style is compressed, elliptical, and allusive; the order of treatment is anything but systematic; and the transitions are bewildering. Douglas had by this time so internalized his ideas that everything is connected to everything else, and he expects the reader to make connections that are by no means obvious.

The titles of his works of this period are "Whose Service Is Perfect Freedom," 85 pages; The Big Idea, 76 pages; The "Land for the (Chosen) People" Racket (about British land law), 43 pages; The Programme for the Third World War, 60 pages; The Brief for the Prosecution, 92 pages; Realistic Constitutionalism, 12 pages; The Realistic Position of the Church of England, 15 pages; and The Development of World Dominion (excerpts from the Social Crediter, edited by Douglas's successors Dr. Tudor Jones and Dr. Bryan Monahan), 161 sections.

A good brief statement of Douglas's main thesis is the following: "World Politics are (irrevocably, we think) committed to the centralisation of Power. We are committed irrevocably to the decentralisation of Power to the limits of the capacity of the individual. The first Policy postulates the equality of all men and women; the second recognises the absolute individuality and increasing differences of every human being. . . . Our task is not to capture politics, but to fragment them" (Development of World Dominion 112).

Another passage that usefully gathers Douglas's major themes in short compass is the following: "We have to discard the idea that every child is born into the world to mind someone else's business, and substitute the fact that he is responsible for minding his own. . . . The next point is equally simple and far-reaching - that groups are inferior to individuals. Majorities have no rights and generally are not right. They are an abstraction to which it is impossible to impart the qualities of a conscious human being. . . . It is only possible to associate, i.e., to form a majority, for the purpose of a function - 'we descend to meet'. . . . Socialism is the complete rule of the individual by functions" (Big Idea, p. 58f,  my edition has 76 pages; if using a different edition, multiply 58 by the last page in your edition and divide the result by 76 to get a near location; ditto for all titles).

Christian Anthropology
Douglas's attitude toward the relationship of the individual to the group is based, both implicitly and explicitly, on a Christian anthropology. Though habitually reticent about matters religious, it is clear that for Douglas, the coming of the God-Man defines the priority of the individual over the group, as indicated in the following interpretations:

It does seem to me to be difficult to have a plainer and flatter repudiation of collectivism in all its aspects, and of the idea that an organisation can absolve an individual of the responsibility for his actions, than the statement "He took upon Himself, the sins of the world [Society]."
As in (?into) Adam (. . . Mankind, Collectivity) all men (individuals) die, so in Christ (Individual Consciousness and responsibility) all Men (Individuals) are made Alive.

"Render unto Caesar that which is Caesar's, and unto God that which is God's." Caesar is, of course, functionalism, and if functionalism can be made paramount, if the Will can be paralysed by the Arm, if "The Good which I Will I do not" can be made uniform by the omnipotence of the atavistic Group over the emergent individual, then indeed the Devil is triumphant. (Big Idea, p. 65; "Land for the [Chosen] People" Racket, p. 41; Development of World Dominion 1)

The individual soul is the centre of the universe; the group is derivative, limited, contingent. The -tion ending of association makes it an action word, "associating." The individual soul is the substantial reality, whereas the association is merely the doing of something by individuals. If the doing assumes a life of its own, with needs and demands of its own (the result of some individuals identifying themselves with the "group"), the group becomes a tyranny….”  (Emphasis added..ed)

Pauline,  you have said that you are concerned about Christian values.  What do you now think about your insistence that Rod Culleton should ‘obey the party line’? 

ROD CULLETON: TACKING HIS WAY THROUGH PARLIAMENT ...
ROD CULLETON: TACKING HIS WAY THROUGH PARLIAMENT