The Commercial Exploitation of Abuse

Love or Morality: Chapter Four

Book Contents

“The Tao of Love”

Chapter One
“Toward a Functional Understanding of Love”

Chapter Two
“On the True Nature of Human Sexuality”

Chapter Three
“The Demonization of Adult-Child Erotic Love

Chapter Four
“The Commercial Exploitation of Abuse”

Chapter Five
“The Patriarchal Love Bias”

Chapter Six
“The Truncated Account of Adult-Child Erotic Attraction”

Chapter Seven
“Does Pedophile Love Equate Abuse?”

Chapter Eight
“Is Pedophilia a Sexual Perversion?

Chapter Nine
“The Legal Split in Child Protection”

Chapter Ten
“The Violence of Morality”

Chapter Eleven
“The Roots of Violence”

Chapter Twelve
“The 12 Angular Points of Social Justice and Peace”

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In the present chapter, I am going to discuss the commercial exploitation of abuse, the huge dimension abuse has within a culture that makes money from it, and thereby perpetuates it. I go as far as saying that abuse has been institutionalized in our society by institutionalizing the proverbial victim, the career woman who is totally signed up for bringing her abuse story to public attention and who receives acclaim for having opened her Pandora box for everybody to enjoy the sordid details.

One may wonder as even under the oppressive rule of the Church, a woman who would confess to have been raped, which was in orthodox Christianity a sin just as raping was, would do so in front of a priest who would keep the story confidential. Today, the dirty clothes are all washed in public, and one may wonder why a victim might want to expose herself to public concern? Does it bring relief to do so? Or does it generate business, perhaps? I suppose it doesn’t really bring relief, but it does bring money, because public attention is money in a culture where everything public is a potential sales item.

I will try to elucidate what are the apparent versus the hidden reasons why abuse victims go public, and even engage in careers that are motivated by their story, and for ‘bettering the world,’ and ‘taking revenge with all and every male’ through abuse activism, which is just another form of war. This is what is called ‘rooting out evil with evil.’ As many of those activists are signed up with churches, I wonder how serious they take their Bible, for rooting out evil with evil is clearly said in the Bible as the wrong way to go, for it escalates violence and doesn’t bring any long-term good. In fact, what it does bring, long-term and when it goes on with the speed that has been set in our days, we can predict civil war like conditions in our society within a few years from now.

Unfortunately, as already Joseph Campbell complained when asking ‘in Christendom, where is the Christian?’ there are the strangest contradictions to be found in our culture when it goes to validate our religious belonging, and to incarnate it in real life. Usually, what happens is that people do exactly the contrary of what they are preaching; this can be shown with exemplary evidence in the abuse business, where the culture, in collusion with psychiatrists, push the victim to ‘get tough’ and develop their aggressiveness, as this is considered as the way out of depression and trauma. A strange doctrine. It says that when you have been hurt, go to hurt others, so you will be healed. Behold, all spiritual teaching around the world says exactly the contrary! When I hurt others as a revenge kind of action, I make for bad karma, because I get into a negative spiral that will at the end destroy me.

But I go farther than that. I am honestly asking if the hero culture has ever truly validated women and children?

Truly, I gained the impression over the last twenty years that it hasn’t, except when they engender profits, then yes, but only as far and as long they remain ‘profitable’ to the economy. As long as abused women and children denunciate their abusers, thereby generating more income for everybody involved in the abuse industry, they are validated and listened to. But if a ‘better one’ comes up one day, a person who has an even dirtier, even perverser, even sordider abuse story to offer, they are forgotten, for they were never validated as what they are, as being simple humans. They were validated as assets in a profit-creating business! And it was not their hurt and their suffering that was the reason they were listened to, but the fact that they played the game and allowed the mob to get their ludicrous entertainment, and the corporate world their profits.

I also show in this chapter that the abuse industry is not different in scope and strategy from the medical business, which has about as little to do with healing sickness as a cow with playing piano. The role of medical business is to create profits in offering people pharmaceuticals that are as expensive as they are ineffective, and that are in most cases even harmful, and in some cases even more harmful than the original disease.

Further, I will be discussing the group fantasy of the hidden swine, the fact that, within the abuse culture, males are supposed to abuse, as a matter of being males, at least once in a while, which is why precautions are being taken. Laws all over the Anglo-Saxon world now forbid male educators to accompany children to the toilet, or to the bedroom, except they do that in presence of a female educator. As a lawyer, I believe these laws are unconstitutional in that they discriminate males for completely volatile and unverifiable reasons! Thus, they could be attacked in front of the Supreme Court of the United States; chances are that they would be invalidated. But so far nobody even went as far as noticing the incredible smear politics behind such kind of laws, which cannot be explained by the simplistic formula of ‘feminism.’ Matters are much more complex, and in a paranoid culture it’s anyway hard to make out the rational pathways of cause and effect, because, typically, they are blurred and are overlaid by fear patterns that create their own abstruse effects. This shows that within the hero culture, the male is expected to abuse, as the machismo definition of the male includes his role as an abuser just as it defines his role as a breadwinner; the roles of caretaker, homely and affectionate partner, and reliable long-term companion are missing in this definition. They are absent in the cultural model of the American male, while they are well contained in the cultural expectation of the male in other cultures that originate from patriarchy, such as European cultures, and most non-Western cultures, including Islamic cultures.

When American media today blame Islam for suppressing the female and thereby bringing about abusive households abounding of domestic violence and child abuse, then that media culture should sweep their own house first, and I guess they would be busy for an entire century or more, and would have no time left to spy out what men and women in other cultures do in bed, at home or in the brothel, and with their children, or other children they love.

I have clarified that these group fantasies or myths have little to do with actual psychological reality, as exactly those men who are supposed to be potential abusers, the child-loving men — who are considered as child men — those who feel attracted to children, and work in day care and education, are those who are better connected with their feelings, and show a more integrated psychosomatic pattern.

Hence, they are not likely to become abusers, while the type that defines the culture, the machismo hero, is the almost perfect incarnation of the abuser, if not the notorious rapist, as he is more or less totally disconnected from his emotional life, from his softness, his tender warm feelings because he needs to suppress all what is yin in him, so as to become a totally ruthless persecutor, a person whose yang pattern is hypertrophied. The media, the movies, all show this and repeat this all and every day, in a way that it has become a kind of mass hypnosis in America.

Last not least, I discuss the group fantasy of the street monster, the pedophile predator ‘around the corner,’ who is the quintessential ghost in the house within hero culture.

I first discuss the difference between moralism and genuine morality. To repeat it shortly, genuine morality is spontaneous, not a matter of cultural dressage and coercion, and it is voluntary, springing from the insight that morality is a regulatory function within social togetherness, within the group, where humans interact with humans.

Genuine morality is typically a part of a true culture, and hero culture being characterized by its total absence of genuine morality, and thus not far from being a chaotic barbarian horde, is simply no culture. It’s a no-culture.

Now, in this cultural vacuum, in this vacuum of genuine morality, in this lack of real values, moralism comes in, the hypocrite sentimental fake morality that is smeared through all the churches, through all the schools and universities, through all the media, all the social interactions, on any possible level. Typical for moralism is its double-tongued nature, and the fact that it does the contrary of what it preaches.

By the way, this is not something modern culture has created; it was in the Bible associated with the pharisaics, the people who had the power to manage and update the scriptures, and who were really the first power holders of that society. Jesus of Nazareth attacked them, while already at age 12, he had been studying the scriptures with them, and through that experience and having had social intercourse with these people for several years, he knew they were vipers, as he called them. In any possible society, there are these kind of vipers, but no society since Judaism has to my knowledge institutionalized pharisaics to that point on all levels of society, as did the United States in America, and within the abuse culture.

To defend their shaky integrity, then, these people go on to fuel a group fantasy that becomes something like a national obsession: the myth of the street monster, the lurking pedophile who catches and consumes children on their way to school, and back from school.

As it’s shown in the media, it’s really a postmodern version of the old child-eating monster that we know from our sagas and fairy tales. Only, I may be allowed to ask, what has this cinematographic scenario to do with real childlove, and real childlovers? I leave it over to the reader to answer this question, for I am not here to do propagandism for pedophilia! What I am here to do is to simply unveil the myths and point to distorted views that may lead to long-term fascism in our society if they are not unveiled and rooted out by turning back to reason, and sanity!

The next point I discuss in this chapter is the strange interplay between deprivation and depravation, in our society. Children in our society, as research amply demonstrates, are generally deprived of physical affection, not only as infants, but also later, as adolescents. The culture doesn’t really provide much affective food for children, as parents are busy with money-making, and caretakers are ‘not allowed to touch.’ So children go for the most part untouched, which means, psychologically, they incur deep suffering and trauma on the subconscious level.

If ever love can be communicated to children, it’s by touch, and, with small children, only by touch. Even adolescents may react indifferently to repeated affirmations by parents or caretakers that they are ‘loved;’ namely, if they are not touched, and touched positively, affectionately (not for punishment or for one-sided sexual gratification), they do not believe they are loved, thereby producing symptoms of psychopathology that can range from a neurosis to schizophrenia.

The mirror of deprivation is depravation, the prohibition, overt or hidden, for children to seek out touch on their own, or being touched, that is, making their own sensual and sexual experiences, with peers and adults other than their parents. This very prohibition for children to live their sensual and sexual urges, under the risk of being punished and registered as ‘sex offenders,’ is in itself child abuse, it’s institutionalized child abuse in in my view, and that is why I call it a depravation, for it’s truly immoral to do that. It’s against any genuine morality to interfere in children’s intimate lives, in regulating their friendships and love relations; it’s abject to do that — and yet it has become the cultural norm in postmodern industrial societies.

What I am saying is that without the myth of the street monster, as a cover-up myth, the present blindfolding educational system with its inhuman repression of emotions wouldn’t work.

Last not least I show in this chapter that rationality, when it’s put up as an isolated quest, as an educational paradigm, as a political paradigm or as a media strategy, is bringing distorted results, not truth. Human beings are not only rational, because they are more than rational!

Any true wisdom must understand human irrationality, otherwise a holistic view cannot be obtained.