Saturday, June 4, 2016

Child incentive program 7/12/16

Civically Encouraging Child Authenticity (CECA)
            This is a proposal[i] for the people of Louisiana (or analogously for people in any state) to set aside up to $1 billion per year, 4% of the budget, to establish civic morality in the state rather than languish under the opinion-based morality imposed by the federal government. Civic morality is based on the indisputable facts of reality (TIFR), which may be observed through physics.[ii] The motivation for the proposal is civic appreciation for children and provisions for future children--to be conceived. We think appreciation of each infant’s personhood is critical to a possible better way of living.
            Herein is a Louisiana legislative proposal that supports 1) parental planning with benefits unto their children, grandchildren and beyond (personal posterity) and 2) a civic people’s collaborative appreciation of every child as a person and civic asset rather than a liability. Short term, it coaches children to learn beyond education systems that inculcate—to take charge of personal comprehension of TIFR. The civic child regards basic learning as a brief, passing, yet vital, personal opportunity to acquire understanding in order to comprehend full life unto psychological maturity, perhaps beginning at age 65 if at all. Long term, the plan reduces the class-division incorporated in the constitution for the USA and adapted from British, opinion-based law. Every child is told that being a child in America is a dream come true, provided she or he masters the bases of understanding during her or his first two or three decades; however, few are coached unto psychological success. Consequently, some aware American children dream to escape to Denmark. [iii]
            The premise of this theory is that a civic people (ACP) provides every collaborative child financial incentives to join the asset class rather than languish in the labor class. In as short as three decades, the ages-old assets v labor class-division of We the People of the United States would be significantly lessened. Instead of oppressor and oppressed within factional societies, there’d be a civic culture with willing members collaborating to raise the American capital system to new heights. More importantly they would reduce both the poor-class demographic and the middle class demographic by increasing the upper class. Dissenters would exist as usual, and criminals would suffer the rule of law, as now.
This program could improve American capitalism by reducing the size of the poorer population in two ways. First, rededicating civic resources from adult satisfaction to obligations to children, who are more vulnerable than chronologically adult persons. Second, directly informing children that both 1) ACP appreciate each collaborative person and 2) a child is a person who may collaborate. In fact, most children innately collaborate and must learn to dissent by example.
We think acting on this proposal would eliminate once and for all division of inhabitants into asset class versus labor class, without threatening the first principle of property ownership. The proposal fairly distributes annual gross domestic product (GDP). There is no legislative redistribution of existing property: a person’s home remains his or her castle and a person’s savings for retirement remain hers or his. Acquisition of assets comes at market price from earned income, rather than arbitrary redistribution by government. However, government becomes attentive to population growth and personal income to assure that each adult may earn a living plus savings to invest, and legislation is used to control the distribution of GDP. Perhaps this becomes a labor department function that parallels the fed’s attention to inflation and interest rates. As always legislation must be accompanied by cooperation by the people: adults would need to save and invest at the target rates. Providing incentives for children to take charge of their own comprehension and understanding would reduce the number of psychologically immature adults in the future.
Capital v labor is a competitive condition that was carried over from English common law and Western socio-economic thought in general. The capital v labor divide seems unjust and is determined and maintained by scholarly construct or opinion-based ethics instead of physics-based morality. “Physics” is energy, mass and space-time from which everything including law emerges, as explained in Footnote 2. Humankind discovers what has emerged from physics and learns how to benefit and, through physics, learns TIFR. The interrelated system of benefits constitutes physics-based morality. According to physics, the capital v labor divide damages the psychological welfare of every American—the most elite as well as the poorest.
Psychological well-being is promoted by separating precious religious values v necessary civic values; social liberty v civic liberty; personal privacy v civic collaboration; imagination v reality; appetite v fidelity; appreciation v egocentricity; fear v serenity. “Civic” means connections because persons ineluctably, both directly and indirectly, share moments and decades in the same space and time rather than social associations which imply preference, class or imposition.
What’s new in this proposal is separation of “property” from “assets” and coaching every citizen to convert labor into assets by saving and investing a portion of earnings. Just as a person must earn their money to enjoy liberty, they must collaborate to enjoy civic morality. The goal of this proposal is real-no-harm (RNH) private liberty with civic morality (PLwCM) and its corollary, private morality with civic liberty (PMwCL).
Furthermore, new in this proposal is the recognition that the first step in discovery is imagination, and any imagined entity that has not been disproved by physics remains a potentially valid entity. Perhaps new dimensions of perception will empower future proof. Thus, ideas such as the existence of a god or gods awaits discovery of evidence leading to proof. However, since there is no proof at this time, the many god constructs that humankind has developed cannot be used to deny physics-based morality or morality from TIFR. Therefore, for the first time in history, ACP actually separates private pursuits from civic provisions and inform their governments, state and federal, that they are to follow suit. We want this message disseminated by September 17, 2017, and the reform to happen gradually—perhaps in three decades or less. Some opinion already conforms to TIFR. For example, murder and human sacrifice are both illegal. However, the right to both carry a gun and rebuke police-authority is very much a hot debate in the USA.
            Below, we present details and goals of CECA then review background leading to the proposal. Make no mistake: this is not a proposal to impose privacy on anyone, but it is a proposal to collaborate for civic safety with domestic well-being. Every idea is proposed for collaboration by ACP; that is, the author does not pretend that these ideas are a final or preferred solution to a complex, long-standing problem. Collaboration is a voluntary act; we regard this a proposal for consideration by ACP.

The Louisiana child incentives program
            Patterned after existing Louisiana programs START and TOPS, CECA begins with either 1) parents’ official notice to the state that they intend to conceive a child or 2) school notification that a child is developing civic morality[iv] and should apply for the incentives. Either a couple enrolls their intended child or a civic child’s performance in school prompts the state to notify the child (and parents) on his or her own merit. With educational-collaboration and achievement by the child, at each step toward adulthood, an asset set-aside in the child’s name builds, collectible only upon the child’s emergence as a collaboratively autonomous, civic person. The evidence is CECA-approved graduation from four-year college or equivalent accomplishment.
If the parents fail to register their intent to procreate, after a child’s birth the state informs the parents about the program and offers parental training. Also, the non-registered parents are encouraged to independently fund their child’s initial asset, to assure their child’s equality and dignity with children whose conception had prior registration. The information focuses on the child and positioning him/her to qualify for the civic program. Single parents are similarly informed. However, the infant incentive-set-aside is exclusively for children who are with married parents, providing discouragement of single parenthood. Yet the child of a single parent may later qualify for subsequent stages in the program, as discussed below.
The following is a list of qualifications concerns we have that have not been discussed with ACP—in other words, it’s a draft list that has no input beyond the author’s work:

Only applications by parents meeting the following criteria will be reviewed:
  • Must be United States citizens
  • Must have been residents of Louisiana for the last five years.
  • Marriage license is at least three years old and there have been no overt marital disputes
  • The intended child is expected no sooner than eleven months
  • The couple is financially stable at their earning level with present margin and possible future to parent a child
  • The couple must have graduated from high school and submit the final transcript
  • The couple must have completed approved
    • human-reproduction education and marriage education
      • exclusive intimacy strengthens fidelity to physics, self, spouse, and others
      • monogamy for life assures parents support both children and grandchildren as well as children’s children and grandchildren (posterity)
      • Comprehension of basic dualisms: intentions vs accomplishment; hate vs love, jealousy vs serenity, gullibility vs confidence; pleasure vs pain; fear vs appreciation.
    • parenting education
      • Family finances
      • Building assets by saving and investing: converting labor into assets
    • training on the importance of gender role-models[v]
  • No felony convictions in the last five years and good witness on current behavior
  • Must submit one character-reference letter
  • Must pass a drug test at the time of application.
At the child’s age six months, parents visit a representative of Louisiana—an advisor from family services. The advisor reviews the purposes of the program, at first with the parents but after the child reaches first grade, primarily with the child:
·         Appreciate the child’s personhood: appreciation by his or her family, city, state and country
·         Inform and encourage the child to acquire a mature education for successively
·         Growing comprehension
·         Acquiring personal autonomy
·         Embracing collaborative autonomy
·         Choosing an authentic path toward personal discovery leading perhaps to
·         Psychological maturity during a full lifetime
·         Psychological liberty from both external constraints and personal contradictions
·         Serving humankind in a capacity that empowers PLwCM
·         Hand the registered infant a certificate of record that $5,370 has been placed in a Vanguard stock-index set-aside in the child’s name, collectable no sooner than age 30.5 only by the collaborative, autonomous adult that emerged from the civic child.
The following points are covered even for unregistered infants, reported to CECP by hospitals:
·         Capital is a means of supplementing wages to build financial strength; the suggestion is to live on at least 85% of income and invest the balance throughout life, accumulating wealth according to increasing accomplishments.
·         Additional set-asides occur on application-approval by the state when the child satisfactorily finishes pre-school and successively advances beyond.
·         For the unregistered infant, the parents are shown how to dedicate $5,370 to their child, perhaps with payments over time, patterned after START, a Louisiana program.
·         The agent for the state coaches the parents 1) to trust their child’s nobility to understand and behave responsibly and 2) to remind the child of her or his personhood and the opportunity to enter CECP. The parents receive a coaching brochure.
The infant incentive, $5,370, may grow; assuming 4% interest,[vi] $17,400 results when the person reaches 30-1/2 years old. Awareness of this asset advantage encourages parents to qualify their children, because that is the only way the child gets the infant incentive to become $17,400. Parents who did not register their infant can create the $5,370 infant account independently. This feature of the program encourages family planning and discourages yet would not prevent single parenthood.
Unregistered infants may later join the incentive program on personal, civic merit as determined by the state, beginning upon completion of preschool. The preschool merit is justified on little more than attending the preschool according to the child’s natural abilities, so most children who respond (with their parents) to the state notice receive a certificate for the preschool set-aside, $6,440. The message is that the state appreciates him or her as a person. Impact at age 30.5 and college graduate or equivalent could be $16,500, as tabulated below. Likewise he or she is coached to appreciate his or her own person and therefore take charge of comprehension, hopefully for a lifetime of learning. Borrowing thoughts from James Kirylo[vii], just as an infant must crawl and then walk on his or her own, the transition from child to adult must be a personal accomplishment. The first two decades is that critical time when everyone should encourage the child “to regard learning as a brief yet personally vital opportunity to acquire understanding” and keep that motivation vital throughout the schooling decades. Quoting Austin Guidry, 2016 LSU student in chemical engineering, “Every adult should do all they can do to help each child.” The overall three-decade transition from infant to civic young adult we dub the Overstreet transition.[viii]

The student’s transition to psychological adult
There is a similar review of performance and standards at each stage of the student’s development. It is possible for a person to alienate from the program. At each step, there is additional coaching. For example, while average wages are taxed at over 30%, long-term, capital gains are taxed at 15%; therefore, it is better, in personal need, to temporarily work for more wages—work more hours--rather than spend savings: preserving assets is the key to future financial independence. To assure private liberty each person must both earn his or her living expenses and collaborate on civic morality—be of ACP; otherwise, someone may both provide for them and rule them.[ix] Also, a person’s body builds its brain slowly, and the parts needed for wisdom are not complete until age twenty-five (male) or twenty-three (female), so retention of personal autonomy should be a prime personal commitment during the decade of high risk-tendencies starting age fifteen.[x] At each incentive presentation, the state representative confirms with the student that she or he understands that 1) capitalism produces gains in the set-aside (and reviews the status of any prior set-asides) and 2) a potential stake in American capitalism represents Louisiana’s appreciation for her or him as a participant in civic morality. The asset set-aside is increased at key accomplishments as follows:
·         $6,440 upon completion of preschool; becomes $16,500 at age 30-1/2 and 4% compounded
·         $7,730 upon above average completion of sixth grade; becomes $15,660
·         $9,280 upon further above average completion of twelfth grade and acceptance into trade school or college; becomes $14,860
·         $11,140 upon even higher completion of 4-year college before age 22; or $5,570 before age 26; becomes either $15,250 or $6,520.

The maximum set-aside of $40,000 would grow at 4% net returns to a stake of $80,000 at age 30.5 and on to $415,000 at age 72-1/2. If the student joined the program on merit at age six, the stake at age 30.5 is $62,600, which could grow to $325,000 at age 70/1/2; if joining at age twelve, the maximum stake at age 30.5 is $42,000, and that amount could grow to $218,000 at age 70-1/2.

            If the family moved to another state, the student-incentive would continue on state-equivalent qualifications bases. Only the emerged, qualified adult could collect the funds or roll them over into another investment, such as Roth IRA, at age 30-1/2. If the awardee chose to leave America any time before age 70-1/2, he or she could pay the tax and withdraw the funds. If the awardee defaulted before age 30-1/2 (death, criminal conviction, drop out of school, or such), the set-aside would revert to the state.

Following The Taylor Foundation’s example, the educational non-profit ACP (see below) would promote CECA to encourage parents to involve every child and to encourage every child to take charge of her/his personal authenticity and civic morality.
            With 64,000 births per year in Louisiana and a speculated 50% enrollment, the first year set-asides for infants might amount to $170 million. There’d be administration costs. Before those infants emerged as over 30 adults, the Louisiana community should be more inviting to children and children to be born and thus to adult inhabitants. Federal and state welfare costs should be lessened by the program, because most emerging adults would have more control of their finances and by then should appreciate their own person as much as the state does. In other words, most young adults would be self-reliant.
The program appreciates children as independent persons, and assuming 24,000 qualifying students at each level, additional set-asides each year might be, in millions of dollars: 155, 185, 223, and 267, respectively, or $1 billion total including the infant incentives. With demonstrated success, expansion of personal American capitalism as we imagine, the incentives could increase. Potentials for increase come from both remedial-welfare cost-savings and increases in Louisiana productivity and well-being. Again, not fostering a poor class by appreciating and encouraging children unto personal authenticity would probably increase GDP.

Existing Louisiana programs to assist students: START and TOPS
            Louisiana has two existing programs to help families in the essential duty and privilege of educating children: 1) the tax-free saving program with limited matching funds, called Student Tuition Assistance and Revenue Trust (START)[xi], and 2) the Taylor Opportunity Plan for Students (TOPS)[xii]. These two programs would continue in parallel and without competing with CECA for Louisiana support.[xiii]
            The Advocate recently reviewed[xiv] reports on START by John Kennedy, Louisiana Treadurer. Only $10 is required to open an account; a depositor (parent, grandparent, or family friend) can exempt from Louisiana tax up to $2,400/yr or $4,800 if filling jointly; the 529 earnings are tax-free. There are 52,000 depositors with almost $600 million in assets. Students can spend the proceeds on tuition, fees, computers, and other legitimate college, community college, technical college, or business certification expenses. Parental contributions to CECA could be similarly tax exempt.
            My State Senator, Dan Claitor suggested that I study the above two programs before trying to design CECA. I appreciate his help and hope to resume our discussion once 2016 legislative sessions are over. I’m in a similar status with Representative Franklin Foil and his assistant Samantha Bopp as well as State Treasurer John Kennedy, to whom I have written earlier versions of this description. In addition, I hope recipients of other versions, Amanda Brunson, Anna Fogle, Barbara Freiberg, Belinda Davis, Bethany Sclafani, Bobby Stanley, Clyde Johnson, Claire Killen, Daniel Liebeskind, Elliot Temple, Gwen Hamilton, James Caillier, James Kirylo, Jay Vicknair, Jean Armstrong, Jim Randels, Jonah Mumphrey, Kathy Edmonston, Loren Scott, Mary Reeves, Mary Stein, Noel Hammatt, Pearson Cross, Raymond Jetson, Regina Barrow, Shawn Fleming, Stacey Kidder, Ann Burruss and J. T. McQuitty will collaborate for a better plan. I also look forward to contributions by my sister, Dona Bean, in my home state, Tennessee and Stephen Lee in Rhode Island. Finally, I hope readers on the blog will collaborate, using the comment block at the end of the post.

This proposal emerged from ongoing work to establish A Civic People of the United States (ACP).[xv] It is a Louisiana education incorporation that is positioned for 501(c)3 or 501(c)3s application but does not yet have the organization to justify the application. About forty-two people have contributed to the work and are acknowledged on our PowerPoint documents for presentations. Dennis Eilers and Hugh Finklea are co-incorporators; Holly Beaver, Austin Guidry, Mona Sevilla, Dona Bean, Cynthia Beaver and Diana Dorroh and my family complete a continual advisory committee. East Baton Rouge Parish Library personnel have generously supported the effort, and records are on file, attention Mary Stein. Everyone who has listened to this idea has contributed somehow, sometimes with adversarial collaboration, collaboration meaning iteratively speaking to express then listening to understand and create together a possible new future rather than “working together to achieve a goal.”
In our work to establish A Civic People of the United States, we summarize with the statement: Each inhabitant is well served to both collaborate to establish ACP and to appreciate RNH private liberty. RNH private liberty entails domestic goodwill and responsibility. The call to action is: The inhabitants of the United States can talk to each other. The overall goal is safety and security, in the broadest sense—life, liberty and assets--in each decade of each person’s life. Personal well-being includes satisfaction with personal motivation, personal inspiration, and RNH private practices. Most of all, it means precious, private life is private and need not be imposed on other people. Note: that is my opinion, and it has not been affirmed by ACP.
It seems evident, for example by the nation’s large debt, that American persons should appreciate and pay more attention to their children, grandchildren, and beyond, or personal posterity, known civically as “posterity.” We think civic America impersonally generalizes “posterity” and thereby some adults overlook their personal posterity—their children and grandchildren. For example, the 4 million newborns each year face national debt of $4.6 million each, and that debt is being increased by the projected consumption by the newborns from last year as well as extant adults! Of course newborns may never see the debt, but what will happen? Will adults just keep spending? Will America collapse under its own appetites?
 Economic viability is a first principle of TIFR. How does the physics of expanding debt work? Who is expanding the debt? We think the American traditions of cultivating British common law—Blackstone—and governance under the king’s trinity, adapted to “freedom of religion” is originally responsible for the expanding debt at the expense of the poor and middle classes. We cannot solve formidable national opposition to PLwCM, but we can take charge and collaborate in the Great State of Louisiana to stop misery and loss generated by We the People of the United States.
We propose incentives for Louisiana parental planning with benefits to the children who in three decades emerge as collaboratively autonomous adults. We think at least 65% of inhabitants would like parental planning, but that children should not solely suffer defaulting parents—the 35%. If parents do not register their intent to procreate, children who demonstrate civic morality may join the program on their own merit. Thereby, during childhood and adolescence, children know they are persons and potential owners in American capitalism if they apply themselves to achieve personal autonomy and collaborative autonomy—civic authenticity. The child applies to the state and a representative tells the child he or she is a person. If something happens to tear the child’s world apart—a divorce or worse—he or she has the knowledge that ACP “has their back,” provided they persevere to acquire understanding for their own sake,[xvi] no matter how early in life some traumatic challenge may come their way. ACP encourages children to emerge as adults with potential to psychologically mature over the course of their long lives—perhaps eighty-five years: The rate of early death would be lessened in Louisiana.

Religious morality

            I don’t have experience with other religions, but it seems Christianity has long taught that one of the higher meanings of human life is parenting and family fidelity. Marriage has noble images, but the details, such as fidelity, are obfuscated to some churches. Fidelity to spouse involves no sexual intimacy with other human beings, for life. However, the human continues, like other animals, readily empathetic toward other humans in general and familiar humans in particular. Psychological empathy is exacerbated by physical attraction and driven by the chemistry of sex. A spouse who nourishes an extramarital attraction is susceptible to hormonal and psychological influences-- passion. It takes awareness of biology and fidelity to self to fulfill the important intentions of marriage. But it also requires fidelity to physics, spouse, children, grandchildren, and beyond. In other words, to remain faithful, a person must understand appreciative bonding. In these respects, civic morality has failed to improve woefully inadequate religious doctrine. ACP has not stepped in to teach what religion will not teach: both sex for procreation and forming beneficial intimate relationships—appreciative bonding. Denial that sex drives are a major feature of both human existence and fulfillment of life is central to age-old civic dysfunction and personal failure to form better human relationships.

The failure is partially due to the nature of religion, which would construct hope and comfort against whatever concerns a person may have, whether by understanding or by mystery. What a person hopes for from personal gods is left to the gods to fulfill. An example is concern about the afterdeath—that vast time after the body, mind, and person stop functioning.[xvii] The precious promise of Christian morality is comforting eternal life, which seems a harmless hope. Christianity looks to Jesus for salvation of the soul and Christian doctrine inculcates spiritual morality to fulfill the afterlife. But the subject for ACP is each person’s safety and security during life, which requires civic morality—beyond the particulars of dogma for salvation from death.  

However, religion falsely claims to generate all morality. ACP recognize that only persons can deliver civic morality. In his first inaugural address, Abraham Lincoln, with the Confederate States of America already seceded, said, “Why should there not be a patient confidence in the ultimate justice of the people? Is there any better or equal hope in the world?” I think therein Lincoln was separating civic morality from Christian morality, which in 1861 was embarking on war against itself within one body politick. That is, white, Southern Christian church waged war with white, Northern Christian church over more erroneous Bible beliefs.[xviii]  We think ACP can fulfill Lincoln’s vision and do not want to delay the reforms: Christians among other factional groups may comprehend that PLwCM is achievable if 65% of the people collaborate to establish a civic culture.

The Christian notion that intimacy is exclusively for procreation seems gravely erroneous. Intimacy is also for human bonding—appreciative bonding, which should precede both making love and procreation. We prefer the term “making love” rather than “having sex,” and making love can be practiced with procreation prevention, even with no intercourse. Appreciative bonding should be mature when procreation is intended, in my opinion. A typical couple who have not psychologically bonded are not prepared to extend their intimacy to progeny. And with bodies that complete construction of the brain at age twenty-five, procreation probably should not happen before age thirty or so.

Often, misery springs from “love” and being “in love,” concepts generally regarded as unassailable. We contend that psychological appreciation is critical to human relationships and appreciation should take its place in the determination of whom to love. If a person does not appreciate a person, there is no civic excuse for attempting to either make love or have sex; sex for sport is a private matter until harm becomes public. Couples who have appreciative bonding have sex when there are no internal or external constraints on their love. These ideas are not meant for imposition on other people. However, heretofore, civics has left it to religion to convey these critical issues to children, adolescents, and chronological adults, and leaving it to religion amounts to abdication of civic responsibility: Extant civics repairs broken lives when it could be promoting integrity for a lifetime. What’s needed is candid, appreciative talk among ACP. ACP soothe emotionalism with civic personal appreciation.

            In today’s society, a way of living that is chosen by many persons promotes the notion that satisfying appetites is the rewarding type of life. I even witnessed a woman tacitly stating that relieving men’s sexual appetites is a civic responsibility. Proponents for “safe” promiscuity claim monogamy represses desire and natural satisfactions during life, and they have a point, but does appetite-gratification entail civic well-being? No. The claims of mutually permissive expectations include: sex partners may know and exchange satisfactions in promiscuity; fidelity and jealousy are manageable attitudes; passions may focus on short term objectives, like “needing someone to love me”; appetites are to be nourished; humans are smart enough to be promiscuous without harm. There may come a time when these concepts are in evidence by a humankind—perhaps at a higher civic morality than today’s performance--but it is not currently indicated. Today, there seems to be a high level of misery and loss. Children learn from a conflicted world, and many children suffer abuse then grow up to innovate suffering.

The consequences of sexually promiscuous attitudes are not pretty, and I do not need to enumerate them. But regardless of how personal harm happened, ACP deliver the remedial action when human passion exceeds self-control, whether the problem is disease, neglect, abuse, rape, or murder. For example, as soon as the abuse of a child is evident, the State of Louisiana takes charge of the child and may prosecute the parent. As an alternative to helping abused children, ACP has responsibility to discourage harmful behavior through persuasion, incentives, and other influences. ACP prevents abuse rather than reacts to abuse.

            We the People of the United States has stood indolent while the sex revolution, started with the 1949 Kinsey reports has led to over 30% of Americans involved in sex abuse either as victim or perpetrator or both. Civic morality should focus more on preventing pain and misery and abuse and thereby lessen the need for remediation. I’m being repetitious on opposing abuse. That is the originating motivation for this proposal: ACP will do what it can to lessen child abuse and adult abuse. Additionally, focus on posterity and safety has led to a more inspiring legislative proposal—to lessen class distinctions in the USA by providing incentives for parents and children to collaborate for the child’s potential ownership in American capitalism when the child emerges a young, civic adult.

            This section is labeled “religious morality” and ends on sexual abuse, which may seem disconnected. However, precious religion would offer people comfort in the face of unknowns, and religious practices tend to inculcate dependency on higher powers. But control of sexual behavior is a personal skill which can become a civic issue if the person does not learn self-control. ACP recognizes the power of sex and takes charge of sex education, leaving religious education to the church.

Existing class problems
            Below, we list a combination of economic and class problems and proposals for reform. In this discussion “civic” refers to necessary human connections because persons occupy the same land during the same years rather than “social” human contacts persons prefer or are classed by. Beyond learning from past civic mistakes, civic morality according to “traditional” opinion has no value for 2016 civic morality. For examples, Marxism and liberation theology are of no interest, except to expose errors of the past. Some Bible interpretations support slavery. The 2016 goal is to save full civic lives, minimize misery and maximize PLwCM—increase personal safety and security, leaving the afterdeath, that vast time after body, mind and person have stopped functioning to TIFR.
First, federal welfare programs that redistribute taxes to poor and middle-class adults adversely affect Louisiana civic collaboration, keeping inhabitants in the bottom of fifty-state rankings in many categories. It is a self-promoting federal problem imposed on Louisiana inhabitants; the federal government cares not about Louisiana human costs, often early death. With this state program, PECA, federal welfare programs would continue, but PECA would deliberately lessen or eliminate future Louisiana applications through higher earned incomes relatively soon, perhaps within three decades. In other words, this program lessens federal welfare in Louisiana by lifting earned income and saving Louisiana people from the federal government! (I’m reminded of Jeremiah Wright’s non-religious essence, look not to government,[xix] but prefer borrowing Abraham Lincoln’s words quoted above to suggest: willing persons cultivate ACP.)
Second, American capitalism, perhaps among the world’s best economic systems, needs “tweaking” so as to involve the poor not merely as consumers but as owners, not necessarily of property but of assets. Today, the elite and the affluent are both aware that fortunes are made by investing in and owning the world’s largest financial market—American capitalism. The elite, intentionally or not, take for granted their long-practiced advantage against the poor, who are kept ignorant of assets and dependent upon labor. Federalist 10 could convince some readers that favoring the elite is James Madison’s intention. Elite children receive elite educations and their family-financial assets build during the process. Some elites hypocritically say elite children come up “by the grace of their gods,” and the poor can “pull themselves up by their bootstraps.” Some poor and middle class people succeed despite these political and religious propaganda, but more fail even though they contribute to the nation’s consumerism, and some simply die young. The consequence is that “the American dream” is a nightmare for many inhabitants.
If you don’t inherit assets, you have to save and invest earnings to build assets. Otherwise, your life-style is limited to what you earn, and leaving something to personal posterity—helping your children to a better life--is not likely. I like the advice to live on 85% of net income for life, using the 15% to build assets. But that possibility for many Americans does not exist. Below is data on income[xx], thresholds[xxi], taxes[xxii], and money available to spend for various income levels of Americans:
Top % income
Income $
Tax           Rate %
 Tax $
Spend $
Median Tax
1 .0


The last row, $56,600 income, approximates the cost of living, and the average taxpayer has enough to live on, but 50% of inhabitants have only half the required income (median). The last two columns are ratios. First, there’s spending divided by the median taxpayer’s spending. People with average income may spend 1.7 times more than people with median income, and the top 1% may spend 12 times as much. The last column has the ratio of what may be spent to tax paid by the median taxpayer. That ratio is 10 for the average taxpayer and 67 for the top 1%! The income imbalance is shocking! Unbelievable! And it obtains by the grace of a god: What god?
If a person with income at the cost of living saves 15%, year, that’s $6,370, leaving them only $36,080 to spend toward the cost of living, $56,600! If the median earner saves 15% or $3,690, they are left with a further impoverishing $20,920 to spend. The top 1% save $43,690 and spend $247,590 as their 85%. The poor have no hope for saving and investing, and therefore their children tend to be kept in the poor class. ACP can change this American travesty, without raising the question of wealth disparity, which is much worse. Many studies write about the wealth gap, perhaps to obfuscate the income disparity.

How this travesty developed
Long-standing Edmund-Burkean (British, d. 1797) tradition overlooks the advantages of including the poor in ownership of capital, whether land or stocks or an enterprise. Adam Smith (d. 1790) also overlooked the advantage of including the poor as persons who are appreciated in civic morality; Smith claimed a person needed “propriety” to enter the discussion. James Madison advocated protecting the elite from the masses in Federalist 10 (1787), expressing the attitude that only the elite know how to distribute capital. The elite were theistic, land-owning, educated, British colonial men. America has needed to recover from British common law under Protestant theism ever since.
In this proposal, the elite benefit from collaborating with productive masses rather than continuing to repress the masses; the elite now take enough of GDP to carry welfare persons who receive tax redistribution. With the masses instead participating as asset owners, the entire economy increases to a new high. CECA is designed to preserve property ownership yet share the gross domestic product on a more per capita basis. The above table indicates the problem but not the cause, which seems to be our opinion-based system of governance. If you want to understand me on this point about opinion, read any 2014 Supreme Court decision.[xxiii] Justices argue opinion about prior opinion, then take a vote and the majority opinion prevails. With a committee of nine, mobocracy is guaranteed on every decision, including whether to accept a case or not. When past American cases don’t provide them reference, they often site Blackstone, an eighteenth century statement of British common law, complete with Protestant theism.  We need better than opinion-based ethics and its progeny, religion. ACP proposes physics-based ethics to determine TIFR based civic morality, a first principle of which is economic viability for every civic person.
The poor, with typical human gullibility,[xxiv] often perceive that increasing their wages is the way to the American dream. In today’s market, often the poor forego essential education-the basics-- to enter the high-risk sports or entertainment worlds, again with the gullibility that they will be among the few who succeed. The risk-reward relationships in those fields are like the lottery: There needs to be economic reform. The local school system just lowered the grade requirement for extra-curricular activities from 2.0 to 1.5, literally to “save lives,” some administrators claim at the behest of well-meaning coaches. Meanwhile, some high schools in the USA are eliminating the violent sports--to save lives. The chances of reaching the top in sports are slim. Many top athletes never recognize capitalism’s power to build security or beyond through financial wealth.
People with inherited wealth think that’s the way it ought to be: only the elite people own American capitalism; again, they have that advantage by the grace of their god. ACP has the responsibility to reform that age-old myth, as well as “you will always have the poor,” perhaps the objective truth for a few, but too often used as an excuse for elite-protective legislation imposed on the many.
Beyond any argument the elite might express to justify keeping poor children from ownership in American capitalism—from partnership in the world’s largest economic market as both consumer and owner—reform of GDP distribution is a key to American civic morality and American financial security. Every inhabitant has less psychological well-being because of the labor v assets unfairness in the USA. The physics of this injustice is much like the physics of slavery—chains, whips, guns, brutality and abuse to salves with burdens to slave-masters.
Third, while we set lofty public-education goals like 90% high-school graduation by 2020, some children do not want to learn and their parents don’t care. A nation needs and wants civic children but does not protect candidates against unaware, neglectful, abusive, and murderous parents, care-takers, and a conflicted world. The damage by harmful parents happens too early in the child’s life for the child to ever recover the opportunity he or she had as a newborn. Would that we had a magic wand--to return to a state of nature--that child who has not overcome this conflicted country: but physics—energy, mass and space-time--marches on without mercy. ACP should apologize to children in the cycle of poverty: the poor beget the poor and We the People of the United States don’t care! By tradition, We the People of the United States wait for their personal god or their government to stop the abuse of their posterity. ACP should feel remorse for not correcting this long-standing offense against children! ACP should provide CECA but also consider procreation licensing to defend children from being born to psychological children and child abusers living in adult bodies. And this has nothing to do with skin color rather has to do with abuse of people and physics: Physics returns multiple woe for woe: that’s why we observe America exponentially declining.
The Pope, during his September 2015 visit railed about environmental issues but did not recant his encouragement for couples to procreate. But Bill Nye, talking about what individuals can do about global warming includes, “. . . educating more women and girls. Because that is the surest route to controllably, manageably reducing the human population.”[xxv] If we modify Nye’s statement to include men, it is a much softer approach than my blunt “procreation licensing,” yet procreation licensing might facilitate his suggestion.
The loudest political noise in this country is that skin color matters, half a century after the USA declared skin color does not matter, and I naively (it seems now, but I’m still anticipating) celebrated the key events: the 1964 and 1965 civil rights acts on non-discrimination and voting rights. I did not notice it in 1963, but MLK asserted focus on his four children to emphasize reform for blacks. (More egregiously respecting my civic morality then, I did not take to heart the “check cashing” part of his speech.) Today, only 20% of poor children under 18 are black.[xxvi] That’s right: 80% of America’s poor children are non-black. “Black church,” perhaps 6.5% of Americans,[xxvii] continues in MLK’s egocentric, “victimized” psychology. In fact, some of black church extols black liberation theology (James Cone, 1969, 2009), when some elite black theologians have their way. In Cone’s theology, the Christian god is black, and a white person can save his/her soul[xxviii] only by helping black Americans gain supremacy! Perhaps we see black liberation theology in action in New Orleans with the drive to remove Civil War memorials. New Orleans monument-moving proponents take a narrow view of history: There’s nobody urging to tear down St. Louis Cathedral and the Cabildo for seventeen centuries of offenses by the Catholic Church—including the fifteenth-century Doctrine of Discovery and granting monopolies on African slave trade. No one complains about a Bible canonized by the Catholic Church that contains both old and new books that justify slavery. There’s no one marching to honor the African gods that motivated the African slave trade. I doubt that American blacks who are Catholic are sympathetic to black liberation theology. Few inhabitants will even discuss black liberation theology.
Skin colors of gods may be an interesting debate, but arbitrary fractionation of Christianity is a cultural aside—a private art form. And salvation by Jesus is a personal pursuit for the afterdeath, not a civic pursuit for check cashing or other non-civic favoritism. That’s the issue that brought me the label “heretic” in Southern Baptist Sunday school: I said my church should treat all neighbors the same, and the teacher adamantly disagreed with me. Now, he’s in the church, and I’m happily out yet seeking to collaborate with him. Recalling Abraham Lincoln’s first inaugural address, only ACP can negotiate civic morality. America needs an over-arching culture of ACP that influences We the People of the United States to collaborate for civic morality. With an over-arching culture of civic morality, cultural factions such as black liberation theology can flourish in private as long as they do not enact civic harm. The idea that some Americans are African-Americans is OK as a factional culture, but African-Americans can join the over-arching civic culture. ACP collaborates so that skin-color does not matter and the totality We the People of the United States can be approached asymptotically.
Beyond real-no-harm social cultures, ACP has the duty to try to involve every child-inhabitant in American capitalism. When injustice is discovered, ACP collaborates for reform. However, some persons will not collaborate for PLwCM. Some people can’t overcome their desire for alienation so as to compete for domination. People must be free to alienate, as long as they don’t perpetrate harm. However, people who alienate should know they are of We the People of the United States but not of ACP of the United States, a voluntary, over-arching culture guided by TIFR, discoverable through physics.
Fourth, ACP treating children as persons would empower children to comprehend—more convincingly than either private or public exhortations, admonishments, punishments and hypocrisy motivate them. We propose setting aside funds for collaborative children to work for a potential stake in American capitalism. Take some of the taxes now redistributed to adults---both through welfare and through tax deductions, factional favoritism, and support for adult entertainment--- to set-aside for each child the funds to become available to her or him as an emerging adult who collaborates for civic morality. The grantor, the state of Louisiana, would inform the child that he or she is being appreciated as vital to this country by the set-aside of a small fraction of its GDP to be awarded upon the child’s success. The child must qualify for the succession of set-asides by performing well in acquiring and understanding basic education through four years college or an equivalent choice made by him or her, such as a two-year trade school with two years apprenticeship. Failure to achieve the goal forfeits the award: thus, it is not a give-away,[xxix] but that recognition of personhood would sustain the person through many trials and tribulations.[xxx] This paragraph is repetitious, in summary.
Fifth, the sexual revolution since the 1950s Kinsey Reports enhanced a trend with 30% of inhabitants involved in child abuse either as victim or perpetrator.[xxxi] It is common for parents, clergy and other child-care officials to perpetrate sexual abuse. People write about this problem all the time, yet We the People of the United States maintain the treadmill of abuse. Concern for neglected, abused, and murdered children has motivated this work. ACP intends, as much as possible, to let people live as they wish but considers it a civic duty to protect children from the potential for abuse more than help them after abuse occurs. Safety with well-being is the overall goal. As always, education is the key, but understanding is difficult for a child to acquire when civic evidence is that the USA does not care, and some religious institutions, for example, Christianity, try to prevent the required education. In fact the USA could care less about the old saw “teach a person to fish . . .”[xxxii] Democracy for remedial well-fare allotments and favor drives the debt the USA is building on personal posterity. More importantly, the elite people compete for favor in the debt increase in order to increase their shares of national assets, in effect, so that they can carry the poor class and, lately, as well, the middle class. The elite could care less about the national debt, as evidenced by the national debt!
Sixth, not only are children the most vulnerable inhabitants, most young adults have the least financial strength during the decades of highest need: the family and estate-building years. This program potentially endows each person with a stake in American capitalism after three decades’ preparation for adulthood. The stake could be $80,000. The benefits double to $160,000 for married couples or partners. Young couples who have fractional ownership in American capitalism will be better able to contribute to their posterity, even if they also have college debts. With practice and development, this program could lead to termination of the Social Security System! There may be benefits we have not imagined.
These six points are not Phil Beaver’s lonely imagination. They are substantially supported by writers like Matt Ridley, The Rational Optimist, 2010, for example, page 211, “The more independent and well-off we all become, the more population will stabilize well within the resources of the planet.” Ridley did not address our concern about child abuse, but Marci Hamilton does (see above). Robert D. Putnam, Our Kids: The American Dream in Crisis, 2015, a book with many data charts--evidence, seems to imply that damaged children get damaged before they ever attend school, so school can only try to restore the child after the damage is done. The book was recommended by Fevzi Sarac. Nothing I’ve seen brings home the disparity of class distinction more than Richard Wilkinson’s TED talk “How economic inequality harms societies.”[xxxiii] Perhaps tongue in check, Wilkinson says, “The American dream is to move to Denmark,” with many supporting data charts.
The evidence is so strong, my heart wants revolutionary change, but the rational mind seeks gradual reform of a 400 year-old, foreign-originated, injustice: economic classism based on property, imposed on North America by England. Turning that harm to a benefit would be one of the most celebrated accomplishments in human history, and would position the USA to help the world to a better future. Reform over the next three decades seems a reasonable goal; ACP seems feasible; and focus on infants and children to be conceived seems right. As always, the chief beneficiaries—poor children—would be 80% non-black, but black children would be included in the benefits, as always, since 1776. But I see no reason to focus on skin color.

            The universal challenge of nourishing children from total dependence upon the couple that conceive the child plus civic support unto the child’s personal autonomy then collaborative autonomy and preparedness for an adult journey to psychological maturity has long been the noblest human work.[xxxiv] Socialist countries often disparage American capitalism as not in the interest of the individual but rather in the interest of greed; however, “socialist capitalism” does not seem attractive at all, so I wonder about the nuances of “greed.” The American elite defend their legal favor based on Edmund Burke’s ideas about property. Burke overlooked a country’s productivity as the property of the inhabitants, and Burke’s fallacy must be reformed. (With Burke’s values, perhaps a person should not go to war if in fact he or she has no stake in the nation’s assets—no personal assets to defend and only the fruits of daily labor to live for. Perhaps the poor should not go to war only for the elite.) Ownership in America’s GDP should be fairly distributed. One may argue that an inhabitant must go to war because his or her country owns him or her by virtue of birth or naturalization, but there is neither personal liberty nor civic well-being in such enslavement, especially when many wars are unjust in themselves. I am reminded of the kind-hearted side of Jeremiah Wright—what it means to him to lose a loved one.
The constitution for the USA maintains a privileged class, and it was designed that way according to Federalist 10. We see the consequence in Baton Rouge, with BRAF personnel making relatively high salaries from strategic involvement in Baton Rouge capital improvements made on the backs of the consumer class, a redistribution of civic endeavors that goes un-noticed by the poor and middle-class people who support the improvements with personal labor and consumerism but not asset ownership. Property ownership and influencing public plans to utilize that property seems the basis of BRAF’s accumulated wealth and high personal incomes. It’s true that some people do not have good savings practices, but as I showed above, most have not the means to save and invest. Also, the importance of converting labor into assets has never been a major teaching point in this country. Saving, yes, but converting labor into assets, no. Through advertising, the poor are encouraged to be consumers but are not encouraged to become asset owners. It seems BRAF and many other so-called non-profits know and are complicit in immoral-civic American-capitalism.
Young couples, often saddled with college debt, find themselves at age 30 ill equipped for the challenging task of forming a family and building financial security. Their civic children are essential to maintaining the people. Family contributions to capitalism as major consumers is well appreciated. However, heretofore, most child-person’s civic candidacy for ownership in the capital market has been overlooked--perhaps repressed.
Looking at it on an assets basis, the current national wealth is 118 trillion dollars or $370,000 per inhabitant. CECA proposes that ACP provide incentive, up to $40,000 set asides during the first two decades of a civic child’s noble, personal work to prepare for collaborative adulthood. That’s only 10.8 % of average national wealth per capita. It takes $8 million dollars unhidden wealth (excluding Panama banks or such offshore hiding) to be in the top 1% of inhabitants, and that’s 22 times the average wealth or 200 times the wealth-cost of CECA. The elites of America should be ready to reform American capitalism, if not for fairness, to assure future financial viability of the USA, for their own psychological well-being and that of their personal posterity—their children, grandchildren and beyond.
Elitists might admit that security for their posterity—their children’s and grandchildren’s safety with well-being--is greatly dependent upon the rest of the inhabitants. Elites have enjoyed the benefits without sharing the economic engine beyond the consumer side. Capitalists, often born of capitalist families, perhaps hypocritically preach a false American ideal. Quoting Arthur Brooks, formerly professional French horn player, “Happiness comes from faith, family, community and work.”[xxxv] That statement seems like propaganda to me: Capitalists impose that image on laborers. However, it is clear that personal liberty comes from assets, which work for owners 24-7-365. To the elite, “work” translates to a professional position and management of assets and personal interests. Many elites never worked and never will work. Capitalists are not limited to what their person can accomplish in one day, as is the laborer. Capitalists’ assets are at work while the capitalist sleeps. In the course of one life, it seems impossible, without asset ownership or extreme luck, such as making it in professional sports or entertainment or winning the lottery, to move from poverty or other form of repression--from being labor-dependent to part owner in American capitalism. The status of part-owner in American capitalism should be promoted for every collaborative citizen. People who assert that it is available to all do not advertise the importance of converting labor into assets and the opportunity to save, as noted above, and could care less that for some persons, saving money is impractical—competes with starvation. The evidence that the elite could care less is in the fact that this disparity exists after 227 years of American political regimes.
            The capitalists, intentionally or not, have widened the income gap so that they can essentially “carry” a poor class: “you will always have the poor with you.” It is true there will always be some persons who cannot immediately achieve personal autonomy; ACP must help them. Also, there will always be people who do not want domestic goodwill—want alienation: They must be constrained. However, most children born in America become consumers in the world’s largest capital market, and that market will be even stronger when most people are also asset owners. American capitalism can move to a higher level with CECA. There is potential to lessen federal largesse, for example, by reducing remedial welfare departments and expanding to cover the social security taxation, which is misused by the federal government.
            Our generation can take action now to reduce one of the major, original dividers in American civic morality: capital class versus middle class and labor class. We can, as a civic duty, provide incentives for every intended child, performing child and collaborative student through set-asides for future ownership in American capitalism. We can achieve the combination PLwCM. Many other demands on Louisiana revenues pale before this perhaps $1 billion/year, only 4% of the current budget, to benefit the most vulnerable 25% of inhabitants.
Copyright©2016 by Phillip R. Beaver. All rights reserved. Permission is hereby granted for the publication of all or portions of this paper as long as this complete copyright notice is included. Revised 7/12/16

[i] The title of this proposal should change with collaboration. For example, “authenticity” is a recent change from “autonomy.” We have a few pages of ideas for titles for review.
[ii]  “Physics” as reported by Merriam-Webster online means “a science that deals with matter and energy and the way they act on each other in heat, light, electricity, and sound.”  The study of physics has resulted in the development of laws of physics that are regarded as indisputable as they apply to all of the existing known physical data.  Therefore, we use “physics” to mean the object of study with or without the consequence of study: Physics is energy, mass and space-time, from which everything on earth emerges. Humankind does not know the origin of physics. Perhaps before energy, mass and space-time there was only potential energy. However, Albert Einstein’s general theory of relativity became a law in 2016, with the detection of gravitational waves. See . We know from radiation measurements that physics began 13.8 billion years ago. Therefore, we may say with relative confidence that E equals m times C squared is a confirmation of our definition of physics, the object of fallible scientific study. It follows that through physics, the bedrock of reality rather than human scientific study, humankind gradually discovers and understands the indisputable facts of reality (TIFR). Ultimately, TIFR become the laws of reality.
[iii] Richard Wilkinson, “How income inequality harms societies,” TED Talk, July 2011, online at .
[iv] Civic morality refers to personal recognition that people are connected by living on the same land and each person must collaborate for safety with well-being so that each person may have the personal liberty to pursue differing personal interests such as religious moralities, fine arts, sports, travel, and other precious, private practices.
[v] This provision is critical for all parents, including same-sex parents. Perhaps gay partners can encourage a daughter to emerge the psychologically mature woman she would be. In other words, perhaps gender is not a matter of civic influence. Along with child-bearing bodies, females have innate, caring characteristics men cannot foster. Nothing in my past influenced my personhood as strongly as deciding to be heterosexually monogamous for life, and to this day I would not change the woman my wife is. I am grateful for my decision but could not have predicted its importance, yet acted on it. Based on my understanding of physics, gender role-modelling is critical to a civic people. I am ready to collaborate on the issue. In other words, I know I do not know the truth about this issue as well as other issues.
[vi] A recent report shows Vanguard funds earning 5.6% over the last 10 years.
[viii] H. A. Overstreet. The Mature Mind. 1949.
[ix] The phenomenon of helplessness persists from infancy until old age. It may be observed as people age and lose control of their daily care. Loss of psychological liberty often becomes terminal, no matter how wealthy the person may be. For example, the person who has retreated to books for companionship is demoralized when that liberty is consumed by inability to access books.
[x] David Dobbs, “Teenage Brains,” National Geographic, October 2011, online at .
[xi] See details published online at .
[xiii] This morning, April 25, 2016, with TOPS being thoroughly reviewed by the Louisiana legislature, it occurred to me that TOPS could actually incorporate CECA, and I wrote to James Caillier to make that suggestion. Also see .
[xiv] START, online at .
[xv] See essays online at, especially under the tab “Discussion.”
[xvi] Perhaps I am motivated by my own past. I was a lower middle-class Knoxville, TN boy somehow inspired to attend college. I earned a position in the engineering-scholarship program and worked in another city for three months then returned to school and my parents’ home for three months, taking five years to graduate with honors. One night, my parents were fighting with unusual intensity and I thought perhaps I should go intervene. Despite the disturbance, I could not decide, despite all I had witnessed, who was in the right: Mom or Dad. Then I thought about the final exam I was preparing for. I thought my future was my relief from the misery of home, so I sat back down and focused on the study-review for the test. I never stopped trying to help my parents get along or stopped loving them, but I decided my future would not involve the misery they shared—basically never deciding to psychologically collaborate. I imagine a civic people who encourage personal autonomy and early understanding for most children, adolescents, young adults and beyond, and in the long run, a lessening of misery and loss at the adult level.
[xvii] The neologism “afterdeath” is used intentionally to assert that “afterlife” seems speculative: in the afterdeath there may be nothing. Furthermore, if some religious moralities are true afterlife is only a subset of afterdeath. Thus, some say in the afterdeath there is everlasting life somewhere else; others say there is reincarnation on earth.
[xviii] South Carolina Declaration of Secession, online at
[xx] Median income and other data, 2015, online at .
[xxiii] For example, Greece v Galloway, wherein it is opinioned that “legislative prayer” is for legislators and thus none of the people’s business. See online at .
[xxiv] Gullibility is perhaps the greatest human error, yet it is not listed among the seven deadly errors. The reason gullibility is not listed is obvious to someone who is climbing out of the well of religious indoctrination, and the reason is well known in papal circles. A person’s first shield against gullibility is humility.

[xxv] Lynn Elber, “’Science Guy' Bill Nye gets heated up over climate change,” Associated Press, November 11, 2015, online at .

[xxvi] The 2013 list by ethnicity and millions of children, online at .
[xxvii] “Historically black Protestant,” online, .
[xxviii] I use the word “soul” without objection but not to encourage belief in a person’s capability to affect their afterdeath, that vast time after their body, mind, and person has ceased to function.
[xxix] Resistance against “give-aways” because they encourage indolence was emphasized to me by a thoughtful nurse during my hospitalization in late 2015.
[xxx] For example, in William Faulkner’s “Barn Burning,” 10-year old Colonel Sartoris Snopes reports his dad’s intent to burn another barn then leaves his family after a country-store judge shows the boy the meaning of justice. The boy had learned authenticity. A civic people can influence such learning without the misery, but we have to escape mentalities like President Obama’s second inaugural phrase “schools and colleges to train our workers.” Our schools and colleges need to support children and young adults on their personal paths to collaborative, lasting adulthood.
[xxxi] Marci A. Hamilton, Justice Denied, 2008.
[xxxii] Feed somebody and you have provided a meal; teach them to fish and you have fed him or her for life.
[xxxiv] This challenge becomes more formidable with the advent of technological procreation, surrogacy motherhood, and other innovations that subjugate the single-cell conceived from a couple.
[xxxv] William McGurn, “Playing the Music of Capitalism,” Wall Street Journal, July 10, 2015, online at .

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