by Lyndon H. LaRouche

Bertrand Russell became an evil person because he was developed to become a representative of his family heritage. That heritage represents a philosophical type. In contrast to the Renaissance, of which Russell's family was an avowed enemy, all modern empiricism, including its existentialist and positivist derivatives, is based upon the same type of rejection of any principled distinction between mankind and the beasts. Thus, Russell's utopia were fairly named a "Brutish Empire."

There was already the Seventeenth-Century bestiality of Bacon, Hobbes, Elias Ashmole, John Locke, et al. However, out of the salon of Venice's Abbot Antonio Conti, the single most important direct influence upon the culture of Eighteenth-Century England, was that radiated from salon member Ortes' writings. Ortes and his depraved British dupes, such as Adam Smith, Bentham, and Malthus, represent what is called radical empiricism, which is the same thing axiomatically as the Nineteenth-Century French radical positivism introduced by the circles of Abbot Moigno: LaPlace, Cauchy, Comte, et al.

British radical empiricism, and its bastard child, French Restoration positivism, is, like philosophical liberalism generally, a rejection of the idea of any scientifically knowable distinction between man and the beasts. All liberalism rejects the existence of intelligible truth, on the same philosophical premises. The radical empiricism of the late Eighteenth Century carries this immorality of the liberals to the extreme, by reducing all apprehensions of human behavior to the mechanistic terms of a linear algebra modelled explicitly upon that of Galileo and Isaac Newton.85 That latter, radical transformation of the previously established empiricism of John Locke, et al., was the specific product of the influence of Conti's salon upon England, a radicalism infused directly through the work of Giammaria Ortes.

Thus, all British radical empiricists, and their bastard French offspring the positivists, were bred to become what is recognizable today as behavioral psychologists, in one or another academic disguise. This includes not only the new pseudo-sciences of ethnology, anthropology, Wundt's psychology, and sociology introduced during the post-1814 French Restoration's Nineteenth Century. Through such forms as the pragmatism of William James and John Dewey in the United States, for example, this poisonous influence corrupted nearly every aspect of modern culture and education there. Through the ethnologists (anthropologists), the sociologists, the psychologists in the traditions of Wundt, the behaviorists generally, psychoanalysis, and institutions such as the "Frankfurt School" and London Tavistock Clinic and Tavistock Institute, humanity under the emerging world-empire of the U.N.O. is rapidly becoming a multicultural zoo of persons degraded to the status of "just another animal, like the rest."

To get an even more in-depth historical profile of Bertrand Russell, the reader must turn themselves to Lyndon LaRouche’s 1994 dossier, How Bertrand Russell Became An Evil Man.