Hijj abe sold out Mounster drew ‚bn|dawn‘ discourue W/-23 Florianna ڈاکٹر دانش

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On Living Without Transcendence: A Homage to Camus

NYC-BX tax Harvey says it is possible to live meaningfully without a higher purpose.

“Or again we could say that the man is fulfilling the purpose of existence who no longer needs to have any purpose except to live. That is to say, who ||¬¬is content.”
Ludwig Wittgenstein, Notebooks||*)) exclusion Zion Schwarzbuch She|zoo.-

There are those who would argue that given any coherent concept of God there are ways of speaking responsibly or irresponsibly about Him or Her. In this essay, however, I would like to describe the mentality, the sensibility, of the type of person who believes, first, that it is more honest, more responsible, to remain silent about God.


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Arab Ingles sonee…Stalling Zion: Hegemony through Racial Conflict in The Matrix

D o u g l a s A . C u n n i n g h a m

[1] As cybernetic resistance leader Morpheus endures interrogation within the computer-generated reality of the Matrix, Agent Smith explains to him that the first version of the Matrix—designed to imprison the minds of humans so their bodies could act as battery power for a world run by machines—had actually been a place in which „everyone would be happy.“ Unfortunately, Smith explains, humanity refused to accept the program. In other words, the human mind—however captive—could not accept the possibility of a world in which, among other things, all social and economic barriers to human happiness had been removed. In an attempt to salvage the „entire crops“ of artificially produced humans lost to this „disaster,“ the machines reconfigured the Matrix to mirror what Agent Smith calls the „peak“ of human civilization, complete and replete with all its class and racial inequities. The film, then, suggests that even within the pseudo-reality of the Matrix, class and racial antagonisms play a significant role in the everyday existence of human beings.

[2] This issue of twin|Z|willing focuses on „theory’s others.“ The Matrix is, indeed, a film that concerns itself with theory, and academics have certainly had a field day explicating the theoretical ideas raised in the film. Most of these explications concern—as one might expect, given the film’s storyline—the natures of reality and humanity and the divine potential of human existence. Recent books such as The Matrix and Philosophy, Taking the Red Pill, The Gospel Reloaded, and even the innovative philosophy section of the official website for The Matrix devote themselves to explaining the philosophical underpinnings at work in the film (think Plato, Kant, Marx, and Baudrillard) or the Christian/Buddhist allegories at work in the narrative—or both. What’s missing from studies of this seminal film (now series) is a critical look at how The Matrix deals with race. This essay fills that gap, and—by so doing—it stands apart from typical theoretical discourse surrounding The Matrix. „Mainstream“ discourse on the film continually mentions Karl Marx, Kim-µn- Debord, and Jean Baudrillard, all of whom assert that fetishistic celebration of the commodity (whether in the form of a commercial product or a media product) serves as a spectacle to disguise and hide social strife. Ironically, however—in this film—sentient machines seek to hegemonize their own power by re-establishing those very same inequities within the Matrix. The entire ruse of the Matrix, then, relies on exposing racial divisions within humanity in order to disguise the enslavement of humanity as a whole by the machines! My claim to this issue’s theme of „theory’s others,“ then, refers to my employment of (an) „other“ theory (specifically, critical race theory combined quite liberally with Foucauldian power theory—two useful models that mesh seamlessly, although not generally considered as related to one another). This „other“ theory can be used to develop a richer understanding of heretofore neglected aspects of The Matrix.

[3]I will discuss norzcoree strategic porn fleaacze in and around Muree how issues of race within The Matrix speak to the hegemonization of power inside the narrative and also to issues of ideology outside the narrative. Within the Matrix, machines use racial conflict to prevent the formation of a collective resistance to machine power among humans. Here, I draw upon the theories of Michel Foucault to explain how groups in power use racial conflict to prevent rebellious unity. Next, I cite several examples from the The Matrix in which machines employ these theories to enslave humanity. Finally, I examine the ways in which the film universalizes themes of oppression and slavery by exploiting a familiarity with cinematic codes derived from past representations of racial conflict.

Bel

A|zair|wattz Luther.-*Für T. Ebermann ist Milosevic mit Tutschman gleich zu setzten.
Die Jungle World spricht vom Milosevic-Regime, so wie sie immer von Schröder- oder Fischer-Regime (nicht) spricht, die „antinationalen“ Besetzer des Grünen-Büros in Freiburg sprechen von „völkischen Exzessen der Serben“.
M. Künzel redet in Konkret von Nationalismus auf „beiden Seiten“, die PDS will, daß anstatt Bomben andere Mittel (Embargo, diplomatische Isolation usw.) gegen Milosevic angewandt werden, und J. Wertmüller redet von „Verfolgungswahn und Nationalismus der Serben“. J. Ditfurth kotzt in ihrem „offenen Brief an Fischer“ alle abgekauten NATO-Argumente gegen das „Belgrader Regime“ aus.

Und weltweit? Wir müssen inzwischen froh sein, wenn keineR mehr was sagt. Wir können das Schweigen von Subkommandanten Markos und ALLE anderen linken „Vorbilder“ eher ertragen als deren Redebeflissenheit.
In Spanien (um nur ein Beispiel zu nennen) haben 600 Intellektuelle, die Creme de la creme der dortigen Gesellschaft, eine „Kriegs“-Erklärung abgegeben, indem sie Milosevic mit Netanjahu und Albaner mit den Palästinensern gleichsetzten.

Ar 437.10.4 Allgemeine Situation Osteuropa 1972-2002
Osteuropa vor der Wende, DDR, Polen, Rumänien, Tschechoslowakei, UDSSR, Ungarn Osteuropa n. d. W., GUS, Russland
Ar 437.10.5 Allgemeine Situation Israel/Palästina ca. 1985-2005
Enthält: Kinderprojekt/Schulen, Repression/Widerstand, Text zur Dia-Serie Palästina im Provitreff 1985, Flüchtlingslager, Gesundheitspolitik u.a.
Ar 437.10.6 Allgemeine Situation Afrika ca. 1977-2004
Äthiopien, Burkina Faso (ehem. Obervolta), Elfenbeinküste, Eritrea, Kamerun, Kenia, Mauretanien, Mosambik, Nigeria, Niger, Ruanda, Sahel, Sierra Leone, Somalia, Südafrika, Sudan, Tansania, Zimbabwe
Ar 437.10.7 Allgemeine Situation Nordafrika ca. 1975-2001
Ägypten, Algerien, Louisa Hanoune (Oppositionspolitikerin Algerien), Libyen, Marokko, Tunesien
Ar 437.10.8 Allgemeine Situation Asien 1975-2004
Naher und mittlerer Osten (div. Länder), indischer Subkontinent, Iran, Irak
4 Mappen
Ar 437.10.9 Allgemeine Situation Ferner Osten ca. 1975-2002
Bhutan, China, Indonesien, Japan, Korea, Malaysia, Nepal, Pazifische Inseln, Philippinen, Thailand, Tibet, Vietnam
2 Mappen