Archiv der Kategorie 'Drunkhen Q-Somali|homo St.Basi '

Helsinki|CCC~Stormy Daniels feminist assbx tat|two otro kHz (1991-) Director of Hamburg University Film School

Impstead a whole suicidhaal ‚Bauwagenproject°isle‘.-rich kids play Inn poor‘…

Hate ya

By my stolen norzsea crabs at Hamburg|markt Medina of Tétouan – closed room seculair.-cos ‚Milchhaut‘ in craft vege daily color DC , bla,..bla,…short timezone channel cut of ‚Islamic so called Punk MMKnigth and Taqwacores versus Vegan|æ|Punx centre like:

still recali|able.-ante.- CCCP concorde Sumoi bordertensions


This is Ingleland.-

‚Daichii off Liberation‘ – Peaches UK

World Troph‘ rosso 1990

er Kampf um die Geschichte

Schritt für Schritt arbeiten die Herrschenden heute daran, jeden historischen Versuch revolutionärer Veränderung auf dem Müllhaufen der Geschichte zu entsorgen und die Erinnerung daran auszulöschen.

Seit dem Fall der Mauer hat sich das politische Kräftverhältnis grundlegend gewandelt. Der Gegenpol zum bestehenden Kapitalismus ist zusammengebrochen. Die Vorstellung einer gesellschaftlichen Alternative soll jetzt um so unmöglicher gemacht werden, je deutlicher die vernichtenden Folgen für Mensch und Natur durch dieses System weltweit werden.

ist der Kampf um die Gegenwart

Subject: Practical Reasoning Problem
I have a word problem that my aunt emailed me and I have been thinking about it for hours, but cannot come to a certain conclusion. Can someone help me solve it?

Here it is:

Lock, Stock, and Barrel serve London as Innkeeper, Parson, and Doctor. Lock is the Parson’s father-in-law and Stock the Doctor’s son-in-law. Both wept during the service when Barrel married the Innkeeper’s daughter. None of the three has been married more than once. Who is what?

The only things I know for sure are that 1.) Lock cannot be the Parson (because he is the Parson’s father-in-law. 2.) Stock cannot be the Doctor (because he is the Doctor’s son-in-law. 3.) Barrel cannot be the Innkeeper (because he marries the Innkeeper’s daughter.

EDIT: Through some more emails, my aunt has assured me that the 3 statements I make above are true. Also, there is no incest or polygamy in this universe. There are six possible combinations (I didn‘t want to write every name out so here’s a key: L = Lock, S = Stock, B = Barrel; P = Parson, D = Doctor, I = Innkeeper).

Possible combinations:
1.) LP SD BI – Lock can‘t be the Parson, Stock can‘t be the Doctor, and Barrel can‘t be the Innkeeper
2.) LP SI BD – Lock can‘t be the Parson
3.) LD SP BI – Barrel can‘t be the Innkeeper
4.) LD SI BP – Possibility
5.) LI SD BP – Stock can‘t be the Doctor march


Haroldo de Campos

from Galáxias

„Circuladô de fulô“


by A.S. Bessa – Secret green V.AæA.S.P Londomn-In 1959, at age of 29 and accompanied by his wife Carmen, Haroldo de Campos left Brazil for the first time to travel through Europe — a trip which included among other things, visits with Karlheinz Stockhousen, in Cologne, and Ezra Pound, in Rapallo. On his way back, Campos made a stop in Recife, a city in the Brazilian northeast, and from there he proceeded to other cities until finally reaching São Paulo. In an autobiographical sketch written in the late 1980s Campos recalled this last leg of his trip as „rediscovering Brazil via the world. The hybrid and the ecumenical. The multi-devouring baroquism of aerial roots. Diaspora-disseminating.“ The memory of his incursion into this „other Brazil“ was later evoked by Campos in one of his most endearing texts, „Circuladô de fulô,“ the fifteenth text in Galáxias, his book of prose-poetry written between 1963 and 1976.

Galáxias, a collection of fifty texts written in stream-of-consciousness style, is a long unpunctuated meditation on writing, world literature and the elusive nature of the book. „Circuladô de fulô“ is Campos’s tribute to the popular art of minstrelsy as practiced in the Brazilian northeast. The text, inspired by a song that Campos heard in a state fair possibly in the outskirts of Recife, was written between February 21 and 24, 1965. Its first two lines („circuladô de fulô ao deus ao demodará que deus te guie porque eu não posso guiá eviva quem já me deu circuladô de fulô e ainda quem falta me dá“) seem to be a direct quote from the original song, which to my knowledge has never been recorded or printed. There is no information either on the song’s author. Fortunately we do know enough about that tradition, for the literature on it is extensive, to infer what triggered Campos’s interest.

The tradition of troubadours, or minstrels, in the Brazilian northeast is believed to have its roots in the Provençal tradition by way of Portugal and the poet king Dom Diniz, with his „cantigas de amigo e de amor“ (songs of friendship and love). Like their European counterparts in the Middle Ag- X.*

Wehner golden boi gloove Asia Dubfountain nation Anarchy and free fucks Skinhead.-Rot.*o..µ..

Concept Formation – RAND

I‘m studying a bunch of different ideas, methods, actions, in a lot of different media – books, videos, and integrated lectures. I have found something that seems to be integrated in a way that makes sense given both sensory and reasoned modes. My motivation for this post is to exercise the muscles I have developed in my study and to see if my statements produce any contrary ideas I had not considered.

If you have not read Rand’s Introduction to Objectivist Epistemology, especially the more recent version expanded by her heirs, you are unlikely to be qualified to comment on this thread. Your thoughts on her ethical stand (somewhat contreversial) without reference to her epistemology and metaphysics is really a social discussion rather than a philosophical investigation; this site is dedicated to philosophy and, therefore, „what do we know and how do we know it,“ and only then, „how should we act and organize groups.“ This post may be too much for a forum, it needs a book; yes, I agree, so read the book referred to above or stay out. In this way, this post actually performs a method function for reasoned members. Anyone following this thread, can delete from their member page delete list, anyone who comments without knowledge or substance of Objectivist metaphysics or epistemology. No charge.

I need to preveiw my post in this way because so many people on this site think Rand is only a political commentator or an ethicist because her famous works are fiction, in which the average guy would probably not consciously identify any underlying met/ep ideas. Rand has been dismissed by many thinkers that are only aware of her conclusions in ethics and politics. They see her like a guru instead of a philosopher. This trend is an unfortunate consequence of the fact that Miss Rand’s general popularity has been based upon fiction stories and out-of-the-mainstream non-fiction articles. But, what about her, less famous thoughts, in met/ep?

And so, where is the flaw in her method of concept formation and use thereafter – that is, differentiation by recognition of similarity of attributes, leading to differentiation of what are now thought of as units, differentiated from other existents. This is induction. These may be, and are in the early stages, entities that are directly perceivable, but for adults, they become there own concepts or units in abstraction for developing more extensive or intensive concepts. In each case the attributes of the group of units are recognized as similar in measurment, but the measurments are omitted in the abstraction to recognize the similarity. Each similarity must exist in some measure but may exist in any measure. When a word is recognized, it becomes an entity and probably a unit for the next level of abstraction; words are, therfore, not primary, but a method for subsuming more complex ideas into t|media Ghetto porn against & versus Roman TiqueQaterfall…


Crustpunk-Zine-Floo اضطراب نفسي

Ghetto Kid Knock out Jeans -PS 3rd.- 13:33 Chat by 5.0, Build #702
13:33 Welcome!
13:33 You entered GFR Chat.
13:33 TThe Fly|zoo Warsaw Treaty|*bela
13:41 Captain D Funk Fest joined the room.
13:45 eF joined the room.
13:45 eF
hey Captain
» hello Zoo
13:46 Captain D Funk Fest
13:46 eF
13:47 Captain D Funk Fest
we can start when every you are ready Ef and i might go past 9 am if thats ok with you ?
13:47 eF
ok sure, hold on
» 1 secd
» go go go
13:47 Captain D Funk Fest
whats up Zoo
» you got me
» ef
13:48 eF
got you Captain
13:48 Captain D Funk Fest
let them ef we be jamming the funk
13:53 eF
» done, right coffee time! and funk
13:54 TThe Fly|zoo Warsaw Treaty|*bela
Ae dæ -oo- whale wars London dependa end last term grit ‚Un|io‘-double beef

~fin d* siecleem~~

21:39 Chat by 5.0, Build #702
21:39 Welcome!
21:39 You entered GFR Chat.
21:39 Dolphin ancient regim|bel
Yo ho BX BX …
21:39 eF
he was on when i got here
» alright bel
21:40 Dolphin ancient regim|bel
Yeroraroar I Khaan
21:40 eF
it defo disconnected got a popup on the screen that said so!
21:40 C.P.B.
was playing electro/bass music
21:40 Dolphin ancient regim|bel
grime social Lebbe
21:42 eF
sexual chocolate
21:42 Dolphin ancient regim|bel
Alastair Crumblalo taken aupstore
» wao waoooo
» Bass Bass Bass Northick by Nature timeless affronted DJ
» Yo Propeller Mike,..everything crues
21:46 Dolphin ancient regim|bel
» delicious
» Alpha bumi Bauchnabelfussel Serikat melawan Jerman af 1973
21:49 eF
s from https bel remove
» 17 times i told yo unow!
21:50 Dolphin ancient regim|bel
Bundeswiesnbad racist on chord, I can‘t deny will be killed too,..fromme Arbeitslager Neuengamme to Kriegsrente Gedaensk Sir Cap
» will take a shower…
21:51 C.P.B.
all pages have that https now
21:54 eF
no they dont
» only if your logged into the site
» via secure connection
21:55 C.P.B.
I see
21:55 eF
its the chatrooms faul it shoudl reconise https as a link
» so i recommend people remove the s after they pasdted it before they press enter
» it will still work
» Motherboard i have passed info on to our Aidan he knows more about motherboards than me now
21:59 C.P.B.
okies.. thanks
21:59 eF

» is the motherbaord you got broke?
22:01 C.P.B.
aye. there is a fault somewhere just not sure where. problem is he gets internet connection, then on next reboot he doesn‘t
» very intermittent so it must be a port fault
22:02 eF
» oh just checked email he answered
22:03 C.P.B.
no good.. he wants to use his ddr2 memory
22:03 eF
22:03 C.P.B.
aye.. just saw thanks
22:04 eF

22:06 Dolphin ancient regim|bel
Whats up Boston Bledel

ĸ[safer sex scenes only in MI case]ĸĸ°Birds In Row – You, Me & The Violence [Full Album] ade…Bundesfrauen


Footage of the actual event, much of which was shot from a closed-circuit video camera mounted inside a customized „tail-fin,“ is framed and juxtaposed with news coverage by the local television stations. Doug Hall, introduced as John F. Kennedy, assumes the ironic role of the Artist-President to deliver a speech about the impact of mass media monopolies on American life: „Who can deny that we are a nation addicted to television and the constant flow of media? Haven‘t you ever wanted to put your foot through your television?“

The spectacle of the Cadillac crashing through the burning TV sets became a visual manifesto of the early alternative video movement, an emblem of an oppositional and irreverent stance against the political and cultural imperatives promoted by television, and the passivity of TV viewing. Examining the impact of mass media in American culture, Media Burn exemplifies Ant Farm’s fascination with the automobile and television as cultural artifacts, and their approach to social critique through spectacle and humor.


Radiation Burn
(1 of 7)

Free Radio FSK 93,o MHz and converts plus:“²³Agamben’s difference-affirming rejoinder is that:

a theory of experience truly intended to posit the problem of origin in a radical way would then have to start beyond this ‚first expression‘ with experience as ’still mute so to speak‘ – that is, it would have to ask, does a mute experience exist, does an infancy [in-fancy] of experience exist? And, if it does, what is its relationship to language? (42).

The „History“ of the book’s title then, refers to the temporal enframing within which the Aristotelian antinomies have been situated, pointing out the importance of the ever-increasingly „mechanical experience“ of mass media and technology, the origin of which Benjamin „located in the catastrophe of the First World War“ (15). However, rather than acquiesce to some pregiven chronological time (as though what the War bequeathed were the only potentiality), Agamben follows the more redemptive Benjamin of The Work of Art in the Age of Mechanical Reproduction, elaborating how through the profanation of play, History might be transmogrified into event, or „cairological“ time (115), thus enabling a personal and collective authority beyond that presently monopolized by the state and capital.

[10] One such instance, he says, might be located in the child’s experience of toys, which as miniaturized instances of real objects in the adult world, necessarily subtract the instrumental function they otherwise serve (thereby again deploying the Beautiful of the third Critique against the Reason of the first and second). In doing so, the objects are necessarily also subtracted from the synchrony of the adult world, releasing them into the diachrony of the child’s: a move that emboldens Agamben to assert that while „ritual fixes and structures the calendar, play on the other hand, though we do not yet know how and why, changes and destroys it“ (77). „²³.-cos.-

Bela Muham|SochKhaat R.-S.

„al-Nakbar Mehsu|µd‘ as rape saucer dogz‘n women fat style: – die Schump^ter,..die..

For the past 25 years, Peter Engelmann (anal|pha-beta kial cial sial..Allah genderless forgiveness 3rd ‚Rassenachse pf evil Pakistan-Berlin-BiiBii‘…) has been the publisher and editor of Passagen Verlag Publishers in Vienna. Passagen has translated the works of crucial French authors to German, such as Jacques Derrida, Jean-Francois Lyotard, Emmanuel Levinas, Sarah Kofman, Jean Baudrillard, Paul Virilio, Jacques Ranciere, Alain Badiou and Hélène Cixous. The publishing house developed a wide range of socially dedicated programs and was an important outlet for the publication of contemporary experimental literature. Peter Engelmann is the author of Dekonstruktion. Jaques Derridas semiotische Wende der Philosophie and Philosophie und Totalitarismus. Zur Kritik dialektischer Diskursivität. Eine Hegellektüre. as well as the editor of numerous works on French postmodern philosophy and deconstruction.


The English-language literature of technological change is one of the few areas of economic writing in which Joseph Schumpeter has maintained a following and in which he has been accorded some modicum of the attention he deserves. There has grown up within this literature a standard interpretation of Schumpeter’s famous assertion that progress will eventually come to be „mechanized.“ The conventional wisdom goes something like this. The argument in Schumpeter’s early writings – by which writers invariably mean the 1934 English translation of The Theory of Economic Development – is really quite different from that in Capitalism, Socialism, and Democracy. There are, in effect, two Schumpeters: an „early“ Schumpeter and a „later“ Schumpeter. It was the former who believed in the importance of bold entrepreneurs, while the latter envisaged their demise and replacement by a bureaucratized mode of economic organization. Moreover, the reason Schumpeter changed his views is that he was reacting to the historical development of capitalism as he saw it taking place around him. As he moved from the world of owner-managed firms in early twentieth-century Europe to the world of large American corporations in the 1930s and 1940s, his opinions changed appropriately.

Beginnings of the contemporary euthanasia debate

In the mid-1800s, the use of morphine to treat „the pains of death“ emerged, with John Warren recommending its use in 1848. A similar use of chloroform was revealed by Joseph Bullar in 1866. However, in neither case was it recommended that the use should be to hasten death. In 1870 Samuel Williams, a schoolteacher, initiated the contemporary euthanasia debate through a speech given at the Birmingham Speculative Club in England, which was subsequently published in a one-off publication entitled Essays of the Birmingham Speculative Club, the collected works of a number of members of an amateur philosophical society. Thank you and die hard ‚EU-excellenczesta‘ Sacharow, only Prof. Dr. Hans-Joachim Lenger in a conversation with Prof. Dr. Bartuschat can explain…

‚Verdachtsunabhängige Kontrollen von kontrollierenden, korpuleszto Polizei ‚genderless‘ men and women still exist thierfor a ‚rich Ghetto trials an roar of fun and rape phantsizzle Inn.‘-all NS-Stefan.-cosa nostra.-


Mr Ltn Putin |DD|* ערכז }ס{בכפ

Same Amsterdam/Berlin Nolymp sing|plµral Harburg-Victor|Marie Czechna….Prolegonmenon OLYMPIAN AND CHTHONIC RITUAL.

Much the same external, quasi-political, and always cheerful attitude towards religion is taken by the ‚Old Oligarch 1: He is of course thoroughly orthodox and even pious, yet to him the main gist of religion appears to be a decorous social enjoyment. In easy aristocratic fashion he rejoices that religious ceremonials exist to provide for the less well-to-do citizens suitable amusements that they would otherwise lack. ‚As to sacrifices and sanctuaries and festivals and precincts, the People, knowing that it is impossible for each poor man individually to sacrifice and feast and have sanctuaries and a beautiful and ample city, has discovered by what means he may enjoy these privileges. The whole state accordingly at the common cost sacrifices many victims, while it is the People who feast on them and divide them among themselves by lot‘; and again 2, as part of the splendour of Athens, he notes that ’she celebrates twice as many religious holidays as any other city.‘ The very language used by this typical Athenian gentleman speaks for itself. Burnt-sacrifice (θυσία), feasting, agonistic games, stately temples are to him the essence of religion; the word sacrifice brings to his mind not renunciation but a social banquet; the temple is not to him so much the awful dwelling-place of a divinity as an integral part of a ‚beautiful and ample city.‘

In respect and support….Doha Surat Al-Fath|NL


NS-Luth patent use/utilith Registry N° Sparta

Welcom in the land of ‚copy and pest‘.-- *~|Freundshaft||*~

Postmodernism and Cultural Theories (Chinese: 后现代主义与文化理论; pinyin: Hòuxiàndàizhǔyì yǔ wénhuà lǐlùn). Tr. Tang Xiaobing. Xi‘an: Shaanxi Normal University Press. 1987.

Nationalism, Colonialism, and Literature, Derry: Field Day, 1988. A collection of three Field Day Pamphlets by Fredric Jameson, Terry Eagleton and Edward Said.

Late Marxism: Adorno, or, The Persistence of the Dialectic. London & New York: Verso. 1990.

Signatures of the Visible. New York & London: Routledge. 1990.

Postmodernism or, The Cultural Logic of Late Capitalism. Durham, NC: Duke University Press. 1991.

e||ef. The Archaeology of Knowledge….

‚Mr. and Ms. A.Urban Mohamad Saleem doost.-‘

Foucault followed the Order of Things with his Archaeology of Knowledge, which was published in 1969. In this work, Foucault tries to consolidate the method of archaeology: it is the only one of Foucault’s major works that does not comprise an historical study, and thus his most theoretical work. It is the most influential work of Foucault’s in literary criticism and some other applied areas.

Archaeology, Foucault now declares, means approaching language in a way that does not refer to a subject who transcends it – though he acknowledges he has not been rigorous enough in this respect in the past. That is not to say that Foucault is making a strong metaphysical claim about subjectivity, but rather only that he is proposing a mode of analysis that subordinates the role of the subject. Foucault in fact proposes to suspend acceptance not only of the notion of a subject who produces discourse but of all generally accepted discursive unities, such as the book. Instead, he wants to look only at the surface level of what is said, rather than to try to interpret language in terms of what stands behind it, be that hidden meaning, structures, or subjects. Foucault’s suggestion is to look at language in terms of discrete linguistic events, which he calls “statements,” such as to understand the multitudinous ways in which statements relate to one another. Foucault’s statement is not defined by content (a statement is not a proposition), nor by its simple materiality (the sounds made, the marks on paper). The specificity of a statement is rather determined both by such intrinsic properties and by its extrinsic relations, by context as well as content.