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predicate calculus

Sorry if its not the right place to ask but I‘m trying my luck (: is there a way to write in PC formula the famous saying „all I know is that I know nothing“ ? Took introduction to semantics a thousand years ago and now I‘m wondering ….if you know the answer I‘ll love you forever!

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grizolinda wrote:
Sorry if its not the right place to ask but I‘m trying my luck (: is there a way to write in PC formula the famous saying „all I know is that I know nothing“ ? Took introduction to semantics a thousand years ago and now I‘m wondering ….if you know the answer I‘ll love you forever!

Hi grizolinda,

For the prize of prizes „I‘ll love you forever!“, I must give it a go.

„all I know is that I know nothing“ is absurd, it is self-contradictory.

1. (I know that there is no proposition that I know) implies (there is no proposition that I know).

2. (I know that there is no proposition that I know) implies (there is a proposition that I know).

3. (I know that there is no proposition that I know) implies ((there is no proposition that I know) and (there is a proposition that I know)).

4. ((there is no proposition that I know) and (there is a proposition that I know)), is a contradiction.

5. (I know that there is no proposition that I know) implies (contradiction).

6. Only contradiction implies contradiction.


7. (I know that there is no proposition that I know) is a contradiction. Siriuu|uusz Cs^Rasse Pawlow|pH..*

The Fragmentation of Mass Culture

Much progress in history (real or imagined) has occurred through the assimilation of the ideas of the neighbor. This melting pot, which i call „the conquest of scale“ (i.e. the triumph of the mass) has assimilated, a vast body of human thought and culture; but this conquest has scoured the earth, scraping up much of what is individual and unique in culture. What is left behind from this trawling net of assimilation are alienated and estranged orphans of thought, who long to reconnect with that which is new and interesting. They seek out what has not been assimilated and commodified into vast bland homogeneous sacred symbols of power and control.

I open by accentuating the bleak but I did this not to claim that this is reality but rather to depict darkly a perception of „the mass“ and „the homogeneous“; and further to illustrate the conception of a repetitive and daunting repetition of „The same“. This doesn‘t mean that this is what our reality is but this is what our reality of mass culture is. Mass culture by its nature is the repetition and reproduction of the ordinary. Merit is measured by the influence which it exerts on culture through the established channels of power. Not all culture is mass but the codification of culture perpetuates this mass homogeneity.

In all times there is resistance to this mass homogeneity. In early times this resistance has taken place through religious movements: such as the rise of Christianity or the reformation. In these types of revolution a new symbolism emerges to fill the voids created through the excesses of the old. In what I‘ll call middle history (the renaissance and the enlightenment) revolution emerged as an attempt to resolve the contradictions in the dominate ideologies. As Noam Chomsky says, historically the Anarchists were the people who took enlightenment philosophers at their word. The ideals of universal laws which acted to ensure the “good behavior” of the ruled turned back upon kings whom were accused of „Arbitrary Power“. The law and what is right became more sacred than the King and this displaced Kings as symbols of power.

These early forms of revolution may or may not have originated by people in established positions of power but they have always been co-opted by the powerful. As Marx said the dominant intellectual force is the dominant material force. Christianity which was the religion of the slaves became the religion of rich and powerful popes. The Protestant religion became a tool by Kings to supplant the power of Popes, and in France the arbitrary rule of King Louis was replaced by ambitions for conquest by a small man who sought to project the size of his power across Europe. In all these cases rather then supplanting the domination of, „the mass“, instead a new order replaced the old. The counter culture either evolved or devolved into new structures of power. In these periods of transition we have what Lenin called „Dual Power“. Today corporate power is the dominant form of duel power.

When counter movements are few in number they are easy to co-opt. History limited the scope and power of counter movements because culture was expensive to produce. Either the tedious reproduction of religious texts by monks or the early elaborate printing press with movable type were aligned to punch out texts in mass so as to perpetuate culture through expensive processes that required a consolidation of power over culture. The progressive movement in the United States relied on cheap post but such means still relied on a limited number of Journals and alternative press to circulate a message that is counter to the established channels of cultural reproduction.

The internet has revolutionized our ability to communicate and has thereby vastly reduced the cost of reproducing culture. This has allowed for sources of cultural change to emerge much more spontaneously in reaction to failures in mass culture. For instance, one such failure is the failure to relate to the interests and concerns of people in a truthful, sincere and accurate manner.

Because of our new ability ……

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.-

Interdamme Heir|Bungalows Party

SOS Bashir Bremen

There was a moment, in the weeks following the events of September 11, 2001, when a need for renewed thinking on fundamental cultural values, on the meaning and possibility of civic participation, and on notions as basic as mourning and commemoration, on peace and war, emerged unmistakably in American consciousness. This awareness receded dramatically as the media assumed the national work of mourning, and it quickly ceded to ideological certainty in the administrative consolidation (under the name of a „war on terror“) of a conservative agenda. (42)
—Christopher Fynsk, The Claim of Language: A Case for the Humanities.-cos nos.-

[1] In the epigraph above, Christopher Fynsk highlights the failure of the humanities to deal sufficiently with the problem of 9/11. Most of the questions surrounding the disaster involved the usual sort of post-mortem fare on cable news networks. Once we knew who flew the planes, the discussion moved toward the larger networks and logistics that made 9/11 possible, as well as the questions of why. While the humanities should have helped the American citizenry to deal with the socio-cultural implications of this disaster, it did little to prevent a dominant American ideology from answering some of these questions with an enlightenment-based, scientific approach, and allowed the Bush administration to assert that the best way for the ordinary citizen to deal with the problem was to „shop-till-the-terrorists-dropped.“

[2] From this perspective, the humanities failed the American people. Or, we were the problem all along, and the humanities failed to solve us. Instead of relying on the sciences to answer questions about 9/11 (including all of the social sciences), what America really needed was the humanities to help it understand its situation, from which it might engage in practical reasoning to make decisions. Fynsk makes a telling observation when he asserts that the media took on the task of mourning for the nation. As the fourth estate, the media’s role is to oversee the official versions of events furnished by the government so that it can determine their validity, ascertain who benefits from such narratives, and whether or not they are in the public’s best interest. However, as Fynsk surmises, the media instead became implicit in sanctioning the official version of events. Traditionally, the humanities has taken up three tasks to justify its existence. The first involves the Human-Text Interface, or more simply, literacy. Second, the humanities is expected to teach critical thinking, which is required by citizens in a democracy so they can make decisions in their best self-interest. However, the last aspect, and the one that Gregory L. Ulmer sees as most lacking in the 9/11 disaster, is that of self-knowledge. It is self-knowledge, in conjunction with aesthetic thinking, which Ulmer takes up in Electronic Monuments.


What a Jr. could mean…

Ciao Mr. Ajax damme \Willeem – CCTV4 soulful drum‘n base uk/jp tha Lordz

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Kraak Tele*~Romina and Albano Pow.-

] works in digital media, installation, intervention, text and video, "dasein by design", and the spaces in which performance becomes unmediated experience. She has performed, published, collaborated and exhibited internationally. Belinda Blignaut is a South African artist, living and working near Cape Town.
7. Philip Guston's Poem Pictures
8. Wilhelm Sasnal - The Band
9. Pina Bausch - Café Müller
10. The fact that George Brecht's eight tampon and absorbent product-related patents are listed under Electronic Musical Resources

Ina Blom is a curator, writer, art historian and teacher, at the University of Olso.

Thomas Baumgartner is the host of Les Passagers de la Nuit on France Culture

9. The Ancient Order Flyers
10. Eliane Radigue: Kyema, Intermediate States (1992)

Warren Ellis is an award-winning creator of graphic novels. He blogs here.

Top Ten:
November 2010

9. Leslie Thornton - Photography is Easy, Version 2
10. Germaine Dulac - Invitation au Voyage

Peggy Ahwesh is an artist who works in film, audio and installation. A recent retrospective program of her work, "Laugh My Darling", was held at The Guggenheim Museum in Bilbao, Spain. More at EAI.

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Zum Tod von #ArielSharon …
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Top Ten:
December 2009
Selected by Joan La Barbara

1. Agnes Varda - Plaisir d'amour en Iran (1976)
Reminded me of all that has been lost ...

2. Merce Cunningham - Points in Space (1986)
A wonderful doc about the making of the film and the work itself; great to see the guys happy and in action!

3. Bruce Nauman - Pinch Neck | Walking in an Exaggerated Manner Around the Perimeter of a Square
Stamping in the Studio is wonderful, too - a veritable dance determinedly without flair - but I love the obsessive singularity of Walking in an Exaggerated Manner Around the Perimeter of a Square, and Pinch Neck is truly voluptuous.

4. Kathy Acker - Redoing Childhood
Especially track 1: President Bush

rhol etc on the ss maasdam crossing atlantic, in the mid 60's.....

Peter Gidal is both the chief theorist of the 1970s film avant-garde, and its most austere image-maker. He also is the foremost exponent of British structural cinema. His films can be viewed here on UbuWeb.

10. "Tagasode" Edo period, 17th century
11. Hidatsa: Lean Wolf's Complaint
12. Penelope Umbrico (especially Arrhythmia (All The Dishes On Ebay) and Your Choice)

Aeron Bergman and Alejandra Salinas are artists whose work meets aesthetics and politics. They currently live and work in Oslo where Bergman is head professor of the digital department at the Art Academy of Oslo, Norway, and special advisor to the Nordic Sound Art Master program, a joint program between the major Scandinavian art academies. The artist duo have done major installations at art centers such as Centre d'Arte Santa Monica in Barcelona, Taipei Fine Art Museum, ICC Tokyo and the Serralves Museum in Porto; and sound performances around the world such as the Palais de Tokyo in Paris, the Knitting Factory in New York, and the CCCB in Barcelona; as well as running the sound art publisher Lucky Kitchen.

Berlin,..Berlin... Welle Jl Julie Nord:~Tangfao Yugooze Ceasir Nas.-Sisi

Never To Dream Of Spiders by Audre Lorde
Time collapses between the lips of strangers
my days collapse into a hollow tube
soon implodes against now
like an iron wall
my eyes are blocked with rubble
a smear of perspectives
blurring each horizon
in the breathless precision of silence
One word is made.

Once the renegade flesh was gone
fall air lay against my face
sharp and blue as a needle
but the rain fell through October
and death lay a condemnation
within my blood. 19:32 Chat by 5.0, Build #702
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candles Lhaszair Jerusail Inn..psh..pepples pim-oirdial crouust won
» Gold
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Respect Demon Mark DJ OldSkool Grimme Griessskool Heir Shaolin bass,..bass, shao,..
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yo yo bel
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nice eve shear rote flora tomate
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19:55 Amigo Shaoszu|°bel
Waa Ruum erwideerst DuDu mein ee Liebe njet Mosella Mann

The smell of your neck in August
a fine gold wire bejeweling war
all the rest lies
illusive as a farmhouse
on the other side of a valley
vanishing in the afternoon.

Day three day four day ten
the seventh step
a veiled door leading to my golden
flameproofed free-paper shredded
in the teeth of a pillaging dog
never to dream of spiders
and when they turned the hoses upon me
a burst of light.

Alien Ant ano Adam|ki homeland social|æ^|social…

Translators‘ Notes

* The German term Volk refers only to the totality of people belonging to a state, as opposed to people as individual human beings (Menschen, Leute). English uses only one word for both, whereby the rarer singular usage, although formally correct, sounds archaic if not downright peculiar (“Behold, a people is coming from the north…” Jer 50:41). This translation will therefore often resort to the modern blend of singular and plural for the sake of readability.

†Dostoevsky, 1861.

‡ German Volksgemeinschaft: ideal of a people’s or national, ethnic community apart from all economic and social differences; especially used by the Nazis — more below.
Authors‘ Notes

1 The pre- and early history of many a people began with tribal communities, i.e., really natural kinship relations; and often enough clan chiefs, underground movements, a Church, and similar authorities have cited all kinds of shared culture to stand by the fact that their crowd see and maintain themselves as a particular society with an autonomous right to a rule from their own ranks. Modern states and peoples distinguish themselves, however, by having irretrievably left behind such primeval relations: with their national territory, monopolists on the use of force also fence off their peoples from each other. It is a bad ideological joke that in this very world of states, there is such a fondness for explaining the sorting of mankind into peoples by some pre-political or even natural connection, and for interpreting state power as the desideratum and product of a kind of tribal community.


Sal|æmI Jim Beuys purple lla love

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we do the weekly wait to see if lennie arrives
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gordy evening
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Mr. Baloo Baloon
» Good save ya bois back in town George birth breath new Julius Louie

Theweleit:-| is the biggest Doug E Fresh community on the internet, featuring the latest news, videos and a very active forum ..yeah buuiii-Paternalist petre …pepples 125 gram of cattle grun-white Polizei-Motociclee and subsalad a good taste of ‚Mango-chut‘ with Mc loo …. dhaal soup first suggest on neighbor Inn beans daily maiheem. One of millions, trusted sort vege green rank with Unity Mr. Ricekorn-Hindth bourrough….Magdede Penispomp stoompin recurail…

Lil Anna Maria|°vo://



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on da flo
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doors parts kick
» party
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SiSi en Ingles Arab Le
» #Walnut Grove High
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‚Warum erwiderst Du meine Libbe nicht“²³,…Turken Power pre-1989 Min
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thanks E Rocker
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» live in da mix
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War das rote Suhrkamp pendant dann ogg-Forma Nobelity vellis
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Bass Bass ‚n Rassenhass Reeper Speer
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damn tear it up bro thats what im talking about
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Rauhes Haus NS|Luthe°Rot :af Anna Hermann F.

A.Frank[e]und Anne-Hermann Ssgenda
Hamburg-Karl|Nicol-Porthereo Inn 10.12.2013 – 11:57
Nun mal so im AUfriss, wie viele Schwachmaten der Dreadpunks um Stachel-Schwester/Ernst Uhrlau – haben sich als Steigbügel im Verkauf um Geheimnisverrat daran bereichert, andere in den sicheren Tod aus der Musikszenen – wie gewünscht- und wie viele Philister im Wortkanon ’sex‘ngender‘ sind nur noch ‚eklig‘ mit Ihren Ausführungen im Fixuum,..was eine einzelne Partei nicht sein kann.

Kurz auf die Achse geschaut, wie sich ’soziapedophilie‘ in Berlin an der Kunstpussy orienthiert,..und ja,..ISO bis in den ‚Untergang‘ der Schreibung,..da eh Massenaf…abgefertigt.

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Alain Badiou, The Century Le Pen Marie:~*D.A.F. CDU-Ortsverband Rahlstedt
Treptower Str. 143 -EU parliar Menta|MAD Mr. Hinkebein J.

Alain Badiou, The Century. (Cambridge: Polity Press, 2007)

[1] In The Phenomenology of Spirit Hegel invented the notion that philosophy should be conceived in the first instance as consciousness coming to knowledge of itself through its engagement with the events of history. We should look to a history of the idea in action to understand, at a given time, both the current highest development of the truth of consciousness’s effort to embody human freedom within the social world and the current problematic of unfreedom and the possibility for an overcoming. In the twentieth century, philosophy regularly recovered Hegel’s notion as essential to its vitality;[i] once again, in the twenty-first century, some of the most important philosophical debates about our present social and political situation have come through a narration—after Nietzsche often „genealogical“—of the life of basic ideas, God, humanity, work, freedom, etc., as they both shaped and led to the impasses of the twentieth century.[ii] Alain Badiou’s The Century is such a narrative, and it serves as perhaps the best available introduction to his philosophy and the most compelling argument for its importance. Hegel’s dialectic must, of course, itself be surpassed, and here we have an extraordinary and innovative synthesis of Hegel, Marx, Nietzsche, Mao, Lacan, Sartre and Deleuze as Badiou seeks to offer a new and radically liberating conception of the significance of the landmark events of the twentieth century for our present situation. Above all, the book seeks to free thought and thereby action from the prevalent and enervating humanism which is unable to see beyond liberal „democracy,“ corporate capitalism, abstract human rights, „Islamic terrorism,“ and a pathetic humanitarianism.

[2] The twentieth century was the century of the inception, deployment and collapse of the ‚communist‘ enterprise, the century of horrific mass crimes, Stalinism, Nazism, the holocaust, and the century of the triumph of global capitalism, liberal economy and politics, a triumph of mediocrity and miniscule ideas, beginning after the 1970s. For philosophy, according to Badiou, the key question is: What was thought in this century that was previously unthought—or even unthinkable? For from the beginning, the century was preoccupied with thinking itself. An underlying theme unites the extraordinary inventiveness of the early years of the century, inventiveness in the arts, music (Schoenberg), painting (Picasso), film (Griffiths, Chaplin), poetry, the novel (James, Joyce), science (Einstein), mathematics, logic and philosophy of language, etc., and the ensuing disastrous political projects of the twentieth century, Leninism and Nazism. All concerned making a new man, humanity, but also prepared to consider individual persons as simply material to be twisted, manipulated, and if need be sacrificed to the revolutionary project. We are not done with such crime, however, even if we have officially given up on the project of remaking man. For the remaking goes on in the form of the mindless elaborations of technics, of sciences that are, to be sure, remaking man, but in the absence of a project of thought, leaving themselves open thereby to exploitation for the sake of profit

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