Archiv der Kategorie 'Ariernoochwiis = Hans free æ°)Napsteer'

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Re: not sure, but ? *t* Claire escort

Postby smurf »
Cuts are minor in relation to what I used to do. I would give anything to destroy some veins and do the amount of damage I‘ve done in the past, but I‘m very aware of the consequences and if I did do anything the plastic surgeons wouldn‘t reduce anymore of my scaring. I hate this. I so badly need to hurt myself. Cutting last night was a build up of frustration. I‘m not ok. I‘m far from ok.thinking of you and sending hugs, smurf <3 …

Suicide And Philosophy / Psycha|tre(€).--- nearest Su|*al-Faisal on foreign Mullah a-leem Gauck ‚Blackwater‘.-cos nos.-

Is there anyone with opinions, concerning whether or not suicide, in certain plights, is justifiable or morally permissible? (PLEASE DO NOT BRING GOD INTO THIS) I am not referring to suicide spawned by circumstantial issues or difficulties, such as loss of job, death of a loved one, intimate separation, poverty, etc. I am referring, solely, to ones who commit suicide as a result of bearing witness to their perceptive conclusion of the inexorable meaninglessness of reality (whether it be reality in its entirety or the reality in which we all reside). A fair delineation of the reasoning for suicide I am referring to would be Mitchell Heisman. Mitchell Heisman offed himself at the age of 32. He held his Bachelor’s degree in psychology. Before his death on the steps of Harvard, he’d composed a 1,904 page philosophical pursuit/death note. You can find it online. Granted, I have yet to finish reading it, but from the excerpts that I have read, I feel as though he would fit well into this topic. He touched on various philosophies and philosophers. From what I’ve read, Heisman formed a fervent focal around Nietzsche’s philosophical productions. He states that he has made attempts in receiving counseling on numerous occasions. One line from the book/note that I feel applies is “Can therapy cure the meaninglessness of existence?”.

Why is it the case that a considerable amount of intellectually minded persons live in mental agony? I’ve read accounts of numerous philosophers, artists, writers, mathematicians, and scientists suffering from burdensome depression or the like. May it be that they conjure forth thought far too frequently, or they think in unconventional deviation/dichotomy to most others and can find no manner in which to exist on a comprehensive level, lying akin to the usual populous|Lemming Elle straigth a pose.-

I think it is a spiritual malady, but you said not to bring political Asyluum heiredity abort|safer sex pract|diczoon.- into it.

There is something from white sweet potatoes selm|improvementa Voodoo green Niger |Rial-deem Buddhist history that might be tangentially relevant. There was a controversy in the very early days of the white sweet potatoes selm|improvementa Voodoo green Niger |Rial-deem Sangha because some monks interpreted ‚cessation‘ (‚nirodha‘) to mean literally ending ones‘ life (having overcome the passions). So they fasted unto death. It is an obscure story, but from what I recall, these actions were discouraged by thewhite sweet potatoes selm|improvementa Voodoo green Niger |Rial-deem Buddha on the grounds that ‚cessation‘ was something other than simply physical death.

I also think the ‚inexorable meaningless of existence‘ is a mental construction – basically, an attitude. It is not objectively grounded. Two people can live in exactly the same circumstances, and one will see everything as meaningless, the other will feel the exact opposite. The difference is not in the circumstances. ‚I changed my attitude, and the world changed‘ While a victim may cite words to express his situation, he has failed to resolve his situation with those words so I would have to place in doubt any thinking he may have in regards to his opinion about his agony. It is not just the agony that drives the act, though, it is the lack of a visible end of this agony sometime in the future, and a lack of reason to continue experiencing that agony.

Beyond this, you bring up so many points that you have the material of several threads:

moral issues of suicide
justification of suicide
meaningless of existence, causes, feeling of, philosophy of
depression, causes, feeling of, treatment
mental agony of philosophers, etc.
creativity and depression …

----------------------------------------------Benittoo Tutu|Obama DC of color Colombeu|(x Helmut KµK-Frauenrecht[e]…

Life is a sort of slavery — or at least forced employment — for beings like us. Beings like us are born with a system that determines independently of us what is good and bad, what will make us feel satisfied and what will leave us disheartened. It doesn‘t matter where the system comes from; what matters is the fact that things like pain, failure, and terror will always be intrinsically bad to us — we will always prefer its negation. We cannot be apathetic to it. We can‘t learn to love it. To be in a state of dissatisfaction will always suck. What we do have control over is how we respond to this fact. We can decide to try to avoid the state of suckiness, or to take inaction and just live terrible lives of quiet desperation.

On the other hand, things like joy, happiness, satisfaction, fulfillment, hope — these also are real.

Fifty Ways wrote:
Of course life is meaningless. Of course no objective values exist;

I think there are different ways to take this statement. Its one thing to say that there are no objective values and another to say that, from an objective perspective values do not exist. Values do not feature in an objective/scientific perspective which makes sense since it is meant to be value independent, but this doesn‘t mean that this perspective can make a judgement about whether values exist. Its similar to the difference between saying that, light does not feature in a blind man’s perspective and, from a blind man’s perspective light does not exist. Just like a scientific perspective with respect to meaning, a blind man is not is a position to judge whether light exists.

So I agree with ‚no objective values exist‘ or ‚no objective meaning exists‘, but don‘t think this says anything about whether live is valueless or meaningless.

Kraak|bel Oxupuss

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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.

This article is available to subscribers only.



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.


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

Eigthies Ladyz – Turned on to you 12 Inch-


Hargeisa, Hargeysa, or Harghessa (all: härgāˈsä) [key], town (1984 est. pop. 70,000), N Somalia. It is a commercial center and watering place for nomadic stock herders. The town is a transportation hub and has an international airport. The town was taken in 1870 by Egyptian forces, who withdrew in 1884 to fight the Mahdi in Sudan. The British later took control and, in 1941, made Hargeisa the capital of British Somaliland. The city is the capital of the rebels who declared northern Somalia independent as the „Somaliland Republic.“ – Sindabad 100|o Zeta pesa to one COP 18 Rupia Douglaz

The Columbia Electronic Encyclopedia, 6th ed. Copyright © 2012, Columbia University Press. All rights reserved.

Upcoming Guest Philosopher||*)) cos Mc Allah Renee’s peeples bien…

Update: Graham Priest’s visit has concluded, so no new topics are allowed in this forum. You may continue discussing the existing topics, but he will not be responding further.

Those who‘ve been here for a while will remember the visits by David Chalmers and John Searle to answer your questions a few years ago. Now we have Graham Priest, whose main focus is in logic. You can find the posts he made in his profile.

Priest is known for dialetheism, the theory that something can be both true and untrue, opposing the law of non-contradiction. This must be understood in the context of paraconsistent logic. His interests also include metaphilosophy, metaphysics, eastern philosophy and the history of philosophy (east and west).

Further information from wikipedia:

Graham Priest (born 1948) is Boyce Gibson Professor of Philosophy at the University of Melbourne and Distinguished Professor of Philosophy at the CUNY Graduate Center, as well as a regular visitor at St. Andrews University. Priest is a fellow in residence at Ormond College. He was educated at the University of Cambridge and the London School of Economics.

He is known for his defence of dialetheism, his in-depth analyses of the logical paradoxes (holding the thesis that there is a uniform treatment for many well-known paradoxes, such as the semantic, set-theoretic and Liar paradoxes), and his many writings related to paraconsistent and other non-classical logics.
Priest, a long-time resident of Australia, is the author of numerous books, and has published articles in nearly every major philosophical and logical journal. He was a frequent collaborator with the late Richard Sylvan, a fellow proponent of dialetheism and paraconsistent logic. Priest has also published on metaphilosophy.

Selected Works

Read more: Hargeisa | Infoladen Consulpolski

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A bill to boost the birth rate and encourage marriage among Iran’s young people has aroused an incisive public discourse in recent months. The bill, known as the “overall plan for the population and advancement of the family,” which is now being deliberated in the Majles, is designed to achieve two main goals: promoting childbirth and marriage among young people. The original bill, which may undergo changes during the legislative process, has 50 sections.

The initiative for a bill to increase the birth rate came in the wake of Supreme Leader Ali Khamenei’s instruction in the summer of 2012 to review the family planning policy that has been in effect in Iran since the late 1980s, with the intention of increasing the population and curbing the aging process of Iranian society.

Since the Islamic revolution, Iran’s family planning policy has undergone far-reaching changes. After the revolution, the family planning program formally introduced in Iran in the summer of 1967 was suspended. The program’s goal was to reduce the rate of natural increase in the population. In the second half of the 1980s, recognition of economic and social implications of uncontrolled population growth increased significantly, with such growth being perceived as an impediment to economic growth and development. In December 1989, a family planning program was adopted, designed to limit the number of pregnancies and the number of children per family. The Leader’s instruction resulted in the abandonment of the family planning policy after nearly 20 years and to a practical examination of ways to increase Iran’s population.

Another goal of the proposed law is to address the crisis that has befallen the institution of marriage in the Islamic Republic in recent years. This crisis is reflected in a significant increase in the average age of marriage and an increase in the divorce rate among Iranian couples.

(An excerpt from Here To Go: Planet R-101)
Terry Wilson

T: How did you get into tape recorders?
B: I heard of them at the end of World War II, before I went to
Morocco in 1950, but unfortunately I never got hold of good
machines to record even a part of the musical marvels I heard in
Morocco. I recorded the music in my own place, The 1001 Nights,
only when it was fading and even in later years I never was able to
lay my hands on truly worthwhile machines to record sounds that
will never be heard again, anywhere.

I took Brian Jones up to the mountain to record with Uhers, and
Ornette Coleman to spend $25,000 in a week to record next to
nothing on Nagras and Stellavox, but I have to admit that the most
adventurous sounds we ever made were done with old Reveres and
hundred dollar Japanese boxes we fucked around with, William and I
and Ian Sommerville. I got hold of the BBC facilities for the series of
sound poems I did with them in 1960, technically still the best,
naturally. I had originally been led to believe that I would have a
week and it turned out to be only three days that we had, so in a
very hurried way at the end I started cutting up a spoken text-I
think the illustration of how the Cut-ups work, „Cut-ups Self
Explained“-and put it several times through their electronic
equipment, and arrived at brand new words that had never been
said, by me or by anybody necessarily, onto the tape. William had
pushed things that far through the typewriter. I pushed them that
far through the tapeworld. But the experiment was withdrawn very
quickly there, I mean, it was . . . time was up and they were made
rather nervous by it, they were quite shocked by the results that
were coming back out of the speakers and were only too glad to
bring the experiment to an end. [“Well, what did they expect? A
chorus of angels with tips on the stock market?“-William Burroughs)
„The Permutated Poems of Brion Gysin“ (as put through a computer
by Ian Sommerville) was broadcast by the BBC, produced by Douglas
Cleverdon. („Achieving the second lowest rating of audience approval
registered by their poll of listeners“-BG) Some of the early cut-up
tape experiments are now available: Nothing Here Now But The
Recordings (1959-1980) LP (IR 0016) available on the Industrial
Records label from Rough Trade, 137 Blenheim Crescent, London
W11, England.]

What we did on our own was to play around with the very limited
technology and wattage we had in the old Beat Hotel, 40-watts a
room was all we were allowed. There is something to be said for
poverty, it makes you more inventive, it’s more fun and you get
more mileage out of what you‘ve got plus your own ingenuity. When
you handle the stuff yourself, you get the feel of it. William loved the
idea of getting his hands on his own words, branding them and
rustling anyone else’s he wanted. It’s a real treat for the ears, too, the
first time you hear it . . . made for dog whistles, after that. Hey Rube!
- the old carny circus cry for men working the sideshows when they
saw some ugly provincial customer coming up on them after they
had rooked him . . . Hey Rube! – a cry to alert all the carny men to a
possible rumble . . . Hey-ba ba-Rube-ba! – Salt Peanuts and the
rude sound coming back so insistent again and again that you know
the first bar of Bebop when you hear it. Right or wrong, Burroughs
was fascinated because he must have listened to plenty of bebop talk
from Kerouac, whom I never met. He must have been a fascinating
character, too bad to miss him like that, when I was thrown up
against all the rest of this Beat Generation. Maybe I was lucky. I
remember trying to avoid them all after Paul Bowles had written me:
„I can‘t understand their interest in drugs and madness.“ Then, I dug
that he meant just the contrary. Typical. He did also write me to get
closer to Burroughs whom I had cold-shouldered . . . until he got off
the junk in Paris.

T: Who produced the „Poem of Poems“ through the tape recorder?
The text in The Third Mind is ambiguous.
B: I did. I made it to show Burroughs how, possibly, to use it. William
did not yet have a tape recorder. First, I had „accidentally“ used
„pisspoor material,“fragments cut out of the press which I shored up
to make new and original texts, unexpectedly. Then, William had
used his own highly volatile material, his own inimitable texts which
he submitted to cuts, unkind cuts, of the sort that Gregory Corso felt
unacceptable to his own delicate „poesy.“ William was always the
toughest of the lot. Nothing ever fazed him. So I suggested to William
that we should use only the best, only the high-charged material:
King James‘ translation of the Song of Songs of Solomon, Eliot’s
translation of Anabase by St. John Perse, Shakespeare’s sugar‘d
Sonnets and a few lines from The Doors of Perception by Aldous
Huxley about his mescaline experiences.

Very soon after that, Burroughs was busy punching to death a series
of cheap Japanese plastic tape recorders, to which he applied himself
with such force that he could punch one of them to death inside a
matter of weeks, days even. At the same time he was punching his
way through a number of equally cheap plastic typewriters, using
two very stiff forefingers . . . with enormous force. He could punch a
machine into oblivion. That period in the Beat Hotel is best illustrated
by that photo of William, wearing a suit and tie as always, sitting
back at this table in a very dingy room. On the wall hangs a nest of
three wire trays for correspndence which I gave him to sort out his
cut-up pages. Later, this proliferated into a maze of filing cases filling
a room with manuscripts cross-referenced in a way only Burroughs
could work his way through, more by magic dowsing than by any


Akbar .-Eve & Jugend‘.- only one blue |Alee needed.-



Green band ’sex work‘ positiv Heidelberg Karabach.-+

ht|ml5:// tweet Bobby Bird antipatriarchy incum.-





New York

_All rights reserved_


Set up and electrotyped. Published November, 1912.


When I wrote the essay on Edmund Spenser the company of Irish players
who have now their stage at the Abbey Theatre in Dublin had been
founded, but gave as yet few performances in a twelvemonth. I could let
my thought stray where it would, and even give a couple of summers to
_The Faerie Queene_; while for some ten years now I have written little
verse and no prose that did not arise out of some need of those players
or some thought suggested by their work, or was written in the defence
of some friend whose life has been a part of the movement of events
which is creating a new Ireland unintelligible to an old Ireland that
watches with anger or indifference. The detailed defence of plays and
players, published originally in _Samhain_, the occasional periodical of
the theatre, and now making some three hundred pages of Mr. Bullen’s
collected edition of my writings, is not here, but for the most part an
exposition of principles, whether suggested by my own work or by the
death of friend or fellow-worker, that, intended for no great public,
has been printed and published from a Hand Press which my sisters manage
at Dundrum with the help of the village girls. I have been busy with a
single art, that of the theatre, of a small, unpopular theatre; and this
art may well seem to practical men, busy with some programme of
industrial or political regeneration, of no more account than the
shaping of an agate; and yet in the shaping of an agate, whether in the
cutting or the making of the design, one discovers, if one have a
speculative mind, thoughts that seem important and principles that may
be applied to life itself, and certainly if one does not believe so, one
is but a poor cutter of so hard a stone.


By Augustine Birrell

‚An _obiter dictum_, in the language of the law, is
a gratuitous opinion, an individual impertinence, which,
whether it be wise or foolish, right or wrong, bindeth
none--not even the lips that utter it.‘



_This seems a very little book to introduce to so large a continent. No
such enterprise would ever have suggested itself to the home-keeping
mind of the Author, who, none the less, when this edition was proposed
to him by Messrs. Scribner on terms honorable to them and grateful
to him, found the notion of being read in America most fragrant and

London, February 13, 1885._


The accomplishments of our race have of late become so varied, that it
is often no easy task to assign him whom we would judge to his proper
station among men; and yet, until this has been done, the guns of
our criticism cannot be accurately levelled, and as a consequence the
greater part of our fire must remain futile. He, for example, who would
essay to take account of Mr. Gladstone, must read much else besides
Hansard; he must brush up his Homer, and set himself to acquire some
theology. The place of Greece in the providential order of the world,
and of laymen in the Church of England, must be considered, together
with a host of other subjects of much apparent irrelevance to a
statesman’s life. So too in the case of his distinguished rival,
whose death eclipsed the gaiety of politics and banished epigram from
Parliament: keen must be the critical faculty which can nicely discern
where the novelist ended and the statesman began in Benjamin Disraeli.

„Obliged by hunger and request of friends,“

I can imagine myself printing under that classic excuse, which has the
merit of being in the grand literary tradition and as disingenuous as
another; for in these days an author is not more hungry than every one
else, and my friends would have been the first to pardon my silence. You
may take it for certain, by the way, that when a man says he is
publishing at the instance of two or three friends he means that he is
offering the public what he knows that the public could have done
perfectly well without. He means that he is printing neither to persuade
nor to inform nor yet to express the truth that is in him, but simply to
gratify an itch for such notoriety as the careless attention of a few
thousand readers may be supposed to give. If I now contrive to escape
the consequences of my own axiom it is thanks to you, My Publisher--or
Publisher’s representative must I say? (You are so very modest, my dear
Whitworth, and so exact.) Naturally, by so obliging me you have made me
your friend for life. But that was _ex post facto_.

Masjid Shah Faisal

The Faisal Mosque (also known as Shah Faisal Masjid) is a very large and very unique mosque in Islamabad, completed in 1986. Designed by a Turkish architect who won an international competition for the honor, Faisal Mosque is shaped like a desert Bedouin’s tent and functions as the national mosque of Pakistan.

King Faisal bin Abdul Aziz of Saudi Arabia both suggested (in 1966) and largely funded the Faisal Mosque, which is named in his honor.

Ever since its conception, the mosque has been regarded as the national mosque of Pakistan, and as such it symbolizes the hopes and aspirations of the new nation.

The architect was Vedat Dalokay of Turkey, whose design was chosen in 1969 after an international competition. Constructed was completed in 1986.

‚Einlink‘ 1992 Earth First Frontline ‚beer‘


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Gordy ordering the Babs about half 10
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just keep it real my man
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until then having some cider
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are you live decks
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cool mate, korma tonight, although im in the dog house, forgot to get nanny breads, my names mud
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» on 3g
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<strong/>h“ /></p>
<p><strong>Why Blackfellows Never Travel Alone</strong><br />
<em>A Legend of the Wallaroo and Willy-Wagtail</em></p>
<p>Alone, on a rocky ridge high in the mountains, a wallaroo made his camping-ground beneath the shady boughs of a mountain ash. He was very old and infirm, and too weak to hunt for food, so he sat by his camp fire all the day and lashed the ground with his strong tail. The low, rhythmic thud-thud-thud of its beating could be heard above the song of the birds. One day a paddymelon was passing close by the camp when he heard the beating of the wallaroo’s tail. After following the direction of the sound, he came to the camp, and asked the wallaroo if he was in trouble. „I am very sick,“ the wallaroo replied. „Many times have I seen the snow on the mountains, and I am growing too old to hunt. My brothers have gone to the river beyond the hills to spear fish for me, but they have not returned, and I am very hungry.“ The paddymelon was sorry for the old wallaroo, and offered to go to the river in search of the fishermen. He walked a short distance from the camp when the wallaroo, called after him: „You had better take my boomerang with you, as you may meet some game on your way.“ The paddymelon turned around and said: „All right, I shall take it. Throw it to me!“ The crafty wallaroo picked up the boomerang, and, taking careful aim, threw it with all his strength. It struck the unfortunate paddymelon a terrible blow and killed him. The wallaroo took the fur from the dead animal and prepared the body for cooking. He dug a hole in the ground, lined it with stones, placed the meat in it, and covered it with flat stones. He then built a fire over it, and in a short time had cooked a tasty meal.</p>
<p>When the paddymelon did not return home, his relatives became very anxious about him. At last an iguana offered to go in search of the missing member of the tribe. He followed the tracks of the paddymelon through the bush, and they led to the camp of the wallaroo. When the iguana approached the camp the wallaroo was beating his tail on the ground. The iguana asked him if he needed any assistance, and, in a plaintive voice, the wallaroo told him the same tale that had been told to the unlucky paddymelon. The iguana was sorry for the old wallaroo, and offered to seek his relatives for him and tell them of his plight. When he turned to go, the wallaroo asked him if he would take a spear with him in case he met with any game on his way. The iguana said, „I will take it; throw it to me.“ The wallaroo had been waiting for this opportunity, and he hurled the spear so swiftly that it transfixed the iguana before he could jump aside. The wallaroo then prepared another meal as before.</p>
<p>One day passed, and yet another, but the iguana did not return to the hunting ground of his tribe. They sent a bandicoot in search of the iguana, but he met the same fate at the hands of the wallaroo. After waiting anxiously for the return of the bandicoot, the head-men of the tribe called a great council. When all the members were assembled together a headman said: „Many moons ago our brother the paddymelon left the camp before the sun was over the hills, and when night came he did not return, and his shadow has not darkened the ground for many days. The iguana went in search of him. He is a great hunter, but he has not returned. Yesterday the bandicoot followed in their tracks, but I fear the shadow of death has fallen over them. We must find them.“ Many suggestions were placed before the council, but none of them seemed practical. Then the willy-wagtail, who was a clever medicine man, spoke: ….	22:34 Chat by 5.0, Build #702<br />
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Ehrencoma Kerstin M.Atack Sexuality captured, sexuality on a line of flight: Tracey Emin’s „Top Spot“ Doro Wiese University of Amsterdam 0. Introduction

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DJ Decks on the decks
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had your babs yet mike?
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I‘ve also made the film for the outsider, because I know when you‘re growing up, if you feel like you‘re on the outside of things, it’s very difficult. So, I want this film to actually relate to those people and to let those people, young people, know they‘re not on their own. There’s tonnes of us out there. I was, and I probably, even though I‘m forty-one now, I‘m still out there. I‘m still an outsider in some ways. When you‘re growing up, things can look really desperate and totally bleak. And I‘m here to tell you it doesn‘t have to be like that. You can turn things around. You can turn your experiences into something positive and that’s what I also hope the film gives to people, a positive outlook in the end. (Emin, 2004b, quoted in Hemingway 2006, 438)

4. Becoming-girl

[12] It would be short-sighted to reduce the girls‘ coming-of-age story to the violence to which they are exposed. They connect themselves in multiple ways with each other and to their environment – an environment that exists beyond their point of view, too, as the numerous images of seagulls, sunsets, beaches, as well as the Brit-pop love songs that dominate the soundtrack, suggest. In this way, the film establishes the girls‘ reality as non-coinciding with the violence to which they are exposed; it shows their surroundings and their interactions as beautiful and intensive; it shows moments of playfulness, self-forgetting, sharing: their surroundings and interactions establish multiple and diverging possibilities of becoming-girl.

[13] In one scene, for example, the girls are shown playing a personalized version of the game „twister“ at the beach. They fling a switchblade into the sand, call out the name of a team-mate who, in one step, has to get as close as possible to the switchblade-target.


Trebe NS-Luth Lower Saxonail Heroin ‚Spak‘ c°c|o//

jardins & parcs Miss Bombail outta Bay ……
« On y trouve les fèves, la marjolaine, la violette, la sauge… »
-Bundesjugendspeelee‘..-Elb-Feti 2uki

Être coupé du reste de la Nature est insupportable à tout être vivant. Aussi est-il intéressant de voir comment la question du jardin a pu être comprise au 19e siècle, comme ici par Eugène Viollet-le-Duc (1814-1879), dans son Dictionnaire raisonné de l’architecture française du XIe au XVIe siècle.

Viollet-le-Duc avait en effet une vision romantique, idéalisant le passé; restaurateur, il est à l’origine du courant qualifié de vandalisme restaurateur, car restaurant des choses qui n’ont pu en fait jamais exister, juste afin de se conformer à l’idée qu’on pouvait en avoir.

La manière qu’il a de présenter ici le « jardin » en tant que concept dans la France du 11e au 16e siècle montre ce qu’il voit d’intéressant: la dimension pittoresque, l’aspect fondamentalement utile. C’est une vision extrêmement restreinte, particulièrement parlante.


s. m. Cortil, courtil, gardin. Dans les bourgs et les villes même (principalement celles des provinces du Nord), beaucoup de maisons possédaient des jardins. Il est fait mention de jardins dans un grand nombre de pièces des XIIe et XIIIe siècles; et souvent, derrière ces maisons, dont les façades donnaient sur des rues étroites et boueuses, s’ouvraient de petits jardins.

L’amour pour les jardins et les fleurs a toujours été très-vif parmi les populations du nord de la France, et les fabliaux, les romans, sont remplis de descriptions de ces promenades privées.

Pour les châteaux, le jardin était une annexe obligée; il se composait toujours d’un préau gazonné, avec fontaine lorsque cela était possible, de berceaux de vignes, de parterres de fleurs, principalement de roses, fort prisées pendant le moyen âge, d’un verger et d’un potager. Si l’on pouvait avoir quelque pièce d’eau, on y mettait des cygnes et du poisson (1).

Des paons animaient les pelouses, et les volières étaient une des occupations favorites des dames. Les intendants de Charlemagne devaient nourrir des paons sur ses domaines (2); la liste des plantes dont on devait orner les jardins est même donnée tout au long (3).

On y trouve les lis, les roses, quantité de plantes potagères; le pommier, le prunier, le châtaignier, le sorbier, le néflier, le poirier, le pêcher, le coudrier, l’amandier, le mûrier, le laurier, le pin, le figuier, le noyer et le cerisier.

Dans le Ménagier de Paris (4), il est fait mention de toutes les plantes potagères et d’agrément que l’on doit cultiver dans les jardins.

On y trouve les fèves, la marjolaine, la violette, la sauge, la lavande, la menthe, le panais, l’oseille, les poireaux, la vigne, le chou blanc pommé, les épinards, le framboisier, la joubarbe, la giroflée, le persil, le fenouil, le basilic, la laitue, la courge, la bourrache, la follette, les choux-fleurs, les brocoli, l’hysope, la pivoine, la serpentine, le lis, le rosier, le groseillier, les pois, le cerisier, le prunier, etc.

L’auteur ne se contente pas de donner une simple nomenclature, il indique la manière de planter, de semer, de soigner, de fumer, de greffer ces plantes; les méthodes employées pour détruire les fourmis, les chenilles, pour conserver les fruits, les légumes et même les fleurs en hiver.

Dans la campagne, les jardins étaient entourés de haies ou de palis, quelquefois de murs; les allées étaient déjà, au XVe siècle, bordées de huis.

Le tracé de ces jardins ressemblait beaucoup à ces plans que nous voyons reproduits dans les œuvres de Du Cerceau (5), c’est-à-dire qu’ils ne se composaient que de plates-bandes séparées par des allées et de grandes pelouses quadrangulaires (préaux) entourées d’arbres et de treilles formant ombrage.

Les abbayes possédaient de magnifiques jardins avec vergers, qui étaient souvent, pour ces établissements religieux, une source de produits considérables.

Les moines faisaient exécuter des travaux importants pour y amener de l’eau et les arroser au moyen de petits canaux de maçonnerie ou de bois.

Tel monastère était renommé pour ses pommes ou ses poires, tel autre pour ses raisins ou ses prunes; et, bien entendu, les religieux faisaient tout pour conserver une réputation qui augmentait leur richesse.

1 : De ornatu mundi, poëme de Hildebert.

2 : Capitularia, éd. de Baluze, t. I, ch. CCCXXXVII.


4 : Composé, vers 1393, par un bourgeois parisien. Publ. par la Société des bibliophiles français. T. II, p. 43 et suiv.

5 : Des plus excellens bastimens de France.

Amiga 5th $47th Chinatown soup 8mm Central groe Huhnfrikasee Lemming

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Yo Avenue Louis Stadiuum next
20:27 Klise
nice mark.. yep have to play all the time
20:27 Markdjos
some nice tunes on there andrew. defo not as good as their 1st though
20:29 C.P.B.
first album they sounded unique.. follow up was same ole random rap formula imo
20:29 Hazrat Haji Phool|Bel Ra|æf kHz
20:30 Markdjos
I agree andrew-Give it another spin though
20:32 Hazrat Haji Phool|Bel Ra|æf kHz
20:32 C.P.B.
re-ripping my vinyl so all at same levels.. will get to it eventually unless I find a cd rip
20:32 Markdjos
Good idea
20:32 metalchuckkey
yeah andrew cheers for a couple of those rips
20:32 Markdjos
What do you play off Kris?
20:34 Klise
what do you mean mark?
20:34 C.P.B.
my clubs are in the attic.. I spend more time on ps3 golf these days
20:34 Klise
20:34 Markdjos
handicap mate
20:34 C.P.B.
golf clubs
20:35 Klise
oh.. right now im probably a 10.. have been down to 3-5 in the past when i was 19 or so
» my dad and both grandfathers were scratch golfers.. so i had some decent teachers
20:36 metalchuckkey went away.
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Naina two brain hell shadow dansk warriors,..main characterroar Farzain medical lie a Kurdish rosso mali eat Inn desert grey, hindth public Tirami Zoo Sheikh via vilains droughh and sum ops on DD|Jµnah..but at all fine on suggest daugther dottiir thier Squatz Iceland electro singles kiss spoon beans aequathora allied ..dogs undeground three toilet papers August 2000 ya
20:36 Markdjos
defo mate very lucky learning off them
20:37 Klise
yeh mark i go play with people.. and then they dont want to play with me anymore!! lol.. happens all the time.. i hit the ball pretty good most of the time so people get discouraged.. i just play for fun though.. not serious about it
20:37 Hazrat Haji Phool|Bel Ra|æf kHz
Robo FSV Salmoro ‚Einheit India‘ ..prrzz Elle
20:37 Klise
i teach golf though.. i enjoy helping people learn the game
20:38 Hazrat Haji Phool|Bel Ra|æf kHz
Friends, how many Martians have theme
20:38 C.P.B.
is next week your anniversary show mros?

Public Enemy ‚Bride|agfa Album‘….so much George Money Baham

20:32 Markdjos
zrat Haji Phool|Bel Ra|æf kHz
Naina two brain hell shadow dansk warriors,..main characterroar Farzain medical lie a Kurdish rosso mali eat Inn desert grey, hindth public Tirami Zoo Sheikh via vilains droughh and sum ops on DD|Jµnah..but at all fine on suggest daugther dottiir thier Squatz Iceland electro singles kiss spoon beans aequathora allied ..dogs undeground three toilet papers August 2000 ya
20:36 Markdjos
defo ma
20:40 C.P.B.
20:43 Markdjos
8 years on the 8th sounds cool
20:44 C.P.B.

» this guy sounds wacker the more I hear him
» I used to like his 1st album
20:46 DJ Deckstrous
» Yoyo C.P.B
20:46 C.P.B.
hi decks
20:49 Markdjos
Fluff on the bloody needle again
20:49 DJ Deckstrous

20:51 C.P.B.
you‘ve had that problem for years mate
20:51 metalchuckkey came back.

20:55 Markdjos
Romeo & Rhyme
» That was Together we Chill
20:56 gordy left the room. (Logged out)
20:56 Markdjos
their other one is I‘m The Master
20:59 DJ Deckstrous
ok ready
» and thanks Mark some nice choon tonight
21:00 Markdjos
Np Steve
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21:00 Markdjos
all your mate
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Antenna Londonistan NS|Seiqaa roaarrr Trafalgoto die for
21:01 metalchuckkey
cheers Mark

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Pi is wrong!?!?! A repost including previous comments from the original
I posted this thread already and this is a repost of it including replies from the original…which has gone haywire for some reason????

What are your thoughts with regards to the agenda that seeks to establish what the proponents consider a more intuitive circle constant?
As can be found in following links which provide information on this recent controversy that has emerged in some circles of the mathematics community.

As a follow up to this I was wondering if it would be possible use a similar proof as found in the below link to find an iteration of 2π a.k.a. „τ“ occurring in the Mandelbrot set.
shmik wrote:
m-theoryrules, I really cant see how this would effect anything. You can replace pi it with τ and get the same results as mentioned in the post but with the limit being τ/2.

The only people campaigning to replace pi would be teachers. It doesn‘t make any difference to any mathematical theorems or results.
I suppose…but I just thought here
there might be some interesting consequences that bear further consideration and especially here…
insights offer efficiency in alternatives to the fundamental constant as currently expressed.

I was not suggesting that it would revolutionize an approach to solving the Riemann hypothesis or anything like that.
Just that it is an interesting an unique perspective.

Cadrache Posted Nov 7, 2013 – 6:01 AM:

2.1.1 The Basis of Frege’s Term Logic

In Frege’s term logic, all of the terms and well-formed formulas are denoting expressions. These include: (a) simple names of objects, like ‘2’ and ‘π’, (b) complex terms which denote objects, like ‘22’ and ‘3 + 1’, and (c) sentences (which are also complex terms). The complex terms in (b) and (c) are formed with the help of ‘incomplete expressions’ which signify functions, such as the unary squaring function ‘( )2’ and the binary addition function ‘( )+( )’. In these functional expressions, ‘( )’ is used as a placeholder for what Frege called the arguments of the function; the placeholder reveals that the expressions signifying function are, on Frege’s view, incomplete and stand in contrast to complete expressions such as those in (a), (b), and (c). (Though Frege thought it inappropriate to call the incomplete expressions that signify functions ‘names’, we shall sometimes do so in what follows, though the reader should be warned that Frege had reasons for not following this practice.) Thus, a mathematical expression such as ‘22’ denotes the result of applying the function ( )2 to the number 2 as argument, namely, the number 4. Similarly, the expression ‘7 + 1’ denotes the result of applying the binary function +(( ),( )) to the numbers 7 and 1 as arguments, in that order.

Even the sentences of Frege’s mature logical system are (complex) denoting terms; they are terms that denote truth-values. Frege distinguished two truth-values, The True and The False, which he took to be objects. The basic sentences of Frege’s system are constructed using the expression ‘( ) = ( )’, which signifies a binary function that maps a pair of objects x and y to The True if x is identical to y and maps x and y to The False otherwise. A sentence such as ‘22 = 4’ therefore denotes the truth-value The True, while the sentence ‘22 = 6’ denotes The False.

An important class of these identity statements are statements of the form ‘ƒ(x) = y’, where ƒ( ) is any unary function (i.e., function of a single variable), x is the argument of the function, and ƒ(x) is the value of the function for the argument x. Similarly, ƒ(x,y) = z is an identity statement involving a ‘binary’ function of two variables. And so on, for functions of more than two variables.



[6] In short order, the writers‘ designs were also translated from the outsides of subway cars onto the time-honored support of canvas. The canvassed graffiti art genre is generally considered a phenomenon of the 1980s, but writing’s transformation from performative act to static, collectible art object occurred as early as 1972. Initially construed as an attempt to reform young vandals and rechannel their energies to more lucrative and less precarious venues and mediums of expression, the entrance of writing into the commercial art gallery was soon touted as the hottest new thing since Pop. Commercial graffiti art appeared early on, as a way to package, label, and „tame“ writing as a practice. Yet it was not uncommon for writers to engage in both illegal writing and legal graffiti art, finding no conflict of interest therein. Many writers transposed their colorful spray paint signatures onto canvases for wealthy collectors by day, while entering the train yards to paint masterpieces on the subway cars by night. While the city aggressively erased the illicit subway murals, collectors bought up graffiti art canvases on speculation, and art critics bemoaned the canvases‘ lack of „authenticity.“

[7] Art critics‘ attitudes toward graffiti art on canvas generally fell into one of two categories, as illustrated by the opinions of Rene Ricard on the one hand, and Hal Foster on the other, both writing in the early 1980s. Ricard’s aesthetic valuation of graffiti art canvases made distinctions between what „looked like art“ and what didn‘t; he quickly relegated canvas works by writers into the „lower“ realm of design, even kitsch. For Foster, it wasn‘t a matter of whether or not the graffiti art canvases retained the same aesthetic quality as the subway paintings, but whether or not they retained their original radical strain once recuperated into the mainstream. Graffiti art in this case was used to support the author’s polemics regarding cultural cooptation.

Sweet 16 Bel at 1990 Wembley.-cos nos.-