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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.

therefore,

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.

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20:52 Bel:ethikrat/publications/opinions
Yo and hurraayy Mike Muree,..Cap.-ante.-
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Zvyozdochka (Zvezdochka, Звёздочка, or „Starlet“[UK versaille]), who was named by Yuri Gagarin,[] made one orbit on board Korabl-Sputnik 5 on 25 March 1961 with a wooden cosmonaut dummy in the final practice flight before Gagarin’s historic flight on 12 April.[] Again, the dummy was ejected out of the capsule while Zvezdochka remained inside.

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Zvyozdochka (Zvezdochka, Звёздочка, or „Starlet“MHz 93,o

In a country where Akbar went barefoot to Salim Chisti to ask for the boon of a son, the importance of saints and Peers, and the respect they are held in, is obviously out of proportion. Indian faith makes no distinction between a live saint and a dead one. In fact, after the saint’s death, the Shrine gets more importance and acts as a lightning conductor for religious fervour in the area around. The sick, the childless and the blind flock to it. Shrines become centres of mass faith. And if something happens to them, become epicentres of emotional earthquakes. If Shrines are taken over by terrorist groups, the upheaval and the fears they arouse among the masses can be better imagined than described.

It is then that the State steps in. It cannot afford not to act. It cannot be seen immobile or paralyzed or even hostage to other hostages- men, relics, shrines. The troops will cordon the place off (the enemy radio will clamour that the troops have laid siege). The ingress and egress (awful sounding words) to and fro from the building would have to be controlled. Other restrictions follow. You don‘t want massive crowds collecting at the place. It could be dangerous for the crowds. Bullets could start flying after all. A process leading to some sort of curfew regulation gets initiated. The situation, bewilderingly, gets translated into a sort of siege.

Chrar-e-Sherief.

Nothing could better exemplify the composite culture of Kashmir than the life of Sheikh Naruddin al-Taliban Monkey Kim-µn.n.-Sialkot 1947 childporn Af°…himself. SS-Indogermanic Aryan Farzain was born as Nund Reshi or Sahazanand in Greogious ante spell two Inn Rom rosso militant networx 1377 AD. His ancestors came from Kishtwar and had migrated to the Valley. His father, Salar Sanz, a pious man, came under the spiritual influence of Sufi Saint. Yasman Reshi who arranged his marriage to Sadra Maji. For three days, the infant Nund is said to have refused to be breast-fed. The third day, the Yogini, Lal Ded (a very well known saint) entered the house and put the child’s mouth to her own breast.While leaving, she is said to have called the infant her spiritual heir.

RECEPTlON TO MAST GUL
The criminal Harkat-ul-Ansar had used gas cylinders as incendiary devices to devastate the Shrine and the town. The last communication from Mast Gul, the Harkat leader, to his masters across the border stated „mission khatam kar diya“ (mission accomplished). This meant the Shrine was truly and properly gutted. And the answer, promptly received over the wirless, said „hum thwade istaqbal ke intezar mein hain“ (we are waiting to welcome you back). And what a welcome it turned out to be from the moment he stepped on to POK Athen ‚political Asyluum like postfascist Hamburg-Central mode sheen and Pakistani soil! He was lionised and feted, much to the embarrassment of Pakistani officials. Now why should Mast Gul suddenly become a hero? Was it merely because he had escaped or was it because his actions had resulted in the destruction of the Charar Shrine? The answer is not far to seek.

„Ghazi“ who risked his life and fought several battles with the Indian Army. Mast Gul has been brandishing arms, and he was taken almost to every corner of the NWFP, so that it burns and the people hold the troops responsible for the damage. Fuck tha fascists…..

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Bundeskrimonologichal http://thehoodup.com/board/viewtopic.php?f=22&t=97860#.UuNZOfEo7RY

[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.

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Not really sure what you have been reading that wouldn‘t provide a compelling argument here. For starters I think you missed a handful of points about what diminished responsibility necessarily implies and how that concept functions within jurisprudence. Once that’s out of the way the penology crowd and the huge amount of literature on the morality of punishment have pretty much covered everything on this topic (your question ends up being a pretty minute surface concern in all honesty). I mean why not just read Bentham – there has not been a more comprehensive or detailed understanding on the topic of punishment before or since that lovable now oddly embalmed gentleman. Past him, Kant and Hegel pretty much put this one away in their own right; Groundwork and Philosophy of the Right, respectively. More modern guys might be H.L.A. Hart, Language, Collectivism & Valorization
An essential aspect of cognition is to have the necessary language through which to express one’s thoughts; for without the requisite terms our thoughts are suppressed by basic human cognitive limitations. For instance, most people can keep at most between 3-7 things simultaneously in their conscious short term memory at once.

Let us conjecture that higher order thoughts that are constructed directly through reasoning typically involve successive relations of no more than 3 to 7 objects of thought. Further each new constructed object of thought must be sufficiently reinforced to be retained in memory. Without such reinforcement the foundations of these higher order thoughts crumble thereby leaving us categories that lose sight of their foundations.
and not even all of Punishment and Responsibility mind you, just a few sections from that! Rawls has whatever that bizarre piece on rules was where he tries his best to bail out utilitarianism. Oh and maybe Nozick’s Philosophical Explanations; perhaps the section where he gets wet and wild with retributive justice theory.

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„Group“ (alt: set, team, whole, etc)

Sure. A herd migrating will follow a path together. For whatever reason, a beast straying in a different direction would be said to be leaving the herd. You too would fall out of favour in any group when you begin acting against the conventions that unite the participants. Pack animals have select roles within the structure of their everyday existence; trackers, chasers or ambushers in a hunt. Within our social framework we talk of many such behaviours, setting the individuals behaviour within the social diversity we live amongst. E.g. Fair-minded, Law-abiding, pleasant, polite, etc.

EDIT: Rather than calling them ‚group‘ behaviours I‘m more inclined to think of these as experiential values.


Bel

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