Archiv der Kategorie 'Each da:-ii a new Rose on bein af'

‚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

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B4U-ACT, Inc.: Letter to the editor of the Harvard Mental Health Letter
E. Coleman: Letter to EU President Prodi (2001)
Wayne R. Dynes: Is pedophilia ever acceptable?
EFS: Commentary on the EU-Directive on child pornography (Feb. 2011)
German sexological societies: Adolescents & Young Adults are not Children
Richard Green: Hebephilia is a Mental Disorder?
Richard Green: Is Pedophilia a Mental Disorder?
E.J. Haeberle: A Dangerous New Definition of Childhood:
Letter to the President of the European Commission, Romano Prodi
E. J. Haeberle: “Paraphilia” – A Prescientific Concept
R. Kramer: The DSM and the Stigmatization of People who Are Attracted to Minors
Charles Moser and Peggy J. Kleinplatz: DSM-IV-TR and the Paraphilias:
An Argument for Removal
Emil M.L.Ng: Pedophilia from the Chinese Perspective
Tom O‘Carroll: Of Goode and evil. Review of: Sarah D. Goode: Paedophiles in Society: Reflecting on Sexuality, Abuse and Hope
David L. Riegel: Categorizing „Gay Teens“: A Disservice to Boys?
AVERT: Worldwide Ages of Consent

Malala Y. Kolle

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In what form/context are you applying the term, „paradox?“

1. a statement or proposition that seems self-contradictory or absurd but in reality expresses a possible truth.
2. a self-contradictory and false proposition.
3. any person, thing, or situation exhibiting an apparently contradictory nature.
4. an opinion or statement contrary to commonly accepted opinion.

In formal logic inconsistent and contradiction are not how you describe them:

1) A contradiction is a formula of the form A & ~A or ~A & A.

2) An inconsistent logic a logic where you can proof any formula.

So inconsistency is a property of a logic, a contradiction is a formula.

In most logics you can proof any formula from any contradiction, but there are logics where that is not the case (paraconsistent logics)


„a word is said to be common… notice it is not by nature, but only by convention, that this label applies. … …substance is not capable of functioning… for if it were… …the subject would be in Rome and the predicate in England which is absurd.“

-William of Ockham

-----------------------------------------The word X derives its meaning from agreed upon meanings of the people who use such words to communicate with one another. Often times, people who share a common sense of community communicate with each other using certain lingo which they have become acquainted with upon entering such a community. indeed, the root word of communication is probably community.

I imagine the context in which this question could arise is when two people are sitting next to each other and one spontaneously says „goat,“ sprinkling a lot of charity on the other person’s curiosity, they might be expected to say „what is the meaning of the word ‚goat‘? This is assuming that they have had no reasonable life experience relating to the word.

How would somebody go about answering what is the meaning of the word ‚goat‘?

Austin wrote that they can go about this by explaining the syntactics or by demonstrating the semantics to get a person to imagine or otherwise experience something related to the word ‚goat.‘

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Recreational Data. „Currency Zones of the Future.“ 2011. PDF file.
Capitalism, flows, the decoding of flows, capitalism and schizophrenia, psychoanalysis, Spinoza.

What is it that moves over the body of a society? It is always flows, and a person is always a cutting off [coupure] of a flow. A person is always a point of departure for the production of a flow, a point of destination for the reception of a flow, a flow of any kind; or, better yet, an interception of many flows.

If a person has hair, this hair can move through many stages: the hairstyle of a young girl is not the same as that of a married woman, it is not the same as that of a widow: there is a whole hairstyle code. A person, insofar as she styles her hair, typically presents herself as an interceptor in relation to flows of hair that exceed her and exceed her case and these flows of hair are themselves coded according to very different codes: widow code, young girl code, married woman code, etc. This is ultimately the essential problem of coding and of the territorialization which is always coding flows with it, as a fundamental means of operation: marking persons (because persons are situated at the interception and at the cutting off [coupure] of flows, they exist at the points where flows are cut off [coupure]).

But, now, more than marking persons--marking persons is the apparent means of operation--coding has a deeper function, that is to say, a society is only afraid of one thing: the deluge; it is not afraid of the void, it is not afraid of dearth or scarcity. Over a society, over its social body, something flows [coule] and we do not know what it is, something flows that is not coded, and something which, in relation to this society, even appears as the uncodable. Something which would flow and which would carry away this society to a kind of deterritorialization which would make the earth upon which it has set itself up dissolve: this, then, is the crisis. We encounter something that crumbles and we do not know what it is, it responds to no code, it flees underneath the codes; and this is even true, in this respect, for capitalism, which for a long time believed it could always secure simili-codes; this, then, is what we call the well-known power [puissance] of recuperation within capitalism--when we say recuperate we mean: each time something seems to escape capitalism, seems to pass beneath its simili-codes; it reabsorbs all this, it adds one more axiom and the machine starts up again; think of capitalism in the 19th century: it sees the flowing of a pole of flow that is, literally, a flow, the flow of workers, a proletariat flow: well, what is this which flows, which flows wickedly and which carries away our earth, where are we headed? The thinkers of the 19th century have a very strange response, notably the French historical school: it was the first in the 19th century to have thought in terms of classes, they are the ones who invent the theoretical notion of classes and invent it precisely as an essential fragment of the capitalist code, namely: the legitimacy of capitalism comes from this: the victory of the bourgeoisie as a class opposed to the aristocracy.

The system that appears in the works of Saint Simon, A. Thierry, E. Quinet is the radical seizure of consciousness by the bourgeoisie as a class and they interpret all of history as a class struggle. It is not Marx who invents the understanding of history as a class struggle, it is the bourgeois historical school of the 19th century: 1789, yes, it is a class struggle, they are struck blind when they see flowing, on the actual surface of the social body, this weird flow that they do not recognize: the proletariat flow. The idea that this is a class is not possible, it is not one at this moment: the day when capitalism can no longer deny that the proletariat is a class, this coincides with the moment when, in its head, it found the moment to recode all this. That which we call the power [puissance] of recuperation of capitalism, what is it?

[It consists] in having at its disposal a kind of axiomatic, and when it sets upon [dispose de] some new thing which it does not recognize, as with every axiomatic, it is an axiomatic with a limit that cannot be saturated: it is always ready to add one more axiom to restore its functioning. When capitalism can no longer deny that the proletariat is a class, when it comes to recognize a type of class bipolarity, under the influence of workers‘ struggles in the 19th century, and under the influence of the revolution, this moment is extraordinarily ambiguous, for it is an important moment in the revolutionary struggle, but it is also an essential moment in capitalist recuperation: I make you one more axiom, I make you axioms for the working class and for the union power [puissance] that represents them, and the capitalist machine grinds its gears and starts up again, it has sealed the breach. In other words, all the bodies of a society are essential: to prevent the flowing over society, over its back, over its body, of flows that it cannot code and to which it cannot assign a territoriality.

Need, scarcity, famine, a society can code these, what it cannot code, is when this thing appears, when it says to itself: what is up with these guys? So, in a first phase, the repressive apparatus puts itself into motion, if we can‘t code it, we will try to annihilate it. In a second phase, we try to find new axioms which allow it to be recoded for better or worse.
A social body is well defined as follows: there is perpetual trickery, flows flow over from one pole to another, and they are perpetually coded, and there are flows that escape from the codes and then there is the social effort to recuperate all that, to axiomatize all this, to manipulate the code a little, so as to make room for flows that are also dangerous: all of a sudden, there are young people who do not respond to the code: they insist on having a flow of hair which was not expected, what shall we do now? We try to recode it, we will add an axiom, we will try to recuperate [it] but then [if] there is something within it that continues not to let itself be coded, what then?

Anna Munster. Materializing New Media: Embodiment in Information Aesthetics. Hanover: Dartmouth, 2006. 256pp. $23.89 (pbk also available in cloth) (978-1-58465-558-9).

[1] Anna Munster, in Materializing New Media, suggests that the body still has a place in a digital world. She discusses the mind body duality inherited from Cartesian modes of thinking. This binary privileges the mind over the body, or the digital over the physical. The digital emphasis on information encourages the domination and subjugation of the physical by the mental. This privileging leads to a notion of the posthuman where antihumanism barely conceals antimaterialism. The superior positioning of the machine and intellect gives technology a utopian and transcendental place. The machine provides the means to reconfigure human biology digitally—to remake the human, to perfect it by moving beyond embodiment. Munster’s book addresses the problems of a digital culture stuck in these Cartesian modes of thinking where binary logic forces a series of oppositions between mind and body, intellectual and physical. Because the theoretical underpinnings of the sciences influence new digital technologies, previous knowledge systems and conceptions that promoted the disembodied self have passed on their beliefs to digital theory which subsequently functions as influencing and being influenced by society and culture. Munster proposes a more flexible theory of the machine using baroque theory. This theory allows interconnections between the material, social, political, economic, and aesthetic spheres.

[2] Munster argues for a broader complication of information theory through a concept of the digital as baroque. The digital unfolds genealogically from differential relationships between the physical and the technological. Baroque theory places the binary pairs that inhabit digital culture into forces impinging upon each other rather than excluding each other. The convergence and divergence of these areas produces infinite mutating outcomes. The differential and its folding become the key element to her theory. Specifically in chapter one, Munster’s discussion of the baroque presents an organized and folded structure of matter, although differentiated between its parts, yet connected and separated continuously. „The fold entwines two important issues for information aesthetics: the production of contemporary embodiment—the corporeal experiences of living in and through information culture—and the relation of this to its aesthetic, epistemological and ontological genealogies“ (31). 1900 minus 1.-cos nos,-

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« Il y a tant d‘aurores qui n‘ont pas encore lui. »

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Signification de la folie dans l‘histoire de l‘humanité. — Si, malgré ce formidable joug de la « moralité des mœurs », sous lequel toutes les sociétés humaines ont vécu, si — durant des milliers d‘années avant notre ère, et encore au cours de celle-ci jusqu‘à nos jours ( nous habitons nous-mêmes, dans un petit monde d‘exception et en quelque sorte dans la zone mauvaise ) — des idées nouvelles et divergentes, des appréciations et des jugements de valeur contraires n‘ont jamais cessé de surgir, ce ne fut cependant que parce qu‘ils étaient sous l‘égide d‘un sauf-conduit terrible : presque partout, c‘est la folie qui aplanit le chemin de l‘idée nouvelle, qui rompt le ban d‘une coutume, d‘une superstition vénérée. Comprenezvous pourquoi il fallut l‘assistance de la folie ? De quelque chose qui fût aussi terrifiant et aussi incalculable, dans la voix et dans l‘attitude, que les caprices démoniaques de la tempête et de la mer, et, par conséquent, aussi dignes qu‘eux de la crainte et du respect ? De quelque chose qui portât, autant que les convulsions et l‘écume de l‘épileptique, le signe visible d‘une manifestation absolument involontaire ? De quelque chose qui parût imprimer à l‘aliéné le sceau de quelque divinité dont il semblait être le masque et le porte-parole ? De quelque chose qui inspirât, même au promoteur d‘une idée nouvelle, la vénération et la crainte de lui-même, et non plus des remords, et qui le poussât à être le prophète et le martyr de cette idée ? — Tandis que de nos jours on nous donne sans cesse à entendre que le génie possède au lieu d‘un grain de bon sens un grain de folie, les hommes d‘autrefois étaient bien plus près de l‘idée que là où il y a de la folie il y a aussi un grain de génie et de sagesse, — quelque chose de « divin », comme on se murmurait à l‘oreille. Ou plutôt, on s‘exprimait plus nettement : « Par la folie, les plus grands bienfaits ont été répandus sur la Grèce », disait Mari.-cos.-


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Ptchelka et Mouchka
L‘une des chiennes du Spoutnik 6, image de la CIA

Ptchelka (Пчёлка, « petite abeille ») et Mouchka (Мушка, « petite mouche ») passèrent une journée en orbite à bord de Spoutnik 6 le 1er décembre 1960. Elles étaient elles aussi accompagnées « d‘autres animaux », de plantes et d‘insectes.

En raison d‘une erreur de navigation, leur capsule se désintégra pendant la rentrée atmosphérique le 2 décembre ; toutes deux périrent. Mouchka était un des trois chiens entraînés pour le vol du Spoutnik 2 (et avait été utilisée pour des expériences sur Terre), elle n‘y participa pas car elle refusait de manger comme il le fallait.

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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…

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Captain Krougge cctv4://en.wikipedia/HMS^Arab1798 and Heroin Paul-Roosen Iwan.

The Birmingham School: The Subcultural and the Hegemonic

[11] Since the establishment of the Center for Contemporary Cultural Studies at Birmingham University in Britain in 1964, cultural studies has been gradually institutionalized as a legitimate field of knowledge, especially for understanding cultural formations within Western capitalist countries. [24] The scholars associated with the Center for Contemporary Cultural Studies at Birmingham systematically investigated subcultures as representing both a new problem of social justice and a new theoretical issue for addressing cultural formations in a capitalist society like Britain in the period after World War II. Under the influences of British Marxist critics (Raymond Williams, E. P. Thompson, and Richard Hoggart) and continental theorists such as Louis Althusser, Antonio Gramsci, and the early work of Roland Barthes,[25] they produced a series of important publications, including Stuart Hall and Tony Jefferson’s edited volume, Resistance Through Rituals: Youth Subcultures in Post-War Britain, [26] Geoff Mungham and Geoff Pearson’s edited anthology, Working-Class Youth Culture, [27] Paul Willis‘ Profane Culture, [28] and Dick Hebdige’s Subculture: The Meaning of Style. [29] These books represent the Birmingham School’s distinguished contribution to cultural studies by establishing subculture as a major area of inquiry.

[12] For the scholars of the Birmingham School, subculture provides a lens for understanding certain contradictions of sociocultural change in a capitalist society. In post-war Britain, for example, subcultures became tied to working class youth culture. In 1972, Phil Cohen, on the basis of his research on London’s East End, defined a (youth) „subculture“ as a „compromise solution between two contradictory needs: the need to create and express autonomy and difference from parents, and by extension, their culture; and the need to maintain the security of existing ego defenses, and the parental identifications which support them.“ (30) In Cohen’s analysis, subcultural styles, such as the mod, teddy boy, and skinhead styles, were interpreted as attempts to mediate between experience and tradition, the familiar and the novel. Cohen understood subcultures as a kind of symptom of a working class in decline – that is, his belief that when working-class communities were undergoing change and displacement in the 1950s and 1960s, or when the ‚parent culture‘ was no longer cohesive, working-class youth responded by becoming subcultural, and this set the agenda for the Birmingham School as reflected in the four books mentioned earlier.

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