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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!
•Owen
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Total Topics: 25
Total Posts: 263

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.

Because of our new ability ……

Yo M|tele Raps.z OS 13.1 Jennifer Rush FAP-rosso Rom 1990

i

deathdog//duckduckgo.com/?q=opensuse+13.1+mpeg1+layer+mp3

i

Veteransz Skinhead overseize 6,6 ft only bois Inn…please OS|Ramadan 12:27 Chat by BummerHosting.com 5.0, Build #702
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„This soundcloud.co.comoon/pages/copyrightIngleland womyns Rugbi|i:stan of color.-*“

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blue papers------never give a Jagermeista kyius.-Rom*

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http://chambers.co.uk/search.php-goodsave5.-cos nos.-damme Harleem green trust 23 Gotebourrough Barabaraaszzzz…waters.-

http://chambers.co.uk/search.php?query=hetero&title=21st|Haru|µn Scar|uum.*

And all lovely highly amused anew seculair, please….

No money, no Crew fascist fashion St.Paul,-sz‘-snails Asea Sir.-

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100 years Turki|ya out of Arab|°Lizenzentzugsverfahren Hamburger SV‘.-cos nos.-double books blogsport.d

Rechtsanwalt-cost and public opinion ‚Gemeindewesen‘.-

It occurs to me that with artistic creations (and I include pulp fiction, even Mills and Boon, in that), every new creation must have something that differs from existing works, if it is to sell and be admired. Further, that can‘t just be a trivial thing, like the protagonist’s name.

A computer program is a pattern, that can generate patterns as output. Humans are good at recognising patterns and, as soon as they recognise a creation as having the same essential pattern as that of another, the accusation of plagiarism (or just lack of originality) goes up.

So I suppose the challenge for the writer of computer programs to generate novels or music is to make it complex enough that the pattern to which it writes is not detectable by most humans. That is of course difficult because it is a human writing the program, so they have to be able to see the pattern, but most other people must be unable to see it. That doesn‘t necessarily mean it’s impossible, just very difficult.

-------------

What would have been made clearer be refering to Turing Machines and the Halting Problem? What haydar wrote, was after all, „Some scholars (e.g. Penrose & Lucas) have argued that human minds are unlike machines using Godel’s Theorem“. One such argument from Lucas is to be found in „Minds, Machines and Gödel“, Philosophy, XXXVI, 1961, pp.(112)-(127) where Lucas wrongly claims:

Symbol question

I haven‘t been able to find this anywhere, so I apologize for such a basic question. What does „‚“ mean in logic? for example: „If it were that A, then it would be that C‘ is true if and only if C is true at the selected A-world.“

What’s the difference here between C||0′ and C||O.-cosa nostra.-

Bela

11|²11 Germany surrenders, r°|æ|paration value standarts -Kunst‘ Bioethic & realm of EurophanaTT:ism allies of Defamation Union [|4|]

Mali Masjid

Mourning is a process of decathexis, or separation from the lost object or person, which frees up psychic energy to reconnect with other things and people. Mourning also enables the mourner to retain an image of the lost object or person as a guiding force.

The monumental function of architecture included mourning, understood as the collective version of the psychology of identification—the formation of the superego in an individual through the internalization (introjection) of ego-ideals. Monumentality was responsible for maintaining a sense of national identity from one generation to the next (hence the mourning by one generation for the loss of the previous generation, back to the Founding Fathers). (Ulmer, Lusitania 10)

----------------------------------------------------------

Paradoxically, death and loss allow for life. The philosopher Peter Steeves discusses this paradox in Heidegger’s work. In the river Lethe, living things are made to forget as they cross over. Logos is understood as truth, but literally it is the unforgotten. Heidegger is concerned about what we are forgetting when we remember something else. The Enlightenment created a situation in which the lights are always on and there is no sleep. When everything is in books and nothing is forgotten, there is no wisdom, only information.

This is the risk of perpetual wakefulness, perpetual life: madness. And it is the legacy of the Renaissance. With light shown everywhere—the light of reason, the stage set for the Enlightenment’s light of knowledge—the Dark Ages were over, but at what cost? With the lights always on, no one ever sleeps. How can one conceal oneself before that which never sets? Knowledge at all costs, the banishment of forgetting. It was, as well, the era of movable type, the era of the book: everything would be stored, nothing would be forgotten again. The conceit of the Renaissance was in thinking aletheia, thinking that the truth is found only in the light, in the unconcealing. But aletheia produces insomnia. The light of Reason never dims, and we grow weary. The persistence of memory leads only to warped time, barren landscapes, and madness. (Steeves 191)

As Steeves reminds us, there is some benefit to the living in loss and death. The implementation of the monument to lost data aims to give mourners back some psychic energy so that we can accept loss and connect to the world as it is now.

15 The how of memorializing—theorizing, designing, and implementing new monuments and mourning practices—constitutes the bulk of Ulmer’s book and is the focus of the present essay devoted to the implementation of a particular monument: a monument to lost data. Implementation requires an understanding of monuments‘ social and informational structures.

16 Monuments may contain elements of historical narrative or arguments about right and wrong, but these things alone do not make a monument. A monument is a special kind of archive that makes possible the transformation of loss into sacrifice. A sacrifice is a loss on behalf of something, usually abstract („our soldiers died for our freedom“). A monument may designate a loss as a sacrifice whether or not it would have been understood as such by the dead or by the grieving (e.g. those early Pilgrims who died in their settlements could not have considered themselves sacrifices on behalf of an American nation that did not yet exist, yet schoolchildren are taught that their sacrifice was essential to the future of the nation).

17 The history of monuments reveals transformation and adaptation. Alois Riegl, charged with creating policy related to monuments in the Austro-Hungarian Empire, „traced a historical development from the ‚intentional monument‘ whose significance is determined by its makers, to the ‚unintentional monument,‘ a product of later events.“ (Nelson and Olin 2). In the United States, we have examples of each: the Vietnam Veterans‘ Memorial Wall and Ground Zero of the WTC attacks. Nelson and Olin make the point that we are seeing, increasingly, examples of the latter. Ulmer’s work suggests that there is more we can invent.

18 One type of intentional monument Ulmer suggests is an „asterisk“ (Ulmer, Lusitania 11). The asterisk is attached to an existing monument.

1) The genre for electronic monuments [is] defined as follows: a) select an existing monument, memorial, celebration; b) select an organization, agency, or other official body as the recipient of the consultation; c) select a theory as the source for the rationale; d) include electronic technology in some way. The new monument is an electronic „asterisk“ noting a revision of the existing monument. (Ulmer, Lusitania 11)

------------------------------------Hallo NS-Luth---------------------------aborta-----Spitzentech-----screen filth and Vintage visual[s²]-

Bela

Knittel-Rosemari Petreeinszesta

http://last.fm/listen/globaltags/tuareg

Ashton fuck off….

„Ick bn stooltz een punkt punkt punkt zu seinne“.-

i

Bel
… still support Duncan 1866.-cos nos.-

FELLOW CRAFT, OR SECOND DEGREE.

I SHALL omit the ceremonies incident to opening a Lodge of Fellow Crafts, as they are very similar to those employed in opening the First Degree, and will be explained hereafter more
COMPASSES PLACED IN A LODGE OF FELLOW CRAFT MASONS, ‚‘ONE POINT ELEVATED ABOVE THE SQUARE.'‘ (See Note B.)
COMPASSES PLACED IN A LODGE OF FELLOW CRAFT MASONS, ‚‘ONE POINT ELEVATED ABOVE THE SQUARE.'‘ (See Note B.)
clearly to the reader. Five are required by Masonic law to make a legal Lodge of Fellow Crafts, viz.: Worshipful Master, Senior and Junior Wardens, Senior and .Junior Deacons; yet seven, besides the Tyler, generally officiate, and take their seats as in the Entered Apprentice Degree. (See Plate, page 8.)

When the Lodge is opened on the Fellow Craft Degree, the altar is arranged as represented in the accompanying engraving.

We will suppose the Lodge to be opened on the Fellow Craft Degree, and Mr. Gabe, who has previously taken the degree of Entered Apprentice, and been elected to that of Fellow Craft, is in the ante-room in waiting. The Master, being aware of this fact, will say:

p. 59

W. M.--Brother Junior Deacon, you will take with you the necessary assistance and repair to the ante-room, where there is a candidate in waiting for the second degree in Masonry; and when you have him prepared, make it known by the usual sign.

The Junior Deacon, with the two Stewards accompanying him, steps to the centre of the Lodge, makes the duegard and sign of a Fellow Craft, and passes out of the Lodge into the ante-room. (For duegard and sign see Figs. 3 and 4, page 17.)

J. D.--Well, Brother Gabe, you will have to be prepared for this Degree as all have been before you. You, of course, can have no serious objection?

Brother Gabe.--I have not.

J. D.--Then you will take off your boots, coat, pants, vest-necktie, and collar; and here is a pair of drawers, unless you have a pair of your own. Now you will slip
your right arm out of your shirtsleeve, and put it through the bosom of your shirt, that your right arm and breast may he naked.

The Deacon here ties a hoodwink, or hand-kerchief, over both eyes. (In the time of Morgan, it was the usage to cover only one eye.) The Junior Deacon then ties a rope, by Masons called a cable-tow, twice around his arm. (Formerly, the rope was put twice round the candidate’s neck.) Some Lodges follow the old custom now, but this is rather a rare thing. The reader will, however, do well to recollect these hints, as they are particular points.

The right foot and knee of the candidate are made bare by rolling up the drawers, and a slipper should be put on his left foot. This being accomplished, the candidate is duly and truly prepared. (See engraving.)

The Deacon now takes the candidate by the arm, and leads him forward to the door of the Lodge; and upon arriving there he gives three raps, when the Senior Deacon, who has taken his station on the inside door of the Lodge, reports to the Master as follows:

S. D.--Worshipful Master (making the sign of a Fellow Craft), there is an alarm at the inner door of our Lodge.

W. M.--You will attend to the alarm, and ascertain the cause.

p. 60

The Deacon gives three raps, which are responded to by the Junior Deacon, and answered to by one rap from the Senior Deacon inside, who opens the door, and says:

S. D.--Who comes here?

J. D. (conductor.)--Brother Gabe, who has been regularly initiated as Entered Apprentice, and now wishes to receive more light in Masonry by being passed to the degree of Fellow Craft.

S. D. (turning to candidate.)--Brother Gabe, is it of your own free-will and accord?

Candidate--It is.

S. D.--Brother Junior Deacon, is he duly and truly prepared, worthy and well qualified?

J. D.--He is.

S. D.--Has he made suitable proficiency in the preceding degree?

J. D.--He has.

S. D.--And properly vouched for?

J. D.--He is.

S. D.--Who vouches for him?

J. D--A brother.

S. D.--By what further right, or benefit, does he expect to gain admission?

J. D.--By the benefit of a pass.

S. D.--Has he that pass?

J. D.--He has it not, but I have it for him.

S. D.--Advance, and give me the pass. (Some say, advance the pass.)

Junior Deacon whispers in the Senior Deacon’s ear the pass-word, „Shibboleth.“

S. D.--The pass is right. You will wait with patience until the Worshipful Master is informed of your request, and his answer returned.

The Senior Deacon then closes the door, and repairs to the centre of the Lodge, before the Worshipful Master in the east, and sounds his rod twice on the floor, which is responded to by the Master with his gavel, when the same interrogations and answers are repeated by the Master and Deacon as at the door. The Master then says:


--------------------------------------------------

Bowie u² Chinese ‚Wunder|n|mallah jr.“²³W. M--Let him enter, in the name of the Lord, and be received in due form.

The Senior Deacon then takes the square from the altar, and, repairing to the door, he opens it, and says:

S. D.--Let him enter in the name of the Lord, and be received in due form.

The Junior Deacon advances through the door, followed by the

p. 61

two Stewards, when the Senior Deacon stops them by placing the angle of the square against the candidate’s right breast.

S. D. (pressing square against candidate’s breast.)--Brother Gabe, on entering this Lodge the first time you were received on the points of the compass: I now receive you on the angle of the square, which is to teach you that the square of virtue should be the rule and guide of your conscience in all future transactions with mankind.

The Senior Deacon now takes the candidate by the right arm, followed by the Stewards, and conducts him twice around the Lodge, counting from the Junior Warden’s station in the south, during which time the Master reads the following passage of Scripture:

„Thus he showed me: and behold, the Lord stood upon a wall made by a plumb-line, with a plumb-line in his hand. And the Lord said unto me, Amos, what seest thou? And I said, A plumb-line. Then said the Lord, Behold, I will set a plumb-line in the midst of my people Israel; I will not again pass by them any more.“--Amos vii. 7, 8.

Content long mail avant letre ius sangui Silver Bullet Dolphin cupboard content ‚Nymph‘-Ghetto

Bronx*East-Islamabad Rawal-€ … freiwillig.-http://fcstpauli.com/home/search?query=Islam

---------------------------------------------

u

Zephaniah 2 & Ami Bourghess

Septuagint: |2|² – assemble a term of grameir Plut|Democrazy

1 συνάχθητε καὶ συνδέθητε τὸ ἔθνος τὸ ἀπαίδευτον

10 αὕτη αὐτοῖς ἀντὶ τῆς ὕβρεως αὐτῶν διότι ὠνείδισαν καὶ ἐμεγαλύνθησαν ἐπὶ τὸν κύριον τὸν παντοκράτορα
-------------------------

6 ‏וְֽהָיְתָ֞ה חֶ֣בֶל הַיָּ֗ם נְוֹ֛ת כְּרֹ֥ת רֹעִ֖ים וְגִדְר֥וֹת צֹֽאן׃
7 wəhāyâ ḥeḇel lišə’ērîṯ bêṯ yəhûḏâ ‘ălêhem yirə‘ûn bəḇātê ’ašəqəlwōn bā‘ereḇ yirəbāṣûn kî yifəqəḏēm yəhwâ ’ĕlōhêhem wəšāḇ šəḇûṯām šəḇîṯām:

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Akbar a* ideal social, without gramma endings of Mum
Dativ/Genitiv-parachute….

Vulgate (Latin) and polypassport Organized crime women sorrow ‚NGO‘-well know for a Visa up 10k,.current Berlin-Pakistan|af af af surgico…Sophie.-

5 Væ qui habitatis funiculum maris, gens perditorum!
verbum Domini super vos, Chanaan, terra Philisthinorum;
et disperdam te, ita ut non sit inhabitator.

6 Et erit funiculus maris requies pastorum, et caulæ pecorum;

7 et erit funiculus ejus qui remanserit de domo Juda: ibi pascentur,
in domibus Ascalonis ad vesperam requiescent,
quia visitabit eos Dominus Deus eorum,
et avertet captivitatem eorum.

----------------------------------------------------

Love ya….


Bel

Magister A.) & filth translation Arab ashur foreign fuck tha polis| Exodus è un romanzo scritto nel 1958 dall‘americano Leon Uris

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.

To all beggars on Ice,..this is Ingleland not KKK for ya women kinda fucks.-

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…..

---------------------

ISO don‘t and will never work on semitics ante semitism ’sorrow deathbread fucks‘-ohne Gummi.-

Bela

Onkel Otto dogme95.dk/dogme-films/

The goal of the Dogme collective is to purify filmmaking by refusing expensive and spectacular special effects, post-production modifications and other technical gimmicks. The filmmakers concentrate on the story and the actors‘ performances. They believe this approach may better engage the audience, as they are not alienated or distracted by overproduction. To this end, Lars von Trier and Thomas Vinterberg produced ten rules to which any Dogme film must conform. These rules, referred to as the „Vow of Chastity,“ are as follows DC of color ‚Blair witch‘ sex work.-

Shooting must be done on location. Props and sets must not be brought in (if a particular prop is necessary for the story, a location must be chosen where this prop is to be found).
The sound must never be produced apart from the images or vice versa. (Music must not be used unless it occurs where the scene is being shot.)
The camera must be hand-held. Any movement or immobility attainable in the hand is permitted.
The film must be in colour. Special lighting is not acceptable. (If there is too little light for exposure the scene must be cut or a single lamp be attached to the camera).
Optical work and filters are forbidden.
The film must not contain superficial action. (Murders, weapons, etc. must not occur.)
Temporal and geographical alienation are forbidden. (That is to say that the film takes place here and now).
Genre movies are not acceptable.
The film format must be Academy 35 mm.
The director must not be credited.

gk

Sieger der Geschichte. Auschwitz im Spiegel der Geschichtswissenschaft und Geschichtspolitik der DDR
In: AG Antifa/Antira im Stura der Universität Halle

Als der Blick der ostdeutschen Öffentlichkeit durch die Gedenkfeierlichkeiten zum 50. Jahrestag der so genannten Reichskristallnacht erstmals in größerem Maßstab auf die Pogrome des Jahres 1938 gelenkt wurde, erschien es zahlreichen Beobachtern, als habe die DDR die Juden und die Geschichte der Verfolgungen überhaupt erst zu diesem Zeitpunkt entdeckt. [1] Dieser Eindruck ist zugleich falsch und richtig. Falsch ist er, weil sich die wissenschaftliche, literarische und journalistische Auseinandersetzung mit dem Holocaust [2] – gemessen an der Stagnation der 50er Jahre – seit 1960/61 in einem stetigen Aufwärtstrend befand. Richtig hingegen ist auch, dass alle Beschäftigung das staatliche Desinteresse an der Diskriminierung, Entrechtung und schließlichen Ermordung der europäischen Juden bis zur Mitte der 80er Jahre nur äußerst unzureichend zu kaschieren vermochte. Die Auseinandersetzungen wurden zum Großteil nicht um der Opfer oder der Artikulation der Trauer und Fassungslosigkeit willen geführt, sondern maßgeblich aus realpolitischen Erwägungen heraus. Analog zur Veränderung der innen- und außenpolitischen Situation, in der sich die DDR befand, waren gleichzeitig auch die Intensität und die Qualität der Beschäftigung mit dem Massenmord Wandlungen unterworfen.
Diese Wandlungen sowie Kontinuitäten im Umgang der DDR mit Auschwitz sollen im Folgenden beschrieben werden. Darüber hinaus soll versucht werden, die staatlichen Vorgaben und Voraussetzungen, die den Umgang mit dem Massenmord bestimmten, die politischen und ideologischen Funktionen sowie die Auswirkungen der in der DDR gepflegten Erinnerung zu skizzieren.

1. Die Auseinandersetzung mit Auschwitz

THE FREEDOM OF THE RULES

The idea behind the Dogma films a series of clearly defined rules, which limit the director s possibility to lose himself in technique and fancy fine-tuning are an extension of the work methods Mogens Rukov has built up at the film school. The rules of the game are the key, because if you make rules, the ideas come storming out.

When the fantasy becomes frameless, it becomes homeless , says Rukov.

While we speak, Thomas Vinterburg comes into the office to get his jacket. Then he looks for his car keys. And then he looks for his cigarettes. When his possessions are collected and Vinterburg has left, Rukov points to a whiteboard at the end of the room. It is here that Rukov and Vinterburg work on their next film each day. The working title is Pillen (The Pill). They have drawn a timeline on which various actions take place. Otherwise, they pace around and figure out what else should happen.

But Rukov doesn t want to go into more detail, because the idea is so simple and so genius in it s dynamics that it could easily be stolen. Therefore a legal researcher has been set to work to determine that Rukov and Vinterburg came up with the idea first. The same process will soon take place in the U.S., so that the film is also secure over there. These days, says Rukov, it is the ideas that are precious.

ALUMNI DAYLucretias ||two.-cos nos.- Thomas Eckes: „Ambivalenter Sexismus und die Polarisierung von Geschlechterstereotypen“, In: „Zeitschrift für Sozialpsychologie“, 32(4), 2001, S. 235-247

Arnold Hinz: „Geschlechtsstereotype bei der Wahrnehmung von Situationen als `sexueller Missbrauch` Eine experimentelle Studie“; In: „Zeitschrift für Sexualforschung“ 2001; 14: 214-225

Christine Künzel: „Zwischen Fakten und Fiktionen: Überlegungen zur Rolle des Vorstellungsvermögens in der richterlichen Urteilsbildung“

Heidenröslein

Sah ein Knab‘ ein Röslein stehn,

Röslein auf der Heiden,

war so jung und morgenschön,

lief er schnell, es nah zu sehn,

sah’s mit vielen Freuden.

Röslein, Röslein, Röslein rot,

Röslein auf der Heiden.

Knabe sprach: Ich breche dich,

Röslein auf der Heiden!

Röslein sprach: Ich steche dich,

daß du ewig denkst an mich,

und ich will’s nicht leiden.

Röslein, Röslein, Röslein rot,

Röslein auf der Heiden.
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Daß erwachsene Menschen ihre sexuellen Wünsche auch auf Kinder richten, und dies gar
nicht selten, das ist heute bekannter denn je. Die Sexualwissenschaft hält vier Optionen bereit,
um derartige Handlungen zu untersuchen:
-
Kontrolltheoretisch:
Die kriminologischen und psychiatrischen Ansätze machen den
Löwenanteil aller Veröffentlichungen aus, weit über neunzig Prozent.
-
Biographisch:
Hier interessieren der Lebensweg eines Pädophilen und die seelische
Funktion seiner sexuellen Orientierung ‚Befreiuung von‘.-
-
Interessenten freundlich: Diskurstheoretisch:
Durchleuchtet wird die Art und Weise, wie mit der Pädophilie
gesellschaftlich umgegangen wird, als „Erregte Aufklärung“ (Katharina) oder
als soziales Problem „sexuell gefährdetes Kind“ (Michael ‚ES‘).
------------------Stefan-Zweig--------------FAP 1990 rosso------------------

Fast völlig fehlt eine fünfte Option, die sich außerhalb der Rahmung durch ein Strafverfahren,
eine Therapie, des Sichverteidigens oder der metasexuellen Analyse bewegt. Dieser neue An-
satz müßte, schwierig genug, das sexuelle Geschehen selbst durchleuchten. Das hat bislang
nur Theo Sandfort für die Sicht der Kinder getan, und das unternimmt unser Vorhaben für die
Sicht der Männer.
Die oberste Richtschnur aller dieser Denkansätze lautet: Die sexuelle Selbstbestimmung
des Kindes ist zu achten und zu schützen. Das schafft ein gewisses Maß an Gleichklang mit
dem Strafrecht und mit einer kräftigen Strömung des Zeitgeists. Im einzelnen zieht man aber
recht verschiedene Konsequenzen aus dem Grundsatz der Autonomie. Hier entfernen sich die
genannten Optionen schnell voneinander. Einig ist man dann nur noch darin, die
interessentenfreundliche Richtung abzulehnen. Sich mit einem einfachen Konsens zu be-
gnügen, nach dem Motto …sie hat ja gesagt – das ist in der Tat allzu naiv. Ich würde das Ja
eines Kindes ernst nehmen, aber erst, nachdem ich weiß, worauf genau es sich bezieht und
wie es zustande gekommen ist.
Nach der herrschenden Linie kann es einen Konsens für pädosexuelle Handlungen nicht
geben.

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