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On the Very Existence of Formal Fallacies

Argument A

1. If P, then Q

2. Q

--> P

The above is the putative fallacy of affirming the consequent. If there are any formal fallacies, then presumably this is a formal fallacy superperZEN.-

http://al-archive.lnxnt.org/?s=Schlachtzug …

Congregating Women: Reading 3rd Wave Feminist Practices in Subcultural Production
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[1] In her article, „Second-Hand Dresses and the Role of the Ragmarket,“ Angela McRobbie points to the lack of attention that early subcultural theorists gave to the role of economics in their studies of British subcultures. „Sociologists of the time perhaps ignored this social dimension because to them the very idea that style could be purchased over the counter went against the grain of those analyses which saw the adoption…of punk style as an act of creative defiance far removed from the mundane act of buying“ (136). That young women played important roles as „subcultural entrepreneurs,“ often buying and selling secondhand clothes at stalls in Camden Lock, McRobbie suggests, may have contributed to this exclusion. As she explains, „…the more modest practices of buying and selling have remained women’s work and have been of little interest to those concerned with youth cultural resistance“ (137). This oversight, McRobbie argues in a later essay, „Shut Up and Dance: Youth Culture and Changing Modes of Femininity,“ has resulted in a lack of analyses that consider the social and political role that consumerism can play in post World War Two subcultures in Great Britain especially its resistant aspects such as the recycling of ‚retro‘ clothes that acts among other things „a counterpoint to overpriced high street fashion“ (162).

[2] In a similar spirit, I would like to investigate several sites of current Third Wave feminist subcultural production that illustrate how subcultural entrepreneurs utilize the language and technological practices of the market in ways that counter dominant values often associated with selling and distributing goods such as profit, efficiency, and marketability. To do this, I will first analyze how DIY, or do it yourself, practices contribute to the establishment of an alternative economy and then reveal how contemporary feminist thought is communicated through the production and distribution of women-oriented goods, particularly zines. Most often this economy is based on the buying, trading, and distributing of print zines, but it also includes music production such as compilation tapes and CDs as well as patches, stickers, T-shirts, soaps, washable menstrual pads, chapbooks by women of color, and informational brochures. Many of these items are found at women-run web sites like Pisces Catalog, Frida Loves Diego, and Grrrl Style Distro. Some cater to specific niches such as Noemi Martinez’s La Tiendita, a web site that distributes products by women of color, while others are geared towards women’s health and body issues such as the web site Blood Sisters Project, whose aim is „generating more creative projects to raise awareness surrounding menstrual girl-body politics.“

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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 …

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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.

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Notice that this interpretation of observation allows that the text may be literal or figurative.

As such, they become transcendent to both culture and time. But, what is commonly valued by one culture is not necessarily valued by another, and it can be considered that a closed local system of a given time, will become another culture, by an evolution, or revolution of sorts, when becoming part of a much larger community(expanding culturalism; globalization).

The trick, then, it seems, is to generate a set of morals and ethics which can transcend culture and time, and remain relevant. With the Abrahamic religions, at least, there are moral codes which obviously do not, since they are still extant within the text, but are often(perhaps even most often) overlooked, ignored, marginalized, or otherwise cherry-picked into oblivion, in practice. Forcing raped women into marriage with their rapist, stoning to death disobedient children, stoning to death those who „work“ on the Sabbath, etc are some examples of this.

psychotick wrote:

You can judge that one group’s morals or one time period’s morals are better than another, but when you make that judgment you do it according to your own morals and the morals of the society within which you live.

True. Perhaps the best way to avoid such instances in the future would be to codify morals which are culturally irrelevant, or culturally transcendent. That is to say, generating a code of social ethics with global consideration, rather than a set of ethics which are local culturally derived, and attempting to apply them globally.

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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.

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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.

Bel

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
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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

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January 26, 2014
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Falcone.-Rikers isle de France lePen zine.-The Global Resistance Reader provides the first comprehensive account of the phenomenal rise of transnational social movements which have opposed the financial, economic and political hegemony of large international organizations such as the World Trade Organization, World Bank and International Monetary Fund. The conceptual debates, substantive themes and case studies have been selected to open up the idea of global resistance to interrogation and discussion by hormoans and to provide a one-stop source for leftradical money.-

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„Anti-Statists“ vs „Small Governmentalists“ http://en.wikipedia.org/wiki/Ideology#Analysis

A major troubling trend that I have noticed is that the arguments against governments seem to revolve around the connotation of the word. I do agree that not everyone pertains to this frivolous fallacy, but since many of them do, I feel the desire to touch on this issue first.
As a comparison, let us reference the current gun control debates happening all over the country. Some people believe that guns should be regulated, while others do not. But then you have the third crowd suffers from the knee-jerk argument of, „ban all guns!“
The perfunctorily problem with this argument is people refer to the connotation of guns rather than the dictation. In their minds, they see guns as an inherently bad thing because, at a point, they were used inappropriately, so they wish for them all to be removed.
But they ignore the fact that they can also be used for good, and to some people, maintain a good connotation.

What I am trying to bring up here is the connotation of government. Many people look at our current political system and are deeply disgusted in government, and it then sets up a negative connotation for them.
I completely understand why, because our current government systems are surprisingly scandalous and prey on the prejudices of the People in order to gain power.

But since we have a bad government, does that make government inherently bad?
No.

Think of our government as a violently ill patient and the populace as the doctors. In the case of the United States, the doctors are lamentably lethargic and refuse to provide any care for the patient. They only let the patient continue to gradually become more violent and endangering more people.
On the other hand, you have the non-average American. The free thinkers. Some of them, being the anti-statists, believe that the solution to this problem is to put the patient down. Euthanize the problem.

If the judge thinks the jury will be unduly swayed by media coverage, he or she can sequester the jury.

On some level, we just have to be adults about the process, and hope the jury follows the instructions to let the evidence produced in court be a guide. The possible alternative of having a panel of judges pass judgment has its pluses and minuses. Pluses are they could have techniques to be more impartial and immune to press; the minus is that it means the citizens are less involved, and expresses a fundamental distrust and infantilization of the polity.

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