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http://al-archive.lnxnt.org/?s=Pax&submit=go

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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
Resident

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911-Nein mein EleF|Fee blo|*.-Shift Spacebar odo
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 ……

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)

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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)

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Bela

Knittel-Rosemari Petreeinszesta

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

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…..

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

Bela

Red candle Innensenat und MHz – ciao smoker Ceascuu postfascist Europe

Of course the Russki-Bolshevik has immediatly abandone a sex and gender debate .-

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
Crazy Jeans…..

[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.“

The unknown sold deer

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January 26, 2014
politics

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Planet ‚Beine breit‘ Abou Modart Magazin Nicolas Thom|mas [.,..-]NL

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Bla blupphh….schutzDicke Titten auf der Party, dicke Titten im Schwulenzentrum, dicke Titten auf dem CSD. Wir haben es schon öfter vermutet, jetzt fragen wir einfach mal: Ist Fummeltragen sexistisch?.

http://etuxx.com/diskussionen/foo126.php Robertus Ketenensis produced the first Latin translation of the Qur‘an in 1143. His version was entitled Lex Mahumet pseudoprophete („The law of Mahomet the false prophet“). The translation was made at the behest of Peter the Venerable, abbot of Cluny, and currently exists in the Bibliothèque de l‘Arsenal in Paris. According to modern scholars, the translation tended to „exaggerate harmless text to give it a nasty or licentious sting“ and preferred improbable and unpleasant meanings over likely and decent ones. Ketenensis‘ work was republished in 1543 in three editions by Theodor Bibliander at Basel along with Cluni corpus and other Christian propaganda. All editions contained a preface by Martin Luther. Many later European „translations“ of the Qur‘an merely translated Ketenensis‘ Latin version into their own language, as opposed to translating the Qur‘an directly from Arabic. As a result early European translations of the Qur‘an were erroneous and distorted.

-censor flagelates-

Jack makes a request
I am deep in philosophical thought when I hear an odd noise, a bit like sparrows fighting. I ignore it at first. But then I realise it is coming from the other room. It is the sound of the cat sliding his claws down a glass window,

I find him sitting on the back of the lounge, head down, next to his play tunnel. The tunnel is leaning up against the window. He was attempting either to knock it over or climb in.

He looks at me, nods his head twice and merts a certain mert that occurs only when he is interacting with me.

I gain the distinct impression that he is asking me to put the play tunnel down so he can use it.

I throw it down on the floor, he merts again, and races inside.

He played for a minute, and now he is wandering the house, using a quite different mert, the one he uses when he is looking for the other cat. I think he wants someone to play with.

Bel

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MZee ‚….

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1. Language is a part of reality.
2. Reality is dependent on language.
3. All of reality is dependent on a part of reality.

confused….

Just have a look on Schulterblatt ‚book’s frici|iction

Impsteady math |°MAD ‚Tag der Befreiuung‘ Ingles each a realm of name and justice to do so…

Sex, the body, art and aesthetics.

Why is the naked body – or the body – thought of as beautiful, given that the beautiful is usually used to describe nature and art, and that the body has little in common with art or nature (at least to the extent that there is a man:nature dichotomy operative). Is art beautiful because it recalls – or metaphorizes, somehow – the original beauty of the body? Why should the body be beautiful? In fact, does thinking of the body help philosophy to recall the way in which value leads (to) the beautiful? Obviously the bodies of others are valuable to us, in the same way that others are valuable to us, and to the extent that they are contained within their bodies, or simply are their bodies. Are others themselves beautiful; is simply that which is other to us, beautiful, as an evasion of the ennui of the same? Is the different beautiful? (I mean: think of the eroticisation of racial and sexual difference – though still there is the original question here: what is the relationship between the erotic and beautiful?) Are their (the „others‘) bodies therefore beautiful as aesthetic (and can this be reduced here to perceptible?) manifestations of what is valuable? This, of course, goes against most aesthetic theories which focus on art …for its own sake“. How can the body be …for its own sake“, given that is accompanied by affective relationships? Or does the beauty of the body – in the case of unknown model – begin to disappear when it becomes entangled in affective relationships? Do we truly find our spouses, or children, more beautiful than those we don‘t know? Does …knowing“ the body – in the biblical sense as well as the general sense – ruin beauty? Is beauty opposed to familiarity? Is beauty, therefore, negative, always anti-social, in the sense that familiarity relates to reproduction and security, which is pro-social?

Bel

‚*No means nooo….‘°-

http://assoziation-daemmerung.de/dammerung-english/

Hate ya….Ltn. Cm. Datta TT.-