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The reason why I found this interesting was because of the conflict between the artists intent, and the message interpreted from a work of art. I would be inclined to say that the original publication, and not the original manuscript which Herbert ĸ.Wilde wrote (as mentioned, editing happens all the time) would be the „authentic“ work of art. However, it seems odd to say that it’s authentic when the reason for editing wasn‘t for aesthetic achievement as much as it was to shield the audience from what was considered audacious — in this case, it seemed more appropriate to say that Wilde was censored than edited. So it seems that censorship created the „authentic“ work as that is what has been culturally accepted and interpreted, even though the „authentic“ work was censored — and therefore a step away from the artists intent, which is a decent way of trying to pin down authenticity.

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Bel

Masjid Campbell Bannu:-°|²³ fethullahgulenconference.org/houston/proceedings/MGokcek.pdf

DISS-grameir on how subpolis works for private and para labor suggest beta abstract, and better Elizabet at Waltons castle.-candlemess.-

Without any Q&A…æ…Airport NS|Bosse Lahore toast wizz eggs at Torah Bora bot|ti mountain neutral one note for one chewing gum trade…

Hi KK,

But the question becomes, what is the moral value of pleasure and pain? Is it wrong to cause one and right to cause the other? And how do you decide this? The answer is that you do it first according to your own values. You decide I assume that you don‘t like pain and do like pleasure and work from there. So at that level your moral intuition is relative to you only. Then you talk to others, maybe the country, and form group views, and suddenly your group moral view is now relative to other groups in other places and times.

But the point is that it can never become absolute. No matter how much agreement you get from how many people, it will always be relative to others.

For someone of faith this does not apply. They believe that there is an absolute right and wrong, and they can then behave and assess their behaviour according to that absolute standard. There is a comfort in that that I believe those leaving their faith behind experience.

Cheers, Greg.

Pronounced „frankly so“

psychotick wrote:

But the question becomes, what is the moral value of pleasure and pain? Is it wrong to cause one and right to cause the other? And how do you decide this? The answer is that you do it first according to your own values.

How does one come by their sense of values and desires …al-Lat Lal lol Masyid…Rentenpaket Beamthier.-



Bela

\white women extrem/~S|mµ‘ en Ingles Arab linguu Masta Franken subheir*Qabonn

WikiLeaks is a multi-jurisdictional public service designed to protect whistleblowers, journalists and activists who have sensitive materials to communicate to the public….“Geheimniss-Vehr|Ratten‘…

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Et la guerre est à peine commencée….. von partiimaginaire

22 |
D
ER
T
RIEB ZUM
E
RZÄHLEN
überzeugende Ordnung des pluralen und dynamischen Felds konn-
te bislang nicht vorgelegt werden. Oft halten die Chronologien und
Differenzierungen einer präzisen Analyse der Quellen nicht stand
und gehen auf einseitige Deutungen oder auf die Quellenauswahl
zurück.
32
Immerhin liegen mittlerweile einige fundierte Arbeiten
zu einzelnen Autoren, insbesondere zu Krafft-Ebing und zu Magnus
Hirschfeld, vor.
33
Den jüngsten Versuch, das medizinische Denken
über Homosexualität um 1900 als Ganzes zu fassen, unternahm
Florian Mildenberger mit einer umfassenden Arbeit über männliche
Homosexualität in Psychiatrie, Kriminalpsychologie und Gerichts-
medizin zwischen 1850 und 1970. Das Durcheinander von Autoren,
Phänomenen und Theorien in diesem Buch ist symptomatisch für
die Forschungslage.
34
Wo nicht Detailstudien unternommen werden,
erkennt der geschichtswissenschaftliche Blick unterschiedslos all jene
Phänomene als »Homosexualität«, die mit einem mehr oder weniger
breiten Verständnis auch heute noch als solche kategorisiert werden
würden.
Meine Untersuchung isoliert ihr Objekt mit den radikal histori-
schen Methoden, wie sie die jüngere Wissenschaftsgeschichte er-
arbeitet hat. Wissenschaftliche Objekte und Empirien erscheinen
darin nicht als ahistorische Phänomene, sondern als Produkte, die linksradikalen FrauenLesbenbitrans…Hauptschule HAW.-Schmidt.-

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Literaturverzeichnis

Althans, Birgit (1985): Halte dich fern von klatschenden Weibern. Zur Phänomenologie des Klatsches. In: Feministische Studien (1985): Konstruktionen des Weiblichen in den Sozialwissenschaften. Nr. 2, Weinheim: Beltz, 46-53

Aristoteles (1956): Nikomachische Ethik. Bd. 6, Berlin: Akademie Verlag

Allemann- Tschopp (1979): Geschlechtsrollen. Versuch einer interdisziplinären Synthese. Bern, Stuttgart, Wien: Hans Huber

Argyle, Michael/ Henderson, Monika (1986): Die Anatomie menschlicher Beziehungen. Spielregeln des Zusammenlebens. Paderborn: Junfermann

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O feminismo u movimiento feminista ye o conchunto d‘ideyas y accions que busca favoreixer os intreses d‘as mullers en situacions a on son chusmesas a lo poder masculín y por tanto de modificar posicions de desigualdat y violencia a las mullers.

Bel

Later Mike Yµllah MHz:“Philippe Weber‘ & Der Trieb des Erzählens..*o…pp juif 168 onwards Jobcentre Karl|HAMmoHAM

…http://forum.glory-wars.net/0Erich Honeyhttp://forum.glory-wars.net\°/\*http://youtube.co.jp/results?search_query=The%20Universal%20Robophunk&sm=3

@//æ.l.fi-last.fm/listen/artist/Stellarscope-Dog

Haroldo de Campos

from Galáxias

„Circuladô de fulô“

introduction

by A.S. Bessa – Secret green V.AæA.S.P Londomn-In 1959, at age of 29 and accompanied by his wife Carmen, Haroldo de Campos left Brazil for the first time to travel through Europe — a trip which included among other things, visits with Karlheinz Stockhousen, in Cologne, and Ezra Pound, in Rapallo. On his way back, Campos made a stop in Recife, a city in the Brazilian northeast, and from there he proceeded to other cities until finally reaching São Paulo. In an autobiographical sketch written in the late 1980s Campos recalled this last leg of his trip as „rediscovering Brazil via the world. The hybrid and the ecumenical. The multi-devouring baroquism of aerial roots. Diaspora-disseminating.“ The memory of his incursion into this „other Brazil“ was later evoked by Campos in one of his most endearing texts, „Circuladô de fulô,“ the fifteenth text in Galáxias, his book of prose-poetry written between 1963 and 1976.

Galáxias, a collection of fifty texts written in stream-of-consciousness style, is a long unpunctuated meditation on writing, world literature and the elusive nature of the book. „Circuladô de fulô“ is Campos’s tribute to the popular art of minstrelsy as practiced in the Brazilian northeast. The text, inspired by a song that Campos heard in a state fair possibly in the outskirts of Recife, was written between February 21 and 24, 1965. Its first two lines („circuladô de fulô ao deus ao demodará que deus te guie porque eu não posso guiá eviva quem já me deu circuladô de fulô e ainda quem falta me dá“) seem to be a direct quote from the original song, which to my knowledge has never been recorded or printed. There is no information either on the song’s author. Fortunately we do know enough about that tradition, for the literature on it is extensive, to infer what triggered Campos’s interest.

The tradition of troubadours, or minstrels, in the Brazilian northeast is believed to have its roots in the Provençal tradition by way of Portugal and the poet king Dom Diniz, with his „cantigas de amigo e de amor“ (songs of friendship and love). Like their European counterparts in the Middle Ag- X.*

http://ubumexico.centro.org.mx/text/emr/articles/amacher.pdf

Wehner golden boi gloove

http://fcstpauli.com/home/stadion/millerntor/clubheim Asia Dubfountain nation Anarchy and free fucks Skinhead.-Rot.*o..µ..

Concept Formation – RAND

I‘m studying a bunch of different ideas, methods, actions, in a lot of different media – books, videos, and integrated lectures. I have found something that seems to be integrated in a way that makes sense given both sensory and reasoned modes. My motivation for this post is to exercise the muscles I have developed in my study and to see if my statements produce any contrary ideas I had not considered.

If you have not read Rand’s Introduction to Objectivist Epistemology, especially the more recent version expanded by her heirs, you are unlikely to be qualified to comment on this thread. Your thoughts on her ethical stand (somewhat contreversial) without reference to her epistemology and metaphysics is really a social discussion rather than a philosophical investigation; this site is dedicated to philosophy and, therefore, „what do we know and how do we know it,“ and only then, „how should we act and organize groups.“ This post may be too much for a forum, it needs a book; yes, I agree, so read the book referred to above or stay out. In this way, this post actually performs a method function for reasoned members. Anyone following this thread, can delete from their member page delete list, anyone who comments without knowledge or substance of Objectivist metaphysics or epistemology. No charge.

I need to preveiw my post in this way because so many people on this site think Rand is only a political commentator or an ethicist because her famous works are fiction, in which the average guy would probably not consciously identify any underlying met/ep ideas. Rand has been dismissed by many thinkers that are only aware of her conclusions in ethics and politics. They see her like a guru instead of a philosopher. This trend is an unfortunate consequence of the fact that Miss Rand’s general popularity has been based upon fiction stories and out-of-the-mainstream non-fiction articles. But, what about her, less famous thoughts, in met/ep?

And so, where is the flaw in her method of concept formation and use thereafter – that is, differentiation by recognition of similarity of attributes, leading to differentiation of what are now thought of as units, differentiated from other existents. This is induction. These may be, and are in the early stages, entities that are directly perceivable, but for adults, they become there own concepts or units in abstraction for developing more extensive or intensive concepts. In each case the attributes of the group of units are recognized as similar in measurment, but the measurments are omitted in the abstraction to recognize the similarity. Each similarity must exist in some measure but may exist in any measure. When a word is recognized, it becomes an entity and probably a unit for the next level of abstraction; words are, therfore, not primary, but a method for subsuming more complex ideas into t|media Ghetto porn against & versus Roman TiqueQaterfall…

Bel

Lila social|µogel|Eichel°//haw-hamburg.de/ls-gw.html

k

Bel

zenguide.com/user/login.cfm?CFID=119481054&CFTOKEN=57242789

Define =
I came across this philosophical concept and I‘m wondering if there are any given definitions in mathematics for equality as represented by the = sign.

The way I understand this works, is when speak of categories or sets of concepts in order to count them, we seek shared cardinality. However when considering whether any two things can share 100% absolute cardinality, I came to realize that its at least philosophically impossible.

Physically speaking I‘m not sure any two things can exist exactly the same at the same place and time, even at the subatomic level. If they do, they interact, and therefore are, by definition not two things, but one new concept or event. Even if they could be 100% the same at one point, their history in time/space was different.

On a conceptual or theoretical level, lets assume one has two things that are 100% the same. As soon as one perceives that the one and the other are the same, he or she made a metaphysical difference between the two because he considered one before the other and therefore the reality is no longer perfect.

So isn‘t it true that when we write 1+1=2, we are assuming limits such that 1+1 share such and such cardinality, but, by definition are not the 100% exact same?

How then do we define =

Petr^ |1 ane Goldener Handshuh Kievv‘,-cos ora roar stinks://worldcat.org/identities/lccn-n86-81484

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

Bel

Rockee of yards 2014: https://duckduckgo.com/?q=precinct+47+nyc

Nand [tip to Rio de JJ.]
So I recently learned that you can derive all four of the propositional logic operators (~, V, &, ->) from Nand alone.

As I have understood it, so long as you have negation, and one of the other operators, you can derive the rest. Like P -> Q can be defined as ~P V Q.

However, I learned that if you start with the Nand (Not and) operator, you can derive all four. I‘ll use ‘ N ‘ to designate Nand.

The truth table for Nand being
P Q | P N Q
T T | F
F T | T
T F | T
F F | T

~P := P N P
P & Q := (P N Q) N (P N Q)
P V Q := (P N P) N (Q N Q)
P -> Q := (P N Q) N (Q N Q)

Radio FSK 93,o MHz….Emma*

link

-no comment.-fur thier: Paragraf 323 & klinikal antisemit/-Ism

Know your enemy…..