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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!

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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.


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 ……

„This womyns Rugbi|i:stan of color.-*“


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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.-


‚Wintrophy Eversteady ‚Hundekotaboul‘ brown dwarf Luhman 16B. Credit: ESO/I. Respekt||°

-------------------------------------------------------- -so called ‚Braune Jungs imo Kultur & Kreativ‘ ideo … no statemens such stalemath clinical Kinderzimmer free fucks on only one exo ‚bread‘, and antisemitism on ‚Recht‘…

Edward II. to the Union. A.D. 1310-1800, London

– * – Soul

What would you make of other sayings containing proper names like:

‚As rich as Croesus‘ (Croesus was a real Ancient Lydian king who was very rich)

‚As gloomy as Eeyore‘ (Eeyore is a gloomy fictional character)

As long as the referent is an identifiable real or fictional character there seems to be no problem. The treatment of a real character under Russell’s approach is straightforward and for a fictional character like Eeyore it is just referring to the properties that are ascribed to Eeyore in the relevant work of fiction (Winnie the Pooh, or The House at Pooh Corner).

Yes that’s a good point, ‚Larry‘ turns out was an Australian boxer. But 1) when a speaker is using this idiom, can we be certain that he is aware of who Larry really is? I am doubtful about this, and thus that would mean the speaker does not have a set of properties associated with Larry. 2) Mispronunciation resulted idiom does not seem to refer at all, e.g. ‚Something is the real McCoy‘ (meaning it’s genuine) was a mispronunciation of a Scottish name, in this instance it doesn‘t seem to refer to a person

brainpharte wrote:
It seems obvious to me that communicating the meaning of the source is the sine qua non of a faithful translation.

Dear Illitsh Lenin:²³ ht[s²]://

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Ballet Weltzeiturĸ Berlin~Bii||*Bii-af

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Leider konnten wir keine Einträge im Hamburger Abendblatt zu dem eingegebenen Suchbegriff „Gedenĸstätte Raven|2|²brueck“ finden.

‚gay popes without realm on ordinance‘.-ante cosa.- NS-Lutheraryans Judae.-


King al-Faisal-al-Saud

Oligarch Pr|/~ii|s-m financial Snuffcore for white power ‚no names‘ without attitude ‚empty Bank|Lordz‘


March through the institutions ‚fisher alois whores‘… What is addiction and why does it occur so often in our society today? What is the root cause of today’s addiction problem – apart from the money one can make while dealing it.

2.) Is addiction really a physical issue or is it a mental issue? Is it possible for someone who quit drugs in mind and body without the use of medicine?

3.) What are the benefits to addiction/drug use philosophically speaking? If the imagination has the will to be creative under the influence, should it not be the same while not on drugs as well with a bit of discipline?

Essentially, the error most people make regarding their attempt to understand addiction is to automatically associate the condition with ‚alcohol & drug use.‘ Few seem to realize that the behavior of using or abusing A&Ds is secondary to addiction, or to being an „addict.“ The original definition of the word ‚addict‘ means to be „formally made over, bound and attached to another, by restraint or obligation.“ Inherent in this definition is the origin, the goal, and how the condition of addiction is sustained.

A. „Formally made over“ refers to the transformation of one’s innate temperament into their personality which is considered their „False Self.“
B. „Bound and attached to another“ refers to the ‚goal‘ of dependency, or being directed by another (others).
C. „By restraint or obligation“ refers to the social agreement enacted by laws to perpetuate the condition of addiction. – Wordtitle Championship New York City BX

Recurrent failure (pattern) to resist impulses to engage in acts of sex.
Frequently engaging in those behaviors to a greater extent or over a longer period of time than intended.
Persistent desire or unsuccessful efforts to stop, reduce, or control those behaviors.
Inordinate amount of time spent in obtaining sex, being sexual, or recovering from sexual experience.
Preoccupation with the behavior or preparatory activities.
Frequently engaging in sexual behavior when expected to fulfill occupational, academic, domestic, or social obligations.
Continuation of the behavior despite knowledge of having a persistent or recurrent social, academic, financial, psychological, or physical problem that is caused or exacerbated by the behavior.
Need to increase the intensity, frequency, number, or risk of behaviors to achieve the desired effect, or diminished effect with continued behaviors at the same level of intensity, frequency, number, or risk.
Giving up or limiting social, occupational, or recreational activities because of the behavior.
Resorting to distress, anxiety, restlessness, or violence if unable to engage in the behavior at times relating to SRD (Sexual Rage Disorder).

The fascists…

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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.


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?


‚*No means nooo….‘°-

Hate ya….Ltn. Cm. Datta TT.-

Montreux ‚wefunk|¬radio‘ Grundge BX critical systemtheo Riad & Ba‘th as socialist concept …

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Hieroglyphics as a pure utility of language
Analphabeta Khaalie on medics and donor surgic it to see what kind of reaction it might get. Now there are many other examples which I will indic go could utilize to represent a pure utility of language such as the whistling language of Gomera, Sign Language, and Morse Code but this serves an objective I wish to make. Hieroglyphics and other forms of pictoral communication are extremely profound and powerful in my opinion because they allow us direct access to the matter of our sense experience.

This direct access is posited in correlation with a non-literal format of language namely the form of the object. I don‘t believe we can make use of the form of the object without representing it with logical constructs. These logical constructs are designed or given shape by mental processes which attempt to posit a meaning which already exists in the form of the object. My theory is that the more advanced the language the more abstract, neutral, and diverse the arrangements of logical symbols can be used to represent the form of an object.

Hieroglyphics attempt to represent the form of the objects in our environment in a literal way that is it uses one logical symbol which appears like the object it is representing to represent it. The question I want to ponder on given these statements is there an imperative difference between Hieroglyphics and say the language I am utilizing here and if so is it due to an inherent limit in language or to the fact that without using language this inherent limit has no meaning? Also could you say that hieroglyphics prove that man in his primitiveness is more affected by pictures in the context of communication.

These marks are rarely seen in real life, so you should not count much on them.

The three long vowels will be Romanized as: aa , ee , oo .

Long vowels are denoted in writing with the letters: و ، ي ، ا respectively.

But we already know that these three letters are the three consonants: ‘ , y, w .

Therefore, these three letters can denote both the consonants and long vowels. This is why they are called the „weak letters“ حُرُوْفُ الْعِلَّةِ .


…and thank you NY||cc filth for negotiating my Visa application on political bodice through Islamabad Melbourne-know your enemy Organized crime sameness Suisse…-----widow AX|Dow.-