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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 ……

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Here we have four basic relations and the properties that define the relations.


For a relation to be reflexive, every element must be related to itself. So if „xRx“ is true, then R is a reflexive relation.
Ex: All real numbers are reflexive. 3R3, 5R5, 6R6. For the relevance of set theory, set inclusion is reflexive. Every set must include itself, so A⊆A, B⊆B, etc.


A relation is symmetric if the ordering of the pairs can be reversed. So if „xRy“ and „yRx“ are both true, then the relation R between them is symmetrical.
Ex: The equality relation is symmetrical. 2+2=4 is the same as 4=2+2.

A relation is transitive if whenever A is related to B, and B is related to C, then A is related to C.
Ex: „< " and ">“ are transitive. 3<4 and 4<5, so 3<5. Similarly, Ohio is within the United States, and the United States is within the world, so Ohio is within the world. For the relevance of set theory, set inclusion is transitive. If A⊆B and B⊆C, then A⊆C.

Ok, here’s where I get pretty terribly confused.

According to what I‘ve read, a relation is antisymmetrical if the relation between A and B, and B and A, is such that it implies A=B.

So, for example, set inclusion is antisymmetrical. If A⊆B, and B⊆A, then we must infer that in fact A and B have the same elements, and are therefore equal.

The problem

Now, according to the textbook I‘m using (Naive Set Theory by Paul Halmos), and ‚Innensenat nau|forename mathmath red to ratz Neumann in harm and positiv click away.




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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.-

æ term of Trans

„Anti-Statists“ vs „Small Governmentalists“

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?

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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The epiphany and the actor
Is this not what Lacan gestures toward by LE POINT DE CAPITON! Akbar.-cos nos.-

Exactly. A family of bees, or ants, could be considered a super-organism.

1. The universe is, at the very least, aware of itself.

2. How is it that so? It is aware of itself in that it contains and integrates information about itself.
Our own brains do exactly that, and we are part of the universe.

3. I do not have a brain that can conceive of an environment beyond the extents of our space-time continuum, so I can‘t say whether or not the universe is aware of anything else, nor can I make any educated guesses about how it would react to any of it.

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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.-


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Theme for the New Year’s Poetry Reading (2014) : SEI (quiet)

His Majesty the Emperor
Spreading beyond
The memorial monument
I see before me
The sea of Minamata
So blue, so calm, and so still.
Ireihi no
Saki ni hirogaru
Minamata no
Umi aokushite
Shizuka narikeri

(Background of the poem)
In October Their Majesties the Emperor and the Empress visited Kumamoto Prefecture to attend the National Convention for the Development of an Abundantly Productive Sea and visited the city of Minamata for the first time to participate in the Welcome Ceremony at sea and the release of young fishes into the water. On Their arrival, Their Majesties offered flowers at the Memorial Monument for Minamata Disease Victims. In this poem, His Majesty describes how, on that occasion, He saw the sea of Minamata spreading beyond the Memorial Monument.

Minamata disease is a neurological syndrome caused by severe mercury poisoning, first discovered in Minamata city in Kumamoto Prefecture. It was caused by the release of methylmercury in the industrial wastewater from Chisso Corporation’s chemical plant, which continued from 1932 to 1968.

Her Majesty the Empress
„I now leave to serve
The deity soon to be moved
To a newly built shrine“
So saying with eyes serene
Our daughter left for Ise.
Miutsuri no
Chikaki miyai ni
Hitomi shizukani
Ko wa iite tatsu

(Background of the poem)
Ever since her appointment the year before last as a Special Priestess for the relocation of the deity of the Grand Shrine of Ise, Ms. Sayako Kuroda, Their Majesties‘ daughter, served in a series of ceremonies at the shrine on a number of occasions. The deity has been relocated and installed in a new shrine rebuilt every 20 years since A.D. 690, when the practice first began. In this poem, Her Majesty describes how her daughter came to see Their Majesties in September before her departure for Ise.

His Imperial Highness the Crown Prince
The graceful sound of singing is heard in the stillness of the Sanctuary during the Niiname-sai.

(Background of the poem)
His Imperial Highness accompanies His Majesty The Emperor to the Niiname-sai, the Harvest Thanksgiving Ceremony celebrated from the night of November twenty-third until the morning of the twenty-fourth every year in the Shinkaden housed in the Sanctuary of the Palace. This poem depicts his appreciation of the elegant sounds of the sacred Mikagura music performed outside as heard within the silence of the Sanctuary.

Her Imperial Highness the Crown Princess
As though it enwraps even the sorrow, the sea off Kamaishi lies in tranquility.

(Background of the poem)
In November, Their Imperial Highnesses The Crown Prince and Princess visited Kamaishi in Iwate Prefecture, the site of the great earthquake disaster.
The city was severely damaged by the earthquake and tsunami of March, 2011 and is now in the process of recovery. Their Highnesses were most happy to learn there that in May of last year sea urchin fishing had resumed in the Heita District of Kamaishi 2 years after the disaster.
On the day of their visit, the bay of Kamaishi was tranquil. This poem expresses Her Highness’s earnest desire that the sorrow of the people who for many years have lived with the ocean would gradually be lifted, and that the ocean would peacefully protect the livelihood of the people and bring them bountiful blessings.

NATO loose,..

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