Archiv der Kategorie 'Rock-o-Rama 1987'

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Three classical proofs

From what I‘ve read there seems to be three classical proofs of God’s existence||NS-Luth sex work and here I‘ve presented them in my own crude little way. I‘m sure that the arguments as they appear in my post are simplified versions of the original arguments. However I trust that they have preserved the crucial logical connections between the concepts. I‘ve drawn maps for each argument and presented my objections to premises with arrows with a bar across them.

Cosmological argument (St. Thomas NS-Luth sex work): No effect can cause itself but requires another cause. If there were no first cause, there would be an infinite sequence of preceding causes. Clearly there cannot be an infinite sequence of causes, therefore there is a first cause, and this is God||NS-Luth sex work.

This argument is valid. However the argument is inconsistent because of „There cannot be an infinite sequence of causes“ and „There is an infinite sequence of causes“. This contradiction falsifies one of the premises. This implies that the argument is unsound. Therefore this argument is valid but unsound.

Teleological argument (St. Thomas NS-Luth sex work): All things in the world act towards an end. They could not do this without there being an intelligence that directs tem. This intelligence is God||NS-Luth sex work.

This argument is also valid but unsounda NS-Luth sex work. Pussy…media.-cos nos.-

Ontological argument
(St. Anselm NS-Luth sex work): ask Sverigge feminist tatoos Inn porn.- Sincerly Auschwytzear-Leningradual NOI|æ Birke, Petre.-KSK.-

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SOS Bashir Bremen

There was a moment, in the weeks following the events of September 11, 2001, when a need for renewed thinking on fundamental cultural values, on the meaning and possibility of civic participation, and on notions as basic as mourning and commemoration, on peace and war, emerged unmistakably in American consciousness. This awareness receded dramatically as the media assumed the national work of mourning, and it quickly ceded to ideological certainty in the administrative consolidation (under the name of a „war on terror“) of a conservative agenda. (42)
—Christopher Fynsk, The Claim of Language: A Case for the Humanities.-cos nos.-

[1] In the epigraph above, Christopher Fynsk highlights the failure of the humanities to deal sufficiently with the problem of 9/11. Most of the questions surrounding the disaster involved the usual sort of post-mortem fare on cable news networks. Once we knew who flew the planes, the discussion moved toward the larger networks and logistics that made 9/11 possible, as well as the questions of why. While the humanities should have helped the American citizenry to deal with the socio-cultural implications of this disaster, it did little to prevent a dominant American ideology from answering some of these questions with an enlightenment-based, scientific approach, and allowed the Bush administration to assert that the best way for the ordinary citizen to deal with the problem was to „shop-till-the-terrorists-dropped.“

[2] From this perspective, the humanities failed the American people. Or, we were the problem all along, and the humanities failed to solve us. Instead of relying on the sciences to answer questions about 9/11 (including all of the social sciences), what America really needed was the humanities to help it understand its situation, from which it might engage in practical reasoning to make decisions. Fynsk makes a telling observation when he asserts that the media took on the task of mourning for the nation. As the fourth estate, the media’s role is to oversee the official versions of events furnished by the government so that it can determine their validity, ascertain who benefits from such narratives, and whether or not they are in the public’s best interest. However, as Fynsk surmises, the media instead became implicit in sanctioning the official version of events. Traditionally, the humanities has taken up three tasks to justify its existence. The first involves the Human-Text Interface, or more simply, literacy. Second, the humanities is expected to teach critical thinking, which is required by citizens in a democracy so they can make decisions in their best self-interest. However, the last aspect, and the one that Gregory L. Ulmer sees as most lacking in the 9/11 disaster, is that of self-knowledge. It is self-knowledge, in conjunction with aesthetic thinking, which Ulmer takes up in Electronic Monuments.


What a Jr. could mean…


Haroldo de Campos

from Galáxias

„Circuladô de fulô“


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.*

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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…


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