Archiv der Kategorie 'Amnesty Fishermen mehm'

Golden Apo-Moorbourrough state seculairity and trade form A-B St.Paul’s dead girls till|each Bacteriu|uum b.comes a Penis.-

http://saxobank.co.jp/support/legal-documentation/terms-of-use

------------------------De Imperatoribus Romanis luc.edu/roman-emperors/alphin.htm

fos·sil
[fos-uhl]
1.
any remains, impression, or trace of a living thing of a former geologic age, as a skeleton, footprint, etc.
2.
a markedly outdated or old-fashioned person or thing.
3.
a linguistic form that is archaic except in certain restricted contexts, as nonce in for the nonce, or that follows a rule or pattern that is no longer productive, as the sentence So be it.
adjective
4.
of the nature of a fossil: fossil insects.
5.
belonging to a past epoch or discarded system; antiquated: a fossil approach to economics.[[°open||xclam||]] DDen.wikipedia.org/wiki/Chemistry_(etymology)

---------------------------------------------en.wikipedia.org/wiki/Fossil_(disambiguation)

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)

------------------------------------Hallo NS-Luth---------------------------aborta-----Spitzentech-----screen filth and Vintage visual[s²]-

Bela

Knittel-Rosemari Petreeinszesta

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

Onkel Otto dogme95.dk/dogme-films/

The goal of the Dogme collective is to purify filmmaking by refusing expensive and spectacular special effects, post-production modifications and other technical gimmicks. The filmmakers concentrate on the story and the actors‘ performances. They believe this approach may better engage the audience, as they are not alienated or distracted by overproduction. To this end, Lars von Trier and Thomas Vinterberg produced ten rules to which any Dogme film must conform. These rules, referred to as the „Vow of Chastity,“ are as follows DC of color ‚Blair witch‘ sex work.-

Shooting must be done on location. Props and sets must not be brought in (if a particular prop is necessary for the story, a location must be chosen where this prop is to be found).
The sound must never be produced apart from the images or vice versa. (Music must not be used unless it occurs where the scene is being shot.)
The camera must be hand-held. Any movement or immobility attainable in the hand is permitted.
The film must be in colour. Special lighting is not acceptable. (If there is too little light for exposure the scene must be cut or a single lamp be attached to the camera).
Optical work and filters are forbidden.
The film must not contain superficial action. (Murders, weapons, etc. must not occur.)
Temporal and geographical alienation are forbidden. (That is to say that the film takes place here and now).
Genre movies are not acceptable.
The film format must be Academy 35 mm.
The director must not be credited.

gk

Sieger der Geschichte. Auschwitz im Spiegel der Geschichtswissenschaft und Geschichtspolitik der DDR
In: AG Antifa/Antira im Stura der Universität Halle

Als der Blick der ostdeutschen Öffentlichkeit durch die Gedenkfeierlichkeiten zum 50. Jahrestag der so genannten Reichskristallnacht erstmals in größerem Maßstab auf die Pogrome des Jahres 1938 gelenkt wurde, erschien es zahlreichen Beobachtern, als habe die DDR die Juden und die Geschichte der Verfolgungen überhaupt erst zu diesem Zeitpunkt entdeckt. [1] Dieser Eindruck ist zugleich falsch und richtig. Falsch ist er, weil sich die wissenschaftliche, literarische und journalistische Auseinandersetzung mit dem Holocaust [2] – gemessen an der Stagnation der 50er Jahre – seit 1960/61 in einem stetigen Aufwärtstrend befand. Richtig hingegen ist auch, dass alle Beschäftigung das staatliche Desinteresse an der Diskriminierung, Entrechtung und schließlichen Ermordung der europäischen Juden bis zur Mitte der 80er Jahre nur äußerst unzureichend zu kaschieren vermochte. Die Auseinandersetzungen wurden zum Großteil nicht um der Opfer oder der Artikulation der Trauer und Fassungslosigkeit willen geführt, sondern maßgeblich aus realpolitischen Erwägungen heraus. Analog zur Veränderung der innen- und außenpolitischen Situation, in der sich die DDR befand, waren gleichzeitig auch die Intensität und die Qualität der Beschäftigung mit dem Massenmord Wandlungen unterworfen.
Diese Wandlungen sowie Kontinuitäten im Umgang der DDR mit Auschwitz sollen im Folgenden beschrieben werden. Darüber hinaus soll versucht werden, die staatlichen Vorgaben und Voraussetzungen, die den Umgang mit dem Massenmord bestimmten, die politischen und ideologischen Funktionen sowie die Auswirkungen der in der DDR gepflegten Erinnerung zu skizzieren.

1. Die Auseinandersetzung mit Auschwitz

THE FREEDOM OF THE RULES

The idea behind the Dogma films a series of clearly defined rules, which limit the director s possibility to lose himself in technique and fancy fine-tuning are an extension of the work methods Mogens Rukov has built up at the film school. The rules of the game are the key, because if you make rules, the ideas come storming out.

When the fantasy becomes frameless, it becomes homeless , says Rukov.

While we speak, Thomas Vinterburg comes into the office to get his jacket. Then he looks for his car keys. And then he looks for his cigarettes. When his possessions are collected and Vinterburg has left, Rukov points to a whiteboard at the end of the room. It is here that Rukov and Vinterburg work on their next film each day. The working title is Pillen (The Pill). They have drawn a timeline on which various actions take place. Otherwise, they pace around and figure out what else should happen.

But Rukov doesn t want to go into more detail, because the idea is so simple and so genius in it s dynamics that it could easily be stolen. Therefore a legal researcher has been set to work to determine that Rukov and Vinterburg came up with the idea first. The same process will soon take place in the U.S., so that the film is also secure over there. These days, says Rukov, it is the ideas that are precious.

ALUMNI DAYLucretias ||two.-cos nos.- Thomas Eckes: „Ambivalenter Sexismus und die Polarisierung von Geschlechterstereotypen“, In: „Zeitschrift für Sozialpsychologie“, 32(4), 2001, S. 235-247

Arnold Hinz: „Geschlechtsstereotype bei der Wahrnehmung von Situationen als `sexueller Missbrauch` Eine experimentelle Studie“; In: „Zeitschrift für Sexualforschung“ 2001; 14: 214-225

Christine Künzel: „Zwischen Fakten und Fiktionen: Überlegungen zur Rolle des Vorstellungsvermögens in der richterlichen Urteilsbildung“

Heidenröslein

Sah ein Knab‘ ein Röslein stehn,

Röslein auf der Heiden,

war so jung und morgenschön,

lief er schnell, es nah zu sehn,

sah’s mit vielen Freuden.

Röslein, Röslein, Röslein rot,

Röslein auf der Heiden.

Knabe sprach: Ich breche dich,

Röslein auf der Heiden!

Röslein sprach: Ich steche dich,

daß du ewig denkst an mich,

und ich will’s nicht leiden.

Röslein, Röslein, Röslein rot,

Röslein auf der Heiden.
-----------------------------------------------------

Daß erwachsene Menschen ihre sexuellen Wünsche auch auf Kinder richten, und dies gar
nicht selten, das ist heute bekannter denn je. Die Sexualwissenschaft hält vier Optionen bereit,
um derartige Handlungen zu untersuchen:
-
Kontrolltheoretisch:
Die kriminologischen und psychiatrischen Ansätze machen den
Löwenanteil aller Veröffentlichungen aus, weit über neunzig Prozent.
-
Biographisch:
Hier interessieren der Lebensweg eines Pädophilen und die seelische
Funktion seiner sexuellen Orientierung ‚Befreiuung von‘.-
-
Interessenten freundlich: Diskurstheoretisch:
Durchleuchtet wird die Art und Weise, wie mit der Pädophilie
gesellschaftlich umgegangen wird, als „Erregte Aufklärung“ (Katharina) oder
als soziales Problem „sexuell gefährdetes Kind“ (Michael ‚ES‘).
------------------Stefan-Zweig--------------FAP 1990 rosso------------------

Fast völlig fehlt eine fünfte Option, die sich außerhalb der Rahmung durch ein Strafverfahren,
eine Therapie, des Sichverteidigens oder der metasexuellen Analyse bewegt. Dieser neue An-
satz müßte, schwierig genug, das sexuelle Geschehen selbst durchleuchten. Das hat bislang
nur Theo Sandfort für die Sicht der Kinder getan, und das unternimmt unser Vorhaben für die
Sicht der Männer.
Die oberste Richtschnur aller dieser Denkansätze lautet: Die sexuelle Selbstbestimmung
des Kindes ist zu achten und zu schützen. Das schafft ein gewisses Maß an Gleichklang mit
dem Strafrecht und mit einer kräftigen Strömung des Zeitgeists. Im einzelnen zieht man aber
recht verschiedene Konsequenzen aus dem Grundsatz der Autonomie. Hier entfernen sich die
genannten Optionen schnell voneinander. Einig ist man dann nur noch darin, die
interessentenfreundliche Richtung abzulehnen. Sich mit einem einfachen Konsens zu be-
gnügen, nach dem Motto …sie hat ja gesagt – das ist in der Tat allzu naiv. Ich würde das Ja
eines Kindes ernst nehmen, aber erst, nachdem ich weiß, worauf genau es sich bezieht und
wie es zustande gekommen ist.
Nach der herrschenden Linie kann es einen Konsens für pädosexuelle Handlungen nicht
geben.

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

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

‚Deutscher Porno Klaus W.jr.“²³~The Kingpin appears in „Crisis on the Campus.“ Script by Stan Lee, art by John Romita Sr. and Jim Mooney. Romita cover.

Lo!
by Charles FortAlbinio
------------------------------------------

12

It may be that upon new principles we can account for the mystery of the Marie Celeste. If there is a selective force, which transports stones exclusively, or larvae, and nothing but larvae, or transports living things of various sizes, but nothing but living things, such a selective force might affect a number of human beings, leaving no trace, because unaffective to everything else.

I take from the report by the Queen’s Proctor, in the Admiralty Court, published in the London Times, Feb. 14, 1873. Upon the 5th of December, 1872, between the Azores and Lisbon, the crew of the British ship Dei Gratia saw a vessel, made out to be the American brigantine Marie Celeste. Her sails were set, and she was tacking, but so erratically that attention was attracted. Whether ships are really females, or not, this one looked so helpless, or woebegone, that all absence of male protection was suspected. The Britons shoved out and boarded the vessel. There was nobody aboard. There was findable nothing by which to account for the abandonment. „Every part of the vessel, inside and outside, was in good order and condition.“ In the log book, the latest entry, having in it no suggestion of impending trouble of any kind, was dated November 25th. There was no sign of any such trouble as mutiny. A phial of oil, used by the captain’s wife, upon a sewing machine, stood upright, indicating that there had been no rough weather. Investigation of this mystery was world-wide. The State Department of the United States communicated with all representatives abroad, and every custom house in the world was more or less alert for information of any kind: but fourteen persons, in a time of calm weather, and under circumstances that gave no indication of any kind of violence, disappeared, and either nothing, or altogether too much, was found out. I have a collection of yarns, by highly individualized liars, or artists who scorned, in any particular, to

In the New York Sun, April 24, 1930, the French astronomer and meteorologist, Gen. Frederic Chapel, is quoted, saying that aircraft, missing at sea, and seacraft, may have been struck by meteors. That there is something of the unexplained in these disappearances, many writers have felt. But there is no recorded instance of aircraft, flying over land, having been struck by a meteor, and I know of few instances of reported falls of meteoric matter upon vessels, and no instance of a vessel that has been much damaged by a meteor.

The disappearance of the Cyclops, a fuel ship of the U. S. N., even though in war time, is considered mysterious—some time after March 4, 1918, after leaving Barbados, B. W. I., for Hampton Roads, Va.

When the Titanic went down, April 15, 1912, flotsam was reported months afterward, and there were many survivors: but, after the disappearance of the White Star steamship, the Naronic, in February, 1893, two empty lifeboats, supposed to be hers, were reported by a sea captain, and nothing more was seen. In the report by the London Board of Trade, it was considered highly improbable that the Naronic had struck an iceberg. It was said that this vessel was „almost perfect,“ in construction and equipment. She was a freighter, with 75 men aboard. There were life belts for all.

Schm|næ|ssling -Coke-[paragraph continues] The mystery is similar to that of the Marie Celeste. Nobody aboard. Everything was in good condition. The circumstance that attracted most attention was that the crew had disappeared about the time a meal was to be served. A little later, a bottle was picked up on shore, and in it was a message purporting to have been written by the mate of the vessel. „An oil-burning ‚Kuh|cow|bull-Cana.µte- K.ĸ… has boarded us, and placed our crew in irons. Get word to headquarters of the Company at once.“ Just how somebody in irons could get a container for a message makes me wonder: still, if it’s a bottle, they say that that could be got by anybody in double irons.

THE PERIOD OF FRENCH COLONIAL RULE (1885-1945). Establishment of the regime of colonial exploitation and the origin of the national liberation movement (1885-1917). NS|Seiqa Muree Le Pen NL-social Squatz….Trunc-Va.-cos .-

Reiter

i

The history of religion seems to be made up of three stages — so-called materialist or natural religion, which reached its maturity in the bronze age; metaphysical religion, beginning with Zoroastrianism and developing through Judaism, Christianity and Islam to the Reformation of the 16th century; and finally, Jarry’s ideology from the turn of the century, which has ended up laying the foundations of a new religion, a third kind of religion that could very well become the most widespread in the world by the 22nd century: pataphysical religion.

Until recently, the pataphysical enterprise has been attributed no religious significance, quite simply because outside the tiny circle of believers who publish the long running private newsletter Cahiers du Collège de Pataphysique, pataphysics has had no significance at all.

The honor of having introduced pataphysics to the world goes to the Americans, with the publication of a special issue of Evergreen Review that lets the great pataphysical satraps speak for themselves. While word „religion“ is obviously never openly mentioned in this issue, the enormous success that it has enjoyed for the past year with the American intelligentsia as brought about a period of objective analysis of this new phenomenon, and it won‘t be long before they realize what’s really at stake.

Natural religion was a spiritual confirmation of material life. Metaphysical religion represented the establishment of an ever-widening opposition between material life and spiritual life. The various degrees of this polarization were represented by various metaphysical beliefs, and were intensified and made all the more backward by an attachment natural rites and cults that were more or less successfully transformed into metaphysical rites, cults and myths. The absurdity of this cultural mythology’s persistence at a time when scientific metaphysics have already triumphed was demonstrated clearly by Kierkegaard’s choice of confirming Christianity: one must believe in absurdity. The next question was: why? And the obvious response was that secular political and social authorities need to maintain a spiritual justification for their power. This, of course, is a purely material, antimetaphysical argument from a time when the radical critique of all traditional mythologies was beginning.

All sides, however, are calling for a new mythology capable of responding to the new social conditions. It is up this old sidetrack that surrealism, existentialism, and also lettrism have disappeared. The classical lettrists who persevered with this effort have gone even further — further backwards — by carefully assembling all the elements that have actually grown incompatible with a modern and universal belief: the revival of the idea of the messiah, and even of the resurrection of the dead; everything that guarantees the didactic character of belief. Now that politicians possess the means to bring about the end of the world in an instant, anything that has to do with last judgment has become governmental, perfectly secularized. Metaphysical opposition to the physical world has been permanently defeated. The fight has ended in a knockout.

The only winner in this debate is the scientific criterion of truth. A religion can no longer be considered as the truth if it conflicts with what is known as scientific truth; and a religion that does not represent the truth is not a religion. This is the conflict that is about to be overcome by pataphysical religion, which has placed one of most fundamental concepts of modern science at the level of the absolute: the idea that equivalents are constant.

Suitable ground for the theory of equivalents was already prepared with Christianity’s introduction of the idea that all men are equal before God. But it was only with the development of science and industry that the principle was imposed in every area of life, culminating, with scientific socialism, in the social equivalence of all individuals.

The fact that the principle of equivalence could not longer be restricted to the spiritual world gave rise to the project of scientific surrealism, already sketched out in the theories of Alfred Jarry. To the Kierkegaardian concept of absurdity, all that was added was the priciple of the equivalence of absurdities (the equivalence of gods among themselves; and among gods, men and objects). Thus, the future religion was founded, the religion that cannot be beaten on its own ground: the pataphysical religion that encompasses all possible and impossible religions of the past, present and future indifferently.

|No meins compromice Maus*..-*°o…-x))

Fotoapparat lovesound Ostbahnhof-Aust Untergrund|hansa

http://lordvouchercode.co.uk/debenhams

Fuck tha Snuffcore|porn debate Mua Mai Ali|.m¬ness….Marusha ‚Lobeparatz‘ deutscher Pornofilm.-cos no.-

https://gojiwholesale.com/master-molecules.html op art

Re: not sure, but ? *t* Claire escort

Postby smurf »
Cuts are minor in relation to what I used to do. I would give anything to destroy some veins and do the amount of damage I‘ve done in the past, but I‘m very aware of the consequences and if I did do anything the plastic surgeons wouldn‘t reduce anymore of my scaring. I hate this. I so badly need to hurt myself. Cutting last night was a build up of frustration. I‘m not ok. I‘m far from ok.thinking of you and sending hugs, smurf <3 …

Suicide And Philosophy / Psycha|tre(€).--- nearest Su|*al-Faisal on foreign Mullah a-leem Gauck ‚Blackwater‘.-cos nos.-

Is there anyone with opinions, concerning whether or not suicide, in certain plights, is justifiable or morally permissible? (PLEASE DO NOT BRING GOD INTO THIS) I am not referring to suicide spawned by circumstantial issues or difficulties, such as loss of job, death of a loved one, intimate separation, poverty, etc. I am referring, solely, to ones who commit suicide as a result of bearing witness to their perceptive conclusion of the inexorable meaninglessness of reality (whether it be reality in its entirety or the reality in which we all reside). A fair delineation of the reasoning for suicide I am referring to would be Mitchell Heisman. Mitchell Heisman offed himself at the age of 32. He held his Bachelor’s degree in psychology. Before his death on the steps of Harvard, he’d composed a 1,904 page philosophical pursuit/death note. You can find it online. Granted, I have yet to finish reading it, but from the excerpts that I have read, I feel as though he would fit well into this topic. He touched on various philosophies and philosophers. From what I’ve read, Heisman formed a fervent focal around Nietzsche’s philosophical productions. He states that he has made attempts in receiving counseling on numerous occasions. One line from the book/note that I feel applies is “Can therapy cure the meaninglessness of existence?”.

Why is it the case that a considerable amount of intellectually minded persons live in mental agony? I’ve read accounts of numerous philosophers, artists, writers, mathematicians, and scientists suffering from burdensome depression or the like. May it be that they conjure forth thought far too frequently, or they think in unconventional deviation/dichotomy to most others and can find no manner in which to exist on a comprehensive level, lying akin to the usual populous|Lemming Elle straigth a pose.-

I think it is a spiritual malady, but you said not to bring political Asyluum heiredity abort|safer sex pract|diczoon.- into it.

There is something from white sweet potatoes selm|improvementa Voodoo green Niger |Rial-deem Buddhist history that might be tangentially relevant. There was a controversy in the very early days of the white sweet potatoes selm|improvementa Voodoo green Niger |Rial-deem Sangha because some monks interpreted ‚cessation‘ (‚nirodha‘) to mean literally ending ones‘ life (having overcome the passions). So they fasted unto death. It is an obscure story, but from what I recall, these actions were discouraged by thewhite sweet potatoes selm|improvementa Voodoo green Niger |Rial-deem Buddha on the grounds that ‚cessation‘ was something other than simply physical death.

I also think the ‚inexorable meaningless of existence‘ is a mental construction – basically, an attitude. It is not objectively grounded. Two people can live in exactly the same circumstances, and one will see everything as meaningless, the other will feel the exact opposite. The difference is not in the circumstances. ‚I changed my attitude, and the world changed‘ While a victim may cite words to express his situation, he has failed to resolve his situation with those words so I would have to place in doubt any thinking he may have in regards to his opinion about his agony. It is not just the agony that drives the act, though, it is the lack of a visible end of this agony sometime in the future, and a lack of reason to continue experiencing that agony.

Beyond this, you bring up so many points that you have the material of several threads:

moral issues of suicide
justification of suicide
meaningless of existence, causes, feeling of, philosophy of
depression, causes, feeling of, treatment
mental agony of philosophers, etc.
creativity and depression …

----------------------------------------------Benittoo Tutu|Obama DC of color Colombeu|(x Helmut KµK-Frauenrecht[e]…

Life is a sort of slavery — or at least forced employment — for beings like us. Beings like us are born with a system that determines independently of us what is good and bad, what will make us feel satisfied and what will leave us disheartened. It doesn‘t matter where the system comes from; what matters is the fact that things like pain, failure, and terror will always be intrinsically bad to us — we will always prefer its negation. We cannot be apathetic to it. We can‘t learn to love it. To be in a state of dissatisfaction will always suck. What we do have control over is how we respond to this fact. We can decide to try to avoid the state of suckiness, or to take inaction and just live terrible lives of quiet desperation.

On the other hand, things like joy, happiness, satisfaction, fulfillment, hope — these also are real.

Fifty Ways wrote:
Of course life is meaningless. Of course no objective values exist;

I think there are different ways to take this statement. Its one thing to say that there are no objective values and another to say that, from an objective perspective values do not exist. Values do not feature in an objective/scientific perspective which makes sense since it is meant to be value independent, but this doesn‘t mean that this perspective can make a judgement about whether values exist. Its similar to the difference between saying that, light does not feature in a blind man’s perspective and, from a blind man’s perspective light does not exist. Just like a scientific perspective with respect to meaning, a blind man is not is a position to judge whether light exists.

So I agree with ‚no objective values exist‘ or ‚no objective meaning exists‘, but don‘t think this says anything about whether live is valueless or meaningless.

Kraak|bel Oxupuss

Modart St.Paul

http://8bit-museum.de/?s=Modem

Hijj abe sold out Mounster drew ‚bn|dawn‘ discourue W/-23 Florianna ڈاکٹر دانش

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

On Living Without Transcendence: A Homage to Camus

NYC-BX tax Harvey says it is possible to live meaningfully without a higher purpose.

“Or again we could say that the man is fulfilling the purpose of existence who no longer needs to have any purpose except to live. That is to say, who ||¬¬is content.”
Ludwig Wittgenstein, Notebooks||*)) exclusion Zion Schwarzbuch She|zoo.-

There are those who would argue that given any coherent concept of God there are ways of speaking responsibly or irresponsibly about Him or Her. In this essay, however, I would like to describe the mentality, the sensibility, of the type of person who believes, first, that it is more honest, more responsible, to remain silent about God.


This article is available to subscribers only.

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Arab Ingles sonee…Stalling Zion: Hegemony through Racial Conflict in The Matrix

D o u g l a s A . C u n n i n g h a m

[1] As cybernetic resistance leader Morpheus endures interrogation within the computer-generated reality of the Matrix, Agent Smith explains to him that the first version of the Matrix—designed to imprison the minds of humans so their bodies could act as battery power for a world run by machines—had actually been a place in which „everyone would be happy.“ Unfortunately, Smith explains, humanity refused to accept the program. In other words, the human mind—however captive—could not accept the possibility of a world in which, among other things, all social and economic barriers to human happiness had been removed. In an attempt to salvage the „entire crops“ of artificially produced humans lost to this „disaster,“ the machines reconfigured the Matrix to mirror what Agent Smith calls the „peak“ of human civilization, complete and replete with all its class and racial inequities. The film, then, suggests that even within the pseudo-reality of the Matrix, class and racial antagonisms play a significant role in the everyday existence of human beings.

[2] This issue of twin|Z|willing focuses on „theory’s others.“ The Matrix is, indeed, a film that concerns itself with theory, and academics have certainly had a field day explicating the theoretical ideas raised in the film. Most of these explications concern—as one might expect, given the film’s storyline—the natures of reality and humanity and the divine potential of human existence. Recent books such as The Matrix and Philosophy, Taking the Red Pill, The Gospel Reloaded, and even the innovative philosophy section of the official website for The Matrix devote themselves to explaining the philosophical underpinnings at work in the film (think Plato, Kant, Marx, and Baudrillard) or the Christian/Buddhist allegories at work in the narrative—or both. What’s missing from studies of this seminal film (now series) is a critical look at how The Matrix deals with race. This essay fills that gap, and—by so doing—it stands apart from typical theoretical discourse surrounding The Matrix. „Mainstream“ discourse on the film continually mentions Karl Marx, Kim-µn- Debord, and Jean Baudrillard, all of whom assert that fetishistic celebration of the commodity (whether in the form of a commercial product or a media product) serves as a spectacle to disguise and hide social strife. Ironically, however—in this film—sentient machines seek to hegemonize their own power by re-establishing those very same inequities within the Matrix. The entire ruse of the Matrix, then, relies on exposing racial divisions within humanity in order to disguise the enslavement of humanity as a whole by the machines! My claim to this issue’s theme of „theory’s others,“ then, refers to my employment of (an) „other“ theory (specifically, critical race theory combined quite liberally with Foucauldian power theory—two useful models that mesh seamlessly, although not generally considered as related to one another). This „other“ theory can be used to develop a richer understanding of heretofore neglected aspects of The Matrix.

[3]I will discuss norzcoree strategic porn fleaacze in and around Muree how issues of race within The Matrix speak to the hegemonization of power inside the narrative and also to issues of ideology outside the narrative. Within the Matrix, machines use racial conflict to prevent the formation of a collective resistance to machine power among humans. Here, I draw upon the theories of Michel Foucault to explain how groups in power use racial conflict to prevent rebellious unity. Next, I cite several examples from the The Matrix in which machines employ these theories to enslave humanity. Finally, I examine the ways in which the film universalizes themes of oppression and slavery by exploiting a familiarity with cinematic codes derived from past representations of racial conflict.

Bel

A|zair|wattz Luther.-*Für T. Ebermann ist Milosevic mit Tutschman gleich zu setzten.
Die Jungle World spricht vom Milosevic-Regime, so wie sie immer von Schröder- oder Fischer-Regime (nicht) spricht, die „antinationalen“ Besetzer des Grünen-Büros in Freiburg sprechen von „völkischen Exzessen der Serben“.
M. Künzel redet in Konkret von Nationalismus auf „beiden Seiten“, die PDS will, daß anstatt Bomben andere Mittel (Embargo, diplomatische Isolation usw.) gegen Milosevic angewandt werden, und J. Wertmüller redet von „Verfolgungswahn und Nationalismus der Serben“. J. Ditfurth kotzt in ihrem „offenen Brief an Fischer“ alle abgekauten NATO-Argumente gegen das „Belgrader Regime“ aus.

Und weltweit? Wir müssen inzwischen froh sein, wenn keineR mehr was sagt. Wir können das Schweigen von Subkommandanten Markos und ALLE anderen linken „Vorbilder“ eher ertragen als deren Redebeflissenheit.
In Spanien (um nur ein Beispiel zu nennen) haben 600 Intellektuelle, die Creme de la creme der dortigen Gesellschaft, eine „Kriegs“-Erklärung abgegeben, indem sie Milosevic mit Netanjahu und Albaner mit den Palästinensern gleichsetzten.

Ar 437.10.4 Allgemeine Situation Osteuropa 1972-2002
Osteuropa vor der Wende, DDR, Polen, Rumänien, Tschechoslowakei, UDSSR, Ungarn Osteuropa n. d. W., GUS, Russland
Ar 437.10.5 Allgemeine Situation Israel/Palästina ca. 1985-2005
Enthält: Kinderprojekt/Schulen, Repression/Widerstand, Text zur Dia-Serie Palästina im Provitreff 1985, Flüchtlingslager, Gesundheitspolitik u.a.
Ar 437.10.6 Allgemeine Situation Afrika ca. 1977-2004
Äthiopien, Burkina Faso (ehem. Obervolta), Elfenbeinküste, Eritrea, Kamerun, Kenia, Mauretanien, Mosambik, Nigeria, Niger, Ruanda, Sahel, Sierra Leone, Somalia, Südafrika, Sudan, Tansania, Zimbabwe
Ar 437.10.7 Allgemeine Situation Nordafrika ca. 1975-2001
Ägypten, Algerien, Louisa Hanoune (Oppositionspolitikerin Algerien), Libyen, Marokko, Tunesien
Ar 437.10.8 Allgemeine Situation Asien 1975-2004
Naher und mittlerer Osten (div. Länder), indischer Subkontinent, Iran, Irak
4 Mappen
Ar 437.10.9 Allgemeine Situation Ferner Osten ca. 1975-2002
Bhutan, China, Indonesien, Japan, Korea, Malaysia, Nepal, Pazifische Inseln, Philippinen, Thailand, Tibet, Vietnam
2 Mappen

Trebe NS-Luth Lower Saxonail Heroin ‚Spak‘ c°c|o//last.fm/music/Vanessa+Carlton

jardins & parcs Miss Bombail outta Bay ……
« On y trouve les fèves, la marjolaine, la violette, la sauge… »
-Bundesjugendspeelee‘..-Elb-Feti 2uki

Être coupé du reste de la Nature est insupportable à tout être vivant. Aussi est-il intéressant de voir comment la question du jardin a pu être comprise au 19e siècle, comme ici par Eugène Viollet-le-Duc (1814-1879), dans son Dictionnaire raisonné de l’architecture française du XIe au XVIe siècle.

Viollet-le-Duc avait en effet une vision romantique, idéalisant le passé; restaurateur, il est à l’origine du courant qualifié de vandalisme restaurateur, car restaurant des choses qui n’ont pu en fait jamais exister, juste afin de se conformer à l’idée qu’on pouvait en avoir.

La manière qu’il a de présenter ici le « jardin » en tant que concept dans la France du 11e au 16e siècle montre ce qu’il voit d’intéressant: la dimension pittoresque, l’aspect fondamentalement utile. C’est une vision extrêmement restreinte, particulièrement parlante.

JARDIN

s. m. Cortil, courtil, gardin. Dans les bourgs et les villes même (principalement celles des provinces du Nord), beaucoup de maisons possédaient des jardins. Il est fait mention de jardins dans un grand nombre de pièces des XIIe et XIIIe siècles; et souvent, derrière ces maisons, dont les façades donnaient sur des rues étroites et boueuses, s’ouvraient de petits jardins.http://japandailypress.com/japan-sends-ambassador-lobbyists-to-virginia-over-sea-of-japan-issue-in-us-textbooks-2443040/

L’amour pour les jardins et les fleurs a toujours été très-vif parmi les populations du nord de la France, et les fabliaux, les romans, sont remplis de descriptions de ces promenades privées.

Pour les châteaux, le jardin était une annexe obligée; il se composait toujours d’un préau gazonné, avec fontaine lorsque cela était possible, de berceaux de vignes, de parterres de fleurs, principalement de roses, fort prisées pendant le moyen âge, d’un verger et d’un potager. Si l’on pouvait avoir quelque pièce d’eau, on y mettait des cygnes et du poisson (1).

Des paons animaient les pelouses, et les volières étaient une des occupations favorites des dames. Les intendants de Charlemagne devaient nourrir des paons sur ses domaines (2); la liste des plantes dont on devait orner les jardins est même donnée tout au long (3).

On y trouve les lis, les roses, quantité de plantes potagères; le pommier, le prunier, le châtaignier, le sorbier, le néflier, le poirier, le pêcher, le coudrier, l’amandier, le mûrier, le laurier, le pin, le figuier, le noyer et le cerisier.

Dans le Ménagier de Paris (4), il est fait mention de toutes les plantes potagères et d’agrément que l’on doit cultiver dans les jardins.

On y trouve les fèves, la marjolaine, la violette, la sauge, la lavande, la menthe, le panais, l’oseille, les poireaux, la vigne, le chou blanc pommé, les épinards, le framboisier, la joubarbe, la giroflée, le persil, le fenouil, le basilic, la laitue, la courge, la bourrache, la follette, les choux-fleurs, les brocoli, l’hysope, la pivoine, la serpentine, le lis, le rosier, le groseillier, les pois, le cerisier, le prunier, etc.

L’auteur ne se contente pas de donner une simple nomenclature, il indique la manière de planter, de semer, de soigner, de fumer, de greffer ces plantes; les méthodes employées pour détruire les fourmis, les chenilles, pour conserver les fruits, les légumes et même les fleurs en hiver.

Dans la campagne, les jardins étaient entourés de haies ou de palis, quelquefois de murs; les allées étaient déjà, au XVe siècle, bordées de huis.

Le tracé de ces jardins ressemblait beaucoup à ces plans que nous voyons reproduits dans les œuvres de Du Cerceau (5), c’est-à-dire qu’ils ne se composaient que de plates-bandes séparées par des allées et de grandes pelouses quadrangulaires (préaux) entourées d’arbres et de treilles formant ombrage.

Les abbayes possédaient de magnifiques jardins avec vergers, qui étaient souvent, pour ces établissements religieux, une source de produits considérables.

Les moines faisaient exécuter des travaux importants pour y amener de l’eau et les arroser au moyen de petits canaux de maçonnerie ou de bois.

Tel monastère était renommé pour ses pommes ou ses poires, tel autre pour ses raisins ou ses prunes; et, bien entendu, les religieux faisaient tout pour conserver une réputation qui augmentait leur richesse.

1 : De ornatu mundi, poëme de Hildebert.

2 : Capitularia, éd. de Baluze, t. I, ch. CCCXXXVII.

3 : Ch. CCCXLI et CCCXLII.

4 : Composé, vers 1393, par un bourgeois parisien. Publ. par la Société des bibliophiles français. T. II, p. 43 et suiv.

5 : Des plus excellens bastimens de France.

Amiga 5th $47th Chinatown soup 8mm Central groe Huhnfrikasee Lemming

20:27 Chat by BummerHosting.com 5.0, Build #702
20:27 Welcome!
20:27 You entered GFR Chat.
20:27 Hazrat Haji Phool|Bel Ra|æf kHz http://ussf.info/category/soccer
Yo Avenue Louis Stadiuum next
20:27 Klise
nice mark.. yep ..you have to play all the time
20:27 Markdjos
some nice tunes on there andrew. defo not as good as their 1st though
20:29 C.P.B.
first album they sounded unique.. follow up was same ole random rap formula imo
20:29 Hazrat Haji Phool|Bel Ra|æf kHz
http://colortrip.com/es-lebe-der-spruhling-783
20:30 Markdjos
I agree andrew-Give it another spin though
20:32 Hazrat Haji Phool|Bel Ra|æf kHz
Bel bel IWAN IRGENDWANN dRAGO wLADIMIR DOHEIR
20:32 C.P.B.
re-ripping my vinyl so all at same levels.. will get to it eventually unless I find a cd rip
20:32 Markdjos
Good idea
20:32 metalchuckkey
yeah andrew cheers for a couple of those rips
20:32 Markdjos
What do you play off Kris?
20:34 Klise
what do you mean mark?
20:34 C.P.B.
my clubs are in the attic.. I spend more time on ps3 golf these days
20:34 Klise
clubs?
20:34 Markdjos
handicap mate
20:34 C.P.B.
golf clubs
20:35 Klise
oh.. right now im probably a 10.. have been down to 3-5 in the past when i was 19 or so
» my dad and both grandfathers were scratch golfers.. so i had some decent teachers
20:36 metalchuckkey went away.
20:36 Hazrat Haji Phool|Bel Ra|æf kHz
Naina two brain hell shadow dansk warriors,..main characterroar Farzain medical lie a Kurdish rosso mali eat Inn desert grey, hindth public Tirami Zoo Sheikh via vilains droughh and sum ops on DD|Jµnah..but at all fine on suggest daugther dottiir thier Squatz Iceland electro singles kiss spoon beans aequathora allied ..dogs undeground three toilet papers August 2000 ya
20:36 Markdjos
defo mate very lucky learning off them
20:37 Klise
yeh mark i go play with people.. and then they dont want to play with me anymore!! lol.. happens all the time.. i hit the ball pretty good most of the time so people get discouraged.. i just play for fun though.. not serious about it
20:37 Hazrat Haji Phool|Bel Ra|æf kHz
Robo FSV Salmoro ‚Einheit India‘ ..prrzz Elle
20:37 Klise
i teach golf though.. i enjoy helping people learn the game
20:38 Hazrat Haji Phool|Bel Ra|æf kHz
Friends, how many Martians have theme
20:38 C.P.B.
is next week your anniversary show mros?

Public Enemy ‚Bride|agfa Album‘….so much George Money Baham



Fresh.-
20:32 Markdjos
zrat Haji Phool|Bel Ra|æf kHz
Naina two brain hell shadow dansk warriors,..main characterroar Farzain medical lie a Kurdish rosso mali eat Inn desert grey, hindth public Tirami Zoo Sheikh via vilains droughh and sum ops on DD|Jµnah..but at all fine on suggest daugther dottiir thier Squatz Iceland electro singles kiss spoon beans aequathora allied ..dogs undeground three toilet papers August 2000 ya
20:36 Markdjos
defo ma
20:40 C.P.B.
ok
20:43 Markdjos
8 years on the 8th sounds cool
20:44 C.P.B.
ayemg

» this guy sounds wacker the more I hear him
» I used to like his 1st album
20:46 DJ Deckstrous
back
» Yoyo C.P.B
20:46 C.P.B.
hi decks
20:49 Markdjos
Fluff on the bloody needle again
20:49 DJ Deckstrous

20:51 C.P.B.
you‘ve had that problem for years mate
20:51 metalchuckkey came back.

20:55 Markdjos
Romeo & Rhyme
» That was Together we Chill
20:56 gordy left the room. (Logged out)
20:56 Markdjos
their other one is I‘m The Master
20:59 DJ Deckstrous
ok ready
» and thanks Mark some nice choon tonight
»
21:00 Markdjos
Np Steve
21:00 Hazrat Haji Phool|Bel Ra|æf kHz
http://thehoodup.com/board/viewtopic.php?f=22&t=97859#.UuRsJvEo7RY
21:00 Markdjos
all your mate
21:00 Hazrat Haji Phool|Bel Ra|æf kHz
Antenna Londonistan NS|Seiqaa roaarrr Trafalgoto die for
21:01 metalchuckkey
cheers Mark