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Eroar FSK 93,o MHz Mr. Bruyn,…Simon Wiesenthal and Latin nytimes.com/1985/11/13/books/solzhenitsyn-and-anti-semitism-a-new-debate.html

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Recreational Data. „Currency Zones of the Future.“ 2011. PDF file.

https://gov.uk/search?tab=government-results&q=riots+Bradfort
Capitalism, flows, the decoding of flows, capitalism and schizophrenia, psychoanalysis, Spinoza.

What is it that moves over the body of a society? It is always flows, and a person is always a cutting off [coupure] of a flow. A person is always a point of departure for the production of a flow, a point of destination for the reception of a flow, a flow of any kind; or, better yet, an interception of many flows.

If a person has hair, this hair can move through many stages: the hairstyle of a young girl is not the same as that of a married woman, it is not the same as that of a widow: there is a whole hairstyle code. A person, insofar as she styles her hair, typically presents herself as an interceptor in relation to flows of hair that exceed her and exceed her case and these flows of hair are themselves coded according to very different codes: widow code, young girl code, married woman code, etc. This is ultimately the essential problem of coding and of the territorialization which is always coding flows with it, as a fundamental means of operation: marking persons (because persons are situated at the interception and at the cutting off [coupure] of flows, they exist at the points where flows are cut off [coupure]).

But, now, more than marking persons--marking persons is the apparent means of operation--coding has a deeper function, that is to say, a society is only afraid of one thing: the deluge; it is not afraid of the void, it is not afraid of dearth or scarcity. Over a society, over its social body, something flows [coule] and we do not know what it is, something flows that is not coded, and something which, in relation to this society, even appears as the uncodable. Something which would flow and which would carry away this society to a kind of deterritorialization which would make the earth upon which it has set itself up dissolve: this, then, is the crisis. We encounter something that crumbles and we do not know what it is, it responds to no code, it flees underneath the codes; and this is even true, in this respect, for capitalism, which for a long time believed it could always secure simili-codes; this, then, is what we call the well-known power [puissance] of recuperation within capitalism--when we say recuperate we mean: each time something seems to escape capitalism, seems to pass beneath its simili-codes; it reabsorbs all this, it adds one more axiom and the machine starts up again; think of capitalism in the 19th century: it sees the flowing of a pole of flow that is, literally, a flow, the flow of workers, a proletariat flow: well, what is this which flows, which flows wickedly and which carries away our earth, where are we headed? The thinkers of the 19th century have a very strange response, notably the French historical school: it was the first in the 19th century to have thought in terms of classes, they are the ones who invent the theoretical notion of classes and invent it precisely as an essential fragment of the capitalist code, namely: the legitimacy of capitalism comes from this: the victory of the bourgeoisie as a class opposed to the aristocracy.

The system that appears in the works of Saint Simon, A. Thierry, E. Quinet is the radical seizure of consciousness by the bourgeoisie as a class and they interpret all of history as a class struggle. It is not Marx who invents the understanding of history as a class struggle, it is the bourgeois historical school of the 19th century: 1789, yes, it is a class struggle, they are struck blind when they see flowing, on the actual surface of the social body, this weird flow that they do not recognize: the proletariat flow. The idea that this is a class is not possible, it is not one at this moment: the day when capitalism can no longer deny that the proletariat is a class, this coincides with the moment when, in its head, it found the moment to recode all this. That which we call the power [puissance] of recuperation of capitalism, what is it?

[It consists] in having at its disposal a kind of axiomatic, and when it sets upon [dispose de] some new thing which it does not recognize, as with every axiomatic, it is an axiomatic with a limit that cannot be saturated: it is always ready to add one more axiom to restore its functioning. When capitalism can no longer deny that the proletariat is a class, when it comes to recognize a type of class bipolarity, under the influence of workers‘ struggles in the 19th century, and under the influence of the revolution, this moment is extraordinarily ambiguous, for it is an important moment in the revolutionary struggle, but it is also an essential moment in capitalist recuperation: I make you one more axiom, I make you axioms for the working class and for the union power [puissance] that represents them, and the capitalist machine grinds its gears and starts up again, it has sealed the breach. In other words, all the bodies of a society are essential: to prevent the flowing over society, over its back, over its body, of flows that it cannot code and to which it cannot assign a territoriality.

Need, scarcity, famine, a society can code these, what it cannot code, is when this thing appears, when it says to itself: what is up with these guys? So, in a first phase, the repressive apparatus puts itself into motion, if we can‘t code it, we will try to annihilate it. In a second phase, we try to find new axioms which allow it to be recoded for better or worse.
A social body is well defined as follows: there is perpetual trickery, flows flow over from one pole to another, and they are perpetually coded, and there are flows that escape from the codes and then there is the social effort to recuperate all that, to axiomatize all this, to manipulate the code a little, so as to make room for flows that are also dangerous: all of a sudden, there are young people who do not respond to the code: they insist on having a flow of hair which was not expected, what shall we do now? We try to recode it, we will add an axiom, we will try to recuperate [it] but then [if] there is something within it that continues not to let itself be coded, what then?

Anna Munster. Materializing New Media: Embodiment in Information Aesthetics. Hanover: Dartmouth, 2006. 256pp. $23.89 (pbk also available in cloth) (978-1-58465-558-9).

[1] Anna Munster, in Materializing New Media, suggests that the body still has a place in a digital world. She discusses the mind body duality inherited from Cartesian modes of thinking. This binary privileges the mind over the body, or the digital over the physical. The digital emphasis on information encourages the domination and subjugation of the physical by the mental. This privileging leads to a notion of the posthuman where antihumanism barely conceals antimaterialism. The superior positioning of the machine and intellect gives technology a utopian and transcendental place. The machine provides the means to reconfigure human biology digitally—to remake the human, to perfect it by moving beyond embodiment. Munster’s book addresses the problems of a digital culture stuck in these Cartesian modes of thinking where binary logic forces a series of oppositions between mind and body, intellectual and physical. Because the theoretical underpinnings of the sciences influence new digital technologies, previous knowledge systems and conceptions that promoted the disembodied self have passed on their beliefs to digital theory which subsequently functions as influencing and being influenced by society and culture. Munster proposes a more flexible theory of the machine using baroque theory. This theory allows interconnections between the material, social, political, economic, and aesthetic spheres.

[2] Munster argues for a broader complication of information theory through a concept of the digital as baroque. The digital unfolds genealogically from differential relationships between the physical and the technological. Baroque theory places the binary pairs that inhabit digital culture into forces impinging upon each other rather than excluding each other. The convergence and divergence of these areas produces infinite mutating outcomes. The differential and its folding become the key element to her theory. Specifically in chapter one, Munster’s discussion of the baroque presents an organized and folded structure of matter, although differentiated between its parts, yet connected and separated continuously. „The fold entwines two important issues for information aesthetics: the production of contemporary embodiment—the corporeal experiences of living in and through information culture—and the relation of this to its aesthetic, epistemological and ontological genealogies“ (31).

http://britannica.com/search?query=defamation 1900 minus 1.-cos nos,-

http://exit-online.org/pdf/scholzbuch.pdf

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Accomplished 4th patronages yet,.- 18:34 Chat by BummerHosting.com 5.0, Build #702
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18:34 Dead digdog|*bela
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冲浪王 ²²BEL-V⁴ ‏ @SKCBELV

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Same Amsterdam/Berlin Nolymp sing|plµral Harburg-Victor|Marie Czechna….Prolegonmenon OLYMPIAN AND CHTHONIC RITUAL.

Much the same external, quasi-political, and always cheerful attitude towards religion is taken by the ‚Old Oligarch 1: He is of course thoroughly orthodox and even pious, yet to him the main gist of religion appears to be a decorous social enjoyment. In easy aristocratic fashion he rejoices that religious ceremonials exist to provide for the less well-to-do citizens suitable amusements that they would otherwise lack. ‚As to sacrifices and sanctuaries and festivals and precincts, the People, knowing that it is impossible for each poor man individually to sacrifice and feast and have sanctuaries and a beautiful and ample city, has discovered by what means he may enjoy these privileges. The whole state accordingly at the common cost sacrifices many victims, while it is the People who feast on them and divide them among themselves by lot‘; and again 2, as part of the splendour of Athens, he notes that ’she celebrates twice as many religious holidays as any other city.‘ The very language used by this typical Athenian gentleman speaks for itself. Burnt-sacrifice (θυσία), feasting, agonistic games, stately temples are to him the essence of religion; the word sacrifice brings to his mind not renunciation but a social banquet; the temple is not to him so much the awful dwelling-place of a divinity as an integral part of a ‚beautiful and ample city.‘

In respect and support….Doha Surat Al-Fath|NL

Bel

Comandoyo Kerstin:“²³//hackenteer.com/street-art-tour-durch-das-karoviertel/

http://kultur.uni-hamburg.de/volkskunde/Texte/Vokus/2010-2/73-83_vokus2010-2-20.pdf

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5th https://edx.org/course/harvardx/harvardx-ai12-2x-poetry-america-whitman-917 surplue Shannon Bell cite anon,.-

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The Cinematic Relations of Corporeal Feminism
Theresa L. Gell green Lahore cine women riotz for 1943 P.Riot
Towards A Feminist Cinematographic Philosophy

[1] Over the last decade, Deleuzean feminism, the arguably incongruous conjunction of Deleuzean philosophy and feminist theory, has emerged as a field of philosophical inquiry, thanks to the significant contributions of Elizabeth Grosz, Rosi Braidotti, and others. [1] However, few have turned to Gilles Deleuze’s later works on cinema. [2] Of the few who have, writers such as Patricia Pisters, Dorothy Olkowski, and Barbara Kennedy have produced volumes arguing the utility of Deleuzean cinematic concepts for feminist film theory. [3] Their works have engaged Deleuze’s Cinema books to introduce a shift in feminist analyses of cinema and aesthetic production. Yet, Deleuze’s cinematic concepts offer much more than this. As his translators note, Deleuze’s intention is the creation of concepts appropriate to philosophy as well as cinema, forming the hybrid—“cinematographic philosophy.“ Cinematographic philosophy can be understood as the invention of „new concepts… on the basis of some well-known philosophical themes, and then put to work in cinema…For Deleuze, philosophy cannot be a reflection on something else. It is, as we have said, a creation of concepts. But concepts, for Deleuze, are…no longer ‚concepts of‘, understood by reference to their external object…Concepts are the images of thought.“ [4] Cinematographic philosophy, I contend, affords feminism a range of new concepts that engages the „unthought“ of feminist thought. [5] I want to map out the ways Deleuze’s philosophy of the cinema provides an abundance of concepts that beget a new image of feminist thought in general.

[2] In feminism’s engagement with Deleuze, it has been asked: „What sort of epistemology might work with Deleuzean metaphysics? As we move from a metaphysics of being to one of becoming, what becomes of epistemology?“ [6] The following discussion attempts to answer this by sketching the ways a feminist epistemology can not only work with a Deleuzean metaphysics, it can create an altogether different image of thought when „put to work“ with feminism’s concern with the body and its embodiments (and refusals) of the sex-gender system. Gilles Deleuze’s cinematic philosophy, I believe, offers feminism a model for elaborating the performative structures of gender identity most famously developed by Judith Butler over a decade ago. Butler argued even then, „the complexity of gender requires an interdisciplinary and postdisciplinary set of discourses in order to resist the domestication of gender studies or women’s studies within the academy and to radicalize the notion of feminist critique.“ [7] By putting Deleuze’s philosophical treatises on cinema’s production of images and its philosophical implications into conversation with feminism’s insights into the performative nature of the gendered body, I propose a model of feminist film theory that reflects the critical interrogation of the body elaborated by recent feminist critiques. [8] By drawing parallels to feminist theory’s reexamination of the body and desire, I want to illustrate the potential for a specifically feminist cinematographic philosophy attuned to the fissures and ruptures inherent to gender performance. [9]….

Bel

Walk like ann |*Anka Mr. Sheikhair Vogel|cc|osso BX

Captain D – Saturday Funk Fest
Wann
Sa 11. Jan. 2014 13:00 – 15:00 London

The move has been welcomed by wildlife groups.

“We congratulate China’s government for showing the world that elephant poaching and illegal ivory consumption is unacceptable,” said Cristián Samper, president of the Wildlife Conservation Society, in a statement. “If China were to destroy the remainder of its ivory stocks and lead the world by committing not to buying ivory in the future, it would have a transformative, positive impact on the survival of African elephants.”

Alsterwasser|Kindl Mosque

HAMMURABI‘S CODE OF LAWS
(circa 1780 B.C.)
Translated by L. W. King

When Anu the Sublime, King of the Anunaki, and Bel, the lord of Heaven and earth, who decreed the fate of the land, assigned to Marduk, the over-ruling son of Ea, God of righteousness, dominion over earthly man, and made him great among the Igigi, they called Babylon by his illustrious name, made it great on earth, and founded an everlasting kingdom in it, whose foundations are laid so solidly as those of heaven and earth; then Anu and Bel called by name me, Hammurabi, the exalted prince, who feared God, to bring about the rule of righteousness in the land, to destroy the wicked and the evil-doers; so that the strong should not harm the weak; so that I should rule over the black-headed people like Shamash, and enlighten the land, to further the well-being of mankind.

Hammurabi, the prince, called of Bel am I, making riches and increase, enriching Nippur and Dur-ilu beyond compare, sublime patron of E-kur; who reestablished Eridu and purified the worship of E-apsu; who conquered the four quarters of the world, made great the name of Babylon, rejoiced the heart of Marduk, his lord who daily pays his devotions in Saggil; the royal scion whom Sin made; who enriched Ur; the humble, the reverent, who brings wealth to Gish-shir-gal; the white king, heard of Shamash, the mighty, who again laid the foundations of Sippara; who clothed the gravestones of Malkat with green; who made E-babbar great, which is like the heavens, the warrior who guarded Larsa and renewed E-babbar, with Shamash as his helper; the lord who granted new life to Uruk, who brought plenteous water to its inhabitants, raised the head of E-anna, and perfected the beauty of Anu and Nana; shield of the land, who reunited the scattered inhabitants of Isin; who richly endowed E-gal-mach; the protecting king of the city, brother of the god Zamama; who firmly founded the farms of Kish, crowned E-me-te-ursag with glory, redoubled the great holy treasures of Nana, managed the temple of Harsag-kalama; the grave of the enemy, whose help brought about the victory; who increased the power of Cuthah; made all glorious in E-shidlam, the black steer, who gored the enemy; beloved of the god Nebo, who rejoiced the inhabitants of Borsippa, the Sublime; who is indefatigable for E-zida; the divine king of the city; the White, Wise; who broadened the fields of Dilbat, who heaped up the harvests for Urash; the Mighty, the lord to whom come scepter and crown, with which he clothes himself; the Elect of Ma-ma; who fixed the temple bounds of Kesh, who made rich the holy feasts of Nin-tu; the provident, solicitous, who provided food and drink for Lagash and Girsu, who provided large sacrificial offerings for the temple of Ningirsu; who captured the enemy, the Elect of the oracle who fulfilled the prediction of Hallab, who rejoiced the heart of Anunit; the pure prince, whose prayer is accepted by Adad; who satisfied the heart of Adad, the warrior, in Karkar, who restored the vessels for worship in E-ud-gal-gal; the king who granted life to the city of Adab; the guide of E-mach; the princely king of the city, the irresistible warrior, who granted life to the inhabitants of Mashkanshabri, and brought abundance to the temple of Shidlam; the White, Potent, who penetrated the secret cave of the bandits, saved the inhabitants of Malka from misfortune, and fixed their home fast in wealth; who established pure sacrificial gifts for Ea and Dam-gal-nun-na, who made his kingdom everlastingly great; the princely king of the city, who subjected the districts on the Ud-kib-nun-na Canal to the sway of Dagon, his Creator; who spared the inhabitants of Mera and Tutul; the sublime prince, who makes the face of Ninni shine; who presents holy meals to the divinity of Nin-a-zu, who cared for its inhabitants in their need, provided a portion for them in Babylon in peace; the shepherd of the oppressed and of the slaves; whose deeds find favor before Anunit, who provided for Anunit in the temple of Dumash in the suburb of Agade; who recognizes the right, who rules by law; who gave back to the city of Ashur its protecting god; who let the name of Ishtar of Nineveh remain in E-mish-mish; the Sublime, who humbles himself before the great gods; successor of Sumula-il; the mighty son of Sin-muballit; the royal scion of Eternity; the mighty monarch, the sun of Babylon, whose rays shed light over the land of Sumer and Akkad; the king, obeyed by the four quarters of the world; Beloved of Ninni, am I.

When Marduk sent me to rule over men, to give the protection of right to the land, I did right and righteousness in . . . , and brought about the well-being of the oppressed.

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within Prof. Dr. Peter Bendixen

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°DATASPACE > Suchergebnisse
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Bitte probier es zu einem späteren Zeitpunkt erneut. Sollte das Problem dann immer noch bestehen, schreib uns eine Email und gib dabei die URL dieser Seite an: /q/all/Militanzdebatte+1993.html…the worst is, that so called militant left has never an interest to archive transparency like ‚rich kids plain poor‘.-cos nos.-

Bela

Two yellow watches in Geneve:“dbb deconstruir Exodus‘-Tel Avi‘

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|Romani Rechtswissenschaften UNHCR-Mala Malie…back to tha oven.‘…

Bel