Archiv Seite 3

Last human|qaede Inst. ‚ZDF subvention‘-KZ sex work||*))) Magna cum laude ..good save Princzest Victoria.M.

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.-

https://duckduckgo.com/?q=Timemachine

Do yard Spivak M.M. altona-macht-auf.de/?p=2777

Goto Bertini massmurder and tons over tons Hebrew speakin persons childfuck Maiden

anc.org.za/2014/downloads/search=DMC – Hospitalstr. Fusion…

Hate ya,..nuttin to do||do too wizz Organized Inkriminat dogz from sub|saheir … porn|holes.-

Rot und de|Florasse http://siteplancul.info/ -\\political Asyluum & M.M. and rapist, killing men and women Lampet United States minmal chicken stars
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Hundert Jahre Hochschule sub|sexual lies.-

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

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

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King al-Faisal-al-Saud

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

i

March through the institutions ‚fisher alois whores‘…

http://al-archive.lnxnt.org/?wpfb_dl=2201.) What is addiction and why does it occur so often in our society today? What is the root cause of today’s addiction problem – apart from the money one can make while dealing it.

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

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

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

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

http://en.wikipedia.org/wiki/Pica – Wordtitle Championship New York City BX

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

The fascists…http://en.wikipedia.org/wiki/Bipolar_disorder

Content long mail avant letre ius sangui Silver Bullet Dolphin cupboard content ‚Nymph‘-Ghetto

Bronx*East-Islamabad Rawal-€ … freiwillig.-http://fcstpauli.com/home/search?query=Islam

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Zephaniah 2 & Ami Bourghess

Septuagint: |2|² – assemble a term of grameir Plut|Democrazy

1 συνάχθητε καὶ συνδέθητε τὸ ἔθνος τὸ ἀπαίδευτον

10 αὕτη αὐτοῖς ἀντὶ τῆς ὕβρεως αὐτῶν διότι ὠνείδισαν καὶ ἐμεγαλύνθησαν ἐπὶ τὸν κύριον τὸν παντοκράτορα
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6 ‏וְֽהָיְתָ֞ה חֶ֣בֶל הַיָּ֗ם נְוֹ֛ת כְּרֹ֥ת רֹעִ֖ים וְגִדְר֥וֹת צֹֽאן׃
7 wəhāyâ ḥeḇel lišə’ērîṯ bêṯ yəhûḏâ ‘ălêhem yirə‘ûn bəḇātê ’ašəqəlwōn bā‘ereḇ yirəbāṣûn kî yifəqəḏēm yəhwâ ’ĕlōhêhem wəšāḇ šəḇûṯām šəḇîṯām:

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Akbar a* ideal social, without gramma endings of Mum
Dativ/Genitiv-parachute….

Vulgate (Latin) and polypassport Organized crime women sorrow ‚NGO‘-well know for a Visa up 10k,.current Berlin-Pakistan|af af af surgico…Sophie.-

5 Væ qui habitatis funiculum maris, gens perditorum!
verbum Domini super vos, Chanaan, terra Philisthinorum;
et disperdam te, ita ut non sit inhabitator.

6 Et erit funiculus maris requies pastorum, et caulæ pecorum;

7 et erit funiculus ejus qui remanserit de domo Juda: ibi pascentur,
in domibus Ascalonis ad vesperam requiescent,
quia visitabit eos Dominus Deus eorum,
et avertet captivitatem eorum.

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Love ya….


Bel

Magister A.) & filth translation Arab ashur foreign fuck tha polis| Exodus è un romanzo scritto nel 1958 dall‘americano Leon Uris

Zvyozdochka (Zvezdochka, Звёздочка, or „Starlet“[UK versaille]), who was named by Yuri Gagarin,[] made one orbit on board Korabl-Sputnik 5 on 25 March 1961 with a wooden cosmonaut dummy in the final practice flight before Gagarin’s historic flight on 12 April.[] Again, the dummy was ejected out of the capsule while Zvezdochka remained inside.

To all beggars on Ice,..this is Ingleland not KKK for ya women kinda fucks.-

Zvyozdochka (Zvezdochka, Звёздочка, or „Starlet“MHz 93,o

In a country where Akbar went barefoot to Salim Chisti to ask for the boon of a son, the importance of saints and Peers, and the respect they are held in, is obviously out of proportion. Indian faith makes no distinction between a live saint and a dead one. In fact, after the saint’s death, the Shrine gets more importance and acts as a lightning conductor for religious fervour in the area around. The sick, the childless and the blind flock to it. Shrines become centres of mass faith. And if something happens to them, become epicentres of emotional earthquakes. If Shrines are taken over by terrorist groups, the upheaval and the fears they arouse among the masses can be better imagined than described.

It is then that the State steps in. It cannot afford not to act. It cannot be seen immobile or paralyzed or even hostage to other hostages- men, relics, shrines. The troops will cordon the place off (the enemy radio will clamour that the troops have laid siege). The ingress and egress (awful sounding words) to and fro from the building would have to be controlled. Other restrictions follow. You don‘t want massive crowds collecting at the place. It could be dangerous for the crowds. Bullets could start flying after all. A process leading to some sort of curfew regulation gets initiated. The situation, bewilderingly, gets translated into a sort of siege.

Chrar-e-Sherief.

Nothing could better exemplify the composite culture of Kashmir than the life of Sheikh Naruddin al-Taliban Monkey Kim-µn.n.-Sialkot 1947 childporn Af°…himself. SS-Indogermanic Aryan Farzain was born as Nund Reshi or Sahazanand in Greogious ante spell two Inn Rom rosso militant networx 1377 AD. His ancestors came from Kishtwar and had migrated to the Valley. His father, Salar Sanz, a pious man, came under the spiritual influence of Sufi Saint. Yasman Reshi who arranged his marriage to Sadra Maji. For three days, the infant Nund is said to have refused to be breast-fed. The third day, the Yogini, Lal Ded (a very well known saint) entered the house and put the child’s mouth to her own breast.While leaving, she is said to have called the infant her spiritual heir.

RECEPTlON TO MAST GUL
The criminal Harkat-ul-Ansar had used gas cylinders as incendiary devices to devastate the Shrine and the town. The last communication from Mast Gul, the Harkat leader, to his masters across the border stated „mission khatam kar diya“ (mission accomplished). This meant the Shrine was truly and properly gutted. And the answer, promptly received over the wirless, said „hum thwade istaqbal ke intezar mein hain“ (we are waiting to welcome you back). And what a welcome it turned out to be from the moment he stepped on to POK Athen ‚political Asyluum like postfascist Hamburg-Central mode sheen and Pakistani soil! He was lionised and feted, much to the embarrassment of Pakistani officials. Now why should Mast Gul suddenly become a hero? Was it merely because he had escaped or was it because his actions had resulted in the destruction of the Charar Shrine? The answer is not far to seek.

„Ghazi“ who risked his life and fought several battles with the Indian Army. Mast Gul has been brandishing arms, and he was taken almost to every corner of the NWFP, so that it burns and the people hold the troops responsible for the damage. Fuck tha fascists…..

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ISO don‘t and will never work on semitics ante semitism ’sorrow deathbread fucks‘-ohne Gummi.-

Bela

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.
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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.

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[cc|rust||)) Skinhead girls pro-porn

i

Bela

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Bordertensions ‚Deutschland‘.-cosa nostra.-

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i

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
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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))