hive mind propaganda and more

« America’s Persecuted Minority : Big Business » (1961)

Pasionaria du capital

« En tant qu’avocate de la raison, de l’égoïsme et du capitalisme, je cherche à atteindre les hommes d’esprit où qu’ils se trouvent », expliquait Ayn Rand (1905-1982) dans les prospectus invitant ses lecteurs à soutenir sa quête. Contrairement à ce que pourrait suggérer l’extrait ci-dessous, Ayn Rand n’était ni une illuminée ni une marginale. Emigrée d’Union soviétique, elle s’installe en 1926 aux Etats-Unis et devient scénariste à Hollywood, romancière à succès, essayiste politique, enseignante dans les universités américaines les plus prestigieuses. Son combat contre toute forme d’intervention publique bénéficiera d’une audience immense. M. Alan Greenspan, gouverneur de la Réserve fédérale américaine de 1987 à 2006, fut vivement influencé par la pensée d’Ayn Rand, dont il partagea le combat politique
www.monde-diplomatique.fr/mav/99/RAND/18028

noetic-jabberwocky.blogspot.fr/2011/08/gnostic-propaganda-hive-mind-you-are.html


What Nietzsche realized was that man must understand that life is not governed by rational principles. Life is full of cruelty, injustice, uncertainty and absurdity. There are no absolute standards of good and evil which can be demonstrated by human Reason. There is only naked man living alone in a godless and absurd world. Modern industrial, bourgeois society, according to Nietzsche, made man decadent and feeble because it made man a victim of the excessive development of the rational faculties at the expense of human will and instinct.

Against the tendencies of bourgeois society, Nietzsche stressed that man ought to recognize the dark and mysterious world of instinct -- the true life force. "Du sollst werden, der du bist," Nietzsche wrote. "You must become who you are." Excessive rationality, an over-reliance on Human Reason, does little more than smother the spontaneity necessary for creativity. For man to realize his potential, he must sever his dependence on reason and the intellect and instead, develop his instincts, drive and will. Christianity, with all its restrictions and demands to conform, crushes the human impulse to life. Christian morality must be obliterated because it is fit only for the weak and the slave.
Nietzsche said that the reason Christianity triumphed in the Roman world was that the lowest orders -- the meek and the mild -- wanted to inherit the earth from their aristocratic superiors. The lower orders were trying to strike back and subdue their superiors. They did this by condemning as evil those traits which they lacked: strength, power and the zest for life. Instead, the Christians made their own low and wretched lives the standard of all things to come. If you deviated from this standard, you were shackled with guilt. In his book, The Anti-Christ of 1888, Nietzsche wrote that:

Christianity has waged a war to the death against this higher type of man. . . . Christianity has taken the side of everything weak, base, ill-constituted, it has made an ideal out of opposition to the instinct of strong life. . . . Christianity is a revolt of everything that crawls along the ground directed against that which is elevated.

www.historyguide.org/europe/lecture3.html

Like Nietzsche, the Russian novelist FYODOR DOSTOEVSKY (1821-1881) attacked the fundamental world view of the Enlightenment, that great age of human reason. In all his novels, Dostoevsky viewed man as innately depraved, irrational and rebellious. In his novella, Notes From the Underground (1864), the narrator rebels against all plans or schemes for social improvement. He is critical of rationalists, liberals, positivists, humanists and socialists in their endeavor to improve the lot of mankind by fashioning a society based on abstract principles of human happiness. The Underground Man rebels against both science and reason. For the Underground Man, there are no absolute, universal or timeless truths to which all men ought to conform. The world, for Dostoevsky, is a terrifying world of naked wills all engaged in conflict with one another. All men do not seek happiness, says Dostoevsky. There are some, like the Underground Man, who choose suffering because it gratifies them. These individuals are repelled by peace, wealth, security and happiness. They do not want to be robots in some sterile, positivist world in which everything fits into one box or another. For the Underground Man, by following irrational impulses and engaging in irrational acts, human beings assert their individuality. In essence, they prove that they are free. The man who is truly free defines his existence according to his own needs and not those needs or standards that have been culturally created by society. As the Underground Man admits, "the rational faculty is simply 1/20th of all my faculties of life; life is more than reasoning, more than simply extracting square roots.

view of society

 A Critique of the Holistic and Metaphysical View of Society

According to the doctrines of universalism, conceptual realism, holism, collectivism, and some representatives of Gestaltpsychologie, society is an entity living its own life, independent of and separate from the lives of the various individuals, acting on its own behalf and aiming at its own ends which are different from the ends sought by the individuals. Then, of course, an antagonism between the aims of society and those of its members can emerge. In order to safeguard the flowering and further development of society it becomes necessary to master the selfishness of the individuals and to compel them to sacrifice their egoistic designs to the benefit of society. At this point all these holistic doctrines are bound to abandon the secular methods of human science and logical reasoning and to shift to theological or metaphysical professions of faith. They must assume that Providence, through its prophets, apostles, and charismatic leaders, forces men who are constitutionally wicked, i.e., prone to pursue their own ends, to walk in the ways of righteousness which the Lord or Weltgeist or history wants them to walk.
mises.org/humanaction/chap8sec2.asp


 Intolerance and propaganda by the executioner's or the soldier's sword are inherent in any system of heteronomous ethics. The laws of God or Destiny claim universal validity, and to the authorities which they declare legitimate all men by rights owe obedience. As long as the prestige of heteronomous codes of morality and of their philosophical corollary, conceptual realism, was intact, there could not be any question of tolerance or of lasting peace. When fighting ceased, it was only to gather new strength for further battling. The idea of tolerance with regard to other people's dissenting views could take root only when the liberal doctrines had broken the spell of universalism. In the light of the utilitarian philosophy, society and state no longer appear as institutions for the maintenance of a world order that for considerations hidden to the human mind pleases the Deity although it manifestly hurts the secular interests of many or even of the immense majority of those living today. Society and state are on the contrary the primary means for all people to attain the ends they aim at of their own accord. They are created by human effort and their maintenance and most suitable organization are tasks not essentially different from all other concerns of human action. The supporters of a heteronomous morality and of the collectivistic doctrine cannot hope to demonstrate by ratiocination the correctness of their specific variety of ethical principles and the superiority and exclusive legitimacy of their particular social ideal. They are forced to ask people to accept credulously their ideological system and to surrender to the authority they consider the right one; they are intent upon silencing dissenters or upon beating them into submission.

instruct.westvalley.edu/lafave/Metaphys.htm#Metaphysical Views

en.wikipedia.org/wiki/Pita

 Pita is a slightly leavened wheat bread, flat, either round or oval, and variable in size. Its history extends far into antiquity, since flatbreads in general, whether leavened or not, are among the most ancient breads, requiring no oven or utensils to make.

Pita or pitta is a term used to denote several different types of bread in many Mediterranean, Balkan and Middle Eastern cuisines. It is prevalent in Greece, Cyprus, the Balkans, North Africa, the Levant, Iran, Armenia, Turkey, and parts of the Indian Subcontinent.

Matse : en.wikipedia.org/wiki/Matzo         

 At the Passover seder, it is customary to eat matzah made of flour and water ; matzah containing eggs, wine, or fruit juice in addition to water is not considered acceptable for use at the seder. The flour can be made from the five grains mentioned in the Torah: wheat, barley, spelt, rye and oats.

There are numerous explanations behind the symbolism of matzah. One is historical: Passover is a commemoration of the exodus from Egypt. The biblical narrative relates that the Israelites left Egypt in such haste they could not wait for their bread dough to rise; the bread, when baked, was matzah. (Exodus 12:39). The other reason for eating matza is symbolic: On the one hand, matza symbolizes redemption and freedom, but it is also lechem oni, "poor man's bread." Thus it serves as a reminder to be humble, and to not forget what life was like in servitude. Also, leaven symbolizes corruption and pride as leaven "puffs up". Eating the "bread of affliction" is both a lesson in humility and an act that enhances the appreciation of freedom.
Another explanation is that matza has been used to replace the pesach, or the traditional Passover offering that was made before the destruction of the Temple. During the Seder the third time the matza is eaten it is preceded with the Sefardic rite, "zekher l’korban pesach hane’ekhal al hasova". This means "remembrance of the Passover offering, eaten while full". This last piece of the matza eaten is called afikoman and many explain it as a symbol of salvation in the future.
The Passover Seder meal is full of symbols of salvation, including the opening of the door for Elijah and the closing line, “Next year in Jerusalem,” but the use of matzah is the oldest symbol of salvation in the Seder.

  
en.wikipedia.org/wiki/Chapati

 Chapatis are made from a firm dough made from flour (whole grain common wheat), 'Atta' in Urdu/Hindi/Punjabi/Bengali, and water. Some people also add salt and/or oil to the dough. Small portions of the dough are rolled out into discs much like a tortilla, using a rolling pin. The rolled-out dough is thrown on the preheated dry skillet and cooked on both sides. In some regions it is only partly cooked on the skillet, and then put directly on a high flame, which makes it blow up like a balloon. The hot air cooks the chapati rapidly from the inside. In some parts of northern India (e.g. Punjab) and Pakistan, this is called a phulka (that which has been inflated).


     en.wikipedia.org/wiki/Tortilla


A tortilla (or flour tortilla to differentiate it from other uses of the word "tortilla") is a type of thin flatbread made from finely ground wheat flour. Originally derived from the corn tortilla (tortilla in Spanish means "small torta", or "small cake"), a bread of maize which predates the arrival of Europeans to the Americas, the wheat flour tortilla was an innovation after wheat was brought to the New World from Spain while this region was the colony of New Spain. It is made with an unleavened, water based dough, pressed and cooked like corn tortillas.
Flatbread tortillas have been eaten for thousands of years in north, northwest and northeast Mexico, where they are a staple, as well as many southwestern US Native American tribes. More recently, other countries have begun producing them to serve the expatriate Mexican market and the growing demand for Mexican food, particularly in North America, Europe and Eastern Asia.
Tortillas are commonly prepared with meat to make dishes such as tacos, burritos (a dish originating in northern Mexico), and enchiladas. Tortillas are also used to make baleadas, a typical dish from Honduras.
In appearance and use tortillas are rather similar to the South Asian chapati. Tortillas are also very similar to the unleavened bread popular in Arab, eastern Mediterranean and southern Asian countries, though thinner and smaller in diameter. In China, there is the laobing (烙餅), a pizza-shaped thick "pancake" that is similar to the tortilla. The Indian Roti, which is made essentially from wheat flour is another example.


en.wikipedia.org/wiki/Polenta
  Polenta is cornmeal boiled into a porridge and eaten directly or baked, fried or grilled. Polenta is an Italian word, derived from the Latin for hulled and crushed grain, especially barley-meal. Maize was not cultivated in Europe until the early 16th century

As it is known today, polenta derives from earlier forms of grain mush (known as puls or pulmentum in Latin or more commonly as gruel or porridge), commonly eaten since Roman times. Before the introduction of corn from the New World in the 16th century, polenta was made with such starchy ingredients as farro, chestnut flour, millet, spelt, or chickpeas.
Polenta has a creamy texture due to the gelatinization of starch in the grain, though it may not be completely homogeneous if a coarse grind or hard grain such as flint corn is used.
Polenta has historically been a peasant food. The reliance on maize, which lacks readily accessible niacin unless cooked with alkali to release it, as a staple caused outbreaks of pellagra throughout the American South and much of Europe until the 20th century.
 italianfood.about.com/od/polentarecipes/a/aa030498_2.htm
 Polenta Recipe

the avalon project

 
 The Bull of Pope Adrian IV Empowering Henry II to Conquer Ireland. A.D. 1155.
 avalon.law.yale.edu/medieval/bullad.asp 

 There is indeed no doubt, as thy Highness doth also acknowledge, that Ireland and all other islands which Christ the Sun of Righteousness has illumined, and which have received the doctrines of the Christian faith, belong to the jurisdiction of St. Peter and of the holy Roman Church. Wherefore, so much the more willingly do we grant to them that the right faith and the seed grateful to God may be planted in them, the more we perceive, by examining more strictly our conscience, that this will be required of us.

 Thou hast signified to us, indeed, most beloved son in Christ, that thou dost desire to enter into the island of Ireland, in order to subject the people to the laws and to extirpate the vices that have there taken root, and that thou art willing to pay an annual pension to St. Peter of one penny from every house, and to preserve the rights of the churches in that land inviolate and entire. We, therefore, seconding with the favour it deserves thy pious and laudable desire, and granting a benignant assent to thy petition, are well pleased that, for the enlargement of the bounds of the church. for the restraint of vice, for the correction of morals and the introduction of virtues, for the advancement of the Christian religion, thou shouldst enter that island, and carry out there the things that look to the honour of God and to its own salvation. And may the people of that land receive thee with honour, and venerate thee as their master; provided always that the rights of the churches remain inviolate and entire, and saving to St. Peter and the holy Roman Church the annual pension of one penny from each house. If, therefore, thou dost see fit to complete what thou hast conceived in thy mind, strive to imbue that people with good morals, and bring it to pass, as well through thyself as through those whom thou dost know from their faith, doctrine, and course of life to be fit for such a work, that the church may there be adorned, the Christian religion planted and made to grow, and the things which pertain to the honour of God and to salvation be so ordered that thou may'st merit to obtain an abundant and lasting reward from God, and on earth a name glorious throughout the ages.

 It is interesting to note that the claim of Adrian IV., here advanced, to jurisdiction over all islands was founded, as we learn from John of Salisbury, on the forged donation of Constantine (v. Book iii. No. iii.). Urban II. had disposed of Corsica under the same pretension. Lord Lyttleton in his still valuable History of Henry II. (vol. v. p. 67) speaks as follows concerning this whole transaction: "Upon the whole, therefore, this bull, like many before and many since, was the mere effect of a league between the papal and regal powers, to abet and assist each other's usurpations; nor is it easy to say whether more disturbance to the world, and more iniquity, have arisen from their acting conjointly, or from the opposition which the former has made to the latter! In this instance the best, or indeed the sole excuse for the proceedings of either, was the savage state of the Irish, to whom it might be beneficial to be conquered, and broken thereby to the salutary discipline of civil order and good laws."

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 Agrarian Law; 111 B.C.   avalon.law.yale.edu/ancient/agrarian_law.asp

In the early Roman Republic there were three kinds of land: private land, common pasture, and public land or land of the public domain, which was rented to private entrepreneurs. By the second century B C, however, much of the public land was treated by its occupants as though it were private. Despite early laws limiting the amount which could be occupied, the wealthy amassed gigantic holdings a tendency encouraged by the growing importance of the olive and the vine, and especially of ranching At the same time there was a steady exodus of the small farmers to the city, partly because the continued demands of military service made farming increasingly hazardous, partly because of the predatory instincts of the great landowners, partly because the small farm was now at a competitive disadvantage. The result was an impoverished, restless, and unproductive urban population.
In 133 B C. Tiberius Sempronius Gracchus, the plebeian tribune, attempted to improve the situation by enacting in the Tribal Assembly legislation which (1) limited the amount of public land rented by one person to 500 jugers (about 330 acres), (2) ordered the State's repossession of all lands in excess of this, (3) assigned these lands to the poor in lots of thirty jugers for a small annual rent, (4) appointed a board of triumvirs, as a land commission, to repossess and to redistribute this land.

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en.wikipedia.org/wiki/Sol_Goldman
 - online.wsj.com/article/SB122108942858221349.html
 

www.isj.org.uk/?id=618
The language itself is highly problematic and emotive. The use of the term “prostitute” is regarded as a denigrating word used for women who are forced into selling sex through poverty and exclusion, while the use of the term “sex worker” is seen as dignifying an activity which reflects and compounds women’s oppression. This article does not suggest that sex work is “a job like any other”—however, the term sex work will be used, first because it avoids the moral condemnation often attached to the word prostitute. Second, this term is used because women who directly sell sex on the streets, in flats or in brothels are only a subset of a much larger number of women who work in the sex industry.¹ The modern sex industry is a multibillion dollar industry, which generates huge profits for both transnational corporations and criminal gangs. The sex industry is difficult to define because it encompasses a huge range of diverse activities


With the rise of capitalism that changed. Prostitution in the 19th century occurred on a much greater scale than in previous societies. It was fed by the massive social dislocation as people were driven from agriculture into the manufacturing system. The urbanisation, poverty and large scale migration which characterised 19th century capitalism produced conditions in which brothels sprang up around the globe. In his book London Labour and the London Poor, written in the 1850s, Henry Mayhew described how women in seasonal and insecure trades were frequently driven into prostitution at certain times of the year.Thus milliners, whose skills were only in demand during the London society “season”, became particularly associated with prostitution. Socialist anarchist Emma Goldman quoted a study called Prostitution in the Nineteenth Century to describe the conditions that fuelled the growth of prostitution:
Although prostitution has existed in all ages, it was left to the 19th century to develop it into a gigantic social institution. The development of industry with vast masses of people in the competitive market, the growth and congestion of large cities, the insecurity and uncertainty of employment, has given prostitution an impetus never dreamed of at any period in human history.tempelreportages.blogspot.fr/2009/09/streng-gelovige-beleggers-investeren-in.html

http://www.yangtijdschrift.be/editorhtml.asp?page=20014L13
www.trouw.nl/tr/nl/5009/Archief/archief/article/detail/2691702/1994/09/14/EX-PORNOKONING-JOOP-WILHELMUS-RAAKTE-STEEDS-MEER-GEISOLEERD-TOT-HET-DOEK-VIEL-Twaalf-uur-na-vrijlating-uit-de-gevangenis-verdronken-in-Dordtse-haven.dhtml
 www.panorama.nl/crimipedia/charles-geerts

Perversion for Profit: The Politics of Pornography and the Rise of the New Right

 While America is not alone in its ambivalence toward sex and its depictions, the preferences of the nation swing sharply between toleration and censure. This pattern has grown even more pronounced since the 1960s, with the emergence of the New Right and its attack on the "floodtide of filth" that was supposedly sweeping the nation. Antipornography campaigns became the New Right's political capital in the 1960s, laying the groundwork for the "family values" agenda that shifted the country to the right.

Perversion for Profit traces the anatomy of this trend and the crucial function of pornography in constructing the New Right agenda, which has emphasized social issues over racial and economic inequality. Conducting his own extensive research, Whitney Strub vividly recreates the debates over obscenity that consumed members of the ACLU in the 1950s and revisits the deployment of obscenity charges against purveyors of gay erotica during the cold war, revealing the differing standards applied to heterosexual and homosexual pornography. He follows the rise of the influential Citizens for Decent Literature during the 1960s and the pivotal events that followed: the sexual revolution, feminist activism, the rise of the gay rights movement, the "porno chic" moment of the early 1970s, and resurgent Christian conservatism, which now shapes public policy far beyond the issue of sexual decency.
www.cup.columbia.edu/book/978-0-231-14886-3/

the great leap

www.nytimes.com/2013/06/16/world/asia/chinas-great-uprooting-moving-250-million-into-cities.html?pagewanted=all&_r=1&


 




Referring to the disastrous Maoist campaign to industrialize overnight, he added, “It’s almost like another Great Leap Forward.”
en.wikipedia.org/wiki/Great_Leap_Forward

anarchists

To Abolish Rape, Overthrow Male Desire

In at least some of its aspects, human culture functions as an elaborate system of sexual rituals – not substitutive satisfactions, in the Freudian sense, but social performances that organize sexual energies, and that bring sexual forces into a living, symbolic order of seduction, pleasure, power, and reproduction. From this point of view, rape and other forms of sexual violence – in particular, violence against women, children, and those not conforming to established sexual identities – can be seen as extensions of the normal regime of interaction among participants in a stratified cultural order.
Human culture is set up, in its logic and purpose, to stimulate and deploy the violent forces unleashed in acts of rape, sexual abuse, sexual harassment, and other forms of sexual violence. In this way, sexual violence serves as an instrument of cultural order and is recognized, through either active or tacit complicity, as something routine, natural, and normal.
The basic principle governing the deployment of sexual violence in human culture is patriarchy, or male rule. It is from the point of view of male consciousness, male desire, that the incessant theater of sexually encoded rituals is organized. Patriarchal culture is set up for the sake of male desire; male consciousness commands and directs cultural performances in order to satisfy and elicit this desire.

Patrick Dunn theanarchistlibrary.org/library/patrick-dunn-to-abolish-rape-overthrow-male-desire

very good liberary theanarchistlibrary.org/special/about

The earliest anarchist themes can be found in the 6th century BC, among the works of Taoist philosopher Laozi, and in later centuries by Zhuangzi and Bao Jingyan. Zhuangzi's philosophy has been described by various sources as anarchist. Zhuangzi wrote, "A petty thief is put in jail. A great brigand becomes a ruler of a Nation." Diogenes of Sinope and the Cynics, their contemporary Zeno of Citium, the founder of Stoicism, also introduced similar topics. Jesus is sometimes considered the first anarchist in the Christian anarchist tradition. Georges Lechartier wrote that "The true founder of anarchy was Jesus Christ and ... the first anarchist society was that of the apostles." Such a distinction reverberates subversive religious conceptions like the aforementioned seemingly anarchistic Taoist teachings and that of other anti-authoritarian religious traditions creating a complex relationship regarding the question as to whether or not anarchism and religion are compatible. This is exemplified when the glorification of the state is viewed as a form of sinful idolatry.
The French renaissance political philosopher Étienne de La Boétie has been said to write an important anarchist precedent in his most famous work the Discourse on Voluntary Servitude. The radical Protestant Christian Gerrard Winstanley and his group the Diggers are cited by various authors as proposing anarchist social measures in the 17th century in England. The term "anarchist" first entered the English language in 1642, during the English Civil War, as a term of abuse, used by Royalists against their Roundhead opponents. By the time of the French Revolution some, such as the Enragés, began to use the term positively, in opposition to Jacobin centralisation of power, seeing "revolutionary government" as oxymoronic. By the turn of the 19th century, the English word "anarchism" had lost its initial negative connotation.
Modern anarchism sprang from the secular or religious thought of the Enlightenment, particularly Jean-Jacques Rousseau's arguments for the moral centrality of freedom. There were a variety of anarchist currents during the French Revolution, with some revolutionaries using the term "anarchiste" in a positive light as early as September 1793. The enragés opposed revolutionary government as a contradiction in terms. Denouncing the Jacobin dictatorship, Jean Varlet wrote in 1794 that "government and revolution are incompatible, unless the people wishes to set its constituted authorities in permanent insurrection against itself." During the French Revolution, Sylvain Maréchal, in his Manifesto of the Equals (1796), demanded "the communal enjoyment of the fruits of the earth" and looked forward to the disappearance of "the revolting distinction of rich and poor, of great and small, of masters and valets, of governors and governed."From this climate William Godwin developed what many consider the first expression of modern anarchist thought. Godwin was, according to Peter Kropotkin, "the first to formulate the political and economical conceptions of anarchism, even though he did not give that name to the ideas developed in his work", while Godwin attached his anarchist ideas to an early Edmund Burke. Benjamin Tucker instead credits Josiah Warren, an American who promoted stateless and voluntary communities where all goods and services were private, with being "the first man to expound and formulate the doctrine now known as Anarchism." The first to describe himself as an anarchist was Pierre-Joseph Proudhon, a French philosopher and politician, which led some to call him the founder of modern anarchist theory.
The anarcho-communist Joseph Déjacque was the first person to describe himself as "libertarian" Unlike Proudhon, he argued that, "it is not the product of his or her labor that the worker has a right to, but to the satisfaction of his or her needs, whatever may be their nature." In 1844 in Germany the post-hegelian philosopher Max Stirner published the book The Ego and Its Own which will later be considered an influential early text of individualist anarchism. Anarchists active in the 1848 Revolution in France, included Anselme Bellegarrigue, Ernest Coeurderoy, Joseph Déjacque and Pierre Joseph Proudhon.
^{en.wikipedia.org/wiki/Anarchism} 

The average man with his self-sufficiency, his ridiculously superior airs of patronage towards the female sex, is an impossibility for woman as depicted in the Character Study by Laura Marholm. Equally impossible for her is the man who can see in her nothing more than her mentality and her genius, and who fails to awaken her woman nature.

A rich intellect and a fine soul are usually considered necessary attributes of a deep and beautiful personality. In the case of the modern woman, these attributes serve as a hindrance to the complete assertion of her being. For over a hundred years the old form of marriage, based on the Bible, "till death doth part," has been denounced as an institution that stands for the sovereignty of the man over the woman, of her complete submission to his whims and commands, and absolute dependence on his name and support. Time and again it has been conclusively proved that the old matrimonial relation restricted woman to the function of man's servant and the bearer of his children. And yet we find many emancipated women who prefer marriage, with all its deficiencies, to the narrowness of an unmarried life: narrow and unendurable because of the chains of moral and social prejudice that cramp and bind her nature.

The explanation of such inconsistency on the part of many advanced women is to be found in the fact that they never truly understood the meaning of emancipation. They thought that all that was needed was independence from external tyrannies; the internal tyrants, far more harmful to life and growth--ethical and social conventions--were left to take care of themselves; and they have taken care of themselves. They seem to get along as beautifully in the heads and hearts of the most active exponents of woman's emancipation, as in the heads and hearts of our grandmothers.

www.theyliewedie.org/ressources/biblio/en/Goldman_Emma_-_The_tragedy_of_woman's_emancipation.html
<sup>www.theyliewedie.org/ressources/biblio/index-en.php 

en.wikipedia.org/wiki/Misogyny 
 en.wikipedia.org/wiki/Gynophobia
www.ucpress.edu/book.php?isbn=9780520079298</sup> 

La mascarade humaniste s’étend au Mali et à l’Algérie, par Salim Laïbi

Mis en ligne le 3 février 2013, par Mecanopolis.   

La mascarade humaniste s’étend au Mali et à l’Algérie

L’enfer est pavé de bonnes intentions.

J’ai commencé l’année 2013 en avertissant tout le monde quant à l’accélération des événements de ce nouvel an. Immanquablement, celui-ci a commencé par une guerre au Mali, qui s’est étendue à l’Algérie en quelques jours, avec une gigantesque prise d’otages sur le site gazier d’In Amenas. Décidément, l’année commence bien et ce n’est que le début.

La France a déclenché une guerre au Mali à travers l’organisation de l’opération « Serval » qui sonne à mon oreille plutôt avec un « i », au vu de la servilité écœurante de certains Maliens, si prompts à accueillir l’armée coloniale, en libératrice ! Auraient-ils perdu la mémoire, auraient-ils perdu toute capacité de discernement pour en être arrivés à faire claquer au vent des drapeaux tricolores ?! Ont-ils déjà oublié le coup d’état de Moussa Traoré un certain 19 novembre 1968, financé et soutenu par Paris ! C’était encore un coup tordu de la Françafrique maçonnique, des réseaux triponctués de J. Foccart et Cie. Un coup d’état très humaniste qui conduisit à l’emprisonnement de Modibo Keïta durant près de dix années, puis à son assassinat, empoisonné par la junte militaire si démocratique pendant sa détention… Quel avenir peut avoir un peuple sans mémoire ? Auriez-vous oublié que le sanguinaire Traoré était un soldat de l’armée française formé à Fréjus et fils d’un ancien soldat de cette même armée ? Traoré sera remplacé par un autre « frère de l’ombre », Amadou Toumani Touré (ATT). Faut-il rappeler au lecteur les massacres monstrueux du Rwanda et l’implication de ces mêmes voyous ? Oui, l’Afrique et ses richesses sont tenues par la franc-maçonnerie française d’une main de fer, très souvent sanguinolente. Ceci est un secret de polichinelle ; il suffit d’écouter et de lire les travaux de feu François-Xavier Verschave. Vous pouvez vous intéresser également aux articles du journaliste et écrivain malien Mountaga Fané Kantéka, dont les condamnations de la secte maçonnique sont connues.

Comme à l’accoutumée, la médiacratie francaouie invitera sur les plateaux télé de « grands intellectuels » maliens ; en vérité des rappeurs et des chanteuses ! Mardi dernier, sur le plateau de Ce soir ou jamais de Frédéric Taddéi, étaient invitées Rokia Traoré et Mamani Keïta ! Cette dernière, malgré toute une décennie vécue en France sans papiers, ose encore appeler de ses vœux une intervention française dans son pays natal. Quelle déchéance ! Cette caste artistique dégénérée est circonvenue et tellement prévisible. Elle ne peut être que pour ce type d’interventions militaires démocratisantes comme elle ne peut qu’approuver et encourager le mariage homosexuel… Le même jour, le rappeur Amkoullel donnait son avis sur RMC dans l’émission très libérale des Grandes gueules. Vous l’aurez sûrement compris et deviné, il est partisan de l’intervention militaire élyséenne. C’est toujours bon d’écouter des expertises géopolitiques aussi fines, délivrées par des cerveaux aussi aiguisés et fulgurants de lumière

www.mecanopolis.org/?p=27366

Misanthrope

 My hate is general, I detest all men;
Some because they are wicked and do evil,
Others because they tolerate the wicked,
Refusing them the active vigorous scorn
Which vice should stimulate in virtuous minds.

(The bad things that men do should make us 

reject the men that do them if we are good)

 

Molière's character Alceste in Le Misanthrope (1666)

 

Philosophy

In Western philosophy, misanthropy has been connected to isolation from human society. In Plato's Phaedo, Socrates defines the misanthrope in relation to his fellow man: "Misanthropy develops when without art one puts complete trust in somebody thinking the man absolutely true and sound and reliable and then a little later discovers him to be bad and unreliable...and when it happens to someone often...he ends up...hating everyone." Misanthropy, then, is presented as the result of thwarted expectations or even excessively naive optimism, since Plato argues that "art" would have allowed the potential misanthrope to recognize that the majority of men are to be found in between good and evil. Aristotle follows a more ontological route: the misanthrope, as an essentially solitary man, is not a man at all: he must be a beast or a god, a view reflected in the Renaissance of misanthropy as a "beast-like state."
It is important to distinguish between philosophical pessimism and misanthropy. Immanuel Kant said that "Of the crooked timber of humanity, no straight thing can ever be made," and yet this was not an expression of the uselessness of mankind itself. Kant further stated that hatred of mankind can take two distinctive forms, aversion from men (Anthropophobia) or enmity towards them. The condition can arise partly from dislike and partly from ill-will.
Another example of mistaken misanthropy is Jean-Paul Sartre's quote "Hell is other people." On the face of it, this looks deeply misanthropic, but actually Sartre may have been making an observation about the tendency of human beings to lack self-awareness. Unaware people tend to project out their worst fears and most deeply disliked personal characteristics onto other people, rather than participate in meaningful introspection. Thus, when they look at other people they often see the worst of what is in their own personality. Alternately, Sartre may have been making the statement that "Hell is other people" due to the existential dread that results from being surrounded by people who lack self-awareness and oppress others through acting in bad faith. See also Sartre's novel, La Nausée. Read in this context, Sartre's writings would be considered misanthropic since they are an attempt to derive an authentic meaning independent from mankind.
The German philosopher Arthur Schopenhauer (an early influence on Friedrich Nietzsche) on the other hand, was as famously misanthropic as his reputation, which included his philosophical antinatalism. He wrote that "human existence must be a kind of error." It should be added, however, that misanthropy does not necessarily equate with an inhumane attitude towards humanity. Schopenhauer concluded, in fact, that ethical treatment of others was the best attitude, for we are all fellow sufferers and all part of the same will-to-live; he also discussed suicide with a sympathetic understanding which was rare in his own time, when it was largely a taboo subject.
Martin Heidegger had also been said to show misanthropy in his concern of the "they" — the tendency of people to conform to one view, which no-one has really thought through, but is just followed because, "they say so". This might be thought of as more of a criticism of conformity rather than people in general. Unlike Schopenhauer, Heidegger was opposed to any systematic ethics, however in some of his later thought he does see the possibility of harmony between people, as part of the four-fold, mortals, gods, earth and sky en.wikipedia.org/wiki/Misanthropy.

Primacy of the intellect

God has bestowed upon human beings the gift of intellect, by which they can judge right and wrong. If what the prophets announce corresponds to what the intellect decrees, then prophets are superfluous. If it contradicts what the intellect decrees, then one should not listen to them. The discussion with the Barahima, the issue of the abrogation of the law, and the question of the possibility of substituting one law for another are also part of this argument. The argument is then applied to Islam in particular.
Connected with the claim of the sufficiency of human intellect is the discussion of various expressions of this intellect. Human children are taught to speak by their parents, from one generation to another, and this has always been the case. Ibn al-Rawandi is here probably addressing the question of whether human speech is natural or conventional. He seems to favor the solution of ilham (i.e., natural, innate knowledge), although the term itself does not appear. From the dai's answer we can see that Ibn al-Rawandi gave various examples of innate knowledge (the ability of birds to communicate with each other, the ability of ducks to swim, the ability of infants to suck milk), and that these were mentioned by him as being analogous to speech and understanding.
The sciences are also mentioned by Ibn al-Rawandi as proof for the sufficiency of the intellect. According to him, people developed the science of astronomy by watching the skies. They did not need a prophet to teach them how to watch. Nor did they need prophets in order to teach them how to build lutes. It is absurd to assume that without prophetic revelation people would not have learned that the intestines of a sheep, when dried and stretched upon a piece of wood, can produce pleasant tones. All these skills are acquired by the assiduous application of the inborn human intellect, discernment, and power of observation.
 (In early and pre-Islamic philosophy, certain thinkers such as Ibn al-Rawandi, a skeptic of Islam, and Muhammad ibn Zakariya ar-Razi often expressed misanthropic views)

leeswerk en agitprop

 
www.dementedagitprop.com

www.social-ecology.org/1991/01/left-green-perspectives-24/

Les zones humides face aux Grands Projets inutiles

Définies comme les régions où l’eau est le principal facteur d'influence du biotope et de sa biocénose, les zones humides sont protégées par la Convention internationale de Ramsar depuis 1971. Malgré cela, les zones humides de la planète, qu’elles soient d'eau salée (estuaire, prés salés, mangroves, marais et lagunes côtières...) ou d'eau douce (régions d'étangs, tourbières, prairies humides…), ont régressé de plus de moitié au cours du siècle dernier, en grande partie à cause de l’extension des.. www.agoravox.fr/actualites/societe/article/les-zones-humides-face-aux-grands-134552

www.oceanattitude.org/index.php?post/2010/05/27/lobbying-anti-éolien
www.sortirdunucleaire.org/index.php?menu=sinformer&sousmenu=themas&soussousmenu=eoliennes&page=index
www.agoravox.fr/actualites/politique/article/le-demantelement-de-l-etat-133020

productivisme

“An extremely important message for a society whose best-intentioned members have lost themselves in a

wilderness of wishful thinking.”

 “This book takes a look at the dark underbelly of ‘green energy’ and attempts to shift the U.S. dialogue to a more pressing problem: consumption.”

www.greenillusions.org 

Productivism is the belief that measurable economic productivity and growth is the purpose of human organization (e.g., work), and that "more production is necessarily good". Critiques of productivism center primarily on the limits to growth on a finite planet and extend into discussions of human procreation, the work ethic, and even alternative energy production

en.wikipedia.org/wiki/Productivism

Welvaart door schaarste?

Omdat de consumptionist denkt dat productie ingeperkt wordt door het verlangen om te consumeren (en dus niet dat consumptie ingeperkt wordt door de mogelijkheid om te produceren), hecht de consumptionist geen waarde aan welvaart maar aan de afwezigheid van welvaart. Na de Tweede Wereldoorlog dacht de consumptionist bijvoorbeeld dat de relatieve afwezigheid van huizen, auto's, televisies en koelkasten in Europa een voordeel voor de Europese economie betekende, omdat er een grote hoeveelheid ongebruikt consumptieverlangen was, dat zogezegd zorgde voor een sterke vraag naar consumptie. Volgens dezelfde redenering dacht de consumptionist dat de relatieve overvloed van deze goederen in de V.S. een nadeel voor de Amerikaanse economie betekende omdat de hoeveelheid consumptieverlangen nu kleiner was, wat zogezegd de vraag naar consumptie verzwakte. Welvaart hangt dus af van de afwezigheid van rijkdom, en armoede volgt als er een overvloed aan rijkdom is – zo besluit de consumptionist – omdat dat ontzettend waardevolle ding, consumptieverlangen, zeldzamer dan diamanten, geproduceerd wordt door de afwezigheid van welvaart en vernietigd wordt door de aanwezigheid van rijkdom. Het is dit principe dat ertoe leidt dat de consumptionist oorlog en vernietiging prijst als bronnen van welvaart, en dat hij de armoede in depressies wijt aan "overproductie".
 Door meer mensen op de wereld te zetten, brengt men meer consumptieverlangen in de wereld. Het bestaan van een groter aantal mensen, zo zegt de consumptionist aan ondernemers, zal het mogelijk maken voor ondernemingen om een afzetmarkt te vinden voor al die goederen die anders overbodig zijn. Bedrijven zullen floreren omdat hun aanbod aan goederen beantwoord zal worden door een adequate hoeveelheid verlangen naar die goederen. In afwezigheid van zo'n hoog geboortecijfer (of naast een hoog geboortecijfer) gelooft de consumptionist ook dat reclame de anders volledig verzadigde consumenten nieuwe verlangens kan suggereren. En technologische vooruitgang kan nieuwe aanwendingen voorzien voor een steeds groter wordende hoeveelheid kapitaalgoederen, die anders geen "investeringsmogelijkheden" zou vinden. Mocht het voorgaande falen, dan kunnen we nog steeds rekenen op de overheid om ons van grenzeloze consumptie te voorzien, zelfs als er geen verlangen is. Of misschien – zo hoopt de consumptionist – heeft een land geluk, en wordt ze bedreigd door buitenlandse vijanden, zodat dit land een grote defensie in stand moet houden. In beide gevallen gelooft de consumptionist dat de overheid in staat zal zijn om welvaart te promoten door haar consumptie te ruilen voor de goederen die mensen produceren.

Om voortdurende kapitaalsaccumulatie mogelijk te maken is technologische vooruitgang onontbeerlijk. Alleen technologische vooruitgang kan zorgen voor aanhoudende toenames in de productie, en alleen die toenames in de productie kunnen zorgen voor voortdurende kapitaalsaccumulatie.

rothbard.be/artikels/118-productie-versus-consumptie

niet helemaal akkoord met het geheel , er zitten wmb evenveel goed als vreemd geformuleerde passages in maar dat kan ook voor een deel aan de vertaling liggen ?
maar het legt wat denktranten bloot en tegenstellingen die geen tegenstellingen zijn maar de beide kanten van hetzelfde
www.capitalism.net/Capitalism/CAPITALISM_Internet.pdf

cuckoo's nest

www.nytimes.com/1986/08/04/books/books-of-the-times-513286.html

www.crom.be/fr/documents/woodstock-le-festival-du-verseau-de-la-cia

en.wikipedia.org/wiki/Project_MKUltra
 

Experimentation with psychoactive drugs

At the instigation of Perry Lane neighbor and Stanford psychology graduate student Vik Lovell, an acquaintance of Richard Alpert and Allen Ginsberg, Kesey volunteered to take part in a CIA-financed study under the aegis of Project MKULTRA, a highly secret military program, at the Menlo Park Veterans Hospital where he worked as a night aide. The project studied the effects of psychoactive drugs, particularly LSD, psilocybin, mescaline, cocaine, aMT, and DMT on people. Kesey wrote many detailed accounts of his experiences with these drugs, both during the study and in the years of private experimentation that followed. Kesey's role as a medical guinea pig, as well as his stint working at the state veterans' hospital, inspired him to write One Flew Over the Cuckoo's Nest. The success of this book, as well as the demolition of the Perry Lane cabins in August 1963, allowed him to move to a log house at 7940 La Honda Road in La Honda, California, an hour south of San Francisco. He frequently entertained friends and many others with parties he called "Acid Tests", involving music (such as Kesey's favorite band, The Warlocks, later known as the Grateful Dead), black lights, fluorescent paint, strobes, and other "psychedelic" effects, and, of course, LSD. These parties were noted in some of Ginsberg's poems and are also described in Tom Wolfe's The Electric Kool-Aid Acid Test, as well as Hell's Angels: The Strange and Terrible Saga of the Outlaw Motorcycle Gangs by Hunter S. Thompson and Freewheelin Frank, Secretary of the Hell's Angels by Frank Reynolds.

One Flew Over the Cuckoo's Nest

The inspiration for One Flew Over the Cuckoo's Nest came while working on the night shift (with Gordon Lish) at the Menlo Park Veterans' Hospital. There, Kesey often spent time talking to the patients, sometimes under the influence of the hallucinogenic drugs with which he had volunteered to experiment. Kesey did not believe that these patients were insane, but rather that society had pushed them out because they did not fit the conventional ideas of how people were supposed to act and behave. Published under the guidance of Cowley in 1962, the novel was an immediate success; in 1963, it was adapted into a successful stage play by Dale Wasserman, and in 1975, Miloš Forman directed a screen adaptation, which won the "Big Five" Academy Awards: Best Picture, Best Actor (Jack Nicholson), Best Actress (Louise Fletcher), Best Director (Forman) and Best Adapted Screenplay (Lawrence Hauben, Bo Goldman).
en.wikipedia.org/wiki/Ken_Kesey

obama's brain

www.salon.com/2013/04/15/obamas_brain_gets_hammered/
www.whitehouse.gov/blog/2013/04/02/brain-initiative-challenges-researchers-unlock-mysteries-human-mind 

blogs.scientificamerican.com/cross-check/2013/05/22/why-you-should-care-about-pentagon-funding-of-obamas-brain-initiative/
neuroself.com/2013/04/03/eisenhowers-ghost-and-obamas-brain-how-the-mainstream-press-missed-darpas-50-million-move/


 Your Brain on Sugar en de vlucht voorwaarts naar externe data : Exobrain
(could-end-up-being-a-killer-mind-mapping-tool-to-focus-your-creativity)
 ****************************************************************************


www.agoravox.fr/tribune-libre/article/economie-flibustiere-135893 

Also sprach Zarathustra

Stroman kan verwijzen naar:

Stroman

• Een pop gemaakt van stro, die vaak gebruikt wordt als vogelverschrikker.
• In de retorica en logica is een stroman een drogreden. Het is het veranderen van een uitspraak van een tegenstander in een andere uitspraak, die veel makkelijker te weerleggen is dan de eerste. Voor meer uitleg over deze drogreden, zie stropopredenering.
• In de politiek is een stroman, ook wel marionet genoemd, een leider die slechts de jure aan de macht is, terwijl de werkelijke macht berust bij iemand anders,
• In de handel is een stroman iemand die een transactie in opdracht van een ander verricht. Op deze wijze blijft de identiteit van de opdrachtgever verborgen,

Een stropopredenering is een type drogreden waarbij men niet het werkelijke standpunt van de tegenstander weerlegt maar een (karikaturale) variant daarvan.
Men interpreteert het standpunt van de tegenstander zodanig dat deze gemakkelijk te weerleggen is en suggereert dan dat dat het werkelijke standpunt van de tegenstander is.
 De aanval op een echte stropop, zoals een vogelverschrikker, kan de illusie wekken krachtig en effectief te zijn, terwijl een echte tegenstander de aanval misschien zou kunnen pareren. De krachtsverhoudingen tussen de aanvaller en de verdediger waarvoor de stropop model staat worden dan verkeerd voorgesteld.


en.wikipedia.org/wiki/Straw_man
 en.wikipedia.org/wiki/Barley


OOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOO

Also sprach Zarathustra

       een enkel opbeurend woord
  en.wikipedia.org/wiki/Eschatology

en.wikipedia.org/wiki/Zoroastrian

de.wikipedia.org/wiki/Also_sprach_Zarathustra
   www.zoroaster.net/indexe.htm

OOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOO

 
http://dejister.wordpress.com/2010/08/17/een-draaiend-tropaeum/

OOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOO


books.google.fr/books?id=GzJIC6Ve4r0C&pg=PA30&lpg=PA30&dq=spiegelen+jung&source=bl&ots=22qm1ozzBY&sig=n0II6Vf_-5BQKgkKCpcThrsdQIw&hl=fr&sa=X&ei=zXklT4bMBpG7hAevmLX7BA&ved=0CDoQ6AEwAw#v=onepage&q=spiegelen jung&f=false

 

 Van geheugenverlies tot infobesitas

  A Conspiracy So Immense

Thursday, 30 October 2008 08:29 By Naomi Wolf

NEW YORK - Is this the Age of the Conspiracy Theory? Plenty of evidence suggests that we are in something of a golden age for citizen speculation, documentation, and inference that takes shape - usually on the Internet - and spreads virally around the globe. In the process, conspiracy theories are pulled from the margins of public discourse, where they were generally consigned in the past, and sometimes into the very heart of politics.
I learned this by accident. Having written a book about the hijacking of executive power in the United States in the Bush years, I found myself, in researching new developments, stumbling upon conversations online that embrace narratives of behind-the-scenes manipulation.
There are some major themes. A frequent one in the US is that global elites are plotting - via the Bilderberg Group and the Council on Foreign Relations, among others - to establish a "One World Government" dominated by themselves rather than national governments. Sometimes, more folkloric details come into play, broadening the members of this cabal to include the Illuminati, the Freemasons, Rhodes Scholars, or, as always, the Jews.

Naomi Wolf

  Naomi Wolf, the author, most recently, of The End of America: Letter of Warning to a Young Patriot and the forthcoming Give me Liberty: How to Become an American Revolutionary, is co-founder of the American Freedom Campaign, a US democracy movement.

The hallmarks of this narrative are familiar to anyone who has studied the transmission of certain story categories in times of crisis. In literary terms, this conspiracy theory closely resembles The Protocols of the Elders of Zion , featuring secretive global elite with great power and wicked aims. Historically, there tends to be the same set of themes: fearsome, uncontrolled transformative change led by educated, urbanized cosmopolitans. Students of Weimar Germany know that sudden dislocations and shocks - rapid urbanization, disruption of traditional family and social ties, loosening of sexual restrictions, and economic collapse - primed many Germans to become receptive to simplistic theories that seemed to address their confusion and offer a larger meaning to their suffering.
Similarly, the "9/11 Truth Movement" asserts that al-Qaeda's attack on the Twin Towers was an "inside job." In the Muslim world, there is a widespread conspiracy theory that the Israelis were behind those attacks, and that all Jews who worked in the buildings stayed home that day.
Usually, conspiracy theories surface where people are poorly educated and a rigorous independent press is lacking. So why are such theories gaining adherents in the US and other affluent democracies nowadays?
Today's explosion of conspiracy theories has been stoked by the same conditions that drove their acceptance in the past: rapid social change and profound economic uncertainty. A clearly designated "enemy" with an unmistakable "plan" is psychologically more comforting than the chaotic evolution of social norms and the workings - or failures - of unfettered capitalism. And, while conspiracy theories are often patently irrational, the questions they address are often healthy, even if the answers are frequently unsourced or just plain wrong.
In seeking answers, these citizens are reacting rationally to irrational realities. Many citizens believe, rightly, that their mass media are failing to investigate and document abuses. Newspapers in most advanced countries are struggling or folding, and investigative reporting is often the first thing they cut. Concentration of media ownership and control further fuels popular mistrust, setting the stage for citizen investigation to enter the vacuum.
Likewise, in an age when corporate lobbyists have a free hand in shaping - if not drafting - public policies, many people believe, again rightly, that their elected officials no longer represent them. Hence their impulse to believe in unseen forces.
Finally, even rational people have become more receptive to certain conspiracy theories because, in the last eight years, we actually have seen some sophisticated conspiracies. The Bush administration conspired to lead Americans and others into an illegal war, using fabricated evidence to do so. Is it any wonder, then, that so many rational people are trying to make sense of a political reality that really has become unusually opaque? When even the 9/11 commissioners renounce their own conclusions (because they were based on evidence derived from torture), is it surprising that many want a second investigation?
Frequently enough, it is citizens digging at the margins of the discourse - pursuing such theories - who report on news that the mainstream media ignores. For example, it took a "conspiracy theorist," Alex Jones, to turn up documentation of microwave technologies to be used by police forces on US citizens. The New Yorker confirmed the story much later - without crediting the original source.
The mainstream media's tendency to avoid checking out or reporting what is actually newsworthy in Internet conspiracy theories partly reflects class bias. Conspiracy theories are seen as vulgar and lowbrow. So even good, critical questions or well-sourced data unearthed by citizen investigators tend to be regarded as radioactive to highly educated formal journalists.
The real problem with this frantic conspiracy theorizing is that it leaves citizens emotionally agitated but without a solid ground of evidence upon which to base their worldview, and without constructive directions in which to turn their emotions. This is why so many threads of discussion turn from potentially interesting citizen speculation to hate speech and paranoia. In a fevered environment, without good editorial validation or tools for sourcing, citizens can be preyed upon and whipped up by demagogues, as we saw in recent weeks at Sarah Palin's rallies after Internet theories painted Barack Obama as a terrorist or in league with terrorists.
We need to change the flow of information in the Internet age. Citizens should be able more easily to leak information, pitch stories, and send leads to mainstream investigative reporters. They should organize new online entities in which they pay a fee for direct investigative reporting, unmediated by corporate pressures. And citizen investigators should be trained in basic journalism: finding good data, confirming stories with two independent sources, using quotes responsibly, and eschewing anonymity - that is, standing by their own bylines, as conventional reporters do.
This is how citizens can be taken - and take themselves - seriously as documenters and investigators of our common situation. In a time of official lies, healthy investigative energy should shed light, not just generate heat.
Naomi Wolf, the author of The End of America: Letter of Warning to a Young Patriot and Give Me Liberty: A Handbook for American Revolutionaries, is co-founder of the American Freedom Campaign, a US democracy movement.
www.guatemala-times.com/opinion/syndicated/the-next-wave/483-a-conspiracy-so-immense.html

en.wikipedia.org/wiki/Conspiracy_theory
 fr.wikipedia.org/wiki/Théorie_du_complot

kleine voorkeur voor de franse , (plaatjes) en door het lezen van
www.athenaeum.nl/recensies/umberto-eco-de-begraafplaats-van-praag

Informatie in stukjes

Grote brokken informatie toedienen, de lezer zodanig overvoeren dat hij het overzicht verliest, is een strategie die Simone zelf ook toepast. Gedurende zijn leven werkt hij aan een anti-Joods geschrift, een zogenaamd verslag van een fictieve samenzwering op een joodse begraafplaats in Praag van rabbijnen die plannen smeden om in heel Europa grote macht te verwerven. Het verslag is gebaseerd op de werkelijk bestaande Protocollen van de wijzen van Zion, waaruit Hitler in Mein Kampf als bron heeft geput. Simonini stuurt zijn Protocollen stukje bij beetje de wereld in, waarbij steeds nieuwe, snode 'onthullingen' van de rabbijnen naar buiten komen.

'Als je explosieve informatie in één keer toedient, slaat die weliswaar in als een bom, maar zijn de mensen alles binnen de kortste keren weer vergeten. Je moet de berichten daarom mondjesmaat verstrekken, want dan zal elk nieuw bericht het voorgaande weer in herinnering roepen.'

Met de totstandkoming van de protocollen geeft Eco een prachtig inzicht in de groei van het antisemitisme tegen het einde van de negentiende eeuw. Maar de inzet van De begraafplaats van Praag voert breder. Informatie is een tijdloos thema dat nu, met WikiLeaks, weer bijzonder actueel is. Wie heeft de macht over informatie, welke informatie besluit je te verspreiden, wat is het effect op het publiek? Of het feitelijke of fictieve informatie is (zoals Simonini's Protocollen), doet daarbij niet eens ter zake: De begraafplaats van Praag laat zien hoe moeiteloos waarheid en verzinsels door elkaar lopen. Iedereen, van journalisten tot politici, pikt er het materiaal uit dat voor hem relevant is, om zijn eigen boodschap mee te ondersteunen

Nineteenth-century Europe - from Turin to Prague to Paris - abounds with the ghastly and the mysterious. Conspiracies rule history. Jesuits plot against Freemasons. Italian republicans strangle priests with their own intestines. French criminals plan bombings by day and celebrate black masses at night.
Every nation has its own secret service, perpetrating forgeries, plots, and massacres. From the unification of Italy to the Paris Commune to the Dreyfus Affair to notorious forgery The Protocols of the Elders of Zion, Europe is in tumult and everyone needs a scapegoat. But what if, behind all of these conspiracies both real and imagined, lay one lone man?
And what if that evil genius created the most infamous document of all? Eco takes his readers on an unforgettable journey through the underbelly of world-shattering events. "The Prague Cemetery" is Umberto Eco at his most exciting, a novel immediately hailed as his masterpiece.

een kritisch oog :

Political use

   In a paper written in 2008, Cass Sunstein, legal scholar, and Administrator of the White House Office of Information and Regulatory Affairs, wrote of appropriate government responses to conspiracy theories. In the paper he stated:

What can government do about conspiracy theories? Among the things it can do, what should it do? We can readily imagine a series of possible responses. (1) Government might ban conspiracy theorizing. (2) Government might impose some kind of tax, financial or otherwise, on those who disseminate such theories. (3) Government might itself engage in counterspeech, marshaling arguments to discredit conspiracy theories. (4) Government might formally hire credible private parties to engage in counterspeech. (5) Government might engage in informal communication with such parties, encouraging them to help. Each instrument has a distinctive set of potential effects, or costs and benefits, and each will have a place under imaginable conditions. However, our main policy idea is that government should engage in cognitive infiltration of the groups that produce conspiracy theories, which involves a mix of (3), (4) and (5)

vooral dat dus :  However, our main policy idea is that government should engage in cognitive infiltration of the groups that produce conspiracy theories