samedi 2 juin 2018

We gon' boogaloo

back to blogger, for the time given

the paper
200 seconds through 200 years to commemorate the Marx micro video "passer" Xinhua News Agency, Beijing, May 4th, to commemorate the 200th anniversary of Marx's birthday, the 4th morning was held in the Great Hall of the People in Beijing. General Secretary of the CPC Central Committee, Chairman of the State, and Chairman of the Central Military Commission Xi Jinping delivered an important speech at the meeting. He emphasized that we commemorated Marx in order to pay tribute to the greatest thinkers in the history of mankind and also to declare our firm belief in the scientific truth of Marxism. Marxism has always been the guiding ideology of our party and country, and it is a powerful ideological weapon for us to understand the world, grasp laws, pursue truth, and transform the world. In the new era, the Chinese communists still have to learn Marx, study and practice Marxism, exalt the great banner of Marxism, continue to draw scientific wisdom and theoretical strength from them, and be more consistent, more confident, and more intelligent in upholding and developing a new era. Socialism with Chinese characteristics has enabled Marx and Engels to envision the beautiful prospects of the human society in China. (g-translation) Li Keqiang, Li Zhanshu, Wang Yang, Wang Huning, Zhao Leji, Han Zheng, and Wang Qishan attended the meeting. The atmosphere of the Great Hall of the People's Hall is solemn and warm. Above the podium stands the "Memorial of the 200th Anniversary of Marx's Birthday" logo. The center of the back scene is the portrait of Marx and the word "1818-2018". The 10 red flags are on both sides. The second floor of the auditorium hanging flags hanging: tightly united around the Party Central Committee with Comrade Xi Jinping as the core, uphold and develop Marxism, and win a new era of socialism with Chinese characteristics, a great victory! At 10:00, the conference begins. All stood up and sang the national anthem. In warm applause, Xi Jinping made an important speech. He stated that Marx is the revolutionary mentor of the proletariat and working people in the world, the main founder of Marxism, the founder of the Marxist party and the creator of international communism, and the greatest thinker of modern times. Marx's life is a life with noble ideals and unremitting struggle for human liberation. It is a life that does not fear the hardships and obstacles, and dares to climb the ideological peak for the pursuit of truth. It is a life to fight to overthrow the old world and build a new world. \\ new world order - the paper https://www.thepaper.cn/newsDetail_forward_2111155

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 postmodernism and theosophy the vetting of human-ness by an unliving entity, that's valid in which imagination? who could have an stake in un-dead mingling amongst? To be or not to be...perfect pixels or the burka by induced superiority of 'feelings' and 'judgements'
rambling or the book; 



For the Love of Beauty: Art History and the Moral Foundations of Aesthetic Judgment  

 Arthur Pontynen

For most of the last century the


methodology of art history has followed a positivist approach, emphasizing form and style, fact and history as the means of studying works of art. By contrast the philosophical pursuit of truth, once central to the fine arts and humanities has largely been abandoned....
books.google.com

 For most of the last century the methodology of art history has followed a positivist approach, emphasizing form and style, fact and history as the means of studying works of art. By contrast the philosophical pursuit of truth, once central to the fine arts and humanities has largely been abandoned. In For The Love of Beauty, Arthur Pontynen offers a searching and ambitious critique of modern aesthetic practice that aims to restore the pursuit of the knowledge of reality--Being--to its rightful place.Pontynen begins by addressing the question of why the pursuit of truth (be it called Dao, Dharma, God, Logos, Ideal, etc.) is no longer acceptable in academic circles even though it has been intrinsic to the purpose of art at most times and in most cultures. Lacking the pursuit of truth, of some degree of knowledge of what is true and good, the humanities necessarily lack intellectual and cultural grounding and purpose. Fields of study such as philosophy, music, art, and history are therefore trivialized and brutalized. Pontynen's focus on the study of the visual arts details the how the denial of purpose and quality in modernist and postmodernist aesthetics has denied art any possibility of transcending entertainment, therapy, or propaganda.In place of the established narratives, Pontynen offers a counter-narrative based on a cross-cultural pursuit of the good, the true, and the beautiful. He recognizes that substantively different cultural traditions exist and that the truth claims of each may be valid in whole or in part. He shows how the history of art parallels the intellectual history of Western culture and how these parallels affect both aesthetics and ethics. Pontynen engages with those elements of modernist and postmodernist thought that might be true. His purpose is not simply to deny their validity but to engage a viewpoint that does not privilege the notion of a purposeless cosmos. For the Love of Beauty will be of interest


 feminism, the occult and feelings as master-matrix, instead of being mastered 

Joy Dixon, Divine Feminine: Theosophy and Feminism in England | The Journal of Modern History: Vol 75, No 3




 Friedrich Nietzsche said: "The essential element in the black art of obscurantism is not that it wants to darken individual understanding, but that it wants to blacken our picture of the world, and darken our idea of existence. (en.wikipedia.org/wiki/Obscurantism)

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

 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. 

no w in pos of pow?? http://www.lefigaro.fr/international/2018/04/18/01003-20180418ARTFIG00304--l-heure-du-brexit-elizabeth-ii-accueille-l-empire-20.php

 your worth in social (crypto) currency? your value in likes and friends? wait till your energy-points get distributed by fandom, or not, just a little project from the world bank to money an energy-value waiting for you
 https://economictimes.indiatimes.com/industry/energy/power/world-bank-sanctions-rs-1376-crore-for-tripura-power-upgradation/articleshow/56667360.cms 
(then, april 18) in the corner latest news; mittal tells the us what to do, modo goes to london Prime Minister Modi will also be honoured in a private audience with Queen Elizabeth at Buckingham Palace, an event which has been organised previously for only three nations. First India-Nordic Summit calls for free trade and rules based global order. Modi in sweden, Nordic Summit: PMs discuss global security, growth, innovation & climate issues.

 

vendredi 1 juin 2018

step by step

https://www.thepaper.cn/newsDetail_forward_2111155

https://www.bloomberg.com/view/articles/2018-05-24/elon-musk-is-wrong-about-truth-in-news-media

funny memory of searches, and what's not remembered
https://www.independent.co.uk/life-style/gadgets-and-tech/china-social-credit-system-punishments-rewards-explained-a8297486.html

http://foreignpolicy.com/2018/04/03/life-inside-chinas-social-credit-laboratory/

http://bigthink.com/stephen-johnson/a-look-at-chinas-orwellian-plan-to-give-every-citizen-a-social-credit-score

http://www.atimes.com/chinas-social-credit-system-fuels-an-authoritarian-regime/

https://www.digitaltrends.com/cool-tech/social-credit-system/

Emerging Tech

We’re closer to China’s disturbing ‘Social Credit System’ than you realize

mardi 20 mars 2018


 the stories of codpieces
https://www.theguardian.com/books/2015/apr/30/wolf-hall-codpieces-too-small-says-literature-researcher

Brett B. Bodemer. "Pantagruel's Seventh Chapter: The Title as Suspect Codpiece" (2006)
This study explores historical and linguistic aspects of Rabelais’ invented catalog for the Library of the Abbey of St. Victor. Contrasting the fictional catalog with an actual catalog of St. Victor’s, it examines why this Abbey was such an apt target, and shows ways in which Rabelais’ catalog explodes concerted efforts by influential scholastics associated with St. Victor’s to corral knowledge into classified schemes. It further offers a linguistic analysis of Rabelais’ mocking of the convention of titling, whose importance had surged with the arrival of mechanized printing. All of these considerations are viewed in the light of the chapter’s structure, and the metaphor of the codpiece, where representations – the Abbey of St. Victor, for example, or any title – may or may not accurately portray what purports to be represented. The linguistic analysis, showing the interdependence of title and titled, and leading back to Rabelais’ affinity for ideas found in Plato’s Cratylus, suggests that Rabelais, holding a view of a slippery linguistic continuity between inner and outer, had found in the convention of titling, not only a ripe target for resounding satire, but a means to convey a profound insight into the nature of language.

http://digitalcommons.calpoly.edu/cgi/viewcontent.cgi?article=1097&context=lib_fac
https://www.cairn.info/revue-litteratures-classiques1-2008-2-page-27.htm
Au chapitre VII du Pantagruel, François Rabelais raconte le séjour de son héros à Paris. Après y avoir « fort bien estudié en tous les sept ars liberaulx », le truculent géant « trouva la librairie de Sainct Victor fort magnificque, mesmement d’aulcuns livres qu’il y trouva, desquelz s’ensuit le repertoyre », à savoir la liste burlesque de cent trente-neuf ouvrages fantaisistes, où les registres gastronomique (Beda, De optimitate triparum) et scatologique (Ars honeste petandi in societate, per M. Ortuinum) se mêlent plaisamment à des charges contre l’Église (La profiterolle des Indulgences), le barreau (La complainte des Advocatz sur la Reformation des Dragées) et surtout la scolastique (Barbouilamenta Scoti), dont l’auteur pastiche avec délectation la langue hautement spécialisée (Antipericatametanaparbeuge-damphicribrationes merdicantium) 
. Par là, ce morceau d’anthologie donne une vision caricaturale mais instructive de ce qu’était en 1532 l’image de la bibliothèque victorine. Même en faisant la part de la bouffonnerie gratuite, est-il indifférent qu’aussitôt après s’être formé dans les arts libéraux, Pantagruel la visite de préférence à celle pourtant fameuse de la Sorbonne ? Proverbiale par sa richesse et ridicule par son contenu, la bibliothèque ici dépeinte offre aux yeux de Rabelais et de ses lecteurs le type achevé, c’est-à-dire foisonnant et démodé, de la bibliothèque médiévale.


 http://digitalcommons.calpoly.edu/cgi/viewcontent.cgi?article=1097&context=lib_fac
http://digitalcommons.calpoly.edu/cgi/viewcontent.cgi?article=1097&context=lib_fac

mardi 6 mars 2018


 Rescuing postmodernism from the belly of the beast with Albert Camus 
(6/3/18 and edited)

Albert Camus ( 7 November 1913 – 4 January 1960) was a French philosopher, author, and journalist. His views contributed to the rise of the philosophy known as absurdism. He wrote in his essay The Rebel that his whole life was devoted to opposing the philosophy of nihilism while still delving deeply into individual freedom.



As he wrote in L'Homme révolté (The Rebel), in the chapter about "The Thought on Midday", Camus was a follower of the ancient Greek 'Solar Tradition' (la pensée solaire). In 1947–48, he founded the Revolutionary Union Movement (Groupes de liaison internationale – GLI) a trade union movement in the context of revolutionary syndicalism (Syndicalisme révolutionnaire). According to Olivier Todd, in his biography Albert Camus, une vie, it was a group opposed to some tendencies of the Surrealist movement of André Breton. For more, see the book Alfred Rosmer et le mouvement révolutionnaire international by Christian Gras.
His colleagues were Nicolas Lazarévitch, Louis Mercier, Roger Lapeyre, Paul Chauvet, Auguste Largentier, Jean de Boë (see the article: "Nicolas Lazarévitch, Itinéraire d'un syndicaliste révolutionnaire" by Sylvain Boulouque in the review Communisme, n° 61, 2000). His main aim was to express the positive side of surrealism and existentialism, rejecting the negativity and the nihilism of André Breton.
From 1943, Albert Camus had correspondence with Altiero Spinelli who founded the European Federalist Movement in Milan—see Ventotene Manifesto and the book "Unire l'Europa, superare gli stati", Altiero Spinelli nel Partito d'Azione del Nord Italia e in Francia dal 1944 al 1945-annexed a letter by Altiero Spinelli to Albert Camus.
In 1944, Camus founded the "French Committee for the European Federation" (Comité Français pour la Féderation Européenne – CFFE) declaring that Europe "can only evolve along the path of economic progress, democracy and peace if the nation states become a federation."
From 22 to 25 March 1945, the first conference of the European Federalist Movement was organised in Paris with the participation of Albert Camus, George Orwell, Emmanuel Mounier, Lewis Mumford, André Philip, Daniel Mayer, François Bondy and Altiero Spinelli. This specific branch of the European Federalist Movement disintegrated in 1957 after Winston Churchill's ideas about European integration rose to dominance. (<suppose thats for the english sentiments, never heard that)

Camus's first significant contribution to philosophy was his idea of the absurd. He saw it as the result of our desire for clarity and meaning within a world and condition that offers neither, which he expressed in The Myth of Sisyphus and incorporated into many of his other works, such as The Stranger and The Plague. Despite his split from his "study partner", Sartre, Camus was still categorized as an Existentialist. He specifically rejected that label in his essay "Enigma" and elsewhere. The current confusion arises, in part, because many recent applications of existentialism have much in common with many of Camus's practical ideas (see: Resistance, Rebellion, and Death). But, his personal understanding of the world (e.g., "a benign indifference", in The Stranger), and every vision he had for its progress (e.g., vanquishing the "adolescent furies" of history and society, in The Rebel) undoubtedly set him apart.

In the 1950s, Camus devoted his efforts to human rights. In 1952, he resigned from his work for UNESCO when the UN accepted Spain as a member under the leadership of General Franco. In 1953, he criticized Soviet methods to crush a workers' strike in East Berlin. In 1956, he protested against similar methods in Poland (protests in Poznań) and the Soviet repression of the Hungarian revolution in October.
Camus maintained his pacifism and resisted capital punishment anywhere in the world. He wrote an essay against capital punishment in collaboration with Arthur Koestler, the writer, intellectual and founder of the League Against Capital Punishment. He was consistent in his call for non-aggression in Algeria.

Existentialism

As one of the forefathers of existentialism, Camus focused most of his philosophy around existential questions. The absurdity of life and its inevitable ending (death) is highlighted in the very famous opening of the novel The Stranger (1942): "Mother died today. Or maybe yesterday; I can't be sure.". This alludes to his claim that life is engrossed by the absurd. He believed that the absurd - life being void of meaning, or man's inability to know that meaning if it were to exist - was something that man should embrace. He argued that this crisis of self could cause a man to commit ("philosophical suicide"); choosing to believe in external sources that give life (what he would describe as false) meaning. He claimed that religion was the main culprit. If a man chose to believe in religion - that the meaning of life was ascend to heaven, or some similar afterlife, that he committed philosophical suicide by trying to escape the absurd. ....etc
there's a lot, but i leave that for looking into first

- an inconnu, who's that p béégéé i heard of ? (jbp)
i don't even know if its the right person,but timewise and existentially nihilstic interesting
Pierre Bergé was a French award-winning industrialist and patron. He co-founded the fashion label Yves Saint Laurent, and was a longtime business partner (and onetime life partner) of the eponymous designer; also sexscandals, sadism and pedophily.

Nihilistic fashion creating
 
 Yves Saint Laurent fait ses débuts de couturier chez Dior au milieu des années 1950. Il entre comme assistant-modéliste auprès de Christian Dior, puis signe six collections après la mort du couturier. Il connait alors sa première reconnaissance mondiale.
« Dior m'avait appris à aimer quelque chose d'autre que la mode et le stylisme : la noblesse fondamentale du métier de couturier. »
 Ses aspirations artistiques brisées par sa mère, Christian Dior reste longtemps à la traîne de ses amis — la plupart également homosexuels — dont Jean Cocteau, Francis Poulenc, Max Jacob et Maurice Sachs. Ses débuts sont difficiles. Des centaines de témoignages et journaux intimes révèlent un être généreux et drôle jusqu'à la bouffonnerie, mais profondément secret et qui cacha son homosexualité.

there you go, fashion, rich investors, homosexuals imaging masked mirrors,
there's nothing wrong with that but there's also a lot wrong with that

Jean Cocteau Comptant parmi les artistes qui ont marqué le XXe siècle, il a côtoyé la plupart de ceux qui ont animé la vie artistique de son époque. Il a été l'imprésario de son temps, le lanceur de modes, le bon génie d'innombrables artistes. En dépit de ses œuvres littéraires et de ses talents artistiques, Jean Cocteau insista toujours sur le fait qu'il était avant tout un poète et que tout travail est poétique.

 https://www.lexpress.fr/culture/livre/le-coming-out-de-jean-cocteau_822959.html
https://en.wikipedia.org/wiki/Les_Enfants_Terribles

and some spirit cooking?
http://www.cosmeticsandskin.com/cdc/placenta.php

 back to Camus
https://link.springer.com/chapter/10.1007/978-90-481-2979-9_19

how Camus can be seen as both a precursor and antithetical to postmodernism?
and oneself, searching and reviewing assumptions- foundations
(benjamin a boyce with chris dangerfield)( jb peterson with russel brand)
 not read yet;
http://www.iairs.org/PAPERS_V1-I1/PAGE%2069%20-%2074.pdf
https://link.springer.com/article/10.1007%2FBF02572865
aren't people repeating eachother and themselves? did they actually read camus' books?

there's a 'jean piaget' found, (YT - 2017 Personality 06: Jean Piaget & Constructivism)
from wiki
The theorist we recognize today only emerged when he moved to Geneva, to work for Édouard Claparède as director of research at the Rousseau Institute, in 1922.
  
Connection with the International Bureau of Education (IBE)
In 1925, the governing board of the Rousseau Institute voted to establish the International Bureau of Education (IBE), which is now a category 1 institute of UNESCO. The governing board received a $5000 grant from the Rockefeller Foundation to found the IBE. Rousseau Institute director Pierre Bovet became the first director of the IBE.

  Rousseau wrote that he persuaded Thérèse to give each of the newborns up to a foundling hospital,
oh,  knowing education to a tee and all, that's very....disturbing....?