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
----------------------------------------------------------------------------------------------------------------- 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
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
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.
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.
We’re closer to China’s disturbing ‘Social Credit System’ than you realize
Have you
ever heard the saying that you are the average of the five people that
you spend the most time with? It’s quite possible that someone in the
Chinese government is intimately acquainted with the idea. Over the past
several years, the country has been working to quantify the
trustworthiness of every citizen in China. A bit like a financial credit
score, only applying to how much stock we can put in a person’s
character, the idea is that using big data and A.I. algorithms to
analyze trustworthiness can lead to a new era in upstanding citizenry.
