January 1-31, 2021 Web Surfing Tracker of Sreegopal ...
Aum Gung Ganapathaye Namah
Namo tassa bhagavato arahato samma-sambuddhassa
Homage to The Blessed One, Accomplished and Fully Enlightened
In the name of Allah, Most Gracious, Most Merciful
Web Surfing Tracker
A Collection of Articles, Notes and References
References
(January 1-31, 2021)
(Revised: Friday, February 12, 2021)
References Edited by
A Stalking Victim
What’s in a name? That which we calla rose
By any other name would smell as sweet.
- William Shakespeare
Copyright © 2021-2031 A Stalking Victim
The following educational writings are STRICTLY for academic research purposes ONLY.
Should NOT be used for commercial, political or any other purposes.
(The following notes are subject to update and revision)
For free distribution only.
You may print copies of this work for free distribution.
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8 "... Freely you received, freely give”.
- Matthew 10:8 :: New American Standard Bible (NASB)
The attempt to make God just in the eyes of sinful men will always lead to error.
- Pastor William L. Brown.
1 “But mark this: There will be terrible times in the last days.
2 People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy,
3 without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good,
4 treacherous, rash, conceited, lovers of pleasure rather than lovers of God—
5 having a form of godliness but denying its power. Have nothing to do with them.
6 They are the kind who worm their way into homes and gain control over weak-willed women, who are loaded down with sins and are swayed by all kinds of evil desires,
7 always learning but never able to acknowledge the truth.
8 Just as Jannes and Jambres opposed Moses, so also these men oppose the truth--men of depraved minds, who, as far as the faith is concerned, are rejected.
9 But they will not get very far because, as in the case of those men, their folly will be clear to everyone.”
- 2 Timothy 3:1-9 :: New International Version (NIV)
The right to be left alone – the most comprehensive of rights, and the rightmost valued by a free people
- Justice Louis Brandeis, Olmstead v. U.S., 1928.
15 I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.
- Revelation 3:15-16 :: King James Version (KJV)
6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
- Hebrews 5:6 :: King James Version (KJV)
3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.
- Hebrews 7:3 :: King James Version (KJV)
Therefore, I say:
Know your enemy and know yourself;
in a hundred battles, you will never be defeated.
When you are ignorant of the enemy but know yourself,
your chances of winning or losing are equal.
If ignorant both of your enemy and of yourself,
you are sure to be defeated in every battle.
-- Sun Tzu, The Art of War, c. 500bc
There are two ends not to be served by a wanderer. What are these two? The pursuit of desires and of the pleasure which springs from desire, which is base, common, leading to rebirth, ignoble, and unprofitable; and the pursuit of pain and hardship, which is grievous, ignoble, and unprofitable.
- The Blessed One, Lord Buddha
3 Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree.
- Isaiah 56:3 :: King James Version (KJV)
19:12 For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.
- Matthew 19:12 :: King James Version (KJV)
21 But this kind does not go out except by prayer and fasting.
- Matthew 17:21 :: Amplified Bible (AMP)
Contents
Color Code
A Brief Word on Copyright
References
Educational Copy of Some of the References
Color Code
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A Brief Word on Copyright
Many of the articles whose educational copies are given below are copyrighted by their respective authors as well as the respective publishers. Some contain messages of warning, as follows:
Republication or redissemination of the contents of this screen are expressly prohibited
without the written consent of “so and so”.
According to the concept of “fair use” in US copyright Law,
The reproduction, redistribution and/or exploitation of any materials and/or content (data, text, images, marks or logos) for personal or commercial gain is not permitted. Provided the source is cited, personal, educational and non-commercial use (as defined by fair use in US copyright law) is permitted.
Moreover,
• This is a religious educational website.
o In the name of the Lord, with the invisible Lord as the witness.
• No commercial/business/political use of the following material.
• Just like student notes for research purposes, the writings of the other children of the Lord, are given as it is, with student highlights and coloring. Proper respects and due referencing are attributed to the relevant authors/publishers.
I believe that satisfies the conditions for copyright and non-plagiarism.
• Also, from observation, any material published on the internet naturally gets read/copied even if conditions are maintained. If somebody is too strict with copyright and hold on to knowledge, then it is better not to publish “openly” onto the internet or put the article under “pay to refer” scheme.
• I came across the articles “freely”. So I publish them freely with added student notes and review with due referencing to the parent link, without any personal monetary gain. My purpose is only to educate other children of the Lord on certain concepts, which I believe are beneficial for “Oneness”.
References
Some of the links may not be active (de-activated) due to various reasons, like removal of the concerned information from the source database. So an educational copy is also provided, along with the link.
If the link is active, do cross-check/validate/confirm the educational copy of the article provided along.
1. If the link is not active, then try to procure a hard copy of the article, if possible, based on the reference citation provided, from a nearest library or where-ever, for cross-checking/validation/confirmation.
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Educational Copy of Some of the References
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Friday, January 01, 2021 0722 a.m. – 0904 a.m. IST
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Why philosophers could be the ones to transform your 2020
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“My reading finds additional support in Hobbes’s claims about subjects who defy political authority. In De cive and Leviathan, he pays close attention to the possibility that people may reject their sovereign’s right to rule and, therefore, also deny the validity of civil laws. He states that a codified civil law that forbids rebellion would be pointless. Either people are already obligated to obedience because they have submitted to political authority, or otherwise they have no such obligation, and consequently are also not bound by any of the sovereign’s laws (DC 14.21, 166). In Leviathan, Hobbes argues similarly that people who fail to recognize their prior obligation to obey political authority will take any penalty for a hostile act, ‘which when they think they have strength enough, they will endeavour by acts of Hostility, to avoid’ (Lev 30, 522; cf. Lev 28, 486).
Thus, Hobbes thinks that law is ineffective as a tool against people who defy the sovereign lawmaker. In his view, therefore, all that rulers can do to assert authority against rebels is to revert to their executive powers. In particular, Hobbes argues that sovereigns may justly use force against anyone who defies their authority. He posits, first, that individuals who declare their contempt for political authority by words or actions are in a state of war against the state (DC 14.20, 164–5; Lev 28, 486; cf. Lev 27, 478). That is to say, they forfeit their status as subjects and may be treated as public enemies [hostes].23 Then Hobbes infers that sovereigns may use their right of war against rebels (DC 14.22, 166; Lev 28, 486; cf. DC 6.2, 77). This implies that rulers do not face any procedural constraints in dealing with an open rebel, who ‘may lawfully be made to suffer whatsoever the [sovereign] will […]’ (Lev 28, 486). In effect, those who defy the sovereign are subject to arbitrary, extralegal persecution (cf. Jaede 2016, 89–92).”
- Maximilian Jaede. (2018) Thomas Hobbes’s Conception of Peace. Palgrave Macmillan. Pages 61-62.
“23. Some scholars deny that, on Hobbes’s account, rebels forfeit their status as subjects and become enemies of the state (e.g., Sreedhar 2010, 157). In De cive and Leviathan, however, Hobbes states repeatedly that those who are not subject to political authority, or who defy the sovereign, are public enemies. His views are even clearer in the original Latin text of De cive and the Latin version of Leviathan, where he consistently refers to such people as hostes (public enemies) (DC* Preface 21, 83; DC* 6.2, 137; DC* 9.3, 164–5; DC* 11.1, 181; DC 14.19, 214–5; DC* 14.22, 217; Lev * 28, 487; Lev* 28, 495). In the Dialogue of the Common Laws, Hobbes explicitly rejects an alternative position expressed by Edward Coke, who had argued that traitors should be regarded as inimici (private enemies of the ruler who do not forfeit their status as subjects) rather than hostes (Dial, 72–3; cf. Jaede 2016, 90–1).”
- Maximilian Jaede. (2018) Thomas Hobbes’s Conception of Peace. Palgrave Macmillan. Page 68.
Very reassuring: India’s drug regulator declares Covid jabs ‘110% safe’ in overzealous attempt to dispel impotency rumors
3 Jan, 2021 14:04
India is fighting to dispel rumors that two newly-approved coronavirus vaccines can cause erectile dysfunction, but the country’s drug regulator may have overdone it by insisting that the jabs are more than 100-percent safe.
On Sunday, India officially gave the green light to Covishield, a drug developed by the Pune-based Serum Institute based on the AstraZeneca/Oxford vaccine, as well as Covaxin, created by Indian pharmaceutical Bharat Biotech. The AstraZeneca jab received emergency approval despite Covishield showing at least 62-percent efficacy, a value considerably lower than competing drugs. There have also been concerns raised about Covaxin. Indian MP Shashi Tharoor claimed that the jab has not been properly tested and suggested its approval was premature.
To make matters worse, the head of India’s Samajwadi (Socialist) Party, Ashutosh Sinha, told local media that he was concerned that the vaccines “might contain something which can cause harm.” He put forward the theory that the jab could be used to “kill/decrease the population” or cause “impotency.”
Naturally, such utterances from lawmakers did not help to instill trust in the vaccines, and so Dr. Venugopal G. Somani, the Drug Controller General of India, did his best to reassure the public.
The Covaxin has not yet had Phase 3 trials. Approval was premature and could be dangerous. @drharshvardhan should please clarify. Its use should be avoided till full trials are over. India can start with the AstraZeneca vaccine in the meantime.
— Shashi Tharoor (@ShashiTharoor) January 3, 2021Q
The senior health official told Indian media that his agency would “never approve anything if there is even the slightest safety concern.” He said that although mild side effects are common in all vaccines, the jabs are “110 percent safe.” Indian news service ANI translated his comments as suggesting that vaccines in general are more than 100 percent safe, while NDTV said he was referring specifically to the newly-approved drugs.
"These vaccines are 110% safe," says Dr VG Somani, Drug Controller General of India #covidvaccinepic.YulbJf2oZD
— NDTV (@ndtv) January 3, 2021Q
Although his comments were likely well-intentioned, some took issue with the highly unscientific statistic.
“Only in India, the COVID vaccine is 110% safe,” joked Saif Khalid, a reporter for Al Jazeera.
“I'd be skeptical of any regulator that claims it is 110/100 safe. Why? Exaggeration. How can you have 110 out of 100. Scientific bodies should use scientific not political language,” noted Pakistani journalist and talk show host Farrukh K. Pitafi.
I'd be skeptical of any regulator that claims it is 110/100 safe. Why? Exaggeration. How can you have 110 out of 100. Scientific bodies should use scientific not political language - India's Wait Over, Drug Regulator Says Covid Vaccines Cleared "110% Safe"
— Farrukh K. Pitafi (@FarrukhKPitafi) January 3, 2021Q
Indian regulators are currently weighing three additional vaccine candidates, including Russia’s Sputnik V, which has shown to be 91.4-percent effective. Ahead of approval, the Russian Direct Investment Fund (RDIF) and Indian generic pharmaceutical company Hetero agreed in November to produce more than 100 million doses of Sputnik V per year on Indian soil.
‘Mad Lives Matter’: how a one-man protest at my doctor’s surgery exposes the mental health crisis caused by our Covid lockdowns
2 Jan, 2021 12:33
Dr Lisa McKenzie is a working-class academic. She grew up in a coal-mining town in Nottinghamshire and became politicized through the 1984 miners’ strike with her family. At 31, she went to the University of Nottingham and did an undergraduate degree in sociology. Dr McKenzie lectures in sociology at the University of Durham and is the author of ‘Getting By: Estates, Class and Culture in Austerity Britain.’ She’s a political activist, writer and thinker. Follow her on Twitter @redrumlisa.
Friends of mine have killed themselves in despair because of the misery brought about by our government’s actions to combat the virus. We need a plan to create new jobs, improve housing and, above all, give people hope.
Whenever I have visited my doctor’s surgery to pick up a prescription over the past few months, I have walked past a one-man protest. He occupies the surgery’s waiting room, much to the annoyance of the staff, on a daily basis. His complaint is, as his placard explains, simple: “Mad Lives Matter”. Wearing an obligatory mask, he sits in the waiting room holding up his sign declaring that, since Covid-19 has been prioritised above all other ailments, the mental health support he needs has been withdrawn.
Sadly, he is not alone: thousands of people have been denied the care they need. Dr Adrian James, the president of the Royal College of Psychiatrists in the UK, has predicted there will be “profound” short- and long-term consequences, saying: “It is probably the biggest hit to mental health since the Second World War.”
In the past two months, I have known – some very well – several people who have attempted to end their lives, and some who have succeeded. I understand that Covid-19 is our immediate threat, but it is not the only one.
People are under enormous strain from the consequences of the actions the government has taken to combat the virus. The continual lockdowns have destroyed businesses, thrown people out of work and caused widespread hunger and misery, particularly among those at the bottom end of society.
This crisis of hope among our poorest communities is an equally deadly pandemic – nothing kills the working class like hopelessness.
What will 2021 have to offer these people? Well, the government is trying to push the good-news stories about the Pfizer vaccine that is currently being delivered to our elderly and our care workers, and the Oxford vaccine that will be put into service next week. Its message is, hang in there and, by April, we should start to see the virus literally herded out of our population. So, lots of reasons to be cheerful?
I don’t think so. Although the coronavirus may be the biggest threat we face today, it is not the only one, and arguably it might be the easiest to cope with. I’m taking nothing away from the scientists, nor from the health care workers that have been on the front line of this pandemic for a year now. However, as I have argued many times previously, the social fabric that makes up some of our poorest communities is threadbare and the measures we’ve taken will further cripple social and health care systems that hobbled along for decades now, underfunded and unloved.
Most of the UK is again living under very tight restrictions. Families, friends and support networks have been separated for months, school age children have had a year of disruption, they have missed their friends and the interaction and time that is desperately needed outside of the home, and their education has suffered. There have been no private tutors filling the gaps for working-class children.
When the reckoning comes, I fear the cost of what we’ve done to combat Covid will greatly outweigh the damage the virus has done.
If the government’s prediction is correct (and there is no guarantee and little faith that it will be) and that positive progress will be seen by the spring, what state will the poorest be left in, those who haven’t already succumbed to some untreated illness or ended their miserable existences in despair?
These are questions that cannot be left until April or May or July, or next year or never. The hopelessness that is now embedded in our poorest communities must be driven out with genuine support – our children must not be allowed to leave school in the next few years with a severely sub-standard education, only to become the low-paid fodder that allows the Sports Directs, the Boohoos and the Amazons to churn out their obscene profits.
Those, like the man in my doctor’s waiting room whose mental health has suffered in the past year need a cast-iron pledge that real and sustained help will be on offer. Those who are unemployed will need financial support and the offer of re-training, and new education programmes with dignity at the centre rather than the shaming welfare system, and soul-destroying Jobcentre courses that have been in place for decades and don’t work.
If a new dawn is truly on the horizon – as Boris Johnson glibly promises - we need a big injection of hope, a vaccine against cruelty, exploitation, injustice and indifference. The old saying that you are nothing without your health is true – but that is only survival. The worst-off in our society need an end to poverty, despair, educational inequality and poor housing. They need work that pays decent wages. They need to be given a sense of real hope for the future. A return to business as usual will leave a deep sense of betrayal and hopelessness within the poorest communities.
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Franz Kafka
Czech novelist who wrote in German about a nightmarish world of isolated and troubled individuals (1883-1924)
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Kerala State Central Library catalog
Library Genesis
Franz Kafka
The Metamorphosis
Franz Kafka
Language:
english
Pages:
77
File:
PDF, 419 KB
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Library Genesis
Franz Kafka
A Hunger Artist
Franz Kafka
Year:
2013
Edition:
1st
Publisher:
Twisted Spoon Press, CreateSpace
Language:
english
Pages:
26
ISBN 13:
9788090217119
File:
PDF, 217 KB
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Library Genesis
Franz Kafka
Franz Kafka: Subversive Dreamer
coll.
Publisher:
University of Michigan Press
Language:
english
Pages:
72
File:
PDF, 1.35 MB
The Zürau Aphorisms
Franz Kafka
Year:
2006
Publisher:
Harvill Secker
Language:
english
Pages:
75
ISBN 10:
1846550092
ISBN 13:
9781846550096
File:
PDF, 142.57 MB
Franz Kafka's The Trial
Franz Kafka
Written in 1914 but not published until 1925, a year after Kafka’s death, The Trial is the terrifying tale of Josef K., a respectable bank officer who is suddenly and inexplicably arrested and must defend himself against a charge about which he can get no information. Whether read as an existential tale, a parable, or a prophecy of the excesses of modern bureaucracy wedded to the madness of totalitarianism, The Trial has resonated with chilling truth for generations of readers.
Year:
1995
Edition:
Definitive ed.
Publisher:
Schocken
Language:
english
Pages:
124
ISBN 10:
0805210407
ISBN 13:
9780805210408
File:
PDF, 360 KB
Castle [Anthea Bell, trans.] Oxford World's Classics]
Kafka Franz
Kafka's last novel, The Castle is set in a remote village covered almost permanently in snow and dominated by a castle and its staff of dictatorial, sexually predatory bureaucrats. The novel breaks new ground in exploring the relation between the individual and power, asking why the villagers so readily submit to an authority which may exist only in their collective imagination. Published only after Kafka's death, The Castle appeared in the same decade as modernist masterpieces by Eliot, Joyce, Woolf, Mann and Proust, and is among the central works of modern literature. This new translation by prize-winning translator Anthea Bell follows the German text established by critical scholarship, and mentions manuscript variants in the notes. The detailed introduction by Ritchie Robertson, a leading Kafka scholar, explores the many meanings of this famously enigmatic novel, providing guidance without reducing the reader's freedom to make sense of this fascinating novel. In addition, the edition includes a Biographical Preface which places Kafka within the context of his time, plus an up-to-date bibliography and chronology of Kafka's life.
Language:
english
Pages:
318
File:
PDF, 851 KB
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Some drugs can make you feel more attached to your partner. Should this use be legal?
The co-author of the new book ‘Love Drugs’ talks about the history of love potions, how medicine for depression affects relationships, and why drug-assisted therapy could help curb divorce
By Jennifer Graham@grahamtoday Feb 13, 2020, 10:00pm MST
Jessica DeMedeiros is surrounded by Valentine’s Day-themed balloons as she picks out some gifts for her loved ones in New Bedford, Mass., on Thursday, Feb. 13, 2020. Peter Pereira, Standard Times via Associated Press
SALT LAKE CITY — On some future Valentine’s Day, you and your spouse could exchange kisses and cards and then swallow a pill that enhances your feelings of love and attachment.
Such drugs already exist, and some researchers believe they can help couples get past rocky points in a relationship, helping not only the individuals, but also their families and the nation since stable families are foundational to a flourishing society.
Right now, however, prescribing drugs to improve a relationship is a legal gray area, and there have been few studies to test their efficacy for this use. Some of these drugs, including psychedelics like MDMA, are controlled substances. Researchers are, however, able to observe a drug’s effects on relationships in clinical trials being done on post-traumatic stress disorder, depression and other conditions.
And in their new book “Love Drugs,” bioethicists Brian D. Earp and Julian Savulescu argue that the evidence is strong that pharmaceuticals can make couples happier, or make breakups less painful.
Some therapists, they say, are already prescribing drugs to improve relationships under the table, such as the psychiatrist they cite who prescribed a medication to a client to diminish feelings of jealousy. “Biochemical interventions into love and relationships are not some far-off speculation. Our most intimate connections are already being influenced by drugs we ingest for other purposes,” they write.
Earp, 34, who is associate director of the Yale-Hastings Program in Ethics & Health Policy at Yale University and the Hastings Center, spoke with the Deseret News about the ethical challenges of enhancing relationships with drugs, and why he believes pharmaceuticals could improve marriages and reduce the divorce rate. The interview has been edited for clarity and length.
Brian D. Earp is the co-author of “Love Drugs.” Rob Judges, Provided by Stanford University Press
Deseret News: What got you and your co-author interested in this line of research?
Brian D. Earp: We were realizing that there’s movement in the literature to understand better what’s happening in our brains when we fall in love and out of love and form attachments. … We might be at a time in history where we can potentially move from merely describing what’s going on in our brains when we fall in love, to actually intervening in these systems for better or for worse.
DN: There are already medications in the marketplace to enhance sexuality, such as Viagra. Why have we been reluctant to use drugs that could enhance feelings of affection and attachment?
BE: One reason is how people conceive of love, which is a disembodied, almost spiritual thing that exists somewhere in their minds and hearts. We don’t have a long tradition of thinking about love as something that is rooted in the brain.
In our society, we tend to think of drugs as medicine, and if something is medicine, we think it has to be treating a disease. People don’t want more of their ordinary life experiences subsumed under the disease category. And they’re right. So we talk about the use of drugs as enhancements to existing modes of therapy, where the point of therapy is not to cure a disease but just to help the couple.
DN: The “love potion” is not a new idea. Can you talk a little about its history?
BE: The history of the love potion signals that there’s been an awareness in different cultures that interventions in the body might have something to do with love. There have also been anti-love measures, involving such things as blood letting and trying to avoid rich foods or wine, which were thought to stimulate lust and attraction; those go back to Roman times. Pro-love potions would include aphrodisiacs.
We’re now at a time when, because we do have a better grasp of what we experience neurochemically when we experience different aspects of love, it’s shifting from the world of fairy tales and mythology and ancient culture practices to interventions that may well work.
DN: In the book, you talk a lot about psychedelic drugs that are increasingly being used in clinical settings. Are there mainstream drugs that have been shown to have a substantial effect on relationships?
BE: A selective serotonin reuptake inhibitor is a commonly prescribed drug for depression. We tend to call SSRIs anti-depression drugs because that’s what we use them for. They don’t know they’re supposed to be treating depression; they’re just acting on the serotonin system. There is early evidence, and a lot of case studies, that suggest that serotonin can have all sorts of effects on relationships. One that’s relatively well known is that SSRIs can depress libido in some people; if you’re in a romantic relationship and that’s part of the relationship, then that could be a negative effect for the relationship. There’s also some evidence that SSRIs can not only block your own feelings of sadness and worry and concern, but also diminish your ability to care about the feelings of other people, including your partner.
However, if you’re crippled by depression, and an SSRI enables you to get out of bed and engage with your partner, then it can be a pro-relationship drug. ... The same drug can have both positive and negative effects on a relationship, depending on the dose and what’s going on with the couple. But we’re not studying this at all, much less doing so systematically. ... If we’re going to be using powerful drugs, we have to shake our bad habit of focusing almost entirely on the individual because these drugs are having an effect on relationships whether we measure those effects or not.
DN: Can a drug of any kind make us fall in love, or can they only enhance existing relationships?
BE: A drug can increase the chances that we will fall in love with someone. In the 1980s, there was a common saying among recreational users of MDMA (a synthetic drug also known as molly or ecstasy) that people should be on the lookout for what they called Instant Marriage Syndrome. The idea was, if you meet someone at a party or festival and you feel warm or affectionate because of this drug that is releasing massive amounts of serotonin into your system, without having gotten to know them very well, then it creates this risk where you have an inauthentic attitude toward them, that you feel closer than you really are. So we argue that the focus (in research) should be on people who already have an established connection and who have a relationship with a therapist that is rooted in trust and understanding.
DN: At some point, there would have to be a discussion about whether health insurance would have to cover drugs used for relationships. What are your thoughts on that?
BE: A parallel issue is happening right now with gender affirmation technology and transgender people who have good reason to believe it will improve their lives, but they don’t want to be pathologized, to say the reason I need access to this technology is because I have some sort of mental disorder. There’s already movement in society to try to figure out how we can improve people’s lives without necessarily having to pathologize them first. … There’s lots of ways to be disadvantaged or not living your best life that are not solely traceable to a disease state. We need to be awake to the ways in which technologies can be used in a non-pathologizing way.
DN: What are the societal benefits of having this conversation and, ultimately, allowing drugs to be part of a toolkit for couples therapy?
BE: A big theme of the book is that we should try to think of love not as something incomprehensible or magical that happens to us if we meet the right person, and is therefore entirely outside of our control. Because what happens then is, if love starts to fade, we think there’s no point in maintaining this relationship, maybe I should go chase after the next natural high.
And if you rather think of love as something you can take some ownership of, and work on, and take steps through couples counseling, or potentially in the future, drug-enhanced couples counseling, then it’s possible that you can guide love into a place where it serves a positive role in your life instead of veering off into being destructive, as it often can be, so fickle and unreliable that you end relationships that are otherwise very valuable.
We should think of love as something we can learn about, improve on and work on in our own lives, and therefore be better at loving our partners.
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Soren Aabye Kierkegaard
Danish philosopher who is generally considered, along with Nietzsche, to be a founder of existentialism (1813-1855)
Friedrich Wilhelm Nietzsche
Influential German philosopher remembered for his concept of the superman and for his rejection of Christian values; considered, along with Kierkegaard, to be a founder of existentialism (1844-1900)
Existentialism
(philosophy) a 20th-century philosophical movement chiefly in Europe; assumes that people are entirely free and thus responsible for what they make of themselves
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Clock ticks towards release of UFO report as emergency relief bill forces US intelligence agencies to reveal knowledge
We’re set to hear what US intelligence agencies have learnt about UFOs in their decades investigating the phenomenon, thanks to a law buried deep in the emergency relief bill that was signed by President Donald Trump.
A 180-day clock is ticking for the secretary of defense and the director of national intelligence to provide Congress with an unclassified report about “unidentified aerial phenomena” – more commonly referred to as Unidentified Flying Objects (UFOs) – due to one of the stipulations contained in the 5,600-page bill that Trump signed in late December.
The report is required to include “a detailed analysis of unidentified aerial phenomena data and intelligence reporting collected or held” by almost all US intelligence agencies.
It must also include “identification of any incidents or patterns that indicate a potential adversary may have achieved breakthrough aerospace capabilities that could put United States strategic or conventional forces at risk.”
A former deputy assistant secretary of defense for intelligence has backed the move, saying he hopes the incoming Biden administration will “rigorously execute its oversight prerogatives” regarding the report.
“The concerns of the public and numerous military personnel have been ignored by the national security bureaucracy for far too long,” Christopher Mellon added.
Last April, the Pentagon declassified three videos and released a range of new details about encounters between US navy aircraft and unidentified flying objects.
READ MORE: 'That’s a hell of a video!’ Trump’s reaction to Pentagon’s declassified UFO footage leaves ET hunters puzzled
The recordings were captured by navy pilots in November 2004 and January 2015. In the videos mysterious objects can be seen traversing the skies at extremely high speeds and performing seemingly physics defying maneuvers.
Two of the videos contain the recordings of the communications by the pilots, who were clearly shocked at the velocity of the unknown aircraft.
Late last year, former Obama-era CIA director John Brennan described the declassified footage as “eyebrow-raising” and said it should be treated with an open mind.
Obama himself recently revealed that, while in office, he had asked what the government knew about aliens and UFOs. However, he’s seemingly less keen on revealing what he was told.
The Origins Of America's Secret Police
The Origins Of America's Secret Police
Tyler Durden's Photo
BY TYLER DURDEN
SATURDAY, JAN 09, 2021 - 23:30
Authored by Cynthia Chung via The Strategic Culture Foundation,
“Know Thyself,
Nothing to Excess,
Surety Brings Ruin”
– inscribed at the Temple of Apollo at Delphi
Many are aware of the Apollo at Delphi inscription and associate it as words of wisdom, after all, the Temple at Delphi was at the center of global intelligence. Kings, emperors, statesmen, generals from all quarters of the ancient world would travel to the Temple with a very generous payment in gold in hopes that the wisdom of the great god Apollo would be bestowed on them and give strength and power to their particular cause.
One of the most famous prophecies made by the Cult of Delphi, according to the ancient historian Herodotus, was to King Croesus of Lydia. King Croesus was a very rich king and the last bastion of the Ionian cities against the increasing Persian power in Anatolia. King Croesus wished to know whether he should continue his military campaign deeper into Persian Empire territory and whether he should seek a military alliance in such a feat.
According to Herodotus, the amount of gold King Croesus delivered was the greatest ever bestowed upon the Temple of Apollo. In return the priestess of Delphi, otherwise known as the Oracle, (some poor young girl selected once a year with the “right attributes”) would spout nonsensical babble, intoxicated by the gas vapours of the chasm she was conveniently placed over. The priests would then “translate” the Oracle’s prophecy.
King Croesus was told as his prophecy-riddle, “If Croesus goes to war he will destroy a great empire.” Croesus was also told to ally himself with the most powerful Greek state, and he chose Sparta. Croesus was overjoyed and thought his victory solid and immediately began working towards building his military campaign against Persia. Long story short, Croesus lost everything and Lydia was taken over by the Persians. The Spartans never showed up.
It turns out the prophecy-riddle was not wrong, but that Croesus mistook which great empire would fall.
There is likely a great deal of truth in this story. And the words inscribed at the Temple of Apollo “Know Thyself, Nothing to Excess, Surety Brings Ruin” becomes more a foreboding to anyone who dares enter such a Temple in search of wisdom and power; those who are “worthy” of the god Apollo will have the wisdom to solve the riddle of their prophecy and will prevail, those unworthy of Apollo’s “good graces” will fail and be ruined.
It’s a nice story, but it is in fact, a brilliant cover for a global intelligence racket.
The Cult of Delphi was indeed the nerve center of military and political intelligence that had no “allegiance” to any state or empire, but rather was able to use intel that they collected with their network of spies, along with intel they were given by those foolish enough to layout their plans (and their gold) to them. The priests of Delphi would then decide thereupon what information needed to be shared with what target to fit their purpose, a “prophecy” that they shaped, like moving pawns on a chessboard.
The question for those who dared visit the Cult of Delphi was thus not so much about having enough wisdom to solve the veiled prophecy, but rather, ‘What kind of pawn are you to the priests of Apollo?’
The Morals and Dogma of the Scottish Rite
Those who seek wisdom and power have tended to also have an interest in the realm of “secret knowledge.” After all, who wouldn’t want a fast track toward their desires? Who wouldn’t want to believe that their destiny is to be rich, privileged and powerful? Who wouldn’t want to believe that they were chosen out of a few to hold special qualities (one could say supernatural) that make them superior to the majority?
The Scottish Rite was formally organized in the U.S. in 1801, as a group of Tory partisans on the losing side of the American Revolution. One of the principal men involved from the very beginning was a British general by the name of Augustine Prevost. Prevost had conquered Charleston, South Carolina, and set up a secret police apparatus there which became the Scottish Rite headquarters, after the British Army left. (1)
The Scottish Rite would come to rule over American Freemasonry during the nineteenth century and Albert Pike is recognised as the source of this success.
In 1859, Pike was elected “Sovereign Grand Commander” of the Scottish Rite’s Southern Jurisdiction. In 1871, “Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry” (the anti-bible of the Rite) was first published by its author Albert Pike, former General of the Confederate Armies during the Civil War.
Why am I bringing this all up when the focus of this paper is on the origins of America’s secret police?
Because the man credited for building the FBI into the massive domestic intelligence apparatus that it is today was J. Edgar Hoover, who happened to be a 33rd degree mason of the Scottish Rite, which he was “coroneted” in 1955 after 35 years of membership.
Why is this relevant for the purpose of this paper? If one is to understand what constitutes the “Morals and Dogma” of such a membership, to which Hoover entered the inner most circle, it will become clear that not only does the Rite act as an opposing church to Christianity, but that pledging one’s allegiance to this secret society is understood as coming before all else in this material world, including government and country.
For this reason I think it apt to share a few quotes…
Writing about top-down organization, Pike wrote the following in his book Morals and Dogma:
“The Blue [or lower] Degrees are but the outer court … of the Temple. Part of the symbols are displayed there to the Initiate, but he is intentionally misled by false interpretations. It is not intended that he shall understand them, but it is intended that he shall imagine he understands them. Their true explication is reserved for the Adepts, the Princes of Masonry. . . .” [emphasis added]
These are the very same techniques used by the Cult of Delphi with the understanding that the “true explication” of the “symbols” will only be understood by those supposedly worthy of them, i.e. “the Adepts, the Princes of Masonry.”
How does one know if one is a Prince of Masonry? Those who are foolish enough to have complete faith in the magic of the occult will give an honest attempt to understand such symbols, however, the truth of the matter is those who are chosen for their “understanding” and thus moved closer to the inner “sanctum”, are merely chosen for their usefulness as an instrument for “a higher will.” While this person might be a pawn who plays the determining role in a checkmate, they remain, nevertheless, just a pawn.
Pike would also write in his Morals and Dogma:
“Men are but the automata of Providence, and [Providenae] uses the demagogue, the fanatic, and the knave . .. as its tools and instruments to effect that of which they do not dream, and which they imagine themselves commissioned to prevent …”
Here it becomes clear that the majority of mankind are considered by the Rite as instruments of Providence, and that to do the will of such Providence justifies that the Rite treat mankind as such. I will address shortly what sort of providence they are speaking of.
Pike goes on to explain the Rite’s main guide to the universe, as:
‘‘Magic is the science of the ancient magi.. Magic unites in one and the same science, whatsoever Philosophy can possess that is most certain, and Religion of the Infallible and the Eternal. It perfectly … reconciles these two terms… faith and reason … those who accept [magic] as a rule may give their will a sovereign power that will make them the masters of all inferior beings and of all errant spirits; that is to say, will make them the Arbiters and Kings of the World….”
Again, we see the concept that only a select few will be chosen to be able to decipher and use magic, and that thereby justifies their dominion “that will make them masters of all inferior beings…[and] make them the Arbiters and Kings of the World.”
Pike wrote the above quote to instruct “Sublime Princes of the Royal Secret”- gentlemen of the 32nd Degree.
At this point, it is clear that to truly hold this view of oneself, humankind and the “laws of the universe” means that one is in direct conflict with the idea of democracy towards a “government of the people, by the people, for the people.”
Lastly, I will share a quote from 1889 while Pike was in France, expressing his views of God and what is to be considered “the Good”:
“The Masonic religion should be, by all of us initiates of the high degrees, maintained in the purity of the Luciferian Doctrine. If Lucifer were not God, would Adonay (the God of the Christians) whose deeds prove his cruelty, perfidy and hatred of man, barbarism and repulsion to science, would Adonay and his priests calumniate him?
`Yes, Lucifer is God, and unfortunately Adonay is also God. For the eternal law is that there is no light without shade, no beauty without ugliness, no white without black, for the absolute can only exist as two Gods…the true and pure philosophical religion is the belief in Lucifer, the equal of Adonay; but Lucifer, God of Light and God of Good, is struggling for humanity against Adonay, the God of Darkness and Evil.”
This quote, as per historian Anton Chaitkin, is available in French and English in the Albert Pike vertical file at the library of the Scottish Rite Southern Jurisdiction at 1733 16th St. NW, Washington D.C.
In later years, the body of Albert Pike would be interred inside the Washington DC Temple’s walls. A few feet away, they built a complete replication of the office and desk of their second most honored member, FBI Director J. Edgar Hoover.
It should also be known that much of the FBI is implicated in the Scottish Rite. For instance, there are certain Washington lodges which have a disproportionately high number of FBI agents in them such as the Alexandria Lodge.
[For more information on this refer to historian Anton Chaitkin’s “Treason in America”.]
The Seat of Government
On Dec. 17, 1906, Teddy Roosevelt promoted his Navy Secretary, Charles J. Bonaparte, to become Attorney General. Bonaparte lost no time and told Congress that the Department of Justice must be given “a force of permanent police… under its control.”
On May 27, 1908, Congress reacted by prohibiting all Executive departments from using Secret Service agents as policemen, including the Justice Department. During this period only the Treasury Department had the authority to use Secret Service men.
To get around this block from Congress, on July 26, 1908, Attorney General Bonaparte, on Teddy Roosevelt’s instructions, ordered the creation of an investigative agency within the Department of Justice; which later became known as the Federal Bureau of Investigation.
It was the start of what would become an unelected oligarchy, in direct opposition to the rule of self-government.
In the midst of this, a 22-year-old J. Edgar Hoover was first recruited, the year was 1917. Just out of law school, he was put in charge of the Department of Justice’s War Emergency Division’s Enemy Alien Bureau, and was quickly immersed in the wildly lawless wartime counterinsurgency of the First Red Scare (1917-1920).
Anton Chaitkin writes of this period in his paper “Hoover’s FBI and Anglo-American Dictatorship”:
“Attorney General Palmer created a General Intelligence (or “Radical”) Division in the Bureau of Investigation, and appointed Hoover its head. Military Intelligence and Hoover’s agents working together as a single secret service now built up a network of civilian vigilante spies, informers and provocateurs.
These auxiliaries were then set loose in the “Palmer Raids,” a war on unions, radicals, civil rights advocates, teachers, and immigrants from November 1919 to January 1920. This initial descent into a police state was, however, deeply opposed by the American population, and sparked popular protests and outrage.”
Edgar Hoover was well fitted as Palmer’s deputy, in overseeing the political mass arrests, deportations, lynchings, terror propaganda, and witch-hunts. Hoover would put a Southern White Masonic unit inside the Bureau itself, called the Fidelity Chapter. And insist that his agents refer to the Bureau, and his office, as “The Seat of Government”. (2)
In 1922, Walter Lippmann put forth in his incredibly influential book “Public Opinion,” that a dictatorship was of the utmost necessity to correct the crisis America was now facing, and that it could no longer afford to delude itself with the idea of a Constitutional system. Lippmann argued that the general public was incapable of exercising reasoned judgment. He claimed the people could only think in “stereotypes” such that they are led to believe in “villains and conspiracies.”
Thus, to overcome such “ignorance,” Lippmann declared that the consensus must be generated not by the ill-educated people, but rather “engineered” by an elite class of “experts”, using “propaganda.” This elite class was in turn to guide the national government from within its every department, forming a permanent dictatorship, its governing members appointed, not elected, to serve for life. A “soft” dictatorship so to speak.
When the Great Depression hit (1929-1933), Hoover blamed the general lawlessness on inefficient, corrupt local politicians and police. What was the solution? More power to “the Bureau.”
Presidents Come and Go But One Thing Remains Constant
While campaigning for the Presidency, Franklin Roosevelt installed his close friend Thomas J. Walsh as the 1932 Democratic convention chairman.
Montana Senator Walsh “knew where the bodies were buried” so to speak.
The reason for this was that in 1921, Thomas J. Walsh had led the battle at the Senate hearings on the Justice Department’s illegal practices. During the hearings he confronted Palmer and his deputy Hoover with evidence that they had perpetrated “an orgy of terror, violence and crime against citizens and aliens….”
Walsh remained in the Senate as J. Edgar Hoover’s dedicated enemy.
Franklin Roosevelt won the election on November 8, 1932; he was to take office in March. On February 15, 1933, a low-level Italian Freemason named Giuseppe Zingara shot at President-elect Roosevelt. He missed and ended up killing the Chicago Mayor Anton Cermak instead.
On February 26, Franklin Roosevelt announced his appointment of Senator Thomas J. Walsh as U.S. Attorney General. On March 1, the New York Times reported Walsh’s pledge that “he would re-organize the Department of Justice when he assumes office, probably with an almost completely new personnel.”
It is said that Walsh had declared that one of his first acts would be to oust J. Edgar Hoover.
Walsh was found dead the next morning, while on a train to Washington, D.C. for Roosevelt’s March 4 inauguration and his own swearing-in.
Starting in July 1933, a group of American Legion officials paid by J.P. Morgan’s men asked Marine Corps General Smedley Butler to lead a coup d’état against President Roosevelt. When General Butler had gathered enough evidence he went to J. Edgar Hoover for action. Hoover refused to take any action stating that there was no evidence a federal criminal statute had been violated. General Butler had no choice but to broadcast the coup plot to the American people in order to subvert the fascist takeover.
Franklin Roosevelt was entirely aware that the growing power of the federal bureau was a terrible threat, and had rapidly become an abhorrent opposing force to the president’s authority. It is for that reason that Franklin Roosevelt made the decision to centralise U.S. intelligence under his own control, which was to be created and guided by Colonel Donovan under the newly created OSS.
It was no secret that Colonel Donovan and J. Edgar Hoover were entirely opposed to each other. In fact, Donovan was up there with Martin Luther King, Eleanor Roosevelt, and Robert Kennedy on Hoover’s most despised list.
Franklin Roosevelt died on April 12th, 1945. WWII was officially over on Sept 2nd, 1945. The OSS would be dissolved three weeks later on Sept 20th, 1945. The CIA was “officially” created two years later, purged of its FDR patriots. Donovan vied for leadership of the CIA and was denied. Instead Truman assigned him the task of heading a committee studying the country’s fire departments. (For more on this refer to my paper)
Following this the FBI continued to conduct witch hunts through Congressional committees, President Truman, Senator Joseph R. McCarthy, and the young California Congressman Richard M. Nixon.
On November 22nd, 1963 President Kennedy was brutally murdered in the streets of Dallas, Texas in broad daylight.
On November 29th, 1963 the Warren Commission was set up to investigate the murder of President Kennedy.
The old Congressman Hale Boggs of Louisiana (an ally of FDR) was a member of that Warren Commission. Boggs became increasingly disturbed by the lack of transparency and rigour exhibited by the Commission and became convinced that many of the documents used to incriminate Oswald were in fact forgeries.
In 1965 Rep. Boggs told New Orleans District Attorney Jim Garrison that Oswald could not have been the one who killed Kennedy. (4) It was Boggs who encouraged Garrison to begin the only law enforcement prosecution of the President’s murder to this day.
Nixon was inaugurated as President of the United States on Jan 20th, 1969. Hale Boggs soon after called on Nixon’s Attorney General John Mitchell to have the courage to fire J. Edgar Hoover. (5)
It wasn’t long thereafter that the private airplane carrying Hale Boggs disappeared without a trace.
Jim Garrison was the District Attorney of New Orleans from 1962 to 1973 and was the only one to bring forth a trial concerning the assassination of President Kennedy. In Jim Garrison’s book “On the Trail of the Assassins”, J. Edgar Hoover comes up several times impeding or shutting down investigations into JFK’s murder, in particular concerning the evidence collected by the Dallas Police Department, such as the nitrate test Oswald was given and which exonerated him, proving that he never shot a rifle the day of Nov 22nd, 1963. However, for reasons only known to the government and its investigators this fact was kept secret for 10 months. (6) It was finally revealed in the Warren Commission report, which inexplicably didn’t change their opinion that Oswald had shot Kennedy.
Another particularly damning incident was concerning the Zapruder film that was in the possession of the FBI and which they had sent a “copy” to the Warren Commission for their investigation. This film was one of the leading piece of evidence used to support the “magic bullet theory” and showcase the direction of the headshot coming from behind, thus verifying that Oswald’s location was adequate for such a shot.
During Garrison’s trial on the Kennedy assassination (1967-1969) he subpoenaed the Zapruder film that for some peculiar reason had been locked up in some vault owned by Life magazine. This was the first time in more than five years that the Zapruder film was made public. It turns out the FBI’s copy that was sent to the Warren Commission had two critical frames reversed to create a false impression that the rifle shot was from behind.
When Garrison got a hold of the original film it was discovered that the head shot had actually come from the front. In fact, what the whole film showed was that the President had been shot from multiple angles meaning there was more than one gunman. (7)
When the FBI was questioned about how these two critical frames could have been reversed, they answered self-satisfactorily that it must have been a technical glitch…
Today there are those who continue an attempt to discredit the work of Jim Garrison for the crime of challenging the absurd narrative of the Warren Commission. However, anyone who bothers to read the Warren Commission report, would soon discover it to be a mess of contradictions, fallacies and outright fabrications. Not only an absurd sham but ultimately complicit in one of the most disgraceful cover-ups in American history.
When will the American people realise that the biggest threat to American freedom is not from without but from within its very own walls, where it has been prominently residing for the last 112 years…
[In a following article I will be addressing the central role of H.G. Wells and Walter Lippmann in British-American Intelligence which will subsequently be followed by an expose on the role of CIA Godfather Allen Dulles and the real reason Americans were manipulated into entering the Vietnam War.]
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Hellenistic ChristendomSøren Kierkegaard and Christian Existentialism
27 October 2020
Advice to Those Who Wish to Read Soren Kierkegaard:
These are just some pointers which, in my opinion, best assist lay readers of Kierkegaard [and philosophy generally] to come to a better understanding of the "total" role of his authorship.
1. At times, Soren Kierkegaard can be difficult to understand. As he writes in the "Introductory Note" of his book, "For Self-Examination" (1851), "If someone perhaps does not immediately understand what I am saying and why I am saying it, may he be slow to judge, may he take his time, for we shall, to be sure, go further into the subject. But whoever you are, have confidence, yield yourself" (trans. Hong 1990, p. 12).
Kierkegaard's continuous appeals to the "dear reader" was to not only appeal to their conscience but to also their "will to conscience." First and foremost, however, Kierkegaard hopes "to God that all would read, but everyone as an individual" (Judge For Yourself, Preface). Reading Kierkegaard necessarily requires patience. I have a reached a point in my Kierkegaard studies where, if I find myself disagreeing with Kierkegaard on some argument, concept or etc., I hold my tongue until I am able to resolve any possible misunderstanding on my part [by reading him further] or at least until there is an impasse to which Kierkegaard and I can no longer stand in agreement (this seldom happens).
1a. Be mindful, then, of two vices: boredom and apathy (distraction, etc). Kierkegaard's idea of "Spirit" was to have the existing single individual recognize for him or herself their relation not only themselves [as a "contradictory" subject/object synthesis] but to other existing individual's as well - and hence ultimately before God as a sinner. "Boredom" and "Apathy" are two attitudes that hinder the existing individual from realizing these possibilities; even oftentimes it is a matter of a "weak faith" when Christians don't "yield themselves" in order to make these realizations, says Kierkegaard.
1b. If you own a particular book of Kierkegaard (I always recommend *trying to get the Howard and Edna Hong translations as opposed to the earlier Walter Lowrie translations), be sure to read the work as a whole. Don't skip the introduction, never skip the prefaces and **never pick up a Kierkegaard book you have never read before only to read a particular passage, chapter or etc. Soren Kierkegaard's books must always be read as a whole - never in isolated fashion (University courses who give a conceptual treatment of Kierkegaard frequently do this).
2. There are a multitude of books on Kierkegaard ("secondary literature") as there are interpretations of him, especially given the impressive body of writing that Kierkegaard himself has left us already. This can cause something of an "intellectual fatigue" (Garbiel Marcel's phrase) in some readers of Kierkegaard who don't really understand the nuance and complex detail that involve more textually intensive treatments of his ideas, books, etc. Let me comment on several levels of Kierkegaard interpretation:
2a. There is the sort of "naive" perspective of Kierkegaard often provided by popular introductions (e.g., Dave Robinson's book comes to mind), contemporary [typically American] University courses on existentialism, philosophy, literature, and etc that introduce Kierkegaard as an "Existentialist," or as the "Father of Existentialism." This sort of understanding tends to focus solely on the pseudonymous authorship (Fear and Trembling, Sickness Unto Death, Concept of Anxiety, etc) and provides a picture of Kierkegaard as the "melancholic Dane" who spoke of every human person being in despair, anxiety being the dizziness of freedom and that only the individual's realization of their selfhood before God could they alleviate the polarized tensions or "contradictions" of existence.
More complex and nuanced perspectives of this will include a treatment of Hegel and Kierkegaard in conversation with one another. Examples of this could include John D. Caputo and Duchan Yang, the latter of which speaks of "the dialectics of existence" as both Hegel and S.K. were concerned with, although further arguing that S.K. had greatly benefited from Hegel's teaching of eliminating the contradictions in the universal/objective process, although Kierkegaard instead would focus on the individual/existential process.
2b. Another perspective of Kierkegaard will build on 2a, but will then look to the "later authorship" of Kierkegaard which views him with the lens of an iconoclastic religious attitude towards the established Danish Church (or "Christendom"). This view will examine his later polemical religious writings, which, when accompanied with a reading of the Papers and Journals, shows Kierkegaard's growing disdain not only for the cold, dead orthodoxy of state-sanctioned Church establishment, but also for the institution which constantly promulgates the "differences" between the sexes: marriage.
2c. A higher view, bearing 2a and 2b in mind, integrates the entirety of Kierkegaard's authorship - polemical, pseudonymous, religious works (upbuilding discourses, etc) and even his Papers and Journals - into a consistent whole. This is precisely why Kierkegaard studies can be difficult and time-consuming: understanding the intentions behind Kierkegaard's authorship requires some biographical/historical clarity, given that Kierkegaard is [often] not making observations, arguments and etc that are understood entirely independent of his own existential context. In his Journals, Kierkegaard writes:
"What I have understood as the task of the authorship has been done. It is one idea, this continuity from Either/Or to Anti-Climacus, the idea of religiousness in reflection. The task has occupied me totally, for it has occupied me religiously; I have understood the completion of this authorship as my duty, as a responsibility resting upon me. Whether anyone has wanted to buy or to read has concerned me very little." (Journals and Papers VI, 6770).
Furthermore, consider a concrete example of this. Notice the sub-title of Kierkegaard's 1844 work, The Concept of Anxiety: A Simple Psychologically Orienting Deliberation on the Dogmatic Issue of Hereditary Sin. Notice the phrase "Simple." In the Concluding Unscientific Postscript (1846) under the section "A Glance at Danish Literature," Kierkegaard suggests that this work was intended not to present the reader as if he needed to possess knowledge on something, but rather that the work was intended for someone who "rather needs to be influenced" (trans. Hong, p. 270).
Hence, in the "Lily of the Field and the Bird of the Air" (1849) Kierkegaard speaks of simplicity as having to do with appropriating the life of the author with the content of his work. Otherwise stated, simplicity has to do with with the existing individual abandoning the various distractions, evasions and ambivalence that puts him under the influence of the devil and rather orients his will in unconditional obedience and joy towards God.
3. This leads me to my final point about how the lay reader can better understand Kierkegaard. First, I would reject - or "do away with" - the interpretation that Kierkegaard is an "Existentialist," let alone a "Father" to the later children of existentialism. Soren Kierkegaard was first and foremost a Christian; one who incessantly reminded the reader that he did not aim to teach, coerce or speculate over Christian doctrines with them in a detached, "objective" manner.
Secular interpretations of Kierkegaard *will *always fall short. Though there are secular readers of Kierkegaard, I think the brilliance of Kierkegaard is that he recognizes this. There are readers who will preoccupy themselves with the "instructional" aspect of Kierkegaard; they will look to his poetic attitude, they will examine him, they will teach him in university courses and will make him a trophy among the "docents," as he called them.
If the reader has been endowed with a certain degree of subjectivity, of inwardness and of introspection, it is inevitable that (Spirit willing!) they will succumb down the rabbit hole of what Kierkegaard's authorship eventually expresses: the unique, existing single individual as a sinner before God.
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The Case for Cannibalism, or: How to Survive the Donner Party
Why OpSec Has Never Been More Important
‘High protein content’: Insects set to crawl their way onto Europeans’ plates as EU regulator rules MEALWORMS are SAFE to eat
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The Case for Cannibalism, or: How to Survive the Donner Party
Cody Cassidy
Backchannel
01.13.2021 08:00 AM
The Case for Cannibalism, or: How to Survive the Donner Party
Don’t be a young, healthy, single man. That’s our first piece of advice.
A snowy scene near a lake with pioneers.
Illustration: Elena Lacey
Let’s say you want to strike it rich. The year is 1846 and you’re somewhere in the Midwest pulling potatoes out of the ground. But you’re tired of pulling potatoes. You want to pull gold. And maybe you’ve heard the rumors: People are finding fortunes in the foothills of the Sierra Nevada. 1 So you hitch up your Conestoga wagon and head west, joining that year’s convoy of California-bound immigrants. And on July 20, you and the rest of these early pioneers find yourselves staring at a crossroads in what is today southwest Wyoming. Like them, you’ll face a choice: Turn right or turn left?
1If you want to really strike it rich, forget your gold pan and bring your sewing needle. The real pot of gold in the Gold Rush is selling sturdy denim trousers.
Both trails lead to California, but the trail to the right detours far north. It meanders deep into Idaho before it reverses course and turns back south into eastern Nevada. The left trail eschews the northern deviation. It takes a straight shot across Utah, and by doing so removes almost 350 miles from your journey. So let’s say you look at a map, note the faster route, and decide to turn left.
At the time, this seems like the wise choice. Andrew Hastings, an adventurer and respected guide, had just scouted this shortcut on horseback the winter before and advertised his new cutoff in guidebooks and postings along the trail. Most of the convoy, fearful of the unknown and unwilling to trust one person’s word, turn right. But you’re not the only one keen to arrive early in California. When you turn left on that July day, 20 other wagons do the same. After a few uneventful days, you and the rest of these previously unconnected pioneers will caravan together for safety and, following some debate, you’ll elect a nice, older, wealthy fellow as the leader of your party. His name is George Donner.
Map of the CaliforniaOregon trail and Hastings' Cutoff.
Illustration: Cody Cassidy; Kevin Plotner
The problem with Hastings’ trail, as you’ll soon discover, is that there is no trail. It’s just a line he drew on a map, and the line runs right over Utah’s Wasatch mountains. Because there is no trail, you’ll have to carve your way up with axe and shovel. The 36-mile crossing that you had planned to make in three days will instead take three weeks.
On August 20, exhausted and low on supplies, you’ll reach the peak of the Wasatch only to be greeted by a sickening view: The Great Salt Lake Desert. Hastings will have prepared you for this “dry drive,” saying it would be a difficult but manageable 40 miles. In reality, the distance is more like 80. You’ll have to drive your parched cattle for six days and six nights, desperate to get to water.
When you finally reach the other side, your party will have lost three wagons and a quarter of its oxen. Recriminations begin, tensions fray: When you hit a second desert in Nevada, an argument breaks out between James Reed and John Snyder, and Reed stabs Snyder to death. Reed is banished.2 Two days later, Lewis Keseberg kicks a Mr. Hardkoop out of his wagon to lighten his load and leaves Hardkoop to die.
2Which probably saves his life—the Donner Party is an excellent one to be disinvited from—but his banishment may save yours as well. Reed will eventually become the chief organizer of the rescue party.
The Hastings route will have cost you lives, friends, wagons, food, supplies, tools, livestock—but it will also have cost you your most precious asset of all: time. Instead of cutting three weeks from your journey, the Hastings cutoff will have added almost four. So rather than rolling safely into Sacramento on October 13, you’ll instead arrive in what is today Reno, Nevada, and prepare for your ascent into the Sierra Nevada.
As tardy as you are, you would still, in a normal year, be fine. Late October and even early November is early for heavy snow in these mountains. In a typical year, the pass wouldn’t see heavy snow for another few weeks. “Ninety percent of the time, the Donner Party would have made it,” Mark McLaughlin, a historian of the Sierra Nevada and author of The Donner Party: Weathering the Storm, tells me.
Unfortunately, the winter of 1846 starts early. Two weeks of snow has buried the top of the Sierras by the time you arrive, and the weather’s terrible turn is as unlucky as it is decisive. Oxen always struggle to haul wagons up the steep granite walls protecting Truckee Pass (now Donner Pass), but when you attempt it on November 1, you’ll find it buried in five feet of powder. Less than three miles from the summit, you will face two terrible options: one, abandon your wagons and cattle, fashion snowshoes, and trek for Sacramento and your life; or two, retreat to a few cabins by Truckee Lake that previous pioneers constructed a few years prior. The Donners chose to retreat.
When I ask Bill Bowness, a historian at Donner Memorial State Park, whether you should do the same, he believes fewer Donners would have died had they abandoned their gear and made the trek. So he recommends you go for it. But others, like McLaughlin, aren’t so sure. For one thing, a large snowstorm hits the Sierra in the first week of November, and for another, a later attempt by some of the party to snowshoe from Truckee Lake to Sutter’s Fort in Sacramento suggests the trip could take as long as a month. If you try to hike out you’ll likely run out of food, probably suffer frostbite, and potentially die from exposure. So play it safe. Retreat to the lake along with the rest of the Donner Party and hole up in those cabins. Just be aware that by doing so, you’re condemning yourself to a winter in the mountains. The Donner Party, apparently, did not know this. They believed the Sierra, like the mountains they knew in the Midwest, would clear once the weather passed. They won’t.
Map of Truckee Lake and Truckee Pass.
Illustration: Cody Cassidy; Kevin Plotner
Food will soon become a problem. A few try to hunt, but this is largely hopeless, since the large animals either evacuate the mountains or hibernate in winter. The only animals that remain are too small to shoot, Bowness tells me, though you could possibly trap them. Moses Schallenberger, a 17-year-old pioneer, survived the winter of 1844 alone in the Sierras by trapping coyote and fox. (Coyote tastes terrible, he later said, but fox is delicious.) Unfortunately, while the Donners are strong, smart, hardworking, entrepreneurial, and industrious, they’re Midwestern farmers. Not mountain men. They don’t have traps, nor the fishing gear to catch trout from the lake, and may not have known how to use either if they did. If you’re going to eat, it’s going to have to be the oxen and the food that came with you in the wagons.
You’ll finish the last of your food stores in days. Then you’ll eat your oxen. Then, just six weeks after hunkering down at the lake, you’ll try to eat leather: You’ll boil it for hours until it turns into a pulp, allow it to cool, and try to eat the resulting gluelike substance. You are now starving to death.
Soon you’ll begin to experience small but noticeable signs of physical and cognitive decline. Your brain will switch its energy source from glucose to fats, and you’ll feel increasingly irritable, low-energy, and cold as you lose the ability to efficiently constrict your blood vessels. Without food, your body will consume itself for the energy it needs. It will start with the proteins and fats, but because you’ve already lost so much weight it will soon harvest muscle, including your heart. Once you’ve lost 35 percent of your body weight from your already skinny baseline, you may experience convulsions and hallucinations. Your weakened heart will then develop an arrhythmia and eventually fail.
But exactly how long it takes your body to reach these grim milestones depends on a few important factors: how much you move, how much you eat, your age, your relationship status, and, most important, your sex.
If you’re a twentysomething single man in peak physical shape—you’re in extreme danger. You have the least fat reserves, the highest metabolism, and no one to help you: Young men in good shape with no families die first in starvation situations. If that describes you, and you don’t follow the steps below, you’ll be dead by Christmas.
In the final 10 days of December, after eight weeks trapped by the lake, Bayless Williams, Jacob Donner, Samuel Shoemaker, Joseph Reinhardt, James Smith, and Charles Burger all die. All of them are men, and all except Donner, who is 56, are between the ages of 24 and 36. You’ll bury them in shallow, icy graves just outside the cabins.
When I asked Donald Grayson, a professor of anthropology at the University of Washington and author of Sex & Death on the Western Emigrant Trail, why young men starve the fastest and how you can survive if you have the unfortunate luck of being one, he said young men are at risk for a few reasons. The first is cultural.
The gender roles of 1800s pioneers were clear: “It was the expectation of the men at the time that they would perform the heavy labor, and that’s exactly what happened,” Grayson says. Hard work increases your metabolism, so in a cruel twist, the more you helped with carving the trail over the Wasatch, the faster you’ll die.
If you’re a woman, you’re in less immediate danger than a man, not only thanks to cultural advantages, but a few natural ones as well. Women on average have less lean mass than men and more subcutaneous fat, which means their bodies have more stored calories and a lower natural metabolism. In other words, if you’re a woman you have both more fuel and better mileage than a man. And you are a long way from a gas station.
This advantage will not only prolong your survival at camp, but it also gives you an opportunity for escape that a man would be ill-advised to pursue: On December 16, 10 men and five women fashion snowshoes and make a desperate scramble over the pass.
The trip is hellish. You’ll lose your way. You’ll spend a week trapped by a blizzard. You’ll hike for another five freezing weeks with almost no food. But while eight of the 10 men who set off die, all five women survive. So, if you’re a woman, you can consider escaping with the December 16 group—though the trip is so awful it’s difficult to recommend. If you’re a man: hard pass.
Instead, not only should you skip the arduous hike—you should do nothing at all. You need to flatline your metabolism. If you reduce your movement, you can reduce your caloric requirements by some 50 to 80 percent. Rather than working to survive, you want to be in the worst shape of your life. “On the Donner Party, you absolutely want to be a couch potato, not a marathoner,” Grayson says. As proof he points to the example of George Donner, who had a hand infection that kept him bedridden throughout the winter. He survived well into March, long after most men around his age had already starved.
By avoiding exercise entirely, and by skipping the starvation hike, you should survive at least into January. But by the first week of February, with salvation still at least three weeks away, you’ll have eaten almost nothing for over a month, and your situation will become perilous. In the late days of January and the first week of February, Landrum Murphy, Augustus Spitzer, Milt Elliot, and Eleanor Eddy—the first woman to starve—all die by the lake. If you don’t find something to eat, you may soon join them. Fortunately, there’s food all around you. You’ll just have to overcome a powerful taboo to eat it.
Eating human flesh hasn’t always been so distasteful. At least socially.
Archeologists have found butchered human bones far too frequently for it to have been a sporadic, starvation-only practice. And before Western culture washed over the globe, ritualistic cannibalism was not uncommon.
“The Wari’ [an indigenous people of the Amazon rainforest] were just as mortified to learn that Westerners were burying their dead as the Westerners were to learn that the Wari’ were eating theirs,” Bill Schutt, author of Cannibalism: A Perfectly Natural History, tells me.
In other words, the revulsion to cannibalism is not innate. It’s a societal taboo without a Darwinian explanation (such as incest).3 What sets it apart from other social taboos is its remarkable power. The Donner Party might be infamous for its cannibalism, but more than a dozen members of the party starved to death rather than eat the already dead.
3In fact, there’s good reason to believe natural selection should have selected for cannibalism rather than against it. After all, when practiced appropriately it can save lives. It’s about to save yours.
When I asked Schutt how the cannibalism taboo became strong enough that a person might die rather than break it, he says it’s partly due to its antiquity. People have feared and despised cannibals for so long that it may feel as if you’re breaking some law of nature when you’re breaking off a rib. But what you’re actually doing is breaking a social norm invented by a few xenophobic ancient Greeks, according to Schutt.
Schutt has traced the earliest examples of the taboo in Western culture to some of the earliest Greek stories, such as the tale of Polyphemus and Odysseus in Homer’s Odyssey. In what may be the first example of a writer depicting cannibalism as the act of a monster, the cyclops Polyphemus catches Odysseus and his men stealing from him and in turn begins eating them one by one until Odysseus blinds the giant.4
4Homer may have invented the trope, but he was far from the last to use it. See zombies, Dracula, Hansel and Gretel, Little Red Riding Hood, Snow White, and basically every other story written by the Brothers Grimm.
“The Greeks used cannibalism as a way to define the worst behavior possible in another group,” Schutt tells me. The probable explanation for why they chose cannibalism to represent the act of a monster is fairly straightforward: It’s what their northern European enemies, the Androphagi (Greek for “man-eaters”), did. For the Greeks, human flesh was the food of foreigners—and thus eating it the lowest one could stoop. From there, the stigma only grew.
“The Romans took the taboo from the Greeks, where it combined with Judeo-Christian beliefs about how you treat the dead,” Schutt says. Combine that with the racism of early anthropologists, who used its practice as justification to commit cultural genocide, and the stigma compounded.
Many in the Donner Party refused to cannibalize at the cost of their lives. No cannibalism took place among the Donner Party members trapped by the lake until at least late February, after at least 13 people starved and died.5 Don’t be one of them. There is frozen food buried by the lake. If you want to survive, you’ll need to eat it. The calories will keep you alive, and for far longer than you might expect. Of those who eventually cannibalized, Keseberg appears to have done so with the most vigor, and he not only survived but, for reasons unknown, he skipped the first two rescue parties and yet was still alive and strong enough to hike out with the third on April 17.
5 The hikers on the December attempt to hike out did eat Franklin Graves, Antonio (last name unknown), Patrick Dolan, and Jay Fosdick after they died. There’s also reason to believe one of the hikers, a man named William Foster, shot two Miwok Native American guides named Louis and Salvador for food, which is the only instance anyone in the Donner Party was killed and eaten. The rest of the cannibalized were already dead.
When practicing cannibalism, there are a few safety precautions one must take. First, cook your meat thoroughly to avoid diseases. No tartars or carpaccios. Also, avoid the brain. You run a small risk of catching a deadly prion disease called kuru from eating it. Instead, target the thighs, butt, calves, and back muscles for the highest caloric returns. As for the choice cuts beyond that, refer to the table below, which relies on data compiled by James Cole in his study of the caloric returns of cannibalism. At 32,000 calories per body (based on a 145-pound male body, which while light may be accurate in this case, since you’re eating people who starved) and at least 13 bodies, there will be plenty of food for you to eat and even share until the arrival of the first rescue party.
Caloric Value of Human Body Parts chart
SOURCE: Nature, Assessing the calorific significance of episodes of human cannibalism in the Palaeolithic, James Cole
Finally, if you’re considering best prep methods or pairings, then according to the journalist William Seabrook, who claimed to have partaken in ritual cannibalization in the 1920s, you can expect for it to taste like veal.
Adequately fed, you should survive until February 18, when seven rescuers arrive. Unfortunately, their arrival doesn’t guarantee your survival. The snow is still far too deep for horses, so the rescuers have only brought a small amount of extra rations, and everyone they take has to hike out under their own power. You should too, though it’s not a pleasant trip. The rescuers cached some food on their way in, but it has mostly gotten stolen by animals. Still, 21 Donner Party members trek out with these mountaineers, and only two die.
After eight days of hiking you’ll arrive at a forward camp in Bear Valley, where you’ll finally find a pantry full of delicious food. Don’t eat it. Or, at least, don’t eat very much. A full meal right now might result in a lethal electrolyte imbalance called refeeding syndrome. Starvation has dropped minerals like phosphate and magnesium to dangerously low levels in your body, and because digestion will draw these minerals from your blood, eating can actually kill you. William Hook, who hikes out with you in the first rescue, gorges himself in the Bear Valley pantry and dies the morning after you arrive.
Of the 85 members of the Donner Party originally trapped in the Sierras, 51 eventually arrive safely in California. And you can too. Even if you are young, single, male, or in great shape. These handicaps can be overcome. Just move as little as possible, learn to love pulpy, gluelike leather food, say no to joining the snowshoeing group, wait for the first rescue party. And, of course, be ready to overcome that old taboo passed down by a few xenophobic ancient Greeks.
Or you can just turn right.
Why OpSec Has Never Been More Important
by Tyler Durden
Wednesday, Jan 13, 2021 - 0:05
Authored by Daisy Luther via The Organic Prepper blog,
If you’ve been in prepper circles for long, you’ve probably heard the term OpSec. It is taken from military jargon and it’s short for Operations Security. In the preparedness and survival world, it generally means not letting other people know that you are prepped, or if they know, they definitely don’t know the specifics of what you have.
Not only do we want to keep the level of our preparedness private, these days, keeping our opinions private might be likewise beneficial from a security perspective. More on that in a moment.
Trigger Warning: There’s no way I can write this article without ticking somebody off. Some readers will feel that I’m siding with the right and others will feel like I’m siding with the left. I’m not because I am not a Democrat or a Republic, nor am I a conservative or a liberal. I’m a critical thinker with diverse opinions that fall into all sorts of categories. Yet others will feel I didn’t go far enough or that there’s some “fact” or conspiracy that I didn’t reveal. I’m not an ice cream cone. I can’t make everyone happy. Also, there may be some swearing.
What is OpSec?
Here’s a definition for those who aren’t familiar with the concept.
Operations security (OPSEC) is a process that identifies critical information to determine if friendly actions can be observed by enemy intelligence, determines if information obtained by adversaries could be interpreted to be useful to them, and then executes selected measures that eliminate or reduce adversary exploitation of friendly critical information.
In a more general sense, OPSEC is the process of protecting individual pieces of data that could be grouped together to give the bigger picture (called aggregation). OPSEC is the protection of critical information deemed mission-essential from military commanders, senior leaders, management or other decision-making bodies. The process results in the development of countermeasures, which include technical and non-technical measures such as the use of email encryption software, taking precautions against eavesdropping, paying close attention to a picture you have taken (such as items in the background), or not talking openly on social media sites about information on the unit, activity or organization’s Critical Information List. (source)
This article explains the concept more thoroughly.
OpSec goes hand in hand with the gray man principle. Here’s Selco’s definition of being the gray man.
It is a simple concept that comes to be very important when SHTF, and it is often completely opposite to how a lot of preppers are planning to look or act.
In the shortest definition, it is staying uninteresting or simply looking and acting like most of the people around you in a particular moment.
It can be used in a lot of situations when SHTF, during prolonged periods of time, or during short-term events. (source)
As tensions increase dramatically in the United States, many people will find it more important than ever to practice these principles.
Extraordinary things are happening.
Over the past few years, the United States has become extremely polarized – so much so that violence can break out simply because two people or groups of people support different presidential candidates.
We’re seeing “othering” on an extraordinary level as Big Tech and the Mainstream Media throw gasoline on the raging dumpster fire that is our recent election. There’s a purge of conservative voices that goes beyond anything I’ve personally seen – way beyond the purge of alternative media a couple of years ago.
While Donald Trump is on his way out of the White House in just under two weeks, the fact remains that the two largest social media outlets in the world, Facebook and Twitter, have suspended the accounts of a sitting President of the United States. Now, they’re private businesses – they get to make their own rules and they’re protected from any legal fallout by Section 230, unlike the rest of us folks on the internet. However, the fact that they would take such an action is simply astounding in its audacity.
Go to a different outlet, you said? Well, that would be a great idea so we did. Conservatives and libertarians went to Parler in droves and the MSM sobbed into their lattes that it was a threat to democracy. And guess what else happened? Google effectively killed Parler today by removing the app from the store. José Castañeda, a Google spokesperson, said:
“In order to protect user safety on Google Play, our longstanding policies require that apps displaying user-generated content have moderation policies and enforcement that removes egregious content like posts that incite violence.
All developers agree to these terms and we have reminded Parler of this clear policy in recent months.
We’re aware of continued posting in the Parler app that seeks to incite ongoing violence in the U.S.
We recognize that there can be reasonable debate about content policies and that it can be difficult for apps to immediately remove all violative content, but for us to distribute an app through Google Play, we do require that apps implement robust moderation for egregious content.
In light of this ongoing and urgent public safety threat we are suspending the app’s listings from the Play Store until it addresses these issues.” (source)
Apple has also given Parler an ultimatum to either moderate content or get nuked there too.
And speaking of egregious things, the glaring double standard between the media coverage in Washington DC on Jan. 6th and the coverage of “protests” all over the country for the past year is particularly flagrant.
This blatant silencing of dissent is heinous and reminiscent of Communist China or North Korea. I mean, the DoJ did just revive the legality of firing squads. While we’re not currently being executed for dissenting opinions, people are losing their livelihoods, having their homes vandalized, and being ostracized. ABC News literally called for a cleansing of Trump supporters.
“Even aside from impeachment and 25th Amendment talk, Trump will be an ex-president in 13 days,” ABC’s Rick Klein and MaryAlice Parks wrote for The Note on Thursday. “The fact is that getting rid of Trump is the easy part. Cleansing the movement he commands, or getting rid of what he represents to so many Americans, is going to be something else.”
It now reads, “Cleaning up the movement he commands, or getting rid of what he represents to so many Americans, is going to be something else.”
Klein also shared the original phrase on Twitter before deleting it.(source)
Do they wish to “cleanse” all 74,223,744 people whose votes were considered official? It’s rather reminiscent of a recent hullabaloo when another guy on Twitter wanted to send Trump voters to re-education camps. (See #7 here.)
Incidentally – neither Klein’s account nor ABC News’s account were suspended by Twitter. Nor was that guy who wants to forcibly re-educate people. Just the President’s. Oh and a whole bunch of other people who had the audacity to be publicly supportive of him. But not those cleanser and re-education people. They’re cool.
Know what you’re getting yourself into before taking action.
If you’re anything like me, your initial reaction is, “F*ck this. I’ll say what I want.” I agree wholeheartedly that this is outrageous censorship on a massive scale, it’s virtual book-burning, and the double standard is utter bullsh*t and I’m furious about it.
But this is, first and foremost, a website about survival and preparedness. This is not a site about staging a revolution and I have really limited the coverage of politics since the 2016 election. I want it to be a place where everyone feels welcome to learn about preparedness and the events that affect us, regardless of their political beliefs, their religious beliefs, or which foot they put in their pants leg first.
There will be people out there who feel it is their duty to fight. There are people who support that and people who do not.
Unless you are making a conscious decision to get out there in the thick of the battle, imperiling your livelihood and risking ostracization due to cancel culture, it may be time for you to consider strengthening your OpSec. If you are going into this with your eyes open, then more power to you all.
Crackdowns like what we’re seeing now start with polarization and information blackouts. They can lead to far worse scenarios.
Selco wrote:
It is a situation where all stakes are much higher, and solutions-actions that the government ( ruling party, military leaders or whoever in your case) wants to achieve will be attempted with all means. That can include some new rules where what you think about it usually does not mean anything.
A lot of preppers think about “martial law” but in reality, they think about it still in normal terms, with rights, law, constitution, and rules…
You cannot defy military, at least not openly, because they will deal with you fast and efficiently. In times like that it is so easy to get labeled that you are dangerous, an enemy of the state, a terrorist or anything similar, and most probably you will not have any help.
Forget about the movie illusions of openly being a freedom fighter.
No matter how well-organized you are, those who impose martial law have better organization than you. Remember that martial law usually means an information blackout. “They” will own information and present it to the public the way that they want to present it. (source)
While I’m not suggesting we’re necessarily headed for martial law, we have stepped into a brand new world where our media is tightly controlled and our every decision or utterance can come back to haunt us.
Why do we need to focus more stringently on OpSec now?
I want to focus on the survival and preparedness aspects of this unbelievable situation we now find ourselves in.
As I’ve written before, survival is about surviving. Some people find this philosophy cowardly and feel we should all be willing to choose the hill of their choice to die upon. Others believe that it’s better to be strategic, live to fight another day, and choose their battles. This is a personal decision.
If you don’t wish to be involved in the political aspects of the things going on right now, if you want to quietly live out your life with limited conflict, and if your focus is on the safety of your family, you need to think about the information you are giving away about yourself. This is not just information for people of one political party or race. It’s for those who don’t want to be targeted because of their beliefs.
Don’t make a visual statement. Do you have any political paraphernalia on display? Bumper stickers? Yard signs? Banners? T-shirts or hats?
Avoid political conversations. Back when I was a kid, I was told that politics and religion were topics that were bad manners unless you were in the company of those you knew really well.
Keep your preps under wraps. Trust me, when The Great Toilet Paper Crisis of 2021 happens – and it will – you don’t want to be the house with all the toilet paper that the guy repairing your furnace saw. Nobody needs to see your preps. Put things in cardboard boxes with misleading labels like “Christmas” if someone is going to be in the area where you store supplies. Don’t have shelves and shelves of canned goods out in your kitchen.
Tighten your circle. If you thought 2020 was bad, 2021 is here and it’s old enough to drink. As expected, 2021 is not going to be a walk in the park. Selco recommends that the worse things become, the smaller your circle should be. Focus your efforts on the things you can control and your energy on the people in your inner circle.
Remember what you learned about people. We learned a lot about how those around us handled stress during the first round of lockdowns. Don’t forget the lessons you learned about those in your circle, as well as what you discovered about friends, neighbors, and coworkers. A lot of folks were really surprised by the behavior of others when they were under stress. Think about who you really want to let in – this may have changed after the past year. Do your best to make sure that people are truly worthy of your trust.
Be neutral on social media. Remember, the internet is forever. Even if you delete an ill-advised post, someone may have taken a screenshot or be able to find that post on the Wayback Machine. People don’t have to have the visible proof of those posts either to remember you dislike Trump or Biden, or that you’re super liberal or super conservative. Posting meme after meme expressing your adoration for certain political figures or beliefs is the digital equivalent of running your mouth in a crowded bar. You never know who’s watching or listening, nor do you know how that might come back to haunt you.
Don’t make yourself a target.
When people are hungry they’ll do things they might never have imagined doing before, like stealing food. Many of the jobs lost in 2020 are not going to be coming back in 2021, people are dealing with major financial problems, and we have supply chain issues. There’s a very real chance that we will see greater poverty in America happening to a greater number of people than we’ve ever seen in our lifetimes.
Those people will be wracking their brains trying to figure out how to survive. Don’t give them a reason to think of your place as a supply nirvana.
(If you are in that desperate position, check out this book – it’s free and it may help you make difficult decisions.)
When people are angry, they’ll also do things they normally would not and mob mentality is contagious. Take this former CEO, for example.
“My decision to enter the Capitol was wrong, and I am deeply regretful to have done so,” Rukstales said in a statement. “Without qualification and as a peaceful and law-abiding citizen, I condemn the violence and destruction that took place in Washington.”
Rukstales also apologized to his family, colleagues and “fellow countrymen” for his actions.
“It was the single worst personal decision of my life,” the exec’s statement continued. “I have no excuse for my actions and wish that I could take them back.” (source)
Don’t make yourself a target for the rage of people who aren’t behaving rationally. Your memes and banners and bumper stickers aren’t going to change their minds.
‘High protein content’: Insects set to crawl their way onto Europeans’ plates as EU regulator rules MEALWORMS are SAFE to eat
Europeans are a step closer to finding all sorts of creepy crawlies on the menu as the EU Food Safety Agency (EFSA) has officially deemed the first such species – a yellow mealworm, to be specific – safe to eat.
The development means that people buying pasta, burgers and even biscuits in a store somewhere in Europe might soon find out that their food is made of mealworms, thoroughly dried and ground into powder, while those of a more adventurous nature may be able to buy a baggie of whole dried insects as a snack.
Such possibilities are about to open up following the decision by the European food safety watchdog. The EFSA panel has concluded that dried yellow mealworms are “safe under proposed uses” and their consumption is “not nutritiously disadvantageous,” the agency said in what it called “the first completed assessment of a proposed insect-derived food product.”
Despite being called a ‘worm,’ mealworms are in fact a larval form of a darkling beetle known as Tenebrio Molitor, or the flour beetle. The “novel food,” as it is referred to in the EFSA opinion paper, is deemed to have “high protein content.” However, it might not be an appropriate snack for everyone, with the agency warning that those suffering from allergies to crustaceans and dust mites could suffer adverse reactions.
The decision marks another step by the EU towards making insect-based menus a reality across the bloc. Back in 2018, the union updated its legislation to make it easier for all sorts of “innovative” firms to get into the European market by obtaining approval from the EU regulator.
Any company which satisfies the conditions and labelling requirements set by European Food Safety Authority can now sell an authorized product. And it seems there has been no shortage of those willing to fill Europe’s shop shelves with all sorts of rather unusual edible products.
According to media reports in December, the EFSA received more “innovative food” applications after 2018, when the legislation came into force, than over the previous 14 years. The agency received 156 requests since January 2018, compared to just 90 between 2003 and 2017. The list includes unorthodox products ranging from algae, mushroom powder and some “miracle berries” from West Africa, to various insect species.
Some experts cited by the EFSA see a move towards insect-based foods as a positive step for humanity – both financial and environmental.
“There are clear environmental and economic benefits if you substitute traditional sources of animal proteins with those that require less feed, produce less waste and result in fewer greenhouse gas emissions,” Mario Mazzocchi, an economic statistician and professor at the University of Bologna, said.
“Lower costs and prices could enhance food security and new demand will open economic opportunities too, but these could also affect existing sectors,” the economist added.
Whether ordinary Europeans agree is another question, and insects may well prove not to be to everyone’s taste. “There are cognitive reasons derived from our social and cultural experiences, the so-called ‘yuck factor,’ that make the thought of eating insects repellent to many Europeans,” Giovanni Sogari, a social and consumer researcher at the University of Parma, said while hoping that “with some time and exposure such attitudes can change.”
The UN declared insects, which are quite popular snacks in other parts of the world such as Asia, South America and Africa, a healthy option quite some time ago. A 2013 report by the UN Food and Agriculture Organization said it would be a good way to combat food scarcity.
German nuns were ‘pimps’ for sick priests, says sexual abuse victim
By Hannah Sparks
December 22, 2020 | 4:47pm
A child rape victim has accused nuns at a now-shuttered Catholic children’s home in Germany of “pimping” out orphans to priests, politicians and other wealthy men.
The victim, now 63, has remained anonymous despite having fought and won a legal battle for compensation in May over the horrors they endured, beginning at 5 years old in March 1963.
The man, who has struggled with post-traumatic stress disorder and depression since then, was awarded a total of 25,000 euros by German courts due to claims he’d been raped more than 1,000 times.
He also said he wasn’t the only victim.
The case was only recently addressed in public for the first time, when Germany’s Bishop of Speyer, Karl-Heinz Wiesemann, spoke out about former diocese official Rudolf Motzenbäcker, who was named as an abuser in the case. Motzenbäcker died in 1998.
As part of his spiritual discipline, the unnamed victim said he was beaten and “literally dragged” by nuns to Motzenbäcker’s home where he was routinely sexually abused, he told Der Spiegel magazine, according to the Times of London. The former altar boy at Speyer Cathedral was also plucked from the home to appear at “sex parties,” facilitated by nuns on behalf of clergyman and the local elite.
“The nuns were pimps,” he said in court testimony.
“There was a room where the nuns served drinks and food to the men and in the other corner the children were raped,” court records read, according to German news agency KNA. “The nuns earned money. The men present donated generously.”
“Sometimes I would run back to the home in blood-smeared clothes, the blood ran down my legs,” he said. “Before I left in September 1972, I had been sexually abused about a thousand times.”
The home in Speyer shut down in 2000.
“But what’s the use of the money?” the victim said of the court-ordered compensation. “My marriage is broken. My bones, liver and kidneys are too.”
Judge Andrea Herrmann of the Darmstadt Social Welfare Court in Germany responded, “For victims of abuse, taking legal action is associated with considerable psychological stress.”
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Sometimes, it is necessary to unleash Kali to protect humanity from the demons that would devour it. Because, sometimes rage gifts you the strength to speak up.
Crypto-hitmen: Russian cybercrime investigation team reveals contract killers are being paid in Bitcoin
15 Jan, 2021 15:01
By Jonny Tickle
Russian killers-for-hire are increasingly being paid with cryptocurrency, believing that the relative anonymity granted by digital money and electronic wallets means that they can more easily get away with their crimes.
That's according to Konstantin Komarda, the head of Russia's Cybercrime Investigation Department, who told news agency TASS about the challenges involved in identifying who is sending and receiving crypto.
"We investigate professional attackers who are IT specialists, who feel confident in the cyber environment, who carefully plan crimes and use an arsenal of ways to maintain their anonymity and remain unpunished," Komarda said.
Komarda noted that payments are often made through 15-20 different electronic wallets and are mixed with tens of thousands of other operations.
"In general, since 2013, the crime rate in the field of information technology has increased more than 20 times, and continues to increase," he revealed. "Today, every seventh crime in Russia is committed with the help of information technologies or in cyberspace."
As of January 1, cryptocurrencies are now officially legal in Russia. In July, a bill signed by President Vladimir Putin brought cryptocurrencies out of an unregulated ‘grey zone’, and they must now be counted as assets, along with physical types. Crypto will still be prohibited as a means of payment, however, so nobody will be spending Bitcoin in shops any time soon.
"Cryptocurrency is described by lawmakers as a means of payment and a means of saving, as an investment, but it can't be used to pay for goods and services in Russia," Anatoly Aksakov, head of the State Duma Committee on the Financial Market, told news agency RIA Novosti.
I Am Not a Soldier, but I Have Been Trained to Kill
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Helpline No: 8606919314
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Spinoza
Dutch philosopher who espoused a pantheistic system (1632-1677)
1632 Spinoza (Dutch) (1632-1677)
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Kirill Kamalutdinov
7h ·
How to oppose extremism in Reduction of Suffering?
Suppose we have some suffering-focused pessimist, who tend to believe that we ought to create a "red button" to destroy every sentient being (either on the planet or in the whole universe, here it doesn't relevant to my question). Suppose also that he says: "I don't care if even 99% of humanity don't agree with me, I will try to find such button and push it."
What are good objections to such way of thinking?
I think that there are good reasons to follow some deontological restrictions & promises (for example, acting only with consent of at least the most part of population in such kind of scenarios; or with consent of all experts) to provide cooperation and actual success in suffering reduction. Particularily we might decide that the red button scenario is totally unrealistic from social perspective, and promoting it is inefficient way to reduce suffering.
It seems that the problem of "I don't care about other's consent" is somehow tied to what Lukas Gloor called a "naive consequentialism" in (I didn't find english version of it, I've read it in russian at lesswrong.ru/313). It is also a reason to think about indirect consequentialism (...), particularily rule utilitarianism, as a preferable framework. There are also interesting considerations in Brian Tomasik's that may be applied.
What do you think about this issue?
What is better to say to such kind of extremist?
What kind of regulations against such extremists may and/or should be used by society and NU/SFE communities?
Fabian Navin
26 January at 23:11
Excerpt from a Fairy Tale interpretation by Marie-Louise von Franz:
*The Woman Who Married the Moon and the Kele*
'A woman, abandoned by her husband, was so faint with hunger that she could only crawl on all fours. Twice she went to the house of the Moon-man and ate the food that she found on a plate. The third time he grabbed her as she was eating, and when he learned that she had no husband, married her.
Each day their food appeared by magic upon the empty plate. When the Moon-man went out he forbade the wife to open a certain chest and look inside, but the lure proved irresistible and she discovered in the chest a strange woman whose face was half red and half black. It was she who had been secretly supplying them with food, but she now died when exposed to the air. When the Moon-man returned he discovered that his wife had disobeyed him and was very angry. He restored the dead woman to life and took his wife back to her father, saying that he could not control her and that her former husband must have had good reason to abandon her.
Angered by the daughter's return, the father invoked an evil spirit to marry her. This demon, the Kele, ate men, even the woman 's own brother, whose corpse he brought her to eat. Acting upon the advice of a little fox, however, she made shoes for the Kele. When she threw them in front of him, a spider-thread descended from above upon which she could climb up to the house of the spider woman. Pursued by the Kele, she continued to climb until she reached the immovable one, the North Star, which is the creator and the highest god. The Kele, who also had arrived there, was imprisoned in a chest by the protective Polar Star. He almost died and was released only on condition that he would no longer persecute the woman.
She returned to earth and made her father sacrifice reindeer to the god. Suddenly the father and then the daughter died.' (This colourless, anti-climatic ending is typical of primitive stories.) (Märchen aus Sibirien, p. 121)
The protagonist is a woman abandoned by her husband, and afterwards the Moon-man declares that the husband certainly must have had reason to abandon her. Loneliness, poverty, and hunger are stressed, typical states that result from animus-possession. A woman’s attitude largely conditions the events that befall her.
The animus fosters loneliness in women, whereas the anima thrusts men headlong into relationships and the confusion that accompanies them. The hunger is also typical. Woman needs life, relationships with people, and participation in meaningful activity. Part of her hunger comes from an awareness of dormant, unused aptitudes. The animus contributes to her unrest so that she is never satisfied; one must always do more for an animus-possessed woman. Not realizing that the problem is an inner one, such women assume that if only they can go about more, spend more money and surround themselves with more friends, their life-hunger will be assuaged.
The moon god often appears as the mysterious, invisible lover of a married woman in fairy tales. The moon is sometimes represented in mythology and in dreams as a man, sometimes as a woman, and at other times as a hermaphroditic being. Perhaps we can identify what determines the moon’s gender.
The moon is closely related to the sun, but it is a lesser light, owing its light to the sun. The sun is really a divinity — the source of consciousness within the unconscious — and represents an active psychic factor that can create greater awareness. The moon, however, symbolizes a primitive, softer, more diffused consciousness — a dim awareness. When the sun is feminine, as in the German language, it means that the source of consciousness is still in the unconscious, that there is no mature consciousness but a penumbral consciousness with a welter of detail not clearly distinguished. The instinct for architectural achievement among the Balinese illustrates this condition: in Bali various craftsmen set to work at their own special building skills, undirected by any plan or architect but guided from within exactly as if they had a blueprint to follow. When the various parts of the building are assembled, they fit exactly and perfectly, although each has been made individually. In this way a temple of harmonious design is created. Like the sun lighting up the unconscious, an unconscious principle of order apparently operates within the Balinese craftsman.
The moon illustrates the same principle as the sun, but it is more feminine, less concentrated, less intense; it is a light of consciousness but a milder light. (The principle of consciousness operating within the woman in the story is very indefinite. This connects with her state of animus-possession since it is characteristic of the animus to be indefinite in his overall and long-term purposes, although he is sharply insistent when it comes to details.) In mythology, the moon is associated with snakes, nocturnal animals, spirits of the dead, and gods of the underworld. In alchemy, it is called ‘the child of Saturn.’ To Paracelsus the moon was a source of poison, like the eyes of women when the moon is troubling their blood. He believed that the moon is a spirit which can renew itself and become a child again and for this reason, is susceptible to a woman’s evil eye. In this way the sidereal spirit is poisoned and then casts its baneful spell upon men who gaze at it. We may psychologically interpret Paracelsus as saying that poisonous opinions emanating from the animus can go directly into the unconscious of others with the result that people seem to have been poisoned by an undefined source. Such opinions infect the air and blight the surroundings, and one breathes them in unsuspectingly. Animus convictions sink in more deeply than a merely wrong opinion and are far more difficult to spot and throw off.
The moon divinity in this tale is ambiguous; he is concealing a woman in a chest, a dark feminine side of nature. She is undeveloped, secret, buried, but also important in that she is living and is the provider of nourishment; in other words, she is a pre-form or a precursor of the Self. Here she stands behind the animus (the Moon-man) as a supporting figure. The mountain spirit was also a hidden vessel of energy standing behind the princess-anima, but he was a malevolent figure, whereas the woman in the box is a rather dim fertility goddess.
By disobeying the Moon-man and opening the chest, the heroine unwittingly kills the dark woman. Now the transgression for which an innocent victim pays with his life is a variation of the theme of premature enlightenment, a motif that occurs in the antique tales of Eros and Psyche and Orpheus and Eurydice, as well as in the Grimms’ ‘The Singing, Soaring Lion’s Lark.’ The point of this is that for everything there is a season; possession often produces systematic tactlessness in a woman. Where there are any signs of life, she cannot resist poking around, and all that should remain in the dim background of consciousness — all that needs darkness in which to grow — is hauled up into the light and lost. Mothers of this disposition tend to drag out all their children’s secrets so that spontaneity and the possibility of growth are blighted. Such a grim attitude has an unwholesome effect on the whole environment.
The woman in the tale, having been abandoned and having lost her feminine feeling, is driven by curiosity to break into the background of the Moonman’s secrets. Wild curiosity is an expression of a sort of primitive masculinity in a woman. When possessed by such a hounding, inquisitive spirit, she does the wrong things and is always at fault.
The Moon-man sends the woman back to her father. Although the father was not spoken of earlier in the story, we may suppose that he has sown the seeds of the unhappy ending. That both father and daughter die simultaneously at the end shows how close their relationship is. After the woman is sent back to her father, it is his curse that condemns her to live with an evil spirit. According to primitive belief, an expressed wish such as this can shape unborn events and bring them forth out of the womb of time. The curse condemning the daughter to live with an evil spirit is a clear indication that the father fosters the animus’s domination of his daughter.
The evil spirit Kele is a body eater, a typical practice of the negative animus. Just as vampires drink blood, spirits consume bodies in order to become visible; they seize and feast upon a corpse to gain substance in that form. Thus spirits are bewitched into corpses. Vampires, as is well known, feed upon living people. Their urge to live on the lives of others comes from their desperation at being banished from the world of the living. An animus-possessed woman battens on the lives of those in her surroundings because her own sources of feeling and of Eros are withheld from her. Viewed psychologically, spirits are contents of the unconscious. The devouring of corpses shows symbolically that complexes and other unconscious contents strive desperately to enter consciousness and to be realized in living people. The ravenous hunger of a spirit for a body is an unrecognized, unredeemed wish for the fulness of life.
In contrast to this, the red and black woman in the hidden chest bestows magic food and is life-giving. Yet the other woman cannot accept her because she cannot coordinate the dark woman and the Moon-god; she cannot deal with the undeveloped figure of the Self and also become more feminine. Between the protecting Polar Star and the evil, body-devouring Kele there is a similar breach. Both are divine principles engaged in eternal warfare.
[...]
~Marie-Louise von Franz,
An Introduction to the Interpretation of Fairy Tales
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Library Genesis
Proprietary Remedies in Insolvency: A Comparison of the Restatement Third on Restitution and Unjust Enrichment with English and Commonwealth Law
Duggan A.
Categories:
Jurisprudence\\Law
Language:
english
Pages:
39
File:
PDF, 256 KB
Landmark Cases in the Law of Restitution
Charles Mitchell, Paul Mitchell
Categories:
Jurisprudence\\Law
Year:
2006
Language:
english
Pages:
375 / 411
ISBN 10:
1841135887
ISBN 13:
9781847310934
File:
PDF, 1.38 MB
The principles of the law of restitution
Virgo, Graham
The third edition of The Principles of the Law of Restitution brings this widely cited and influential volume fully up to date. It has been substantially rewritten to reflect the significant changes in the law of restitution and the expansion in the theoretical and critical commentary on the subject.
Following important decisions of the Supreme Court and other courts, large-scale changes have been made to the chapters on enrichment, at the expense of the claimant, mistake, claims against public authorities, and change of position. Additionally, this edition contains a new chapter on the operation of juridical bars on restitutionary claims. References to developments in other jurisdictions have been expanded for this edition, reflecting the significance of these changes and how they assist in the interpretation of English law and provide a basis for criticizing that law. Further, in the light of leading cases and the contributions of restitutionary scholars around the world, the author's views on specific controversial debates about the ambit, function, and interpretation of the subject have changed, sometimes radically.
One significant aspect of the book remains unchanged: the book continues to focus on the identification and analysis of the principles which underpin the law of restitution as a whole, but with reference to its three distinct parts: unjust enrichment, restitution for wrongs, and the vindication of property rights. This approach provides the reader with a peerless guide to the law of restitution.
Year:
2016
Edition:
3
Publisher:
Oxford University Press
Language:
english
Pages:
700 / 815
ISBN 10:
0198726392
ISBN 13:
9780198726395
File:
PDF, 4.24 MB
Restitution: Civil Liability for Unjust Enrichment Ward Farnsworth
Ward Farnsworth
Language:
english
File:
MOBI , 591 KB
Reason and Restitution: A Theory of Unjust Enrichment
Charlie Webb
In law, gains, like losses, don't always lie where they fall. That there exists a body of law dealing with liability for gains is now settled and the circumstances in which the law requires defendants to give up their gains are well documented in the work of unjust enrichment lawyers. The same cannot be said, however, of the reasons for ordering restitution of such gains.
It is often suggested that unjust enrichment's existence can be demonstrated without inquiry into these reasons, into the principles of justice it represents and invokes. Yet while we can indeed show that there exists a body of claims dealing with the recovery of mistaken payments and the like without going on to inquire into their rationale, the same cannot be said for unjust enrichment's existence as a distinct ground of such claims. For if unjust enrichment exists as a body of like cases and claims, truly independent of contract and tort, then it does so by virtue of the distinct reasons it identifies and to which these claims respond.
Reason and Restitution offers an analysis of the reasons which support and shape claims in unjust enrichment and how these reasons bear on the law's application and development. The identity of these reasons matters since it establishes how, and to what extent, unjust enrichment really is independent of contract and tort, giving us a clearer understanding of unjust enrichment's relationship to these and other concepts and categories. But, more importantly, it matters to those charged with the practical tasks of deciding cases and making laws, for it is these reasons alone which can direct how judges and legislators ought respond to these claims.
Year:
2016
Edition:
Hardcover
Publisher:
Oxford University Press, USA
Language:
english
Pages:
380 / 273
ISBN 10:
0199653208
ISBN 13:
9780199653201
Series:
Oxford Legal Philosophy
File:
PDF, 12.01 MB
English unjust enrichment law
Roshan Lal vs The Delhi Cloth And General Mills ... on 10 August, 1910
Arun Khanna vs Sumit on 17 December, 2018
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C.G. Jung. The Red Book
Fabian Navin - C.G. Jung. The Red Book
31/1/2021
*Denial of Darkness: Experiences in the Psyche*
When we do not consciously recognize the dark feminine, we place ourselves on dangerous ground. Denial of darker realms contributes to a profound betrayal of life, especially when the denial turns itself into projection - into one person, onto one people. Within the psyche of those betrayed, toxic projection can twist and drive, wrenching itself into despair, rage and even terror. For those who have experienced betrayal at these levels, for those who have been over-shadowed by the trauma of individual and collective denial, the betrayal can become a horrifying and bottomless abyss, an abyss which is experienced as the demonic and raging core of one's very own being. This experience can arise within those who have been radically marginalized and brutalized, forced to carry the projection of a malignant shadow that is not theirs, personally, to bear. This is experienced in the survivors of genocide, in sexual abuse, child abuse, sexism, racism, and maleficent oppression of all kinds which implant a life-threatening sense of shame, simply for being who one is - a woman, a defenseless child, of a different belief, or just different.
At extreme states, massive betrayal of innocence, against one person or against one people, can become massive trauma, turning the mournful face of God into a monstrous one. This is a monster which fiercely defends against further betrayal by destroying any threatening approach or experience, including that of being loved or feeling whole. The individual who has been so brutally betrayed cannot risk further violation. Even if the approach is genuinely loving and caring, that love is experienced as perilous and must be destroyed at all costs. It makes one far too vulnerable, and therefore at great risk of further betrayal. It is understood by those so violated, mostly unconsciously, that experiencing this level of vulnerability must be vehemently defended against, even at the cost of suicide or other forms of destruction aimed at self-dissolution. Those who have been traumatized at these levels are continuously re-traumatized, through encounters with others, and by isolation from others. They live in a bleak and terrifying no-man's-land.
A necessary response to this experience of trauma is the painstakingly slow dismantling of a self-protective impulse which has become aberrant, cruelly annihilating any approach of healing or love. With patience, and grace, the internal experience of love can be restored, at least well-enough. Without it, the damage of betrayal can remain indefinitely, leaving the individual to relive again and again the terror of a raging disintegration.
It is not within the scope of this brief paper to enter deeply into the psycho-dynamics of trauma. There are others who have done this with exceptional skill. Among them are Jungian Analyst, Donald Kalsched, who describes the phenomena in his opus, The Inner World of Trauma: Archetypal Defenses of the Personal Spirit. For the scope of this paper, it is sufficient to say that in working with trauma we are often working with the horror of marginalization imprisoned within both body and mind. We are working with the deadly denial of the dark feminine.
As individuals and as a collective, we are being traumatized by a world view that leaves no room for the mournful face of God. We are told by many indigenous cultures, including the Hopi of the American Southwest, that we must begin in great earnest to address and embrace what we are here referring to as the dark feminine. If we cannot, the world as we now know it will be lost to us. If we cannot mourn, if we cannot feel an authentic and profound sense of compassion and sorrow, for ourselves and for others, for all sentient beings including this planet, our losses will be even greater than they are now, spiritually, environmentally, psychically.
Pema Chodron describes the nature of this particular spiritual path in the following passage from her book, When Things Fall Apart: Heart Advice for Difficult Times. She is quoted at length because she describes so well, in her particular terms, how the mournful face of God, the dark feminine, can bring us to the deepest experiences of an indestructible love, the very healing necessary for our traumatizing world view.
"In the process of discovering bodhichitta [an awakened heart], the journey goes down, not up. It's as if the mountain pointed toward the center of the earth instead of reaching into the sky. Instead of transcending the suffering of all creatures, we move toward the turbulence and doubt. We jump into it. We slide into it. We tiptoe into it. We move toward it however we can. We explore the reality and unpredictability of insecurity and pain, and we try not to push it away. If it takes years, if it takes lifetimes, we let it be as it is. At our own pace, without speed or aggression, we move down and down and down. With us move millions of others, our companions in awakening from fear. At the bottom we discover water, the healing water of bodhichitta. Right down there in the thick of things, we discover the love that will not die."
Excerpt from the article "The Dark Feminine" by Cedrus Monte:
Unjust Enrichment (Clarendon Law S.)
by Peter. B. H. Birks
Peter Birks Unjust Enrichment Clarendon
Unjust Enrichment
A Critique of Birks's Formula
By: Rajiv Shah
Media of Unjust Enrichment
See larger image
Published: 09-09-2021
Format: PDF eBook (?)
Edition: 1st
Extent: 208
ISBN: 9781509932269
Imprint: Hart Publishing
RRP : £63.00
About Unjust Enrichment
This book challenges the orthodox approach to the analysis of unjust enrichment, developed by Peter Birks and adopted by the House of Lords and Supreme Court in a series of later decisions.
It does so in 3 ways. First, the book argues that the Birksian model fails to fit some typical situations unless the language of the formula is stretched to the point of being artificial. For example, "enrichment" is now just a term of art.
Secondly, the Birksian model fails to provide a normative justification for the courts awarding recovery in unjust enrichment claims. For example, it offers no explanation on the basis on which an "unjust factor" should be categorised as "unjust".
Thirdly, and most fundamentally, the book rejects the Birksian approach of adopting a top-down academic theory of unjust enrichment and ignoring the authorities which pre-date its adoption by the House of Lords. Instead, the book seeks to arrive at a theoretical understanding of unjust enrichment by tracing the historical development of this area of the law through the authorities and commentaries from the 18th century onwards, and analysing the reasoning of the judges and scholars.
Kerala State Central Library catalog
Library Genesis
The Roman law of obligations
Birks, Peter, Descheemaeker, Eric (ed.)
The Roman Law of Obligations presents a series of lectures delivered by the late Peter Birks as an introductory course in Roman law. Discovered in complete manuscript form following his death, the lectures are published here for the first time.
The lectures present a clear conceptual map of the Roman law of obligations, guiding readers through the institutional structure of contract, delict, quasi-contract, and quasi-delict. They introduce readers to the terminology needed to understand the foundations of Roman law, and the conceptual framework of the law of obligations that left an enduring legacy on European private law.
The lectures offer an invaluable introduction to Roman private law for those coming to the subject for the first time. They will also make stimulating reading for academics and lawyers interested in Roman law, European legal history, and the lasting influence of Roman law on modern private law.
Year:
2014
Edition:
1st
Publisher:
Oxford University Press
Language:
english
Pages:
303 / 332
ISBN 10:
0198719272
ISBN 13:
9780198719274
Series:
Collected Papers of Peter Birks
File:
PDF, 1.61 MB
Understanding the Law of Obligations
Andrew Burrows
Through studies of the law of contract, tort and restitution, this text describes the law of obligations and how it is likely to develop in the future, providing a view of the main reforms needed.
Categories:
Jurisprudence\\Law
Year:
1998
Language:
english
Pages:
224 / 248
ISBN 10:
1901362388
ISBN 13:
9781847311429
File:
PDF, 1.88 MB
The Law of Obligations: Roman Foundations of the Civilian Tradition
Reinhard Zimmermann
Year:
1996
Publisher:
Oxford University Press, USA
Language:
english
Pages:
1301
ISBN 13:
9780198764267
ISBN:
019876426X
File:
PDF, 23.39 MB
Obligations in Roman Law: Past, Present, and Future
Thomas A. J. McGinn
Long a major element of classical studies, the examination of the laws of the ancient Romans has gained momentum in recent years as interdisciplinary work in legal studies has spread. Two resulting issues have arisen, on one hand concerning Roman laws as intellectual achievements and historical artifacts, and on the other about how we should consequently conceptualize Roman law.
Drawn from a conference convened by the volume's editor at the American Academy in Rome addressing these concerns and others, this volume investigates in detail the Roman law of obligations—a subset of private law—together with its subordinate fields, contracts and delicts (torts). A centuries-old and highly influential discipline, Roman law has traditionally been studied in the context of law schools, rather than humanities faculties. This book opens a window on that world.
Roman law, despite intense interest in the United States and elsewhere in the English-speaking world, remains largely a continental European enterprise in terms of scholarly publications and access to such publications. This volume offers a collection of specialist essays by leading scholars Nikolaus Benke, Cosimo Cascione, Maria Floriana Cursi, Paul du Plessis, Roberto Fiori, Dennis Kehoe, Carla Masi Doria, Ernest Metzger, Federico Procchi, J. Michael Rainer, Salvo Randazzo, and Bernard Stolte, many of whom have not published before in English, as well as opening and concluding chapters by editor Thomas A. J. McGinn.
Year:
2012
Publisher:
University of Michigan Press
Language:
english
Pages:
367 / 262
ISBN 10:
0472118439
ISBN 13:
9780472118434
File:
PDF, 4.61 MB
Law Of Obligations And Legal Remedies
Samuel
This book examines the notion of a law of obligations as a conceptual category in itself; and, in doing this, it presents the foundational material in a context that draws on some comparative and theoretical ideas while, at the same time, emphasising the special characteristics of the common law. The book is specifically designed to act as an introduction to the legal research skills of reasoning and method. It also looks at the foundations of civil liability in a way that emphasises the interrelationship of source materials, problem solving and conceptual analysis and justification.
Categories:
Jurisprudence\\Law
Year:
2001
Edition:
2
Language:
english
Pages:
600 / 644
ISBN 10:
1859415660
ISBN 13:
9781859415665
File:
PDF, 2.60 MB
Unjust enrichment pdf
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“Thou belongest to That Which Is Undying, and not merely to time alone,” murmured the Sphinx, breaking its muteness at last. “Thou art eternal, and not merely of the vanishing flesh. The soul in man cannot be killed, cannot die. It waits, shroud-wrapped, in thy heart, as I waited, sand-wrapped, in thy world. Know thyself, O mortal! For there is One within thee, as in all men, that comes and stands at the bar and bears witness that there IS a God!”
(Reference: Brunton, Paul. (1962) A Search in Secret Egypt. (17th Impression) London, UK: Rider & Company. Page: 35.)
Amen
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