Reassess western logic

1. Stop thinking only about Plato and his ideas. He is dead. Hurry him! Western logic is just one ☝ way of thinking about things. Western logic is not for everyone. Stop forcing reality into boxes! You think that you can understand reality. You think that you can understand truth. You think that you can understand the Bible. Go ahead and try to understand how things turn out when you try to do that. God stops making sense. Pain stops making sense. You are left crying 😢 all the time. Plato and Aristotle spoke about questioning everything. Why not question them? Why not reanalyze all western logic? A+B category may not be how the world works. You accept the assumptions of western civilization. Ask yourself why you do that! Remember the Maccabees! Western logic hurt the Jews. Free your mind!

🕸🕷my voice is not all that important!

🕸🕷I am not God. I was not from old. I didn't raise from the dead. Why should people listen to me? Am I really all that important? We must give up what we want for the sake of others. They matter. We don't. Grow up and care about truth and reality.

We don't hate women!

We don't hate women and girls. We don't hate them at all. Religion is about caring for the poor. We care about when women suffer. Christian faith is very feminine. Mercy is a pro-woman thing. Yes, there may be some horrible cretins out there who are the wrong type of pro-life. These buggars believe that women are to be the slaves of men! They believe that this whole true love 💘 nonsense justifies it. This is false Christian faith. Do not listen to this false doctrine! We do believe that women are human. They don't stop being human, merely because someone is interested in them. The world is against us because we believe in this. We know that we are right. We know that we cannot be wrong. I don't care what the world says. We don't hate women and girls. We don't hate anyone at all!

Mein kamph- the most psychotic book in the world

THE mental features discoursed of as the analytical from murders of the rue morgue

THE mental features discoursed of as the analytical, are, in themselves, but little susceptible of analysis. We appreciate them only in their effects. We know of them, among other things, that they are always to their possessor, when inordinately possessed, a source of the liveliest enjoyment. As the strong man exults in his physical ability, delighting in such exercises as call his muscles into action, so glories the analyst in that moral activity which disentangles. He derives pleasure from even the most trivial occupations bringing his talent into play. He is fond of enigmas, of conundrums, of hieroglyphics; exhibiting in his solutions of each a degree of acumen which appears to the ordinary apprehension præternatural. His results, brought about by the very soul and essence of method, have, in truth, the whole air of intuition.

    The faculty of re-solution is possibly much invigorated by mathematical study, and especially by that highest branch of it which, unjustly, and merely on account of its retrograde operations, has been called, as if par excellence, analysis. Yet to calculate is not in itself to analyse. A chess-player, for example, does the one without effort at the other. It follows that the game of chess, in its effects upon mental character, is greatly misunderstood. I am not now writing a treatise, but simply prefacing a somewhat peculiar narrative by observations very much at random; I will, therefore, take occasion to assert that the higher powers of the reflective intellect are more decidedly and more usefully tasked by the unostentatious game of draughts than by all the elaborate frivolity of chess. In this latter, where the pieces have different and bizarre motions, with various and variable values, what is only complex is mistaken (a not unusual error) for what is profound. The attention is here called powerfully into play. If it flag for an instant, an oversight is committed, resulting in injury or defeat. The possible moves being not only manifold but involute, the chances of such oversights are multiplied; and in nine cases out of ten it is the more concentrative rather than the more acute player who conquers. In draughts, on the contrary, where the moves are unique and have but little variation, the probabilities of inadvertence are diminished, and the mere attention being left comparatively unemployed, what advantages are obtained by either party are obtained by superior acumen. To be less abstract --Let us suppose a game of draughts where the pieces are reduced to four kings, and where, of course, no oversight is to be expected. It is obvious that here the victory can be decided (the players being at all equal) only by some recherche movement, the result of some strong exertion of the intellect. Deprived of ordinary resources, the analyst throws himself into the spirit of his opponent, identifies himself therewith, and not unfrequently sees thus, at a glance, the sole methods (sometimes indeed absurdly simple ones) by which he may seduce into error or hurry into miscalculation.

    Whist has long been noted for its influence upon what is termed the calculating power; and men of the highest order of intellect have been known to take an apparently unaccountable delight in it, while eschewing chess as frivolous. Beyond doubt there is nothing of a similar nature so greatly tasking the faculty of analysis. The best chess-player in Christendom may be little more than the best player of chess; but proficiency in whist implies capacity for success in all those more important undertakings where mind struggles with mind. When I say proficiency, I mean that perfection in the game which includes a comprehension of all the sources whence legitimate advantage may be derived. These are not only manifold but multiform, and lie frequently among recesses of thought altogether inaccessible to the ordinary understanding. To observe attentively is to remember distinctly; and, so far, the concentrative chess-player will do very well at whist; while the rules of Hoyle (themselves based upon the mere mechanism of the game) are sufficiently and generally comprehensible. Thus to have a retentive memory, and to proceed by "the book," are points commonly regarded as the sum total of good playing. But it is in matters beyond the limits of mere rule that the skill of the analyst is evinced. He makes, in silence, a host of observations and inferences. So, perhaps, do his companions; and the difference in the extent of the information obtained, lies not so much in the validity of the inference as in the quality of the observation. The necessary knowledge is that of what to observe. Our player confines himself not at all; nor, because the game is the object, does he reject deductions from things external to the game. He examines the countenance of his partner, comparing it carefully with that of each of his opponents. He considers the mode of assorting the cards in each hand; often counting trump by trump, and honor by honor, through the glances bestowed by their holders upon each. He notes every variation of face as the play progresses, gathering a fund of thought from the differences in the expression of certainty, of surprise, of triumph, or of chagrin. From the manner of gathering up a trick he judges whether the person taking it can make another in the suit. He recognises what is played through feint, by the air with which it is thrown upon the table. A casual or inadvertent word; the accidental dropping or turning of a card, with the accompanying anxiety or carelessness in regard to its concealment; the counting of the tricks, with the order of their arrangement; embarrassment, hesitation, eagerness or trepidation --all afford, to his apparently intuitive perception, indications of the true state of affairs. The first two or three rounds having been played, he is in full possession of the contents of each hand, and thenceforward puts down his cards with as absolute a precision of purpose as if the rest of the party had turned outward the faces of their own.

    The analytical power should not be confounded with simple ingenuity; for while the analyst is necessarily ingenious, the ingenious man is often remarkably incapable of analysis. The constructive or combining power, by which ingenuity is usually manifested, and to which the phrenologists (I believe erroneously) have assigned a separate organ, supposing it a primitive faculty, has been so frequently seen in those whose intellect bordered otherwise upon idiocy, as to have attracted general observation among writers on morals. Between ingenuity and the analytic ability there exists a difference far greater, indeed, than that between the fancy and the imagination, but of a character very strictly analogous. It will be found, in fact, that the ingenious are always fanciful, and the truly imaginative never otherwise than analytic.

Koran the opening

The Opening

In the name of Allah, the Beneficent, the Merciful.
[1.1] All praise is due to Allah, the Lord of the Worlds.
[1.2] The Beneficent, the Merciful.
[1.3] Master of the Day of Judgment.
[1.4] Thee do we serve and Thee do we beseech for help.
[1.5] Keep us on the right path.
[1.6] The path of those upon whom Thou hast bestowed favors. Not (the path) of those upon whom Thy wrath is brought down, nor of those who go astray.

trotsky

диктатор

любовь

arabian music

arabic alphabet

don't we know anything about love?

isn't there anybody who knows anything about caring about others? is there nobody who cares about anybody other than themselves? science is not everything. reason is not everything. politics is not everything. forget about who said what, when, where, and why. purge it all out of your soul. reach deep into your own soul. ask your own soul, whether or not, you are as hot as what you like to think that you are. do not stop when you have an answer that you like. realize that in many ways, we all hurt others. realize that people just want to be allowed to cry. let the wounded cry. do not stop them. we hurt others. we make them cry without end. cry for the horror of who you really are. cry for your inner darkness. cry out, and do not ever stop crying. trump is only for its time. whatever those foreign countries do is merely what they do. God is the God of one and all. the God of the USA also made Ukrainians. wake up, and cry for who you really are. you hate to hate. you worship your own greed. cry for that horror. only then can you walk in the joy of the Lord!

pro-verbs

i guess that if a pronoun is a word that replaces a noun, then a proverb would replace a verb. why doesn't english have these, or does it?
from wikipedia.org

In grammar, a pro-verb is a word or phrase that stands in place of a verb (for example, in order that the verb not need to be repeated). It does for a verb what the more widely known pronoun does for a noun. It, along with pronouns and some other word classes, form the general group of word classes pro-forms. It is a type of anaphora. This term is always hyphenated, to distinguish it from the unrelated term proverb.

In English[edit]

English does not have dedicated pro-verbs; however, a bare infinitive can generally be implied rather than expressed, such that the verbs that take bare infinitives (including most of the auxiliary verbs) can be said to double as pro-verbs. Additionally, have and be can double as pro-verbs for perfect, progressive, and passive constructions (by eliding the participle). Finally, the dummy auxiliary verb do can be used when there is no other auxiliary verb, except if the main verb is be. The following are some examples of these kinds of pro-verb:

• Who can tell? —No-one can [tell].
• Why can't he do it? —He can [do it], he just won't [do it].
• I like pie, as does he [like pie].
• Why did you break the jar? —He made me [break the jar].
• Can you go to the park? No, I cannot [go to the park].

Note that, when there are multiple auxiliary verbs, some of these may be elided as well. For example, in reply to "Who's been leaving the milk out of the refrigerator?", any of "You've been doing it", "You have been", or "You have" would have the same meaning.

Since a to-infinitive is just the particle to plus a bare infinitive, and a bare infinitive can be elided, the particle to doubles as a pro-verb for a to-infinitive:

• Clean your room! —I don't want to [clean my room].
• He refused to clean his room when I told him to [clean his room].

Finally, even in dialects where bare infinitives and participles can be elided, there does exist the pro-verb do so: "He asked me to leave, so I did so". This pro-verb, unlike the above-described pro-verbs, can be used in any grammatical context; however, in contexts where another pro-verb could be used, it can be overly formal. For example, in "I want to get an 'A', but to do so, I need to get a perfect score on the next test," there is no other pro-verb that could be used; whereas in "I want to get an 'A', but I can't do so," the do so could simply be elided, and doing so would make the sentence sound less formal.

εἰκὼν ἀοράτου θεοῦ horus!

ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως,

As the God of the Horus, the firstborn of all creation,

also of a god

why bad thing happen Job 40:1-14

The Lord said to Job:

2 “Will the one who contends with the Almighty correct him?
    Let him who accuses God answer him!”

3 Then Job answered the Lord:

4 “I am unworthy—how can I reply to you?
    I put my hand over my mouth.
5 I spoke once, but I have no answer—
    twice, but I will say no more.”

6 Then the Lord spoke to Job out of the storm:

7 “Brace yourself like a man;
    I will question you,
    and you shall answer me.

8 “Would you discredit my justice?
    Would you condemn me to justify yourself?
9 Do you have an arm like God’s,
    and can your voice thunder like his?
10 Then adorn yourself with glory and splendor,
    and clothe yourself in honor and majesty.
11 Unleash the fury of your wrath,
    look at all who are proud and bring them low,
12 look at all who are proud and humble them,
    crush the wicked where they stand.
13 Bury them all in the dust together;
    shroud their faces in the grave.
14 Then I myself will admit to you
    that your own right hand can save you.

calculus

monadology

These the mere romanticist must eschew, if he do not wish to offend or to disgust. from premature burial by poe

THERE are certain themes of which the interest is all-absorbing, but which are too entirely horrible for the purposes of legitimate fiction. These the mere romanticist must eschew, if he do not wish to offend or to disgust. They are with propriety handled only when the severity and majesty of Truth sanctify and sustain them. We thrill, for example, with the most intense of "pleasurable pain" over the accounts of the Passage of the Beresina, of the Earthquake at Lisbon, of the Plague at London, of the Massacre of St. Bartholomew, or of the stifling of the hundred and twenty-three prisoners in the Black Hole at Calcutta. But in these accounts it is the fact -- it is the reality -- it is the history which excites. As inventions, we should regard them with simple abhorrence.

I have mentioned some few of the more prominent and august calamities on record; but in these it is the extent, not less than the character of the calamity, which so vividly impresses the fancy. I need not remind the reader that, from the long and weird catalogue of human miseries, I might have selected many individual instances more replete with essential suffering than any of these vast generalities of disaster. The true wretchedness, indeed -- the ultimate woe -- is particular, not diffuse. That the ghastly extremes of agony are endured by man the unit, and never by man the mass -- for this let us thank a merciful God!

"mesh with no limits" copied from facebook

Kregg Miller Antoine Bret , "mesh with no limits" implies to me an infinite space or an infinite mesh so I'd have no problem understanding that the matter within a universe simply 'drifts' apart into an infinite 'mesh' or 'space'. I have a problem only when the 'space' is thought to be finite or temporal from a 'big bang' creation.

Is 'space' or the 'mesh' thought to be infinite?

Habakkuk's lament Habakkuk 1

Habakkuk 1 New International Version (NIV)

1 The prophecy that Habakkuk the prophet received.

Habakkuk’s Complaint

2 How long, Lord, must I call for help,
    but you do not listen?
Or cry out to you, “Violence!”
    but you do not save?
3 Why do you make me look at injustice?
    Why do you tolerate wrongdoing?
Destruction and violence are before me;
    there is strife, and conflict abounds.
4 Therefore the law is paralyzed,
    and justice never prevails.
The wicked hem in the righteous,
    so that justice is perverted.

The Lord’s Answer

5 “Look at the nations and watch—
    and be utterly amazed.
For I am going to do something in your days
    that you would not believe,
    even if you were told.
6 I am raising up the Babylonians,[a]
    that ruthless and impetuous people,
who sweep across the whole earth
    to seize dwellings not their own.
7 They are a feared and dreaded people;
    they are a law to themselves
    and promote their own honor.
8 Their horses are swifter than leopards,
    fiercer than wolves at dusk.
Their cavalry gallops headlong;
    their horsemen come from afar.
They fly like an eagle swooping to devour;
9     they all come intent on violence.
Their hordes[b] advance like a desert wind
    and gather prisoners like sand.
10 They mock kings
    and scoff at rulers.
They laugh at all fortified cities;
    by building earthen ramps they capture them.
11 Then they sweep past like the wind and go on—
    guilty people, whose own strength is their god.”

Habakkuk’s Second Complaint

12 Lord, are you not from everlasting?
    My God, my Holy One, you[c] will never die.
You, Lord, have appointed them to execute judgment;
    you, my Rock, have ordained them to punish.
13 Your eyes are too pure to look on evil;
    you cannot tolerate wrongdoing.
Why then do you tolerate the treacherous?
    Why are you silent while the wicked
    swallow up those more righteous than themselves?
14 You have made people like the fish in the sea,
    like the sea creatures that have no ruler.
15 The wicked foe pulls all of them up with hooks,
    he catches them in his net,
he gathers them up in his dragnet;
    and so he rejoices and is glad.
16 Therefore he sacrifices to his net
    and burns incense to his dragnet,
for by his net he lives in luxury
    and enjoys the choicest food.
17 Is he to keep on emptying his net,
    destroying nations without mercy?

ghostic

problems with stoicism

Stoicism is not Christianity. since when?