Universities Replacing Criminal Courts as Intersectionalist Religion Continues its Purges

The headline for this article reads like something from a terrible joke, or a conspiracist website.  But I assure you – it is true.  Are you an alumnus who contributes to your alma mater thinking that your money is going to good causes, such as educating the next generation of scientists and artists?

Chances are, whatever your conception of modern universities, you don’t imagine them having been taken over by emotional hemophiliacs, people who are so weak and frail in their own conception of self that they see as violence anything and everything they can’t dominate and control?

The worst of all, the products of feminist upbringing that simultaneously proclaimed rules for a new world of justice and equality, and then scorned and hid from that world when they became mothers, happy to impose multiculturalism and moral relativism on society from which they then hid (typical Marxist cocktail of “Let me tell you how to spend your money while I hide mine”) is the assault on the rule of law happening as you read this in universities throughout North America.  The fundamental principles of natural justice are being thrown out in favour of demonizing and limiting the expression of heterosexual sex, in their never-ending crusade to declare all heterosexual sex as abhorrent.

We are not exaggerating.  Are you aware that universities across North America are setting up kangaroo courts to prosecute allegations of sexual crimes without even involving the police?  These maniacs are putting young boys on “trial,” with consequences of having them expelled with permanent notation on their record in a procedure in which they are presumed guilty and nauseating emphasis is given to “the victim” who is literally called that from the moment she brings forward the complaint.

From the initial stages of the process, the boys are already deemed guilty, and everything the woman says is automatically believed.  The “innocence before guilt” principle is wholly abandoned, the intersectionalists believing that too often men get away with rape and that the courts are products of a patriarchal structure of justice.  Yes, you heard that right.  To them, a thousand years of British common law, the foundation of all our prosperity and progress, is being deconstructed one Focault and one Derrida at a time, and the cult of female supremacy continues. 

The saddest and most ironic twist in this saga of entitlement is the sexual act itself.  While just 50 years ago, feminist theorists proclaimed that men have more fun sex-wise, and called on women to loosen the shackles of patriarchal structures and live a little.  At that time, patriarchal barriers and oppressions meant the precise opposite of what they mean today, at that time being perceived as limiting the true expression of the individual woman to be who she desired to be free of pressures of society.  Today, sex is again dangerous, somehow “dirty,” something that can be used against the woman, even when she consents, depending on what she thinks of the experience the next day. 

Sex is in fact so powerful, that enforcement instruments of the state have to tip-toe around any woman making an accusation of rape, such that she must never be questioned, no serious challenge to her story can be presented and belief should be assumed – lest she be again revictimized.  Even the act of dialing 911 might leave these super-new-Victorian ladies damaged forever and seeking remedies in the form of $$$: why should they, the victim, have to even go out of their way to dial 9-1-1.  If men were truly honourable, other men would somehow magically know she needs help, would appear, and would “act on other men” to get them to stop all the rapin’ all the time. 

And while other men, who are supposed to be dealing with all the other men, are busy protecting all women, they can continue about their day as god intended, not having to deal with even the most minor inconvenience, their whole perception of reality essentially what they know in their ivory towers of cosmopolitan unintelligent intelligentsia.  The modern feminist woman has grown up not truly understanding how dirty or difficult life is.  Imagine having all the worst jobs in society done by people you never see and your whole conception of reality presented in the most cosmetic modallities possible – everyone photoshopped, scrubbed and fake, never a mention of the sewer worker, the garbage man or the road paver, the whole world consisting of oppressions, most of them against you and your future ambitions. 

We have officially reached the insane zone, where western women are the most privileged group in society anywhere, ever, in history, where nothing is expected of them but everything must be given to them.  A friend of mine asked me what it is that a potential wife would give him, in this society.  What he meant is that the narrative of masculinity today is that masculinity is toxic and masculinity is anything that a woman in her subjective whim while going through her day, dislikes. A job of every man is to tip-toe around the women in his life and give of himself, removing himself from ever resisting her in any way.  Boys are taught not to hit girls, but girls are not taught not to hit boys, and the message communicated is that the boys are somehow diseased, though they don’t really understand how or why.  In the same vein, we continue protecting women, even from information that we think might hurt them, thereby creating an entire generation of pathetic and victimized women, who openly and unironically ask that men solve their problems, totally clueless to the admission implicit in this approach that envisions men as more capable than women.  Women are equal in every way to men, the feminists say, except when they don’t want to be bothered with something menial and beneath them like dialing 9-1-1, since, you see, this might effect their careers!  

Whereas men have been expected to lay their lives on a whim, shipped off to distant lands to fight wars for god and country, the expectation of the modern intersectionalist nutbar is that they should not have to take any positive action, even when it arises from their own experience – every problem that appears simply “should have not” appeared, and one resolves it not by doing something about it but whining until someone else takes care of it.  Women are equal in every way except when it comes to having to risk something or give up something.  It’s the man’s job to risk and sacrifice, and the feminists’ to make the demands.  And this is fundamentally the lazy and entitled perspective being advanced in the universities, that of a whiny and pouty little child who wants it, and wants it now, and no reason or logic should apply, wha wha whaaaa. 

So when proper procedural hurdles exist to assure that before a person’s reputation is forever mired and stained by the allegation that he is a rapist, such as the requirement to fill out a report, testify under oath, be subjected to cross-examination meant to test your credibility and evidence, and participate in the process of justice that must have a high threshold of proof for conviction for very good reasons, all that be damned, because that requires work and telling the truth, and as everyone knows, a feminists’ truth does not exist – since everything – truth included – and all forms of  reality, are merely constructs of an oppressive tyrannical system, even when women are running it.

This approach comes with a host of presupposed notions, notably those of trauma and predatory nature of all men.  The trauma inflicted by this most terrible of things (sex) is so horrible and devastating, that even looking at a woman for too long can be a form of rape.  Rape is not what you might think anymore, folks.  There isn’t an honourable man on this world that wouldn’t want a legitimate rapist hung by the balls.  But that’s why we have police and all sorts of organizations meant to go after these guys, from America’s Most Wanted to forensic teams of scientists who will show up with just one call and the press of three buttons: 9-1-1.  But no, of course, that would subject the accuser to the formal legal process, which, someone who isn’t telling the truth or is mired by her own insane views of anything that doesn’t immediately establish her as the queen of the world, would likely not want to be a part of. 

This insanity and obsession with sex as the worst monstrosity of human existence has been “raping” the universities for decades.  First established as “Rape Survivor Centres” and “Sexual Violence Support Clinics” these spaces usually provided a gathering point for the radical feminists and other weirdos to meet up with their pitchforks and get funding to provide sexual counselling services right in the heart of the university campus, as if it’s too much to have the student attend such services in the community.  Nope, all the students were required to fund such services from their dues to the Student Unions, who, post-Vietnam era, started getting more and more absurd in a continuously narrowing identity crisis that challenged their very purpose. Instead of providing tutoring services, cheap meal alternatives and campaigning on behalf of students, these organizations, as a consequence of 99% of students not paying attention, were taken over by people who are literally INSANE, who are so narcissistic and angry about being fat and unattractive (and lazy) that they can’t explain half the time what it is they’re fighting for.  They’re always against something emphemeral and for something equally ephemeral.  “We’re against patriarchy!”  Okay, so what does that mean?  When will you know that you have defeated it? “It is impossible to defeat, it is within all men.”  Clue number 1, original sin.  

The way I see it, this is generational, but it is nonetheless the fault of feminist radical thinking.  Everything is externalized.  If a boy does well in math and becomes an engineer, biology has played no part in it, since in their view there is no such a thing as male and female (this is to accommodate the trans wing of the intersectionalist religion) and therefore, all people are products wholly of their environment – of the nurture part in the nature vs. nurture debate.  Thus, mothers and fathers subconsciously influence the children to assume particular gender roles, when in truth, they are exactly, 100%, no doubt about it, yes sir, thank you mam, the same, and so, if everyone else changes who they are by being more compassionate, more considerate, more inclusive and more fair, then the boys and the girls will become the same person, with the same interests and the same economic standing. 

This view is at the same time totally and wholly incoherent and self-contradicting, while demonstrably false.  First, if all the categories of identity were constructs without objective truths, i.e. “I am taught what is a man and how to behave like one,” how do we know, then, who is a woman and who is a man in less than a second of looking at someone, even the people who take hormones and try really hard to be the other gender?  How could we be prejudiced or discriminate or create structures with systemic oppression and discrimination, if identity categories were completely subjective and made up – what would be there to discriminate against, or identify people as? 

This epistemological joke of a system is so laughable in its foundational (elementary!) theory that it leads one really to wonder if Schopenahuer was correct and a sort of lazy childishness forms a part of the female intellectual.  Imagine proposing a theory that at the same time alleges massive discrimination, oppression and systemic racism and misogeny, while simultaneously espousing that all differences between people are non-existent and that individual person decides what their identity is.  A trans man, for example, may not have surgery to remove his penis and surgically create something resembling a vagina – he may continue, in fact, projecting himself as a man in every single way traditionally associated with masculinity, but ask you to call address him as a woman, and should you not address him as he wishes, including the use of made up new pronouns like xer and xe, you could be in violation of the human rights legislation. 

I would even be fine if the argument ended here.  But it does not.  Of course not.  Because gender is fluid (how can something that doesn’t exist be fluid – if there is no such a thing as male or female, what would the person be aspiring toward, then, since these are, as they put it, invented social constructs?), the person can feel male in the morning and female at night, and everything else in-between, leaving you, as their employer or co-worker, always required to address them in the appropriate way, even though nothing specific about them may change between the periods, at all times dressing in fashion more traditionally associated with men, still having his penis in-tact, but being 12 genders in a span of 8hrs.  Remember which pronouns to use, you misogynist, sexist, homophobic, transphobic pig. 

Even if we get past the sheer narcissism and arrogance of someone who demands of you to lie about what you see so that their fantasy can be perpetuated and they can ever-more firmly insert tampons where they don’t belong or attempt delivering babies they are not pregnant with, consider what this says about heterosexual sex. 

While it is totally acceptable to be any sort of thing you wish to be – from polyamorous (many lovers of all genders) to pansexual (will also bang dogs and other animals, multiple partners, and all combination of reptile, mammalian and bird), while it is to be encouraged to the extent that grown ass men in their 60’s who identify as transitioning trangenders, are to be supported and encouraged to go into female washrooms and strike up conversations about tampons they don’t need or use, normal and customary heterosexual mating signalling like cat-calling is “an act of violence against women.” A man looking at a woman and asking her if she’s okay while she cries on a city bench outside in open daylight is his male privilege, for how dare he give himself the right to interrupt her space and sense of safety (but had he not said anything, she would be on youtube posting a video about how rude and horrible men are, he wouldn’t even stop to ask her if she was okay). 

Men simultaenously have a sense of entitlement toward sex and are predatory about sex.  How can you be entitled (act as if you already have it or deserve it), and predatory (super aggressive about compelling a woman to agree to let you have it)?  It is nonsense so contradictory it makes one’s mind really hurt.  Something no radical feminist has ever said. 

So we are back in the Victorian period with anything to do with sex so profoundly dangerous, hurtful and traumatizing to women that they must be treated like such gentle and breakable ceramic dolls that we must not even ask them to testify in the trial against a man she accused of raping her.  No, she must be believed, the logic goes, because almost all the complaints about rape come from women.  And there it is again, since no subjective standards exist, what difference would it make to causal relationships the number of reports made to the police when the identity categories are false?  How could men be simultaenously different when it comes to sex, but not different in any way when it comes to STEM aptitudes?  How do we know that “most rapes go unreported,” if we’re using police statistics that tell us how many people called, to report that the majority went unreported.  The circular logic, the perceptive pitfall, the self-serving narcissist personalities at play – who will do anything in order to compel a narrative that everyone else – all y’all – you’re the weirdos for thinking you are a white hetero male, as no such thing exists.  You are at the same time the oppressors and rapists, but belong to something indistinguishable with women, meaning, I suppose that you are arbitrarily targeted, giving you a hell of a chance at any reasonable court of law before all the judges are removed for even bothering with a trial and for not immediately punishing the rapist to hell and death in flames of fire, really, anything to conceal the fact the accuser is a sexually devious woman who enjoys more than anything fantasizing about rape, then, in a shame, Freudian projects this shame onto some man before anyone should discover that she is the pervert. 

Regardless, you should all take note of this – University Alberta’s process for addressing sexual “violence.”  Your taxpayers are paying for this, the erection of systems specifically created to deny men basic human rights of access to justice with all the principle applicable to a matter of criminal law.  Nope, guilty.  

Whereas these specific checks and balances, including a high threshold required for convinction, were created with the specific purpose of not jailing innocent people, and although they say in Canada that it is better to let 10 guilty men free, than to jail 1 innocent man, the religion of feminist intersectionality has only two polarities: good or bad.  And if you’re not with them, you are evil and must be purged.  All evil must be purged. 

The whole world is simply an interplay of oppression: everything is oppression. If you fail at school, it’s oppression. If you don’t like your race, that’s oppression too: white people made you hate your race; traditional feminism only looked at categories in a segregated way – intersectionality looks to de-segregate the theories into one grand theory that permits even more self-victimization, through, ironically, through segregation of people

Its primary “thinker,” if such a term can be applied to a zelous religious fanatic propagating her ideology as theology, whose underlying psychology reads like a who’s who of resentments, personal narcissism and Dunning-Kruger, was Kimberlé Crenshaw, an angry black lesbian feminist who wadn’t gonna let no white woman from a middle-class background tell her she mo’ oppressed.  The macron above the “e” in her first name says, I think, all that needs to be said.  Her approach to the world has been to demand to impose herself as heavily as she can, rather than to accept the norm by adding the metaphorical “y”, this Kimberlé insists on making herself known by sitting on your chest and asking you “why you no believe in justice?”

When nothing comes from nothing, there is nothing to share, and the zero-sum fallacy is the first false assumption of every marxist, feminist and intersectionalist.  No, we didn’t steal it from the Native Americans – there was nothing there.  One cannot steal land that they were not occupying or using, nor can they steal sky-scrapers, technology or society that the Europeans brought.  In the same way, no one “oppressed” Crenshaw, she just demands, in life and her ideological possession, to be known despite being totally uninteresting. 

That can be said about all these religious/ideological machinations of  superlatively pathetic minds already convinced of their importance and awesomeness by their feminist mothers before the kids have even tried. “You can do anything,” apparently [who knew!] doesn’t produce kids who have the confidence to achieve the impossible, but rather narcissists who expect to have it even when they don’t care to give a shit, and then, when something doesn’t go according to plan, blame everyone but themselves. Come to think of it, that is exactly what their mothers do, in everything from personal career choices that they then insist must be paid the same as the male dominated jobs (yes, a marketing specialist is JUST as useful and educated as a mineral engineer, yes, sure, sure honey, okay then, gotta go now, okay, buh-bye) to every time they take a shit these days: the amount of self-congratulating going on is truly amazing, one would think they just came back from fighting a, I don’t know, every war that has ever been fought?  Yes, okay, sorry hun,  you’re right, watching a toddler play is exactly like fighting an actual war.  Mm-hmm.

And the feminist theorists turn out to be as equally childish, products of a terrible education system that loosened its requirements, allowed undeserving students on affirmative action in, paid for their “education,” and produced maniacs who demand to be everything to everyone without doing anything notable or useful.  Like a child who pouts, they then demand, by force of law if need be, [fill in the blanks]. “I should be…” [insert here something awesome] but I’m not, therefore it must be because [blame white men here].”  The impulse, as both Orwell and Nietzsche tell us, is one of moral self-exculpation, of alleviating oneself of responsibility, by projecting desires, wishes or hopes to something like a god, who apparently listens despite reason pointing elsewhere.  In some versions of this fallacious approach, the negative things are also attributed to a god, or an angel, or a fallen angel – the devil.  He becomes a kind of evil doer on whom to blame all the bad things of one’s life and to god me be the glory! 

You can see how supremely narcissistic and delusionally childish this approach is, whereby I alleviate myself of responsibility regardless of the outcome, but only take the credit when the outcome is positive.  Thus you can find intersectionality in every corner of society these days, taking credit for advances 150 years before it had even been invented, as a sort of natural force that has been discovered through “knowledge creation” – as these lunatics put it – or perhaps what the Catholic Church once proclaimed in its apology for participating with the Spanish crown in the slaughter of tens of thousands Aztecs, that long before any Catholic missionary set food on the soil of the New World, the Aztecs “had been quietly awaiting the arrival of the Holy Mother Church.”  So when 600,000 white men died between 1860-1864 to free the slaves of the south, this had been, if you will, intersectionality in action, even if no one knew it by that term.  New gods, indeed. 

For all her oppression, the heavily named Crenshaw had become a university professor in a non-discipline, but, as I pointed out already, that wadn’t gonna be no barrier for her, no sir, and she wadn’t gonna let no white woman tell her she don’t have it bad, so Crenshaw came up with a 1989 paper that gave us the new holy order of intersectionality.  Let’s permit his professor of law who has never worked a day in a law firm, and received her undergraduate degree in “Africana Studies,” explain: 

https://www.youtube.com/watch?v=ViDtnfQ9FHc

Try to ignore the crazy-eyes if you can, and just listen to what she says.  Now, I have to give her the credit of significanly refining and fine-tuning this lunatic ideology to where she now refers to it as “a metaphor,” and a “prism by which to understand” rather than a “grand theory.”  If this all sounds confusing to you, think one god in three persons.  All religious systems require faith, oh brethren of the Lord, and this one is no different.  It can’t make up its mind if it’s passive or active in its observation or structure any sort of a metric to examine its fundamental assumptions, let alone as a tool of examination or analysis, instead always falling back on the victemology narrative of complaining and activism that demands.  You see, someone like Martin Luther King, Jr. had to be an incredible leader, with a vision, a mission and a strategy, a gathering of many elements required for social change, including his own personal charisma and other talents.  Having been a Baptist preacher, King adapted the Judeo-Christian story narratives to the purpose of the crusade (another term they don’t like, so let me use it as much as I can – and as an Iranian-American, I’ll be damned before anyone will tell me Islam is anything but the greatest evil of human history) for human rights of colored people as an allegory to the Jews going to the promised land, having come out of Egypt. 

Brilliant.  Now compare to Crenshaw and radical feminist approach:  “Waa, waaa, waaaaaaa.  Waa, waaaah-aaahhhaaa, boooo, boooo, waaa.” 

Completely consistent with her generation and gender, this “civil rights advocate,” as Crenshaw likes to call herself in that fake and deceptive humility that conveys the exact opposite, like when a trial lawyer who everyone knows is the best lawyer around, wears a bugs-bunny tie in court, you know, just to tell everyone how “real” he is, these intrepid warriors of feminist causes never even bothered to enumerate a narrative with any coherence, plan or strategy, to bother presenting it to the audience, to build bridges and alliances or to measure outcomes: they continue in the same way they started, daily proving the very opposite of what they set to do – that white men are apparently genetically superior to everyone else.

According to the radical feminists, different races of people can’t live together, black people don’t try very hard, black people get in trouble all the time, account for 50% of all murderers in the US at only 13% of the whole population, they sleep around constantly and have multiple children with different fathers whom they raise alone, and they simply can’t compete or measure up to white or Asian men, who, despite being placed in exactly the same circumstances or difficulties, nonetheless rise above it in a much shorter period of time, making them veritable supermen who don’t require compassion, understanding or human rights.  No, in fact, they are so genetically superior that it may be a good idea to have them launched into space where they will help other planets and turn around their economies in no time.  Plus, then the black people will live in an absolute utopia: just imagine, one astrophysicist, a handful of engineers, maybe a few politicians, and everyone else an africana and gender studies major!  How quickly do you think the migration to Canada would take? 

looking at legitimate grievances due to holes in the law faced by 5 black women from the 1970’s who had worked at GM.  

The issues the United Auto Workers’ union had advanced for their members were legitimate.  Kudos also to the UAW for fighting for their members.  And kudos to the UAW for resolving this issue for its members.  Crenshaw’s legitimate contribution to alleviating suffering in this, or other similar cases: zero.  The radicals are always good at subverting the suffering of others for their self-interest, what Marx often referred to as the bourgeois replacing the aristocracy, and just switching places – the proletariat always looking for their saviour but ending up with many dead corpses to replace Caesar with Kaiser and Kaiser with Caesar, Tsar or two in there somewhere. 

The issue being remedied in those legal proceedings was one of discrimination in the workplace where it appeared that being black and female carried more “stigma” or potential for discrimination, since individually both were marginalized groups.  So it stood to reason, Crenshaw writes, always in their non-objective language that tests nothing or no one, and pulls their theology out of the thin air of imagination/gods, that these women were even more oppressed than had they been only women or only black.  And thus, the feminist theory that had been at its core about smashing all hierarchies, even those of merit, had suddenly established a hierarchy from the most privileged (hint: they have a penis and a European extraction) to the most oppressed, this was quite the hierarchy of subjective notions and self-definitions, but being unbound by objective reality, which Focault had “discovered” was totally fallacious and relative, it is also a hierarchy that is self-contradicting: if one can define as a woman or a man regardless of their genitals, and all realities are subjective, then how could other people perceive someone as black, given that the objective standard doesn’t apply and that being black or not being black is ultimately a matter of self-identity. 

The last time something so irrational and demonstrably self-contradicting, propagated itself as truth with power to deny others their own fundamental human rights, was when men were being born of virgins and warlords who raped 6 year-olds were “men of god”

A  tiny piece of yourself can be a handmade package, birthday or occasion  wishes written on the first page of the book, or signature on the box.  It is important to understand that you need to show your attention and  care, that you spent time and your thoughts were with the person to whom  you are prepared a gift.

Well prepared and packed present  especially if you will hit the target and will find a mindblowing  present, can stay in memory forever and after years you can be reminded  that the present showed your love and attention. There are more chances  and opportunities than people think to find a right present for your love, partner, friend, colleague or even person who you don’t know well.

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Boombox flag

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Ancient Chinese saying

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Bertrand Russell’s 1950 Nobel Lecture

What Desires Are Politically Important?

Your Royal Highness, Ladies and Gentlemen,

I have chosen this subject for my lecture tonight because I think that most current discussions of politics and political theory take insufficient account of psychology. Economic facts, population statistics, constitutional organization, and so on, are set forth minutely. There is no difficulty in finding out how many South Koreans and how many North Koreans there were when the Korean War began. If you will look into the right books you will be able to ascertain what was their average income per head, and what were the sizes of their respective armies. But if you want to know what sort of person a Korean is, and whether there is any appreciable difference between a North Korean and a South Korean; if you wish to know what they respectively want out of life, what are their discontents, what their hopes and what their fears; in a word, what it is that, as they say, «makes them tick», you will look through the reference books in vain. And so you cannot tell whether the South Koreans are enthusiastic about UNO, or would prefer union with their cousins in the North. Nor can you guess whether they are willing to forgo land reform for the privilege of voting for some politician they have never heard of. It is neglect of such questions by the eminent men who sit in remote capitals, that so frequently causes disappointment. If politics is to become scientific, and if the event is not to be constantly surprising, it is imperative that our political thinking should penetrate more deeply into the springs of human action. What is the influence of hunger upon slogans? How does their effectiveness fluctuate with the number of calories in your diet? If one man offers you democracy and another offers you a bag of grain, at what stage of starvation will you prefer the grain to the vote? Such questions are far too little considered. However, let us, for the present, forget the Koreans, and consider the human race.

All human activity is prompted by desire. There is a wholly fallacious theory advanced by some earnest moralists to the effect that it is possible to resist desire in the interests of duty and moral principle. I say this is fallacious, not because no man ever acts from a sense of duty, but because duty has no hold on him unless he desires to be dutiful. If you wish to know what men will do, you must know not only, or principally, their material circumstances, but rather the whole system of their desires with their relative strengths.

There are some desires which, though very powerful, have not, as a rule, any great political importance. Most men at some period of their lives desire to marry, but as a rule they can satisfy this desire without having to take any political action. There are, of course, exceptions; the rape of the Sabine women is a case in point. And the development of northern Australia is seriously impeded by the fact that the vigorous young men who ought to do the work dislike being wholly deprived of female society. But such cases are unusual, and in general the interest that men and women take in each other has little influence upon politics.

The desires that are politically important may be divided into a primary and a secondary group. In the primary group come the necessities of life: food and shelter and clothing. When these things become very scarce, there is no limit to the efforts that men will make, or to the violence that they will display, in the hope of securing them. It is said by students of the earliest history that, on four separate occasions, drought in Arabia caused the population of that country to overflow into surrounding regions, with immense effects, political, cultural, and religious. The last of these four occasions was the rise of Islam. The gradual spread of Germanic tribes from southern Russia to England, and thence to San Francisco, had similar motives. Undoubtedly the desire for food has been, and still is, one of the main causes of great political events.

But man differs from other animals in one very important respect, and that is that he has some desires which are, so to speak, infinite, which can never be fully gratified, and which would keep him restless even in Paradise. The boa constrictor, when he has had an adequate meal, goes to sleep, and does not wake until he needs another meal. Human beings, for the most part, are not like this. When the Arabs, who had been used to living sparingly on a few dates, acquired the riches of the Eastern Roman Empire, and dwelt in palaces of almost unbelievable luxury, they did not, on that account, become inactive. Hunger could no longer be a motive, for Greek slaves supplied them with exquisite viands at the slightest nod. But other desires kept them active: four in particular, which we can label acquisitiveness, rivalry, vanity, and love of power.

Acquisitiveness – the wish to possess as much as possible of goods, or the title to goods – is a motive which, I suppose, has its origin in a combination of fear with the desire for necessaries. I once befriended two little girls from Estonia, who had narrowly escaped death from starvation in a famine. They lived in my family, and of course had plenty to eat. But they spent all their leisure visiting neighbouring farms and stealing potatoes, which they hoarded. Rockefeller, who in his infancy had experienced great poverty, spent his adult life in a similar manner. Similarly the Arab chieftains on their silken Byzantine divans could not forget the desert, and hoarded riches far beyond any possible physical need. But whatever may be the psychoanalysis of acquisitiveness, no one can deny that it is one of the great motives – especially among the more powerful, for, as I said before, it is one of the infinite motives. However much you may acquire, you will always wish to acquire more; satiety is a dream which will always elude you.

But acquisitiveness, although it is the mainspring of the capitalist system, is by no means the most powerful of the motives that survive the conquest of hunger. Rivalry is a much stronger motive. Over and over again in Mohammedan history, dynasties have come to grief because the sons of a sultan by different mothers could not agree, and in the resulting civil war universal ruin resulted. The same sort of thing happens in modern Europe. When the British Government very unwisely allowed the Kaiser to be present at a naval review at Spithead, the thought which arose in his mind was not the one which we had intended. What he thought was, «I must have a Navy as good as Grandmamma’s». And from this thought have sprung all our subsequent troubles. The world would be a happier place than it is if acquisitiveness were always stronger than rivalry. But in fact, a great many men will cheerfully face impoverishment if they can thereby secure complete ruin for their rivals. Hence the present level of taxation.

Vanity is a motive of immense potency. Anyone who has much to do with children knows how they are constantly performing some antic, and saying «Look at me». «Look at me» is one of the most fundamental desires of the human heart. It can take innumerable forms, from buffoonery to the pursuit of posthumous fame. There was a Renaissance Italian princeling who was asked by the priest on his deathbed if he had anything to repent of. «Yes», he said, «there is one thing. On one occasion I had a visit from the Emperor and the Pope simultaneously. I took them to the top of my tower to see the view, and I neglected the opportunity to throw them both down, which would have given me immortal fame». History does not relate whether the priest gave him absolution. One of the troubles about vanity is that it grows with what it feeds on. The more you are talked about, the more you will wish to be talked about. The condemned murderer who is allowed to see the account of his trial in the press is indignant if he finds a newspaper which has reported it inadequately. And the more he finds about himself in other newspapers, the more indignant he will be with the one whose reports are meagre. Politicians and literary men are in the same case. And the more famous they become, the more difficult the press-cutting agency finds it to satisfy them. It is scarcely possible to exaggerate the influence of vanity throughout the range of human life, from the child of three to the potentate at whose frown the world trembles. Mankind have even committed the impiety of attributing similar desires to the Deity, whom they imagine avid for continual praise.

But great as is the influence of the motives we have been considering, there is one which outweighs them all. I mean the love of power. Love of power is closely akin to vanity, but it is not by any means the same thing. What vanity needs for its satisfaction is glory, and it is easy to have glory without power. The people who enjoy the greatest glory in the United States are film stars, but they can be put in their place by the Committee for Un-American Activities, which enjoys no glory whatever. In England, the King has more glory than the Prime Minister, but the Prime Minister has more power than the King. Many people prefer glory to power, but on the whole these people have less effect upon the course of events than those who prefer power to glory. When Blücher, in 1814, saw Napoleon’s palaces, he said, «Wasn’t he a fool to have all this and to go running after Moscow.» Napoleon, who certainly was not destitute of vanity, preferred power when he had to choose. To Blücher, this choice seemed foolish. Power, like vanity, is insatiable. Nothing short of omnipotence could satisfy it completely. And as it is especially the vice of energetic men, the causal efficacy of love of power is out of all proportion to its frequency. It is, indeed, by far the strongest motive in the lives of important men.

Love of power is greatly increased by the experience of power, and this applies to petty power as well as to that of potentates. In the happy days before 1914, when well-to-do ladies could acquire a host of servants, their pleasure in exercising power over the domestics steadily increased with age. Similarly, in any autocratic regime, the holders of power become increasingly tyrannical with experience of the delights that power can afford. Since power over human beings is shown in making them do what they would rather not do, the man who is actuated by love of power is more apt to inflict pain than to permit pleasure. If you ask your boss for leave of absence from the office on some legitimate occasion, his love of power will derive more satisfaction from a refusal than from a consent. If you require a building permit, the petty official concerned will obviously get more pleasure from saying «No» than from saying «Yes». It is this sort of thing which makes the love of power such a dangerous motive.

But it has other sides which are more desirable. The pursuit of knowledge is, I think, mainly actuated by love of power. And so are all advances in scientific technique. In politics, also, a reformer may have just as strong a love of power as a despot. It would be a complete mistake to decry love of power altogether as a motive. Whether you will be led by this motive to actions which are useful, or to actions which are pernicious, depends upon the social system, and upon your capacities. If your capacities are theoretical or technical, you will contribute to knowledge or technique, and, as a rule, your activity will be useful. If you are a politician you may be actuated by love of power, but as a rule this motive will join itself on to the desire to see some state of affairs realized which, for some reason, you prefer to the status quo. A great general may, like Alcibiades, be quite indifferent as to which side he fights on, but most generals have preferred to fight for their own country, and have, therefore, had other motives besides love of power. The politician may change sides so frequently as to find himself always in the majority, but most politicians have a preference for one party to the other, and subordinate their love of power to this preference. Love of power as nearly pure as possible is to be seen in various different types of men. One type is the soldier of fortune, of whom Napoleon is the supreme example. Napoleon had, I think, no ideological preference for France over Corsica, but if he had become Emperor of Corsica he would not have been so great a man as he became by pretending to be a Frenchman. Such men, however, are not quite pure examples, since they also derive immense satisfaction from vanity. The purest type is that of the eminence grise – the power behind the throne that never appears in public, and merely hugs itself with the secret thought: «How little these puppets know who is pulling the strings.» Baron Holstein, who controlled the foreign policy of the German Empire from 1890 to 1906, illustrates this type to perfection. He lived in a slum; he never appeared in society; he avoided meeting the Emperor, except on one single occasion when the Emperor’s importunity could not be resisted; he refused all invitations to Court functions, on the ground that he possessed no court dress. He had acquired secrets which enabled him to blackmail the Chancellor and many of the Kaiser’s intimates. He used the power of blackmail, not to acquire wealth, or fame, or any other obvious advantage, but merely to compel the adoption of the foreign policy he preferred. In the East, similar characters were not very uncommon among eunuchs.

I come now to other motives which, though in a sense less fundamental than those we have been considering, are still of considerable importance. The first of these is love of excitement. Human beings show their superiority to the brutes by their capacity for boredom, though I have sometimes thought, in examining the apes at the zoo, that they, perhaps, have the rudiments of this tiresome emotion. However that may be, experience shows that escape from boredom is one of the really powerful desires of almost all human beings. When white men first effect contact with some unspoilt race of savages, they offer them all kinds of benefits, from the light of the gospel to pumpkin pie. These, however, much as we may regret it, most savages receive with indifference. What they really value among the gifts that we bring to them is intoxicating liquor which enables them, for the first time in their lives, to have the illusion for a few brief moments that it is better to be alive than dead. Red Indians, while they were still unaffected by white men, would smoke their pipes, not calmly as we do, but orgiastically, inhaling so deeply that they sank into a faint. And when excitement by means of nicotine failed, a patriotic orator would stir them up to attack a neighbouring tribe, which would give them all the enjoyment that we (according to our temperament) derive from a horse race or a General Election. The pleasure of gambling consists almost entirely in excitement. Monsieur Huc describes Chinese traders at the Great Wall in winter, gambling until they have lost all their cash, then proceeding to lose all their merchandise, and at last gambling away their clothes and going out naked to die of cold. With civilized men, as with primitive Red Indian tribes, it is, I think, chiefly love of excitement which makes the populace applaud when war breaks out; the emotion is exactly the same as at a football match, although the results are sometimes somewhat more serious.

It is not altogether easy to decide what is the root cause of the love of excitement. I incline to think that our mental make-up is adapted to the stage when men lived by hunting. When a man spent a long day with very primitive weapons in stalking a deer with the hope of dinner, and when, at the end of the day, he dragged the carcass triumphantly to his cave, he sank down in contented weariness, while his wife dressed and cooked the meat. He was sleepy, and his bones ached, and the smell of cooking filled every nook and cranny of his consciousness. At last, after eating, he sank into deep sleep. In such a life there was neither time nor energy for boredom. But when he took to agriculture, and made his wife do all the heavy work in the fields, he had time to reflect upon the vanity of human life, to invent mythologies and systems of philosophy, and to dream of the life hereafter in which he would perpetually hunt the wild boar of Valhalla. Our mental make-up is suited to a life of very severe physical labor. I used, when I was younger, to take my holidays walking. I would cover twenty-five miles a day, and when the evening came I had no need of anything to keep me from boredom, since the delight of sitting amply sufficed. But modern life cannot be conducted on these physically strenuous principles. A great deal of work is sedentary, and most manual work exercises only a few specialized muscles. When crowds assemble in Trafalgar Square to cheer to the echo an announcement that the government has decided to have them killed, they would not do so if they had all walked twenty-five miles that day. This cure for bellicosity is, however, impracticable, and if the human race is to survive – a thing which is, perhaps, undesirable – other means must be found for securing an innocent outlet for the unused physical energy that produces love of excitement. This is a matter which has been too little considered, both by moralists and by social reformers. The social reformers are of the opinion that they have more serious things to consider. The moralists, on the other hand, are immensely impressed with the seriousness of all the permitted outlets of the love of excitement; the seriousness, however, in their minds, is that of Sin. Dance halls, cinemas, this age of jazz, are all, if we may believe our ears, gateways to Hell, and we should be better employed sitting at home contemplating our sins. I find myself unable to be in entire agreement with the grave men who utter these warnings. The devil has many forms, some designed to deceive the young, some designed to deceive the old and serious. If it is the devil that tempts the young to enjoy themselves, is it not, perhaps, the same personage that persuades the old to condemn their enjoyment? And is not condemnation perhaps merely a form of excitement appropriate to old age? And is it not, perhaps, a drug which – like opium – has to be taken in continually stronger doses to produce the desired effect? Is it not to be feared that, beginning with the wickedness of the cinema, we should be led step by step to condemn the opposite political party, dagoes, wops, Asiatics, and, in short, everybody except the fellow members of our club? And it is from just such condemnations, when widespread, that wars proceed. I have never heard of a war that proceeded from dance halls.

What is serious about excitement is that so many of its forms are destructive. It is destructive in those who cannot resist excess in alcohol or gambling. It is destructive when it takes the form of mob violence. And above all it is destructive when it leads to war. It is so deep a need that it will find harmful outlets of this kind unless innocent outlets are at hand. There are such innocent outlets at present in sport, and in politics so long as it is kept within constitutional bounds. But these are not sufficient, especially as the kind of politics that is most exciting is also the kind that does most harm. Civilized life has grown altogether too tame, and, if it is to be stable, it must provide harmless outlets for the impulses which our remote ancestors satisfied in hunting. In Australia, where people are few and rabbits are many, I watched a whole populace satisfying the primitive impulse in the primitive manner by the skillful slaughter of many thousands of rabbits. But in London or New York some other means must be found to gratify primitive impulse. I think every big town should contain artificial waterfalls that people could descend in very fragile canoes, and they should contain bathing pools full of mechanical sharks. Any person found advocating a preventive war should be condemned to two hours a day with these ingenious monsters. More seriously, pains should be taken to provide constructive outlets for the love of excitement. Nothing in the world is more exciting than a moment of sudden discovery or invention, and many more people are capable of experiencing such moments than is sometimes thought.

Interwoven with many other political motives are two closely related passions to which human beings are regrettably prone: I mean fear and hate. It is normal to hate what we fear, and it happens frequently, though not always, that we fear what we hate. I think it may be taken as the rule among primitive men, that they both fear and hate whatever is unfamiliar. They have their own herd, originally a very small one. And within one herd, all are friends, unless there is some special ground of enmity. Other herds are potential or actual enemies; a single member of one of them who strays by accident will be killed. An alien herd as a whole will be avoided or fought according to circumstances. It is this primitive mechanism which still controls our instinctive reaction to foreign nations. The completely untravelled person will view all foreigners as the savage regards a member of another herd. But the man who has travelled, or who has studied international politics, will have discovered that, if his herd is to prosper, it must, to some degree, become amalgamated with other herds. If you are English and someone says to you, «The French are your brothers», your first instinctive feeling will be, «Nonsense. They shrug their shoulders, and talk French. And I am even told that they eat frogs.» If he explains to you that we may have to fight the Russians, that, if so, it will be desirable to defend the line of the Rhine, and that, if the line of the Rhine is to be defended, the help of the French is essential, you will begin to see what he means when he says that the French are your brothers. But if some fellow-traveller were to go on to say that the Russians also are your brothers, he would be unable to persuade you, unless he could show that we are in danger from the Martians. We love those who hate our enemies, and if we had no enemies there would be very few people whom we should love.

All this, however, is only true so long as we are concerned solely with attitudes towards other human beings. You might regard the soil as your enemy because it yields reluctantly a niggardly subsistence. You might regard Mother Nature in general as your enemy, and envisage human life as a struggle to get the better of Mother Nature. If men viewed life in this way, cooperation of the whole human race would become easy. And men could easily be brought to view life in this way if schools, newspapers, and politicians devoted themselves to this end. But schools are out to teach patriotism; newspapers are out to stir up excitement; and politicians are out to get re-elected. None of the three, therefore, can do anything towards saving the human race from reciprocal suicide.

There are two ways of coping with fear: one is to diminish the external danger, and the other is to cultivate Stoic endurance. The latter can be reinforced, except where immediate action is necessary, by turning our thoughts away from the cause of fear. The conquest of fear is of very great importance. Fear is in itself degrading; it easily becomes an obsession; it produces hate of that which is feared, and it leads headlong to excesses of cruelty. Nothing has so beneficent an effect on human beings as security. If an international system could be established which would remove the fear of war, the improvement in everyday mentality of everyday people would be enormous and very rapid. Fear, at present, overshadows the world. The atom bomb and the bacterial bomb, wielded by the wicked communist or the wicked capitalist as the case may be, make Washington and the Kremlin tremble, and drive men further along the road toward the abyss. If matters are to improve, the first and essential step is to find a way of diminishing fear. The world at present is obsessed by the conflict of rival ideologies, and one of the apparent causes of conflict is the desire for the victory of our own ideology and the defeat of the other. I do not think that the fundamental motive here has much to do with ideologies. I think the ideologies are merely a way of grouping people, and that the passions involved are merely those which always arise between rival groups. There are, of course, various reasons for hating communists. First and foremost, we believe that they wish to take away our property. But so do burglars, and although we disapprove of burglars our attitude towards them is very different indeed from our attitude towards communists – chiefly because they do not inspire the same degree of fear. Secondly, we hate the communists because they are irreligious. But the Chinese have been irreligious since the eleventh century, and we only began to hate them when they turned out Chiang Kai-shek. Thirdly, we hate the communists because they do not believe in democracy, but we consider this no reason for hating Franco. Fourthly, we hate them because they do not allow liberty; this we feel so strongly that we have decided to imitate them. It is obvious that none of these is the real ground for our hatred. We hate them because we fear them and they threaten us. If the Russians still adhered to the Greek Orthodox religion, if they had instituted parliamentary government, and if they had a completely free press which daily vituperated us, then – provided they still had armed forces as powerful as they have now – we should still hate them if they gave us ground for thinking them hostile. There is, of course, the odium theologicum, and it can be a cause of enmity. But I think that this is an offshoot of herd feeling: the man who has a different theology feels strange, and whatever is strange must be dangerous. Ideologies, in fact, are one of the methods by which herds are created, and the psychology is much the same however the herd may have been generated.

You may have been feeling that I have allowed only for bad motives, or, at best, such as are ethically neutral. I am afraid they are, as a rule, more powerful than more altruistic motives, but I do not deny that altruistic motives exist, and may, on occasion, be effective. The agitation against slavery in England in the early nineteenth century was indubitably altruistic, and was thoroughly effective. Its altruism was proved by the fact that in 1833 British taxpayers paid many millions in compensation to Jamaican landowners for the liberation of their slaves, and also by the fact that at the Congress of Vienna the British Government was prepared to make important concessions with a view to inducing other nations to abandon the slave trade. This is an instance from the past, but present-day America has afforded instances equally remarkable. I will not, however, go into these, as I do not wish to become embarked in current controversies.

I do not think it can be questioned that sympathy is a genuine motive, and that some people at some times are made somewhat uncomfortable by the sufferings of some other people. It is sympathy that has produced the many humanitarian advances of the last hundred years. We are shocked when we hear stories of the ill-treatment of lunatics, and there are now quite a number of asylums in which they are not ill-treated. Prisoners in Western countries are not supposed to be tortured, and when they are, there is an outcry if the facts are discovered. We do not approve of treating orphans as they are treated in Oliver Twist. Protestant countries disapprove of cruelty to animals. In all these ways sympathy has been politically effective. If the fear of war were removed, its effectiveness would become much greater. Perhaps the best hope for the future of mankind is that ways will be found of increasing the scope and intensity of sympathy.

The time has come to sum up our discussion. Politics is concerned with herds rather than with individuals, and the passions which are important in politics are, therefore, those in which the various members of a given herd can feel alike. The broad instinctive mechanism upon which political edifices have to be built is one of cooperation within the herd and hostility towards other herds. The co-operation within the herd is never perfect. There are members who do not conform, who are, in the etymological sense, «egregious», that is to say, outside the flock. These members are those who have fallen below, or risen above, the ordinary level. They are: idiots, criminals, prophets, and discoverers. A wise herd will learn to tolerate the eccentricity of those who rise above the average, and to treat with a minimum of ferocity those who fall below it.

As regards relations to other herds, modern technique has produced a conflict between self-interest and instinct. In old days, when two tribes went to war, one of them exterminated the other, and annexed its territory. From the point of view of the victor, the whole operation was thoroughly satisfactory. The killing was not at all expensive, and the excitement was agreeable. It is not to be wondered at that, in such circumstances, war persisted. Unfortunately, we still have the emotions appropriate to such primitive warfare, while the actual operations of war have changed completely. Killing an enemy in a modern war is a very expensive operation. If you consider how many Germans were killed in the late war, and how much the victors are paying in income tax, you can, by a sum in long division, discover the cost of a dead German, and you will find it considerable. In the East, it is true, the enemies of the Germans have secured the ancient advantages of turning out the defeated population and occupying their lands. The Western victors, however, have secured no such advantages. It is obvious that modern war is not good business from a financial point of view. Although we won both the world wars, we should now be much richer if they had not occurred. If men were actuated by self-interest, which they are not – except in the case of a few saints – the whole human race would cooperate. There would be no more wars, no more armies, no more navies, no more atom bombs. There would not be armies of propagandists employed in poisoning the minds of Nation A against Nation B, and reciprocally of Nation B against Nation A. There would not be armies of officials at frontiers to prevent the entry of foreign books and foreign ideas, however excellent in themselves. There would not be customs barriers to ensure the existence of many small enterprises where one big enterprise would be more economic. All this would happen very quickly if men desired their own happiness as ardently as they desired the misery of their neighbours. But, you will tell me, what is the use of these utopian dreams ? Moralists will see to it that we do not become wholly selfish, and until we do the millennium will be impossible.

I do not wish to seem to end upon a note of cynicism. I do not deny that there are better things than selfishness, and that some people achieve these things. I maintain, however, on the one hand, that there are few occasions upon which large bodies of men, such as politics is concerned with, can rise above selfishness, while, on the other hand, there are a very great many circumstances in which populations will fall below selfishness, if selfishness is interpreted as enlightened self-interest.

And among those occasions on which people fall below self-interest are most of the occasions on which they are convinced that they are acting from idealistic motives. Much that passes as idealism is disguised hatred or disguised love of power. When you see large masses of men swayed by what appear to be noble motives, it is as well to look below the surface and ask yourself what it is that makes these motives effective. It is partly because it is so easy to be taken in by a facade of nobility that a psychological inquiry, such as I have been attempting, is worth making. I would say, in conclusion, that if what I have said is right, the main thing needed to make the world happy is intelligence. And this, after all, is an optimistic conclusion, because intelligence is a thing that can be fostered by known methods of education.

From Nobel Lectures, Literature 1901-1967, Editor Horst Frenz, Elsevier Publishing Company, Amsterdam, 1969

The origins of the word “Torah”

Before I analyze the etymology of the word Torah, which in the common dictionary meaning is said to come from the Proto-Semitic for “teach” or “instruct” and sometimes, “the law,” I would like to direct anyone interested to an excellent book that will add to everyone’s historical understanding and chronological spacial reasoning:



Book Recommendation

Anthony, David (2007) The Horse, the Wheel, and Language: How Bronze-Age Riders from the Eurasian Steppes Shaped the Modern World, Princeton University Press, →ISBN, page 147

 

The word for the Torah comes from the same root as the word for Tauron, or Bull, in Canaan and Proto-Semitic *tawr- for bull or ox.

Interestingly, it appears as one of the earliest words in the Proto-Indo-European also, so this is likely one of those words which both languages retained from the predecessor language that they possibly both evolved from.

It would make sense. The Age of Taurus would have begun in the Great Precession of the Equinoxes around 4300 BCE, so a very long time ago.

Reconstruction:Proto-Indo-European/táwros

Etymology

Borrowed from or into Proto-Semitic *ṯawr- (“bull, ox”), or both originated from a common unknown source. (The unconditioned /a/ suggests a non-Indo-European etymon.)

Noun

*táwros m[1][2][3]

  1. wild bull, aurochs

Inflection

Thematic
singular
nominative *táwros
genitive *táwrosyo

Descendants

  • Proto-Albanian: *taura (see there for further descendants)
  • Proto-Balto-Slavic: *taurás (see there for further descendants)
  • Proto-Germanic: *steuraz, *þeuraz (see there for further descendants)
  • Proto-Celtic: *tarwos (see there for further descendants)
  • Proto-Hellenic: *táuros (see there for further descendants)
  • Proto-Indo-Iranian: *stáwras (see there for further descendants)
  • Proto-Italic: *tauros (see there for further descendants)

Reconstruction:Proto-Semitic/ṯawr-

Etymology

Compare Proto-Indo-European *táwros; may be borrowed from or into, or possibly both from a common unknown source.

Noun

*ṯawr- m

  1. bull, ox

Declension of *ṯawr-

Descendants

  • East Semitic:
  • West Semitic:
    • Central Semitic:
      • Arabic: ثَوْر‎ (ṯawr)
        • Egyptian Arabic: تور‎ (tōr)
        • Gulf Arabic: ثور‎ (ṯōr)
        • Hijazi Arabic: ثور‎ (tōr, ṯōr)
        • South Levantine Arabic: تور‎ (tōr)
        • Moroccan Arabic: تور‎ (tūr, tawr)
      • Northwest Semitic:
        • Aramaic: תַּוְרָא‎ (tawrā) / ܬܱ݁ܘܪܳܐ‎ (tawrā)
          • → Middle Persian:
            Manichaean: [Manichaean needed] (twwr /*tawar/, “bull, ox”)
            • Persian: تاول‎ (tāvel, “bull, ox”) (obsolete)
          • → Old Uyghur: [script needed] (tʾβʾr, “livestock, goods”)
        • Canaanite:
        • Ugaritic: 𐎘𐎗 (ṯr)
      • Old South Arabian:
    • Ethiopian Semitic:

Now, it doesn’t take a brain surgeon to connect similarly sounding words, and the mythology that is connected to them, if one understands that these are all inspired by star lore and the observation of the stars and constellations.

So, we discover that Taurus constellation is likely connected to the word Torah, but we also discover that the word Thor, for the Germanic equivalent of Jehovah is also related, as is therefore Thursday.  Given that Thor is the Roman Jupiter, and Greek Zeus, it’s unsurprising both are said to bring thunder and storms onto the earth, such as Hadad, god of Thunder and Storms, and thus unsuprisingly, we have the word thunder also.

Declaration of Sentiments of Feminist Conference at Seneca Falls, 1848

The following text was part of a document called Declaration of Sentiments from a women’s right conference from Seneca Falls, NY, 1848.  It essentially begins the women’s rights (feminism) movement.

From a historical perspective, the sentiments expressed in this document are false at every level.  They are much more of a case for study by psychologists, than historians.  The historical narrative expressed is true only in fantasy, and in no way true in actual position of women in human history.

To provide only a few examples, the idea that women have been disempowered by “the patriarchy,” and never held power through human history is absolutely false.  The following list of female rulers should demonstrate. All of them wielded armies made up of 100% cannon fodder men:

  • Hatshepsut, Queen of Egypt
  • Nefertiti, Queen of Egypt
  • Queen of She’ba
  • Kleopatra, Ptolemaic Queen of Egypt
  • Boutica, Celtic Queen
  • Elizabeth I, Queen of England, and her Empire (British colonialism began on her orders)
  • Victoria, Queen of England, ruled over the largest empire in the world on which the sun never set
  • Katherine, Queen of Russia
  • Marie “let them eat cake” Antoinette, Queen of France
  • Empress Theodora, Empress of Eastern Roman Empire
  • Amalasuntha, Queen of the Goths
  • Empress Suiko, Empress of Japan
  • Olga, Queen of Russia
  • Eleanor of Aquitaine
  • Isabella, Queen of Castile and Aragon (Spain)

 

When, in the course of human events, it becomes necessary for one portion of the family of man to assume among the people of the earth a position different from that which they have hitherto occupied, but one to which the laws of nature and of nature’s God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes that impel them to such a course.

We hold these truths to be self-evident; that all men and women are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness; that to secure these rights governments are instituted, deriving their just powers from the consent of the governed. Whenever any form of Government becomes destructive of these ends, it is the right of those who suffer from it to refuse allegiance to it, and to insist upon the institution of a new government, laying its foundation on such principles, and organizing its powers in such form as to them shall seem most likely to effect their safety and happiness. Prudence, indeed, will dictate that governments long established should not be changed for light and transient causes; and accordingly, all experience hath shown that mankind are more disposed to suffer, while evils are sufferable, than to right themselves, by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same object, evinces a design to reduce them under absolute despotism, it is their duty to throw off such government, and to provide new guards for their future security. Such has been the patient sufferance of the women under this government, and such is now the necessity which constrains them to demand the equal station to which they are entitled.

The history of mankind is a history of repeated injuries and usurpations on the part of man toward woman, having in direct object the establishment of an absolute tyranny over her. To prove this, let facts be submitted to a candid world.

He has never permitted her to exercise her inalienable right to the elective franchise.

He has compelled her to submit to laws, in the formation of which she had no voice.

He has withheld from her rights which are given to the most ignorant and degraded men – both natives and foreigners.

Having deprived her of this first right of a citizen, the elective franchise, thereby leaving her without representation in the halls of legislation, he has oppressed her on all sides.

He has made her, if married, in the eye of the law, civilly dead.

He has taken from her all right in property, even to the wages she earns.

He has made her, morally, an irresponsible being, as she can commit many crimes, with impunity, provided they be done in the presence of her husband. In the covenant of marriage, she is compelled to promise obedience to her husband, he becoming, to all intents and purposes, her master – the law giving him power to deprive her of her liberty, and to administer chastisement.

He has so framed the laws of divorce, as to what shall be the proper causes of divorce; in case of separation, to whom the guardianship of the children shall be given, as to be wholly regardless of the happiness of women – the law, in all cases, going upon the false supposition of the supremacy of man, and giving all power into his hands.

After depriving her of all rights as a married woman, if single and the owner of property, he has taxed her to support a government which recognizes her only when her property can be made profitable to it.

He has monopolized nearly all the profitable employments, and from those she is permitted to follow, she receives but a scanty remuneration.

He closes against her all the avenues to wealth and distinction, which he considers most honorable to himself. As a teacher of theology, medicine, or law, she is not known.

He has denied her the facilities for obtaining a thorough education – all colleges being closed against her.

He allows her in Church as well as State, but a subordinate position, claiming Apostolic authority for her exclusion from the ministry, and with some exceptions, from any public participation in the affairs of the Church.

He has created a false public sentiment, by giving to the world a different code of morals for men and women, by which moral delinquencies which exclude women from society, are not only tolerated but deemed of little account in man.

He has usurped the prerogative of Jehovah himself, claiming it as his right to assign for her a sphere of action, when that belongs to her conscience and her God.

He has endeavored, in every way that he could to destroy her confidence in her own powers, to lessen her self-respect, and to make her willing to lead a dependent and abject life.

Now, in view of this entire disfranchisement of one-half the people of this country, their social and religious degradation, – in view of the unjust laws above mentioned, and because women do feel themselves aggrieved, oppressed, and fraudulently deprived of their most sacred rights, we insist that they have immediate admission to all the rights and privileges which belong to them as citizens of these United States.

In entering upon the great work before us, we anticipate no small amount of misconception, misrepresentation, and ridicule; but we shall use every instrumentality within our power to effect our object. We shall employ agents, circulate tracts, petition the State and national Legislatures, and endeavor to enlist the pulpit and the press in our behalf. We hope this Convention will be followed by a series of Conventions, embracing every part of the country.

Firmly relying upon the final triumph of the Right and the True, we do this day affix our signatures to this declaration.

Lucretia Mott
Harriet Cady Eaton
Margaret Pryor
Elizabeth Cady Stanton
Eunice Newton Foote
Mary Ann M’Clintock
Margaret Schooley
Martha C. Wright
Jane C. Hunt
Amy Post
Catharine F. Stebbins
Mary Ann Frink
Lydia Mount
Delia Mathews
Catharine C. Paine
Elizabeth W. M’Clintock
Malvina Seymour
Phebe Mosher
Catharine Shaw
Deborah Scott
Sarah Hallowell
Mary M’Clintock
Mary Gilbert
Sophrone Taylor
Cynthia Davis
Hannah Plant
Lucy Jones
Sarah Whitney
Mary H. Hallowell
Elizabeth Conklin
Sally Pitcher
Mary Conklin
Susan Quinn
Mary S. Mirror
Phebe King
Julia Ann Drake
Charlotte Woodward
Martha Underhill
Dorothy Mathews
Eunice Barker
Sarah R. Woods
Lydia Gild
Sarah Hoffman
Elizabeth Leslie
Martha Ridley
Rachel D. Bonnel
Betsey Tewksbury
Rhoda Palmer
Margaret Jenkins
Cynthia Fuller
Mary Martin
P. A. Culvert
Susan R. Doty
Rebecca Race
Sarah A. Mosher
Mary E. Vail
Lucy Spalding
Lavinia Latham
Sarah Smith
Eliza Martin
Maria E. Wilbur
Elizabeth D. Smith
Caroline Barker
Ann Porter
Experience Gibbs
Antoinette E. Segur
Hannah J. Latham
Sarah Sisson

The following are the names of the gentlemen present in favor of the movement:

Richard P. Hunt
Samuel D. Tillman
Justin Williams
Elisha Foote
Frederick Douglass
Henry Seymour
Henry W. Seymour
David Spalding
William G. Barker
Elias J. Doty
John Jones
William S. Dell
James Mott
William Burroughs
Robert Smallbridge
Jacob Mathews
Charles L. Hoskins
Thomas M’Clintock
Saron Phillips
Jacob P. Chamberlain
Jonathan Metcalf
Nathan J. Milliken
S.E. Woodworth
Edward F. Underhill
George W. Pryor
Joel D. Bunker
Isaac Van Tassel
Thomas Dell
E. W. Capron
Stephen Shear
Henry Hatley
Azaliah Schooley

Video- John the Baptist & Jesus the Ichthys + James Tabor and Error Error on the Wall

@James Tabor Featuring some nimwitted scholarship, deception and truth. Who is the Fisher of men? Who is John the Baptist? “Greatest of those born of woman is John.”
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Ancient discovery in Tyre revives Lebanon’s rich history – KAWA – KAWA News

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Hidden among the Greek and Phoenician remains of the ancient city, a 2000 year old Roman temple was discovered by a team of archaeologists. Yet another proof, if any were needed, of the extent of ancient civilizations in the region.
In southern Lebanon, the city of Tyre, also known as Sour in Arabic, has once again revealed one of its ancient treasures. Listed as a UNESCO World Heritage Site since 1984, its columns facing the sea and other ancient remains are a reminder of the many millennia of Phoenicians, Greeks, Egyptians and other great civilizations in Lebanon. 
 
This time, a team of Lebanese, Polish and Spanish archaeologists discovered what seems to be a 2000 year old Roman building. According to Francisco Núñez, an archaeologist from the Polish Center for Mediterranean Archaeology at the University of Warsaw, and who is in charge of the excavations at the ancient site of Tyre, the building his team discovered is decorated with a representation of the goddess Isis and Horus, two major figures of the ancient Egyptian civilization. According to their first analysis, the archaeologists believe that this is yet a Roman place of worship, in a part of the site where religious monuments abound.

 
This Roman temple, adorned with a prominent figure of ancient Egypt and found on the eastern coast of the Mediterranean, is further evidence of the extent of ancient Mediterranean civilizations in the region, and especially in Lebanon. In the north of the country, the city of Baalbek (3000 B.C.) and its grandiose ruins are the most striking testimony to the importance that the Land of the Cedars had in the eyes of the Greeks and Romans. Along the coast, Byblos, one of the oldest cities in the world (it was already inhabited more than 9000 years ago!), is home to traces of the Byzantine, Greek, Phoenician, and even Neolithic eras!
From northern to southern Lebanon, and after this discovery, it seems undeniable that this small country of the Middle-East abounds in an essential historical heritage for the Mediterranean region. 
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What Caused the Bronze Age Collapse? – History

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More than 3,200 years ago, a vast, interconnected civilization thrived. Then it suddenly collapsed. What happened?
More than 3,200 years ago, the Mediterranean and Near East were home to a flourishing and interconnected Bronze Age civilization fueled by lucrative trade in valuable metals and finished goods. The great kingdoms and empires of the day—including the Egyptians, Babylonians, Minoans, Mycenaeans, Hittites and more—had the technological know-how to build monumental palaces and employed scribes to keep records of their finances and military exploits.
In a matter of decades, though, that thriving culture underwent a rapid and near-total collapse. After 1177 B.C., the survivors of this Bronze Age collapse were plunged into a centuries-long "Dark Ages" that saw the disappearance of some written languages and brought once-mighty kingdoms to their knees.
But what kind of catastrophic event could have triggered such a sudden and sweeping downfall?
It's likely that the simultaneous demise of so many ancient civilizations wasn't caused by a single event or disaster, but by a "perfect storm" of multiple stressors—an epic drought, desperate famine, roving marauders, and more—that toppled these interdependent kingdoms like dominos, according to Eric Cline, author of 1177 B.C.: The Year Civilization Collapsed.
WATCH: Engineering an Empire: Egypt on HISTORY Vault
Shown is a replica of the Uluburun shipwreck, a Bronze Age vessel discovered off the coast of Kas, Turkey. The ship dates to between 1330 and 1300 B.C. and was carrying a full cargo of trade goods.
WaterFrame / Alamy Stock Photo
Not unlike today, a truly "globalized" economy once existed in the Late Bronze Age in which multiple ancient civilizations depended on each other for raw materials—especially copper and tin to produce bronze—and also trade goods made from ceramic, ivory and gold.
"We're talking about a region that today would stretch from Italy in the West to Afghanistan in the East, and from Turkey in the North to Egypt in the South. That whole area was completely interconnected," says Cline, a professor of classical and ancient Near Eastern studies and anthropology at George Washington University.
One way to grasp the extent of this interconnectedness is through archeological finds like the Uluburun shipwreck off the coast of modern-day Turkey. The wreckage dates from the Late Bronze Age (roughly 1320 B.C.) and its contents, strewn across the Mediterranean floor, include a dazzling array of luxury goods: carved ivory trinkets, gold and agate jewelry, and expensive raw materials from distant ports like elephant tusks and ostrich eggshells.
Also on board were bulk shipments of copper and tin ingots in the typical ratio of 10 to 1, the recipe for making bronze, the strongest and most brilliant metal of its day. Cline says the copper was mined in Cyprus, the tin in Afghanistan, while precious metals like silver and gold came from Greece and Egypt. Even the wood used to build the ship's hull was imported cedar from Lebanon.
"That one ship is a microcosm of the international trade that was going on in the Late Bronze Age, both in raw materials and finished products," says Cline.
READ MORE: The Prehistoric Eras: Timeline
The traditional explanation for the sudden collapse of these powerful and interdependent civilizations was the arrival, at the turn of the 12th century B.C., of marauding invaders known collectively as the "Sea Peoples," a term first coined by the 19th-century Egyptologist Emmanuel de Rougé.
At Ugarit, a major port city in Canaan, the king wrote of unknown enemies who burned his cities and “did evil things in my country.” In Egypt, the pharaoh's armies fought off two separate attacks from these mysterious foreigners, once in 1207 B.C. and again in 1177 B.C. A stunning relief on the walls of Ramses III’s temple at Medinet Habu depicts the second massive sea battle, in which Egypt was finally victorious against the swarm of Sea Peoples.
While the Egyptians were able to fight off the Sea Peoples, other civilizations weren’t so lucky. The entire Mediterranean and Near East is littered with archeological remains of cities burned to the ground during this time period, like Hattusa, the ancient capital of the Hittite Empire, and Meggido in Canaan. Some believe that the mythical destruction of Troy may have originated with the Sea Peoples invasion.
The true origins of the Sea Peoples is one of history’s great unsolved mysteries. One leading theory is that they emerged from the western Mediterranean—the Aegean Sea or as far as the Iberian Peninsula of modern Spain—and were driven East by drought and other climate disasters. Their ships invaded Mediterranean strongholds with women and children in tow, evidence that the Sea Peoples were both raiders and refugees.
A relief on the walls of Ramses III’s temple at Medinet Habu depicts the massive sea battle when Egypt defeated the Sea Peoples.
DEA / ICAS94 / Contributor/Getty Images
“The Sea Peoples are the big boogeymen of the Bronze Age collapse,” says Cline. “I do think they're part of it, but not the sole reason. I believe they're as much a symptom of the collapse as they were a cause.”
In 2014, researchers from Israel and Germany analyzed core samples taken from the Sea of Galilee and determined, using radiocarbon dating, that the period from 1250 to 1100 B.C. was the driest of the entire Bronze Age, what some scholars call a “megadrought.”
“This was a huge drought event,” says Cline. “It looks like it lasted at least 150 years and up to 300 years in some places.”
The Egyptians and Babylonians were spared the worst of the drought because of their proximity to mighty rivers like the Nile and the Tigris and Euphrates. But other civilizations weren’t so lucky. Where there's drought, there's famine. And Cline doesn’t believe it's a coincidence that the worst famine years correspond with the invasion of the Sea Peoples, when desperate climate refugees would have been on the hunt for resources.
The megadrought wasn't the only natural disaster that destabilized Late Bronze Age civilizations. Cline conducted research with the geophysicist Amos Nur which revealed that during the 50-year period from 1225 to 1175 B.C. the Mediterranean region was hit with a rapid-fire series of major earthquakes known as an "earthquake storm."
"If you look at all of these events individually: drought, famine, invaders, earthquakes, maybe disease—any one of them is probably not enough to bring down an entire civilization, let alone eight civilizations or more," says Cline. "But if you get three or four of these catastrophes all happening in quick succession, that's when you have a 'perfect storm' and there's no time to recover."
Ironically, the interconnectedness that had strengthened these Bronze Age kingdoms may have hastened their downfall. Once trade routes for tin and copper were disrupted and cities began to fall, Cline says it had a domino effect that resulted in a widespread “system collapse.”
Among the casualties of the Late Bronze Age collapse was large-scale monument building and an entire system of writing called Linear B, an archaic form of Greek used by Mycenaean scribes to record economic transactions.
“Since only the top 1 percent could read or write, they lost that ability after the collapse,” says Cline. “It took centuries for writing to return to Greece, only after the Phoenicians brought their alphabet.”
Not all civilizations were impacted equally. Some, like the Mycenaeans and Minoans, suffered a complete collapse. Same with the Hittites, who simply ceased to exist as a civilization. The Assyrians and the Egyptians were largely unaffected, while others showed resilience and either transformed or redefined themselves.
One example is the rise of iron as the new metal of choice. Once copper and tin were in short supply and demand for bronze dropped off in Greece, there was an opportunity for something to take its place.
“The Cypriots pivoted from being the masters of copper to suddenly being the masters of this new iron technology,” says Cline. “As it turned out, iron was a far better cutting edge for ploughs, and it made swords that were far better at killing your enemies.” 
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