The land, thinly populated and producing in wasteful. haphazard
way enormous surpluses of every kind, is deemed by its owners,
a mere handful of men, unable to accommodate not only the starving millions of Europe but our own starving hordes.
A country which makes itself ridiculous by sending out
armed missionaries and missionary drones
to the most remote parts of the globe
asking for pennies of the poor
in order to maintain the Christian work of deluded devils
who no more represent Christ than I do the Pope,
and yet unable through its churches and missions at home
to rescue the weak and defeated, the miserable
and the oppressed.
The hospitals, the insane asylums,
the prisons filled to overflowing.
Counties, some of them big as a
European country, practically uninhabited,
owned by an intangible
corporation whose tentacles reach everywhere and whose responsibilities nobody can formulate or clarify.
A man seated in a comfortable
chair in New York, Chicago or San Francisco, a man surrounded
by every luxury and yet paralyzed with fear and anxiety,
controls the lives and destinies of thousands of men and women
whom he has never seen, whom he never wishes to see and whose
fate he is thoroughly uninterested in.
This is what is called progress in the year 1941 in these United
States of America. Since I am not of Indian, Negro or Mexican
descent I do not derive any vengeful joy in delineating this picture
of the white man's civilization. I am a descendant of two men who
ran away from their native land because they did not wish to become soldiers.
My descendants, ironically enough, will no longer be
able to escape that duty: the whole white world has at last been
turned into an armed camp.
Ohio has given the country more Presidents
than any other State in the Union.
Presidents like McKinley, Hayes,
Garfield) Grant. Harding-weak, characterless men.
It has also given
us writers like Sherwood Anderson and Kenneth Patchen,
the one looking for poetry everywhere and the other driven almost mad by the evil and ugliness everywhere.
The one walks the streets at night
in solitude and tells us of the imaginary life going on behind closed
doors;
the other is so stricken with pain and chagrin by what he
sees that he Ie-creates the cosmos in terms of blood and tears. stands it upside down and walks out on it in loathing and disgust.
I am glad I had the chance to see these Ohio towns, this
Mahoning River which looks as if the poisonous bile of all humanity had: poured into it, though in truth it may contain nothing more evil
than the chemicals and waste products of the mills and factories.
I am glad I had the chance to see the color of the earth here in
winter~ a color not of age and death but of disease and sorrow. Glad I could take in the rhinoceros-skinned banks that rise from the
river's edge and in the pale light of a wintry afternoon reflect the
lunacy of a planet given over to rivalry and hatred.
Glad I caught a glimpse of those slag heaps which look like the accumulated droppings of sickly prehistoric monsters which passed in the night.
It helps me to understand the black and monstrous poetry which the younger man distils in order to preserve his sanity;
helps me to understand why the older writer had to pretend madness in order
to escape the prison which he found himself in when he was working in the paint factory.
It helps me to understand how proSperity built
on this plane of life can make Ohio the mother of presidents and
the persecutor of men of genius.
'The saddest sight of all is the automobiles parked outside the
mills and factories. The automobile stands out in my mind as the
very symbol of falsity and illusion. There they are, thousands upon
thousands of them, in such profusion that it would seem as if no
man were too poor to own one. In Europe, Asia, Mrica the toiling
masses of humanity look with watery eyes towards this Paradise
where the worker rides to work in his own car.
What a magnificent world of opportunity it must be,
they think to themselves. (At least we like to think that
they think that way)
They never ask what one must do to have this great boon.
They don't realize that when the American worker steps out
of his shining tin chariot he delivers himself body and soul to the most stultifying labor a man can perform.
They have NO idea that it is possible, even when
one works under the best possible conditions, to forfeit all rights
as a human being.
They don't know that the best possible conditions
(in American lingo) mean the biggest profits for the boss,
the utmost servitude for the worker, the greatest confusion and disillusionment for the public in general.
They see a beautiful, shining
car which purrs like a cat they see endless concrete roads so smooth
and flawless that the driver has difficulty keeping awake; they see
cinemas which look like palaces; they see department stores with
mannikins dressed like princesses.
They see the glitter and paint, the baubles, the gadgets,
the luxuries; they don't see the bitterness in the heart,
tile skepticism, the cynicism, the emptiness, the sterility,
the despair, the hopelessness which is eating up the American worker.
They don't want to see this-they are fun of misery
themselves.
They want a way out: they want the lethal comforts.
conveniences, luxuries. And they follow in our footsteps-blindly,
heedlessly, recklessly.
Monday, 24 March 2014
Tuesday, 4 March 2014
THE TRUE LOOP OF FAITH IN FIVE QUANTUM LEAPS OR LIPS ÇA DEPENDS FROM THE OBSERVER - 7,000,000,000 PEOPLE WITH ONE COIN OF GOLD EACH AND THIRTY PIECES OF SILVER.....EM CADA HOMME UN CHRISTUS IN EACH PIECE OF SILVER A LEAD BULLET FROM CRIME IA...A CRIME IN CRIMSON OR IN CRIME AN...
Government LEAD OR HAVE FEAT OF LEAD PLUMBUM LEAD THE WAY spending is out of control and, while most say they want spending cuts, people oppose cuts that impact them. Among those who get government money, there’s practically an unspoken, unbreakable pact to keep the money coming. But when I say that the national debt cannot be paid off, it’s not a political forecast; it’s a statement on the flawed nature of the dollar.
Astute observers call the dollar a fiat currency. Fiat means force. It’s true that we’re forced to use the dollar (e.g. by taxes on gold IN LEAD IN SILVER IN COPPER IN BILLIOMAIRES) but the dollar is also irredeemable.
There’s no way to cash it in.
The dollar is credit that is never repaid. THE GOLDEN SHARES YES FOREVER AND EVER
Today’s dollar is a dishonored promise.
This was not always true. Before 1933, the dollar represented an obligation to pay 1/20 ounce of gold. People could deposit gold and get paper notes in receipt. Those notes circulated, and any bearer could redeem them for gold. Back then, $20 was not the gold price. It was the legal rate at which gold was deposited and redeemed.
In 1971, President Nixon changed the monetary system with the stroke of his pen, making the Fed no longer obligated to redeem dollars for gold. The consequences of using debt as if it were money were soon clear. Rising debt became a more serious problem than rising prices.
To understand debt, credit and the importance of redemption, consider Joe borrowing sugar from neighbor Sue. To pay Sue back, Joe goes to the store, buys sugar and hands it to Sue. Not only is Sue repaid; the debt goes out of existence—it isextinguished. Borrowing money used to be like borrowing sugar. The repayment of debt in gold-backed dollars settled the loan and wiped the debt clean.
Not anymore, since Nixon detached the dollar from gold. By making people pay with paper-only dollars, each debt is transferred, not cleared.
Suppose Sue owed Joe $1,000, then hands Joe ten $100 bills. Sue gets out of the debt loop. But now the Fed owes Joe the $1,000. What does Joe do? He deposits his cash in a bank. Now the bank owes Joe money, while the Fed owes the bank. What does the bank do? It buys a Treasury bond. Now the Treasury owes the bank. And so on.
By Nixon’s design, the system omits a crucial feature. The extinguisher of debt, gold, is not allowed to do its job. Debt can only be transferred from one party to another. It’s like a lump being pushed around under a rug. With no means of final payment, that lump is never put in the trash. Debt is never extinguished.
In fact, the debt must increase, because the interest is constantly accruing. Interest is added to the debt, as it can’t be paid off either. Total debt must grow by at least the interest. Debt actually increases faster than that, because the government craves what now passes for growth.
The rate of debt increase is proportional to the debt itself. It is not a fixed dollar amount, such as $100 billion a year. It is instead a percent of total debt. Mathematics has a term for this type of growth: an exponential function.
Exponential growth is not sustainable, according to credible scientists. ONLY WITH EXTRA WORLDS
Mainstream economists ignore this fact in the hope that that somehow growth can outpace debt, one year a time.
But exponentially rising debt is not sustainable because the capacity to service the debt is finite. Without a means of extinguishing debt, servicing is merely borrowing new money to pay off old debts. This is the equivalent of taking out a home equity loan to get money to pay the mortgage.
The U.S. debt is putting us in danger of economic catastrophe. Like Greece, which found no more buyers for their bonds, the U.S. relies on selling new bonds to pay interest and principal when due. The difference is that the whole world bids on U.S. Treasury bonds, for now. But eventually, market participants will realize that the American debt cannot be paid off.
China? A Wealth Confiscation Shock Wave?
17 Minutes, 20 Slides
In Part II of this two part series John & Gord continue on their around the globe review in assessing what is most likely to blow up first. The problems in China dominates the discussion as does what can only be described as a Wealth Confiscation Shock Wave.
China?
The Shadow Banking which was central to the 2008 Financial Crisis is now orders of magnitude larger in China with even less regulatory oversight.
As a consequence Non Performing Loans (NPL) are now skyrocketing.
Despite attempts by China to bring some control to the Shadow Banking activities it appears to be too little, too late.
Wealth Confiscation Shock Wave?
What Should Individuals Do?
- Monetary Expansion is Currency Debasement
Nothing More Than Wealth Confiscation to Finance Excess Debts
- Macro-Prudential Strategy of Financial Repression
Accelerating Government Wealth Confiscation
- Part 1 - Europe, Japan & Emerging Markets
- Part 2 - China and The Wealth Confiscation Shock Wave
For more detail signup for your ........DEMISE
RIP OFF IS ON
R,I,P, IS RIPE
Saturday, 1 March 2014
THE PUBLIC BEHAVIOR OF MESSIAS THAT TRY TO STOP THE REVOLUTIONARY FORCES OF DEMOGRAPHY POPULATION THEORIES AND DOCTRINES ALWAYS FALL TO IMORAL REALITY
De Officiis (On Duties or On Obligations) is an essay by Marcus
Tullius Cicero divided into three books, in which Cicero expounds his
conception of the best way to live, behave, and observe moral
obligations.
De Officiis was written in October–November 44 BC, in under four weeks. This was Cicero’s last year alive, and he was 62 years of age. Cicero was at this time still active in politics, trying to stop revolutionary forces from taking control of the Roman Republic. Despite his efforts, the republican system failed to revive even upon the assassination of Caesar, and Cicero was himself assassinated shortly thereafter.
The essay was written in the form of a letter to his son with the same name, who studied philosophy in Athens. Judging from its form, it is nonetheless likely that Cicero wrote with a broader audience in mind. The essay was published posthumously.
De Officiis has been characterized as an attempt to define ideals of public behavior.
It criticizes the recently overthrown dictator Julius Caesar in several places, and his dictatorship as a whole.
Although Cicero was influenced by the Academic, Peripatetic, and Stoic schools of Greek philosophy, this work shows the influence of the Stoic philosopher Panaetius. The essay discusses what is honorable (Book I), what is expedient or to one’s advantage (Book II), and what to do when the honorable and expedient conflict (Book III). Cicero says they are the same and that they only appear to be in conflict. In Book III, Cicero expresses his own ideas. Michael Grant tells us that “Cicero himself seems to have regarded this treatise as his spiritual testament and masterpiece.”
Cicero claims that the absence of political rights corrupts moral virtues. Cicero also speaks of a natural law that is said to govern both humans and gods alike.
Cicero urged his son Marcus to follow nature and wisdom, as well as politics, and warned against pleasure and indolence. Cicero’s essay relies heavily on anecdotes, much more than his other works, and is written in a more leisurely and less formal style than his other writings, perhaps because he wrote it hastily. Like the satires of Juvenal, Cicero’s De Officiis refers frequently to current events of his time.
The work’s legacy is profound. Although not a Christian work, St. Ambrose in 390 declared it legitimate for the Church to use (along with everything else Cicero, and the equally popular Roman philosopher Seneca, had written). It became the moral authority during the Middle Ages. Of the Church Fathers, Saint Augustine, St. Jerome and even more so St. Thomas Aquinas, are known to have been familiar with it. Illustrating its importance, some 700 handwritten copies remain extant in libraries around the world dating back to before the invention of the printing press. Only the Latin grammarian Priscian is better attested to with such handwritten copies, with some 900 remaining extant. Following the invention of the printing press, De Officiis was the second book to be printed—second only to the Gutenberg Bible.
Petrarch, the father of humanism and a leader in the revival of Classical learning, championed Cicero. Several of his works build upon the precepts of De officiis. The Catholic humanist, Erasmus, published his own edition in Paris in 1501. His enthusiasm for this moral treatise is expressed in many works. The German humanist, Philip Melanchthon established De officiis in Lutheran humanist schools.
T. W. Baldwin said that “in Shakespeare’s day De Officiis was the pinnacle of moral philosophy”.Sir Thomas Elyot, in his popular Governour (1531), lists three essential texts for bringing up young gentlemen: Plato’s Works, Aristotle’s Ethics, and De Officiis.
In the 17th century it was a standard text at English schools (Westminster and Eton) and universities (Cambridge and Oxford). It was extensively discussed by Grotius and Pufendorf.Hugo Grotius drew heavily on De officiis in his major work, On the Law of War and Peace. It influenced Robert Sanderson and John Locke.
In the 18th century, Voltaire said of De Officiis “No one will ever write anything more wise”.Frederick the Great thought so highly of the book that he asked the scholar Christian Garve to do a new translation of it, even though there had been already two German translations since 1756. Garve’s project resulted in 880 additional pages of commentary.
It continues to be one of the most popular of Cicero’s works because of its style, and because of its depiction of Roman political life under the Republic.
Quotes[edit]
..and brave he surely cannot possibly be that counts pain the supreme evil, nor temperate he that holds pleasure to be the supreme good. (No man can be brave who thinks pain the greatest evil; nor temperate, who considers pleasure the highest good.) (Latin: fortis vero dolorem summum malum iudicans aut temperans voluptatem summum bonum statuens esse certe nullo modo potest) (I, 5)
We are not born, we do not live for ourselves alone; our country, our friends, have a share in us. (We are not born for ourselves alone.) (Latin: non nobis solum nati sumus ortusque nostri partem patria vindicat, partem amici) (I, 22)
Let us remember that justice must be observed even to the lowest. (Latin: Meminerimus autem etiam adversus infimos iustitiam esse servandam) (I, 41)
Let arms yield to the toga, the laurel defer to praise. (Latin: cedant arma togae concedat laurea laudi) (I, 77)
It is the function of justice not to do wrong to one’s fellow-men; of considerateness, not to wound their feelings; and in this the essence of propriety is best seen. (Justice consists in doing no injury to men; decency in giving them no offense.) (Latin: Iustitiae partes sunt non violare homines, verecundiae non offendere, in quo maxime vis perspicitur decori) (I, 99)
Is anyone unaware that Fortune plays a major role in both success and failure? (Latin: Magnam vim esse in fortuna in utramque partem, vel secundas ad res vel adversas, quis ignorat?) (II, 19)
Of evils choose the least. (Latin: Primum, minima de malis.) (III, 102)
Time heals all wounds. (Latin: Diem adimere aegritudinem hominibus.) (I, 30)
De Officiis was written in October–November 44 BC, in under four weeks. This was Cicero’s last year alive, and he was 62 years of age. Cicero was at this time still active in politics, trying to stop revolutionary forces from taking control of the Roman Republic. Despite his efforts, the republican system failed to revive even upon the assassination of Caesar, and Cicero was himself assassinated shortly thereafter.
The essay was written in the form of a letter to his son with the same name, who studied philosophy in Athens. Judging from its form, it is nonetheless likely that Cicero wrote with a broader audience in mind. The essay was published posthumously.
De Officiis has been characterized as an attempt to define ideals of public behavior.
It criticizes the recently overthrown dictator Julius Caesar in several places, and his dictatorship as a whole.
Although Cicero was influenced by the Academic, Peripatetic, and Stoic schools of Greek philosophy, this work shows the influence of the Stoic philosopher Panaetius. The essay discusses what is honorable (Book I), what is expedient or to one’s advantage (Book II), and what to do when the honorable and expedient conflict (Book III). Cicero says they are the same and that they only appear to be in conflict. In Book III, Cicero expresses his own ideas. Michael Grant tells us that “Cicero himself seems to have regarded this treatise as his spiritual testament and masterpiece.”
Cicero claims that the absence of political rights corrupts moral virtues. Cicero also speaks of a natural law that is said to govern both humans and gods alike.
Cicero urged his son Marcus to follow nature and wisdom, as well as politics, and warned against pleasure and indolence. Cicero’s essay relies heavily on anecdotes, much more than his other works, and is written in a more leisurely and less formal style than his other writings, perhaps because he wrote it hastily. Like the satires of Juvenal, Cicero’s De Officiis refers frequently to current events of his time.
The work’s legacy is profound. Although not a Christian work, St. Ambrose in 390 declared it legitimate for the Church to use (along with everything else Cicero, and the equally popular Roman philosopher Seneca, had written). It became the moral authority during the Middle Ages. Of the Church Fathers, Saint Augustine, St. Jerome and even more so St. Thomas Aquinas, are known to have been familiar with it. Illustrating its importance, some 700 handwritten copies remain extant in libraries around the world dating back to before the invention of the printing press. Only the Latin grammarian Priscian is better attested to with such handwritten copies, with some 900 remaining extant. Following the invention of the printing press, De Officiis was the second book to be printed—second only to the Gutenberg Bible.
Petrarch, the father of humanism and a leader in the revival of Classical learning, championed Cicero. Several of his works build upon the precepts of De officiis. The Catholic humanist, Erasmus, published his own edition in Paris in 1501. His enthusiasm for this moral treatise is expressed in many works. The German humanist, Philip Melanchthon established De officiis in Lutheran humanist schools.
T. W. Baldwin said that “in Shakespeare’s day De Officiis was the pinnacle of moral philosophy”.Sir Thomas Elyot, in his popular Governour (1531), lists three essential texts for bringing up young gentlemen: Plato’s Works, Aristotle’s Ethics, and De Officiis.
In the 17th century it was a standard text at English schools (Westminster and Eton) and universities (Cambridge and Oxford). It was extensively discussed by Grotius and Pufendorf.Hugo Grotius drew heavily on De officiis in his major work, On the Law of War and Peace. It influenced Robert Sanderson and John Locke.
In the 18th century, Voltaire said of De Officiis “No one will ever write anything more wise”.Frederick the Great thought so highly of the book that he asked the scholar Christian Garve to do a new translation of it, even though there had been already two German translations since 1756. Garve’s project resulted in 880 additional pages of commentary.
It continues to be one of the most popular of Cicero’s works because of its style, and because of its depiction of Roman political life under the Republic.
Quotes[edit]
..and brave he surely cannot possibly be that counts pain the supreme evil, nor temperate he that holds pleasure to be the supreme good. (No man can be brave who thinks pain the greatest evil; nor temperate, who considers pleasure the highest good.) (Latin: fortis vero dolorem summum malum iudicans aut temperans voluptatem summum bonum statuens esse certe nullo modo potest) (I, 5)
We are not born, we do not live for ourselves alone; our country, our friends, have a share in us. (We are not born for ourselves alone.) (Latin: non nobis solum nati sumus ortusque nostri partem patria vindicat, partem amici) (I, 22)
Let us remember that justice must be observed even to the lowest. (Latin: Meminerimus autem etiam adversus infimos iustitiam esse servandam) (I, 41)
Let arms yield to the toga, the laurel defer to praise. (Latin: cedant arma togae concedat laurea laudi) (I, 77)
It is the function of justice not to do wrong to one’s fellow-men; of considerateness, not to wound their feelings; and in this the essence of propriety is best seen. (Justice consists in doing no injury to men; decency in giving them no offense.) (Latin: Iustitiae partes sunt non violare homines, verecundiae non offendere, in quo maxime vis perspicitur decori) (I, 99)
Is anyone unaware that Fortune plays a major role in both success and failure? (Latin: Magnam vim esse in fortuna in utramque partem, vel secundas ad res vel adversas, quis ignorat?) (II, 19)
Of evils choose the least. (Latin: Primum, minima de malis.) (III, 102)
Time heals all wounds. (Latin: Diem adimere aegritudinem hominibus.) (I, 30)
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