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- The following quotes are taken from "The Death of Western Art" by Kenneth Lloyd Anderson, which appeared in : Instauration Vol. 24, No. 6, May 1999, p. 6-8 viewable at http://www.vanguardnewsnetwork.com/v1/2004b/InstaurationWesternArt.htm and http://www.instaurationonline.com/pdf-files/Instauration-1999-May.pdfIt's equally worthwhile to read the whole article."In The End of Art (Princeton Press, 1997) art historian Arthur Danto really means the end of Western Art.
There is definitely a parallel between accepting virtually anything as art and the interracial, international egalitarian acceptance of all races and all people. A world without borders parallels art with no restrictions and no narrative history."[...]"Six centuries of Western art have come to an end, apparently to be followed by the end of Western man. What Danto calls the "post-historical" period will be followed by post-white man, since the narrative history of Western Art was essentially narrated and created by white men."[...]"The affirmation of white culture in art ended with WWII. Internationalism and interracialism conquered nationalism. The concept of "no borders" was increasingly reflected in the artistic concepts of unreality and nihilism."[...]"Greenberg took all the power out of art by insisting that pure art must exist without relating to anything other than itself, with no message other than its own flat objectivity. When art is not perceived as meaningful or enhancing, it is difficult to affirm and easy to reject. Art has been used to affirm the power of religion, nation and race for centuries.[...]
Greenberg's "pure art," which insists that art is "impure" if it contains an admixture of any medium other than itself, is not art. It takes the sociobiological base away from art, like cutting the roots away from a tree, leaving only a dead trunk."[...]"The absurdity makes sense only in sociobiological terms, only as Greenberg's will to power as manifested by his determination to destroy all the basic elements of Western art. It is perhaps pertinent to mention that Jewish and Islamic tradition prohibits the graven image. Greenberg comes from this tradition."[...]"The "tyranny of taste," which many modern critics complain about, is often sociobiologically an objection to the art of another's race. One race's feeling and form cannot be foisted upon another race without arousing the feeling of "tyranny." Critics who objected to Western artistic tastes were frequently not of Anglo-Saxon, Protestant or even Christian heritage.
What Greenberg was seeking to "purify" was precisely the elements in art which Western artists had used for hundreds of years.
Plato knew that art is a tool of power, when it is not corrupted by aesthetics. But deeper than power (even Nietzsche did not want to go deeper than power) is the purpose for power, which has been increasingly elaborated upon by modern sociobiology and evolutionary psychology, namely, the reproductive drive of the genes for success. Art is not as much a tool of "power," as a tool of the biological needs of the race. The history of art shows that the affirmation of the sacred -- those things which each race holds of divine provenance -- has been the formula behind the greatest works of art.
Danto's big philosophical question concerning the difference between art works and real objects -- a question which he thinks ended the history of art -- is not as big a questions as he thinks. It is reminiscent of the silly arguments about how many angels could dance on the head of a pin. There are more important issues to spend one's time on than thinking about ways to regard art, but many are now taboo. Modern thinkers have not been allowed to examine the biological base of social behavior, which includes artistic creativity. Here is where the real thinking on art should be directed. Evolutionary psychology is beginning to develop in this field of study, but it is very tentative and still politically correct.
What did Western Art ever do to people like Greenberg and Danto to make them so violently anarchistic? It was the will to power of a group of people who did not conform and did not want to conform to Western art tradition. They wanted to blow it up -- and proceeded to do so."[...]"The exciting thing about a racial preservationist movement in art is that it can revive sacred art, which has been buried by the profane art of the modern and postmodern world.
Ellen Dissanayake's book on the biological origin of art (Homo Aestheticus, 1995, University of Washington Press) suggests that traditional art is concerned with "making special" those things which are considered important, such as birth, puberty, marriage and death.
Modern art does not make special the traditionally important aspects of life, perhaps because survival is far easier now and one doesn't need to bond people through art for survival's sake. Unimportant things are "made special" by the commonness and vulgarity of Pop Art subjects.
Reviving or saving a declining or dying race and culture is an exciting cause, perfectly designed for "making special" what is traditionally important -- the affirmation of the sacred in art. This has the potential for creating great art."Van: G. van der Heide
Verzonden: woensdag 19 maart 2014 17:43
Aan: evola_as_he_is@yahoogroups.comThese are some of the images featured in the book with the same title:
http://www.debooks4u.com/art-and-race-rare-german-racial-degenerate-art-book-by-paul-schultze-naumburg-p-679.html
From: g.vdheide@...
To: evola_as_he_is@yahoogroups.com
Date: Sat, 15 Feb 2014 21:59:11 +0100
Subject: RE: [evola_as_he_is] Re: Image and video manipulation in the occult war
Art and Race
It is a matter of daily observation that works of art are subject to judgments differing from one another to such an extent, indeed contradicting each other so thoroughly, that one would scarcely believe such an emotional divergence possible. The customary explanation, that tastes simply do not agree, is hardly satisfying. For the emotional orientation from which the artistic judgment derives cannot be purely accidental, falling now this way, now that, but must have as its basis a regularity that can be exposed and recognized, at least in broad terms. Should it be possible to prove that every artistic judgment is at least in part bound to race, then we will have made a good start on overcoming the torment of apparently unfounded and therefore incomprehensible contradictions.To this end, it will be initially demonstrated how the relation between the physicality of the artist and his work is one of inextricable dependence, and how impossible it is for him to surpass the conditions of his own corporeality. A recognition, however, of this close relation simultaneously establishes the contrary procedure, which allows us to draw inferences from the artwork (or the judgment of such) to the artist (or the one making the judgment). Thus is it possible to gain information about the racial basis of the population not only from works of the past; rather in regard to the present, too, it is possible to arrive at interpretations of artistic products which explain certain things that would otherwise remain enigmatic.
My own observations of this sort have their beginnings nearly thirty years ago. By changing my place of residence and settling in the countryside, I became subject to a series of perceptions explainable by noting that a certain type of behavior, certain judgments and capacities, must somehow be tied to the specific population groupings. The groups were clearly distinct from one another in physical appearance, though they occupied more or less the same geographical location. Little of ethnology was known at that time so I could be guided only by that which clearly and unmistakably appeared to my own eyes: that there were two different kinds of people living there, which I identified according to the historical origins of the locality as the Sorbs (Wends) and the Franks. The former were the original inhabitants of the area and were subordinated by the Franks, who pressed in upon them from the south and the west. This process of colonization was well established everywhere. I was only a little astonished that the physical and mental characteristics of these two populations, despite a thousand years of living together, had been maintained to such an extent that they continue to this day to be clearly distinct. Having found my investigation of the particularities of each of these two groups to be extraordinarily instructive, I turned my attention to ethnology, the development of which was being powerfully stimulated at the time by modern biology.
My fascination with ethnological studies has stayed with me. It became truly fruitful, however, only as I supplemented it with the doctrine of heredity, without which these observations would lack a proper context. From a phenomenon so clearly observed and understood in context, there then developed the designation of the homo alpinus and the homo nordicus, the representatives of which confronted me as Wends and Franks. Numerous measurements demonstrated to my satisfaction that, at least in regard to predominant type, it remains possible today to distinguish those with rounded from those with elongated heads, even if considerable intermixing has substantially effaced the distinction. (As, in general, the length-versus-breadth index cannot legitimately claim the importance still commonly attributed to it. It is certainly one of the many indications of race, but not the indication.) It is of course not without aesthetic significance that the narrow face of the northern type corresponds to the elongated skull, as likewise the alpine habitat harmonizes with the broad skull.
Racial interpretations became so familiar to me over time that I could not avoid relating them to my work as a specialist. The original plan, however, of devoting a chapter of a new edition of my Cultural Investigations (1922) to these racial observations had to be abandoned, since the topic had come to exceed by far the range of a single chapter. A separate volume would not have fit into the structure of that work, which was complete in itself, and thus I was happy to accept the proposal of the Lehmanns Verlag and have it appear independently as a book.
For it to be useful by itself, it was necessary to supply it with a rather short introduction to the central problems of ethnology and the law of heredity, as well as the basic features of racial hygiene. Perhaps those already familiar with these doctrines will nevertheless be interested in the treatment of the relevant questions from the point of view of art, while taking into account that one cannot assume even in educated circles a knowledge of the basic doctrines.
To read the full text of Paul Schultze-Naumburg's "Art and Race" see http://germanhistorydocs.ghi-dc.org/sub_document.cfm?document_id=3907
From: g.vdheide@...
To: evola_as_he_is@yahoogroups.com
Date: Tue, 8 Oct 2013 18:47:37 +0200
Subject: RE: [evola_as_he_is] Re: Image and video manipulation in the occult war
H. de Man's "Massification and Cultural Decline", published in 1951 in Switzerland while in political exile, at first caught our attention because of an essay on the decline in the arts. While having only read parts of it, it appears to be an atypical book: inevitably Marxist in it's inspiration and suffering from an evolutionist bias it touches upon a several basic points related to mass psychology, infrahumanity and the pacification of the public through science and mass media (see for example a chapter called "The Mass mind").
When we read in the text added below that "[...] de Man cautioned historians not to prophesy in terms of grand theories of history but to rely in their projections for the future on the analysis of large-scale forces beyond human control.", this is basically not far removed from J. Evola's views on the occult war, for instance. But obviously such observations are at the service of a different agenda in the case of de Man.
The French and German translation can be read online (whereas the Dutch original text is not available):
http://classiques.uqac.ca/classiques/de_man_henri/ere_des_masses/ere_des_masses.html
http://www.scribd.com/doc/161324488/Hendrik-de-Man-Vermassung-Und-Kulturverfall
-Addendum-
An ideological path to postmodernity: Hendrik de Man and Bertrand de Jouvenel
Two representatives of the disillusioned political Left, Hendrik de Man and Bertrand (Baron) de Jouvenel (des Ursins), produced postmodernist reflections on their age in political exile. In their works featured prominently a profound disappointment with those elements of modernity that formerly had been sources of hope – the masses, the industrial economy geared to mass production and the welfare state. These elements turned progress away from its own expected goal.
While de Man and Jouvenel expected modernization to produce a posthistoric state of inertia, they like other postmodernist rejected any linkage of their diagnoses to the similar end stages found in decadence theories. In Hendrik de Man's 'Vermassung und Kulturverfall' (1951), the cyclical historical theories of Oswald Spengler and Toynbee were seen as improper generalizations from temporary national moods: Spengler from the German bitterness about the defeat in 1918 and Toynbee from the nostalgia for a vanishing empire.
Hendrik de Man
A disillusioned de Man cautioned historians not to prophesy in terms of grand theories of history but to rely in their projections for the future on the analysis of large-scale forces beyond humancontrol. From such a critical analysis, de Man concluded that these forces worked to create not Condorcet's empire of virtue but a postmodernity he called posthistory. The key to understanding the unexpected developments was the ironic twist of history that made very forces in which modern hopes were invested – individualism, mechanization, and democracy – stifle gradually all change and innovation. The major victim of progress would be progress itself.
The masses the intended beneficiaries of progress, were not willing, but only unwitting agents of the development toward the static posthistoric state. They yielded to the power of the machine that proletarized production, and they were coopted by a pleasure-rich but in the end destructive commodity system. Thus, the triumph of the masses came to have a perfect fit with the entropic posthistory. In the latter, 'Kultur' (here art, literature, and philosophy, all in the sense of high culture as civilizing agent) was deprived of its dynamic principle: the search for truth and beauty where results were judged according to accepted standards of achievement. In the posthistoric postmodernity, all aspects of 'Kultur' became mere tools for the psychological mastery of life.
As progress proceeded, the agents of change weakened. The emerging society favored a life in which continuity marked by sameness prevailed. In turn, the ideal of uniformity, the hallmark of mass production, produced an art and architecture devoid of any connections with regions, communities, or any other existential unit. Artists and writers turned into experimenters in self-expression who were incapable of creating a style that represented more than a short-lived fashion. Art and literature became mere technical enterprises.
History ended when the highest human achievements, the machine and the mechanization of production, turned against their creator. They deprived human beings of their unique human qualities, limited their consumption to standardized articles, destroyed the sense of workmanship, and leveled all differences past life has created. Modernism's lofty ideals and its actual results stood in stark contrast to each other. Postmodernity did not turn the modern version of utopia into reality but yielded a life of existential boredom triggered by a feeling of emptiness. Worse, human ingenuity had shaped a situation without escape. Even the communication revolution, hailed by so many for its liberating influence, contributed to the static state. The overabundance of stimuli resulted in an ennui that brought about the need for even stronger stimuli to gain attention in the cacophonous world. That overstimulation and the attending ever-shorter attention span deadened in the masses all reflection and fostered pure superficiality. The masses, once the hoped-for agents and intended beneficiaries of the emancipatory rationalization process, instead experienced a primitivization and new infantilism. Unfit to be agents of change they became perfect inhabitants of the posthistoric static order. History itself would end as present and future would be forever the same.
From Breisach, E. (2007). 'On the Future of History: The Postmodernist Challenge and Its Aftermath', Chigago: University of Chicago Press, 44-46. (http://books.google.be/books?id=8g9SKszmW0sC&printsec=frontcover&dq=On+the+Future+of+History:+The+Postmodernist+Challenge+and+Its+Aftermath&hl=nl&sa=X&ei=Q_BTUsv0OqSW0AWZgoHgCQ&ved=0CDEQ6AEwAA#v=onepage&q&f=false)
To: evola_as_he_is@yahoogroups.com
From: g.vdheide@...
Date: Sun, 18 Aug 2013 00:35:27 +0200
Subject: RE: [evola_as_he_is] Re: Image and video manipulation in the occult war
In one of the previous messages mention is made of the catalogue of the "Entartete Kunst" exhibition held in München in 1937, of which a text version is available here: http://www.netzplan.info/download-area/entart.pdf.
In retrospect this is a highly interesting document, which should be read as it is, because ultimately the notion of "degenerate art" predates the Third Reich. The most well-known theorist of degeneration in the arts was in fact the Zionist leader Max Nordau with his work "Entartung" (http://archive.org/details/entartungbillig00nordgoog).
Curiously enough, the München exhibition had been organised in a great hurry. It's easy to see why, taking into account the social and political conditions at the time. The most justified criticism of German art of this period seems to be that at its worst it promoted a "petty-bourgeois art". Again, this subject has been discussed most extensively in "Cavalcare la tigre", http://forum-europae.com/art-f32/topic102.html#p241.
Still there's the opportunity to consider the works of the individual artists. For example, in the yearbooks of the Grosse Deutsche Kunstausstellung (+100mb files):
Grosse Deutsche Kunstausstellung 1937 - Offizieller Ausstellungskatalog (261 S., Scan, Fraktur).pdf
Grosse Deutsche Kunstausstellung 1938 - Offizieller Ausstellungskatalog (225 S., Scan, Fraktur).pdf
Grosse Deutsche Kunstausstellung 1939 - Offizieller Ausstellungskatalog (223 S., Scan, Fraktur).pdf
Grosse Deutsche Kunstausstellung 1940 - Offizieller Ausstellungskatalog (237 S., Scan, Fraktur).pdf
Grosse Deutsche Kunstausstellung 1941 - Offizieller Ausstellungskatalog (243 S., Scan).pdf
Grosse Deutsche Kunstausstellung 1942 - Offizieller Ausstellungskatalog (224 S., Scan).pdf
Grosse Deutsche Kunstausstellung 1943 - Offizieller Ausstellungskatalog (205 S., Scan).pdf
Grosse Deutsche Kunstausstellung 1944 - Offizieller Ausstellungskatalog (207 S., Scan).pdf
Video presentations that are available of these same documents: http://www.youtube.com/playlist?list=PL6D137770A6136AF9
http://www.thepaganfront.com/brangolf/gallgerm.html is another helpful overview of works. http://galleria.thule-italia.com/ encompasses a broader range of artists.
"The questionable nature art" by E. Bobrinskaya, http://xz.gif.ru/numbers/moscow-art-magazine/the-questionable-nature-of-art/, - not without success - expands upon the position taken by J. Evola in the aforementioned text.
However, it can not hurt to quote J. Evola's "Sintesi":
"Su di un piano più vasto, si può, se mai, esser più d'accordo, nei riguardi di non aderire all'importanza esagerata e anormale, che il mondo moderno accorda alle arti e alle lettere, a tutto ciò che è estetica e, si può dire, "civiltà afro-ditica" contemporanea. Di contro a ciò, un certo carattere barbarico e iconoclasta va concepito come un salutare reattivo per ricondurre all'equilibrio e per riaffermare valori ario-ro-mani. È, in fondo, la nostra più antica tradizione: si ricordi il disprezzo nutrito dalla prima romanità aria verso il mondo ellenico delle lettere e delle arti, considerato catonianamente come ammollimento e corruzione; si ricordi, che la caratteristica della religione romana fu l'avversione per la mitologia estetizzata e il rilievo dato alla pura, nuda azione rituale così come all'elemento etico e guerriero." (http://it.scribd.com/doc/76595853/Julius-Evola-Sintesi-di-dottrina-della-razza)
Or in the German translation:
"Demgegenüber kann eine gewisse barbarische und bilderstürmerische Haltung sich als heilsames Reagens auswirken, um zum Gleichgewicht zu führen und arisch-römische Werte wieder zur Geltung zu bringen. Dies ist im Grunde unsere älteste Tradition: man erinnere sich der vom arischen Frührömertum genährten Verachtung gegenüber der hellenischen Welt von Kunst und Literatur, die im katonischen Geist als Verfall und Verweichlichung angesehen wurde. Man erinnere sich weiter daran, daß die alte römische Religion durch die Abneigung gegen die ästhetisierende Mythologie und durch die Betonung der reinen, nackten rituellen Handlung wie auch des ethischen, kriegerischen Elementes gekennzeichnet war." (http://www.velesova-sloboda.org/misc/evola-grundrisse-der-faschistischen-rassenlehre.html)
To: evola_as_he_is@yahoogroups.com
From: evola_as_he_is@...
Date: Tue, 26 Mar 2013 16:41:44 +0000
Subject: [evola_as_he_is] Re: Image and video manipulation in the occult war
There was a program with three guests on a confidential French radio station a few months ago about Globalism. One of those guests was a French essayist who has written a few books about this topic as well as about the related issue of `minorities', one of those amnesic Christian who criticise the `Declaration of Man and the Citizen' because of its cosmopolitan and Communistic outlook, when many Church fathers considered themselves as "citizens of the world" and launched unprecedented attacks against private property. He had been describing the mechanism of Globalism for about half an hour, during which his Christian faith and perspective, as is the case, after some time, whenever he delivers a speech or he gives an interview, was becoming more and more evident (in a nutshell, Judaism is essentially a Globalist movement ; hopefully, Christianity came, and put a stop to the Jews' hegemonic ambitions ; sadly, the Church went South at some point, from which these, no longer checked, could be assuaged fully and unconditionally), when one of his interlocutors, who had not had the chance to say a word until he was given the floor by the host, ingratiatingly pointed out that Christianity was the extension and the fulfilment of Judaism. This statement did not leave the amnesic Christian speechless, who, three or four sentences later, had already managed to duck up the issue. His contradictor turned out to be a French ecclesiastic.
P. Hillard, since it is the name of this amnesic Christian, for whom, obviously, "anti-Semitism must be fought", has however two qualities. Only one of these is closely linked to the issue of the assessment we have made of Dugin's role, in that Dugin once claimed to be "the new [Putin] government's `shadow counseillor'" (E. W. Clowes, Rt-Russia on the Edge Z, p. 46) : his documented contention that Russia, which various European anti-Globalist splinter groups have been selling to their audience as a potential threat to the United-States since the day Putin was hoist into the Kremlin, is just as involved as the US in the establishment of a world administration - of course, he does not mention that both countries are Jewish-led. To one of the believers in the `sacred mission' of `Mother Russia and whose faith's most rational foundation is that "Putin is a baptised Orthodox", he pointed out in the following interview (http://www.youtube.com/watch?v=Jzmtbef-SD4): " There are Russian satellites over the United States, and, more precisely, over the Pentagone, they took pictures of it on the 9/11/2011. Why don't they make these photos public ? … Why don't they do it ?"
>
(Message over 64 KB, truncated)
> Concerning 9/11, to my knowledge, the best documentary existing is "Missing Links" which is well documented and shows the implication of jews in the 9/11 attacks. Moreover, it doesn't fall in the antizionist trap by stating that the responsible for this attack is the "[international] jewish mafia" and not the "zionists".
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> It can be found here: http://www.911missinglinks.com/watch-movie/
>
> Bellow videos, you can find a text appending what I have written about the infiltrators.
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>
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> As we are dealing with fakes and videos and, if you do not want to make an exegesis of revisionists' work about the WWII - the first event that, on the one hand, gave rise to the massive creation of fake images (by the "allies") which were mostly debunked by revisionists (2). And, on the other hand, to the fact that some genuine pictures are still used to represent what they don't represent, like those of Belgen Belsen present in history textbooks (like Nathan's ones (3)) as showing Auschwitz -, you can watch the documentaries of Vincent Reynouard (4) - who, with Robert Faurisson, is the best of French revisionism about the Second World War - at the following addresses:
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> http://www.dailymotion.com/video/xss4k7
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> http://www.dailymotion.com/video/xss1sx
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> http://www.trilulilu.ro/profil/thesisgrounded/fisiere/video
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> http://www.youtube.com/user/SansConcessionTV
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> http://www.youtube.com/user/thesesinterdites
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> http://phdnm.org/
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> http://www.youtube.com/watch?v=TJ57sepnlUw
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> Some videos have been deleted and can't be anymore found on the internet.
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> We can learn, among other things, that Adolf Hitler did everything he could to prevent the Second World War while the "allies" did everything to trigger it. The French president and his accomplices declared war in violation of French Constitution, then put the Marshal Petain, lack of a better, on the front of the stage after the crushing defeat of France they caused; then hid in England, the USA and some other countries, waiting and hoping the defeat of the Third Reich. After that defeat, they came back, welcomed as heroes by the degenerate populace, and accused, in a typical jewish cynicism, the Marshal Petain of being a traitor and the cause of the French defeat and occupation.
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> On jewish involvement in the outbreak of the First World War, the administrator said that Léon de Poncins, Emmanuel Malynski and Jüri Lina wrote relevant books on the subject (5).
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>
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> Not to mention 1789 (6) and 1917 (7), the whole history has been the "theater" of an Asian occult war (8) against the White peoples where finance has always played a crucial role. About ancient events, the administrator of this forum already gave some great books, like "The Babylonian woe". Julius Evola wrote an essay about the ancient occult war named "Rome and the "Sibylline books"" published in his book "Explorations. Men and problems" which deals with the adverse effects of the Sibylline oracles for Rome. In this essay we learn that the first ones were given to the Semitic tyrant Tarquin the Proud. It is interesting to note that Livy, in the first book of his "History of Rome", described briefly how one of his ancestors, Tarquin the "Elder" (sic), became the first Semite king of Rome. From the beginning of his arrival in Rome, he acted behind the scenes, "occultly", to become king; creating a network of relationships and circumventing people; acting and speaking to please the populace, as the Democrats do. It is natural for a Semite to act this way. Natural as it was for judeo-christians, according to several Roman authors whose Celsus, to meet illegally in order to conspire against Rome. An Asian custom that has been perpetuated to the present day, by, among others, Jesuits and freemasonry (9), and more recently all the secret societies which appeared in the demogynocratic (10) West. It is wise to note that this mentality, inherent to the feminine subraces, is derivated from the practices of Asian gynocratic mystery religions.
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> It is therefore not surprising that the asianized and feminized Europe is so corrupted because Asian societies are based on trickery. Sun Tzu has become a model.
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>
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> Falsification of images (11) were developed from the Middle Ages to hide racial origins of many members of the alleged European aristocracy (12), racial origins which explain well that they made everything to spread judeo-christianity and to destroy Indo-European civilizations and exterminate Aryan race.
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> There are several ways to make visual manipulations. The most vicious is to use the subliminal one. This website http://www.lesubliminal.fr/ deals with the topic. By browsing it you will see that the Walt Disney's cartoons are tackled and contain some subliminal processes. Walt Disney was a freemason and so, in addition and without surprise, one of his famous cartoons, "Pinocchio" (whose story was written by the freemason Carlo Lorenzini), was debunked as containing a Gnostic teaching and some judeo-christian allusions (13). After his death his production was bought by jews to make miscegenation propaganda (14).
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> Cartoons are from comics and the comic industry is currently jewish. Jews have started to take control of this art during "the great depression" (15) and one of their most known superheroes (superheroes can be seen as the way that Jews found to replace the Indo-European heroes) is "Captain America" which originally struggled against the Third Reich. Then, transposed in the Asian world (Japan) comics gave birth to mangas.
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> To take a more recent example of manipulation -which doesn't use a subliminal method - by media of images, the populace believed to the grotesque photomontage of Bin Laden showed as a proof of his death. That's probably what permitted Barack Obama to win the elections. On 25 members of the team which has allegedly killed Bin Laden, 22 died. Jews know how to reward their slaves.
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> More and more images are used to disseminate the "gender theory" and this "theory" was invented and promoted 90% by Jewish lesbians.
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> http://www.dailymotion.com/video/xrjif9_la-theorie-du-genre-enfin-expliquee_tec
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> About jewish "art", you can see "Entartete Kunst".
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> http://archive.org/details/Kaiser-Fritz-Fuehrer-durch-die-Ausstellung-Entartete-Kunst-2
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>
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> About television, one of the main ways that the enemies of the White race use to stupefy the populace, it is important to know that its brightness hyper-activates feelings and emotions (this is also valid for cinema's and computer's screens) and thus facilitates their propaganda work.
>
> Jews (16) use movies (17), television series (18), advertisements (19), programs (20), etc. not only against Whites themselves but also to caricature, soil and falsify their history, civilizations, gods, heroes, mythology, symbols, values, principles and view of the world. Thus they used a nigger to represent Heimdall in the movie "Thor".
>
> Modern Jewish propaganda was made possible by the gynodemocratization, the applied Asian sciences, the degeneration of the populace and the feminization of the society. Acting is one of the keys of jewish propaganda and its development has been the result of feminization of European White societies. Thus, the first occurrence of acting (acting which has its roots in theater and which is stranger to the virile Aryan spirit) in White societies was in the decadent Greece where it developed due to the semitization and feminization (21).
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> About Steven Spielberg's propaganda, see "The Last Days of the Big Lie".
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> http://www.youtube.com/watch?v=F7tHB8tD34s
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> Sportism appeared in degenerate jewish England Jewish and as noted by René Guénon in "The crisis of the modern world" is to consider sport as a value and to put above all the individual who has developed as much as possible his physical abilities, which corresponds to the involution that the body is greater than soul and soul than spirit. Sport is no longer a natural activity to build a healthy and strong body as it was in the Indo-European societies (like Sparta) but simply a hedonistic business used in addition as a propaganda tool against Whites. Jewish media show by various processes as much as possible non-whites as superior sporting and physically than Whites when in fact it is not.
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> Meanwhile Whites sit to watch the propaganda on their television or computer screens and do not do sport, preferring to watch football, the new opium of the people and a new internationalist and popular religion in the West with Mohammedanism and shoahtism.
>
> About pornography, see: http://www.jewwatch.com/jew-pornography-archive.html
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> http://www.jewwatch.com/jew-pornography-cohen.html
>
> http://www.heretical.com/miscellx/jewporn.html
>
> http://www.nogw.com/download2/%5E8_j_dom_porn.pdf
>
> http://just-another-inside-job.blogspot.fr/2004/05/jewish-dominance-in-prostitution.html
>
> http://www.davidduke.com/?p=1811
>
> http://majorityrights.com/weblog/comments/jewish_porn_christian_virtue_pagan_love_european_nature/l
>
> http://www.stormfront.org/forum/t665169/
>
> http://en.wikipedia.org/wiki/Marc_Dorcel
>
> http://vnnforum.com/showthread.php?t=35273
>
>
>
> It's important to understand why the propaganda of guiltiness (when it's not simply xenophilia and masochism (22)) you describe and whose goal is racketeering and immigration is efficient against "Whites". This propaganda efficiency is due to the feminization of the White populace and that feminization is linked to a certain extent to its miscegenation (23) and judeo-christianization (judeo-christianization and miscegenation are inextricable phenomena) which started in early antiquity and to the proliferation of Alpines and Slavics (24).
>
> "Humanitarian" organizations against "world hunger, poverty, etc." want to feed non-Whites to make them reproduce and proliferate as much as possible, so they are more and more to emigrate in the West.
>
>
>
> Not to mention the jewish mafia scams such as carbon taxes, the phantasmagorical global warming also seems to be a pretext for chemtrails (as a global cooler), chemtrails which have officially been confirmed to exist by some german scientists (25) and which contain toxic products.
>
> The "global warming" propaganda can also be explained by the fact that jews want to put in place a climatic immigration (26).
>
>
>
> There are more and more (jewish) anti-White propaganda being displayed on (the jewish owned) TV and more generally in mass media and advertising. These two websites show several.
>
> http://www.antiwhitemedia.com/
>
> http://diversitypropaganda.blogspot.fr/
>
>
>
> Gynocratics advertisements showing the White man subjected to the weaker sex are not left behind, all this showing the state of feminization of the West.
>
> http://img23.imageshack.us/img23/2203/winteropaques7f60f8094f.jpg
>
> http://imageshack.us/photo/my-images/248/dolcei.jpg/
>
> http://img248.imageshack.us/img248/2886/96430717.jpg
>
> http://img33.imageshack.us/img33/5804/14869861.jpg
>
> http://img542.imageshack.us/img542/1596/cinemaperfumeforwomenby.jpg
>
> http://img515.imageshack.us/img515/2528/dolcegabbanawinter20074.jpg
>
> http://img705.imageshack.us/img705/866/menfollowawomamcrativea.jpg
>
> http://img836.imageshack.us/img836/6112/mossr.jpg
>
> http://img69.imageshack.us/img69/2342/vh021.jpg
>
> http://img594.imageshack.us/img594/9523/voodoohosierycampaign05.jpg
>
>
>
> After having destroyed and feminized the White man in his spirit and his soul (see the integrality of this forum's messages for explanations) Asians are now physically destroying and feminizing him through applied Asian science.
>
> By food:
>
> -Toxic (palm oil, [refined] sugar (27), [refined] salt (28), etc.).
>
> -Productivist farming, growth hormones, vaccinations, alimentation, etc. used on animals (29).
>
> -Pesticides (like "round up").
>
> - Additives (glutamate [which was originally used by Chinese], fluorine, aspartame [developed by the jewish company Monsanto (30)], heavy metals (http://www.youtube.com/watch?v=V265pGgsBnM), etc.).
>
> -GMO (Monsanto has a leadership role in this area).
>
> -Pollution (aluminium, phthalates, bisphenol A, etc.).
>
> -Etc.
>
> By water:
>
> -Heavy metals.
>
> -Hormones from birth control pills (invented by the jews Carl Djerassi and George Rosenkranz and the mongrel Luis Miramontes) that women take.
>
> -Fluoridation of water (31). Jews are known to be wells poisoners.
>
> -Etc.
>
> By Asian medicine (32).
>
> By drugs in all forms (33).
>
> By radiations, nanoparticles, nanotechnologies, electronics (containing many toxic) and chemical pollution.
>
> By general pollution (34).
>
> Etc.
>
> Everything is now poisoned and feminizing and this graphic showing the evolution of the average sperm concentration in industrialized countries is therefore not surprising: http://upload.wikimedia.org/wikipedia/commons/7/7f/Sperme_spermatogen%C3%A8se_d%C3%A9l%C3%A9tionFertility2ComonsFL2.jpg
>
>
>
> This occult war is becoming more and more visible and "physical" as Asians and feminine subraces are finalizing their extermination of what can remain of the virile Aryan race, which, regarding jews -the antirace (35)-, corroborates the assertion of "The Protocols of the Elders of Zion" (36) that they will show themselves as they are when they will feel that their time approach.
>
>
>
> (1) http://reasonradionetwork.com/20110131/the-heretics-hour-disinformation-on-the-internet-part-one
>
> http://reasonradionetwork.com/20110207/the-heretics-hour-disinformation-on-the-internet-part-two
>
> http://web.archive.org/web/20120528163454/http://alexjonesexposed.wordpress.com/
>
> http://www.jewishproblem.com/category/alex-jones/
>
> http://www.stormfront.org/forum/t833152/
>
>
>
> (2) http://www.stormfront.org/forum/t596391/
>
>
>
> (3) A publishing house founded by the jew Fernand Cahen during the promulgation of the "Ferry's laws" of the jewish freemason Jules Ferry, to serve as a producer of Republican propaganda textbooks.
>
>
>
> (4) This revisionist on WWII is spiritually Semitic and mentally disturbed, so, although his revisionist work is valuable, I advise you not to listen his opinion on the "doctrinal" and "ideological" content of national-socialism. Trying to "reconcile" (to stitch together) catholicism with national-socialism (by ingeniously and subtly injecting the semitic "social doctrine" of the church in national-socialism) and Third Reich dignitaries with high hierarchy of the Catholic Church, not understanding that national-socialism was primarily (partially) an Aryan and virile view of the World and judeo-christianity - and later Catholicism which has incorporated some elements of Indo-European "Heathenisms" and civilization by skewing and caricaturing them - an Asian and feminine one.
>
> Not understanding that "My Struggle" and "The myth of the twentieth century" (the first is banned from sale in some countries, including recently the very judeo-christian Russia, the second was put in the "Index librorum prohibitorum" by the catholic church) are largely derived from a warrior and virile/aryan spirit, even if they contain some feminine and non-aryan points like, regarding the second, Julius Evola explained in his book called "Political essays", while the New Testament - and more generally the Bible, the most sold, distributed, listened, translated and read book of all time, which can be found in every hotel room of the United State of Israel - is exposing a feminine moralistic view of the world of insanity and decadence.
>
> Not understanding that "My Struggle" was falsely accused of being a "Bible of hate" (http://www.hitler-library.org/Mein-Kampf-And-The-Present-War-AP-MAYVILLE.pdf) by judeo-yankee's propaganda (among others) while every mass media falsely claim that Abrahamisms and their texts are only love. Not understanding that the populace is susceptible to this propaganda of opposition between love and hate because she has been feminized spiritually and that the Asian feminine moralistic political pseudo-religion that judeo-christianity is has been the main feminization factor of Whites since its inception. There is no coincidence that the opposition between love and hate which is considered in a sophist way as opposition between good and evil (this is precisely why it is so powerful on the feminized populace) has its roots in Manichaeism of Judeo-Christianity. Hatred is no longer a feeling that may be legitimate, healthy and vital, but is reduced to the expression of "evil", to the reflect of a wicked soul (Judeo-Christians have one more time supplanted the Indo-European conception of soul - what animate - infusing it a typically Semitic binarity). " Semitic religions are based on feelings (among others)" takes on its full meaning and it is from here that one senses the importance and power of subversion of this feminine Semitic religion (pleonasm) and very deleterious effects it has had on the Indo-Europeans and has more than ever on them today (or rather what remains of them because from the beginning of antiquity to now the immense majority of Aryans living in Europe have been mixed), unconsciously, following the dechristianization of Europe. "Faith" (which meant "fidelity" to the Romans) extinguished, however the worst feminine "values" (like universal love) of this religion and feminine beliefs (such as the equality of all races) are more that ever deeply rooted in the spirit of Europeans, and this partly through institutions and ideologies of Christian inspiration, such as human rights, freemasonry and communism (the first Christians were Semitic communists). Judeo-Christian morality, according to the tropism of love and pushed to its limits, leads to sinister famous "turn the other cheek." Not to defend due to the pretext that this
- quotes from "The Magical Battle of Britain: The War Letters of Dion Fortune", a book which can be (partly) read online at http://books.google.be/books?id=-wIeuv9C7HsC&pg=PA1&lpg=PA1&dq=The+Magical+Battle+of+Britain+edited&source=bl&ots=MfVmA3E0sg&sig=RQHHByMLeYNhYzk0IomfRAaHMRk&hl=nl&sa=X&ei=CxTXU-uLA8KxO57agcAP&ved=0CGQQ6AEwCQ#v=onepage&q=The%20Magical%20Battle%20of%20Britain%20edited&f=falsehttp://williamhkennedy.com/Allied.html deal with the same subject matter.http://volkisch-runes.blogspot.be/2014/07/allied-forces-symbolism-id-like-to-add.html makes an interesting point.Van: 'G. van der Heide' g.vdheide@... [evola_as_he_is]
Verzonden: maandag 7 juli 2014 13:22
Aan: evola_as_he_is@yahoogroups.comThe following quotes are taken from "The Death of Western Art" by Kenneth Lloyd Anderson, which appeared in : Instauration Vol. 24, No. 6, May 1999, p. 6-8 viewable at http://www.vanguardnewsnetwork.com/v1/2004b/InstaurationWesternArt.htm and http://www.instaurationonline.com/pdf-files/Instauration-1999-May.pdfIt's equally worthwhile to read the whole article."In The End of Art (Princeton Press, 1997) art historian Arthur Danto really means the end of Western Art.
There is definitely a parallel between accepting virtually anything as art and the interracial, international egalitarian acceptance of all races and all people. A world without borders parallels art with no restrictions and no narrative history."[...]"Six centuries of Western art have come to an end, apparently to be followed by the end of Western man. What Danto calls the "post-historical" period will be followed by post-white man, since the narrative history of Western Art was essentially narrated and created by white men."[...]"The affirmation of white culture in art ended with WWII. Internationalism and interracialism conquered nationalism. The concept of "no borders" was increasingly reflected in the artistic concepts of unreality and nihilism."[...]"Greenberg took all the power out of art by insisting that pure art must exist without relating to anything other than itself, with no message other than its own flat objectivity. When art is not perceived as meaningful or enhancing, it is difficult to affirm and easy to reject. Art has been used to affirm the power of religion, nation and race for centuries.[...]
Greenberg's "pure art," which insists that art is "impure" if it contains an admixture of any medium other than itself, is not art. It takes the sociobiological base away from art, like cutting the roots away from a tree, leaving only a dead trunk."[...]"The absurdity makes sense only in sociobiological terms, only as Greenberg's will to power as manifested by his determination to destroy all the basic elements of Western art. It is perhaps pertinent to mention that Jewish and Islamic tradition prohibits the graven image. Greenberg comes from this tradition."[...]"The "tyranny of taste," which many modern critics complain about, is often sociobiologically an objection to the art of another's race. One race's feeling and form cannot be foisted upon another race without arousing the feeling of "tyranny." Critics who objected to Western artistic tastes were frequently not of Anglo-Saxon, Protestant or even Christian heritage.
What Greenberg was seeking to "purify" was precisely the elements in art which Western artists had used for hundreds of years.
Plato knew that art is a tool of power, when it is not corrupted by aesthetics. But deeper than power (even Nietzsche did not want to go deeper than power) is the purpose for power, which has been increasingly elaborated upon by modern sociobiology and evolutionary psychology, namely, the reproductive drive of the genes for success. Art is not as much a tool of "power," as a tool of the biological needs of the race. The history of art shows that the affirmation of the sacred -- those things which each race holds of divine provenance -- has been the formula behind the greatest works of art.
Danto's big philosophical question concerning the difference between art works and real objects -- a question which he thinks ended the history of art -- is not as big a questions as he thinks. It is reminiscent of the silly arguments about how many angels could dance on the head of a pin. There are more important issues to spend one's time on than thinking about ways to regard art, but many are now taboo. Modern thinkers have not been allowed to examine the biological base of social behavior, which includes artistic creativity. Here is where the real thinking on art should be directed. Evolutionary psychology is beginning to develop in this field of study, but it is very tentative and still politically correct.
What did Western Art ever do to people like Greenberg and Danto to make them so violently anarchistic? It was the will to power of a group of people who did not conform and did not want to conform to Western art tradition. They wanted to blow it up -- and proceeded to do so."[...]"The exciting thing about a racial preservationist movement in art is that it can revive sacred art, which has been buried by the profane art of the modern and postmodern world.
Ellen Dissanayake's book on the biological origin of art (Homo Aestheticus, 1995, University of Washington Press) suggests that traditional art is concerned with "making special" those things which are considered important, such as birth, puberty, marriage and death.
Modern art does not make special the traditionally important aspects of life, perhaps because survival is far easier now and one doesn't need to bond people through art for survival's sake. Unimportant things are "made special" by the commonness and vulgarity of Pop Art subjects.
Reviving or saving a declining or dying race and culture is an exciting cause, perfectly designed for "making special" what is traditionally important -- the affirmation of the sacred in art. This has the potential for creating great art."Van: G. van der Heide
Verzonden: woensdag 19 maart 2014 17:43
Aan: evola_as_he_is@yahoogroups.comThese are some of the images featured in the book with the same title:
http://www.debooks4u.com/art-and-race-rare-german-racial-degenerate-art-book-by-paul-schultze-naumburg-p-679.html
From: g.vdheide@...
To: evola_as_he_is@yahoogroups.com
Date: Sat, 15 Feb 2014 21:59:11 +0100
Subject: RE: [evola_as_he_is] Re: Image and video manipulation in the occult war
Art and Race
It is a matter of daily observation that works of art are subject to judgments differing from one another to such an extent, indeed contradicting each other so thoroughly, that one would scarcely believe such an emotional divergence possible. The customary explanation, that tastes simply do not agree, is hardly satisfying. For the emotional orientation from which the artistic judgment derives cannot be purely accidental, falling now this way, now that, but must have as its basis a regularity that can be exposed and recognized, at least in broad terms. Should it be possible to prove that every artistic judgment is at least in part bound to race, then we will have made a good start on overcoming the torment of apparently unfounded and therefore incomprehensible contradictions.To this end, it will be initially demonstrated how the relation between the physicality of the artist and his work is one of inextricable dependence, and how impossible it is for him to surpass the conditions of his own corporeality. A recognition, however, of this close relation simultaneously establishes the contrary procedure, which allows us to draw inferences from the artwork (or the judgment of such) to the artist (or the one making the judgment). Thus is it possible to gain information about the racial basis of the population not only from works of the past; rather in regard to the present, too, it is possible to arrive at interpretations of artistic products which explain certain things that would otherwise remain enigmatic.
My own observations of this sort have their beginnings nearly thirty years ago. By changing my place of residence and settling in the countryside, I became subject to a series of perceptions explainable by noting that a certain type of behavior, certain judgments and capacities, must somehow be tied to the specific population groupings. The groups were clearly distinct from one another in physical appearance, though they occupied more or less the same geographical location. Little of ethnology was known at that time so I could be guided only by that which clearly and unmistakably appeared to my own eyes: that there were two different kinds of people living there, which I identified according to the historical origins of the locality as the Sorbs (Wends) and the Franks. The former were the original inhabitants of the area and were subordinated by the Franks, who pressed in upon them from the south and the west. This process of colonization was well established everywhere. I was only a little astonished that the physical and mental characteristics of these two populations, despite a thousand years of living together, had been maintained to such an extent that they continue to this day to be clearly distinct. Having found my investigation of the particularities of each of these two groups to be extraordinarily instructive, I turned my attention to ethnology, the development of which was being powerfully stimulated at the time by modern biology.
My fascination with ethnological studies has stayed with me. It became truly fruitful, however, only as I supplemented it with the doctrine of heredity, without which these observations would lack a proper context. From a phenomenon so clearly observed and understood in context, there then developed the designation of the homo alpinus and the homo nordicus, the representatives of which confronted me as Wends and Franks. Numerous measurements demonstrated to my satisfaction that, at least in regard to predominant type, it remains possible today to distinguish those with rounded from those with elongated heads, even if considerable intermixing has substantially effaced the distinction. (As, in general, the length-versus-breadth index cannot legitimately claim the importance still commonly attributed to it. It is certainly one of the many indications of race, but not the indication.) It is of course not without aesthetic significance that the narrow face of the northern type corresponds to the elongated skull, as likewise the alpine habitat harmonizes with the broad skull.
Racial interpretations became so familiar to me over time that I could not avoid relating them to my work as a specialist. The original plan, however, of devoting a chapter of a new edition of my Cultural Investigations (1922) to these racial observations had to be abandoned, since the topic had come to exceed by far the range of a single chapter. A separate volume would not have fit into the structure of that work, which was complete in itself, and thus I was happy to accept the proposal of the Lehmanns Verlag and have it appear independently as a book.
For it to be useful by itself, it was necessary to supply it with a rather short introduction to the central problems of ethnology and the law of heredity, as well as the basic features of racial hygiene. Perhaps those already familiar with these doctrines will nevertheless be interested in the treatment of the relevant questions from the point of view of art, while taking into account that one cannot assume even in educated circles a knowledge of the basic doctrines.
To read the full text of Paul Schultze-Naumburg's "Art and Race" see http://germanhistorydocs.ghi-dc.org/sub_document.cfm?document_id=3907
From: g.vdheide@...
To: evola_as_he_is@yahoogroups.com
Date: Tue, 8 Oct 2013 18:47:37 +0200
Subject: RE: [evola_as_he_is] Re: Image and video manipulation in the occult war
H. de Man's "Massification and Cultural Decline", published in 1951 in Switzerland while in political exile, at first caught our attention because of an essay on the decline in the arts. While having only read parts of it, it appears to be an atypical book: inevitably Marxist in it's inspiration and suffering from an evolutionist bias it touches upon a several basic points related to mass psychology, infrahumanity and the pacification of the public through science and mass media (see for example a chapter called "The Mass mind").
When we read in the text added below that "[...] de Man cautioned historians not to prophesy in terms of grand theories of history but to rely in their projections for the future on the analysis of large-scale forces beyond human control.", this is basically not far removed from J. Evola's views on the occult war, for instance. But obviously such observations are at the service of a different agenda in the case of de Man.
The French and German translation can be read online (whereas the Dutch original text is not available):
http://classiques.uqac.ca/classiques/de_man_henri/ere_des_masses/ere_des_masses.html
http://www.scribd.com/doc/161324488/Hendrik-de-Man-Vermassung-Und-Kulturverfall
-Addendum-
An ideological path to postmodernity: Hendrik de Man and Bertrand de Jouvenel
Two representatives of the disillusioned political Left, Hendrik de Man and Bertrand (Baron) de Jouvenel (des Ursins), produced postmodernist reflections on their age in political exile. In their works featured prominently a profound disappointment with those elements of modernity that formerly had been sources of hope – the masses, the industrial economy geared to mass production and the welfare state. These elements turned progress away from its own expected goal.
While de Man and Jouvenel expected modernization to produce a posthistoric state of inertia, they like other postmodernist rejected any linkage of their diagnoses to the similar end stages found in decadence theories. In Hendrik de Man's 'Vermassung und Kulturverfall' (1951), the cyclical historical theories of Oswald Spengler and Toynbee were seen as improper generalizations from temporary national moods: Spengler from the German bitterness about the defeat in 1918 and Toynbee from the nostalgia for a vanishing empire.
Hendrik de Man
A disillusioned de Man cautioned historians not to prophesy in terms of grand theories of history but to rely in their projections for the future on the analysis of large-scale forces beyond humancontrol. From such a critical analysis, de Man concluded that these forces worked to create not Condorcet's empire of virtue but a postmodernity he called posthistory. The key to understanding the unexpected developments was the ironic twist of history that made very forces in which modern hopes were invested – individualism, mechanization, and democracy – stifle gradually all change and innovation. The major victim of progress would be progress itself.
The masses the intended beneficiaries of progress, were not willing, but only unwitting agents of the development toward the static posthistoric state. They yielded to the power of the machine that proletarized production, and they were coopted by a pleasure-rich but in the end destructive commodity system. Thus, the triumph of the masses came to have a perfect fit with the entropic posthistory. In the latter, 'Kultur' (here art, literature, and philosophy, all in the sense of high culture as civilizing agent) was deprived of its dynamic principle: the search for truth and beauty where results were judged according to accepted standards of achievement. In the posthistoric postmodernity, all aspects of 'Kultur' became mere tools for the psychological mastery of life.
As progress proceeded, the agents of change weakened. The emerging society favored a life in which continuity marked by sameness prevailed. In turn, the ideal of uniformity, the hallmark of mass production, produced an art and architecture devoid of any connections with regions, communities, or any other existential unit. Artists and writers turned into experimenters in self-expression who were incapable of creating a style that represented more than a short-lived fashion. Art and literature became mere technical enterprises.
History ended when the highest human achievements, the machine and the mechanization of production, turned against their creator. They deprived human beings of their unique human qualities, limited their consumption to standardized articles, destroyed the sense of workmanship, and leveled all differences past life has created. Modernism's lofty ideals and its actual results stood in stark contrast to each other. Postmodernity did not turn the modern version of utopia into reality but yielded a life of existential boredom triggered by a feeling of emptiness. Worse, human ingenuity had shaped a situation without escape. Even the communication revolution, hailed by so many for its liberating influence, contributed to the static state. The overabundance of stimuli resulted in an ennui that brought about the need for even stronger stimuli to gain attention in the cacophonous world. That overstimulation and the attending ever-shorter attention span deadened in the masses all reflection and fostered pure superficiality. The masses, once the hoped-for agents and intended beneficiaries of the emancipatory rationalization process, instead experienced a primitivization and new infantilism. Unfit to be agents of change they became perfect inhabitants of the posthistoric static order. History itself would end as present and future would be forever the same.
From Breisach, E. (2007). 'On the Future of History: The Postmodernist Challenge and Its Aftermath', Chigago: University of Chicago Press, 44-46. (http://books.google.be/books?id=8g9SKszmW0sC&printsec=frontcover&dq=On+the+Future+of+History:+The+Postmodernist+Challenge+and+Its+Aftermath&hl=nl&sa=X&ei=Q_BTUsv0OqSW0AWZgoHgCQ&ved=0CDEQ6AEwAA#v=onepage&q&f=false)
To: evola_as_he_is@yahoogroups.com
From: g.vdheide@...
Date: Sun, 18 Aug 2013 00:35:27 +0200
Subject: RE: [evola_as_he_is] Re: Image and video manipulation in the occult war
In one of the previous messages mention is made of the catalogue of the "Entartete Kunst" exhibition held in München in 1937, of which a text version is available here: http://www.netzplan.info/download-area/entart.pdf.
In retrospect this is a highly interesting document, which should be read as it is, because ultimately the notion of "degenerate art" predates the Third Reich. The most well-known theorist of degeneration in the arts was in fact the Zionist leader Max Nordau with his work "Entartung" (http://archive.org/details/entartungbillig00nordgoog).
Curiously enough, the München exhibition had been organised in a great hurry. It's easy to see why, taking into account the social and political conditions at the time. The most justified criticism of German art of this period seems to be that at its worst it promoted a "petty-bourgeois art". Again, this subject has been discussed most extensively in "Cavalcare la tigre", http://forum-europae.com/art-f32/topic102.html#p241.
Still there's the opportunity to consider the works of the individual artists. For example, in the yearbooks of the Grosse Deutsche Kunstausstellung (+100mb files):
Grosse Deutsche Kunstausstellung 1937 - Offizieller Ausstellungskatalog (261 S., Scan, Fraktur).pdf
Grosse Deutsche Kunstausstellung 1938 - Offizieller Ausstellungskatalog (225 S., Scan, Fraktur).pdf
Grosse Deutsche Kunstausstellung 1939 - Offizieller Ausstellungskatalog (223 S., Scan, Fraktur).pdf
Grosse Deutsche Kunstausstellung 1940 - Offizieller Ausstellungskatalog (237 S., Scan, Fraktur).pdf
Grosse Deutsche Kunstausstellung 1941 - Offizieller Ausstellungskatalog (243 S., Scan).pdf
Grosse Deutsche Kunstausstellung 1942 - Offizieller Ausstellungskatalog (224 S., Scan).pdf
Grosse Deutsche Kunstausstellung 1943 - Offizieller Ausstellungskatalog (205 S., Scan).pdf
Grosse Deutsche Kunstausstellung 1944 - Offizieller Ausstellungskatalog (207 S., Scan).pdf
Video presentations that are available of these same documents: http://www.youtube.com/playlist?list=PL6D137770A6136AF9
http://www.thepaganfront.com/brangolf/gallgerm.html is another helpful overview of works. http://galleria.thule-italia.com/ encompasses a broader range of artists.
"The questionable nature art" by E. Bobrinskaya, http://xz.gif.ru/numbers/moscow-art-magazine/the-questionable-nature-of-art/, - not without success - expands upon the position taken by J. Evola in the aforementioned text.
However, it can not hurt to quote J. Evola's "Sintesi":
"Su di un piano più vasto, si può, se mai, esser più d'accordo, nei riguardi di non aderire all'importanza esagerata e anormale, che il mondo moderno accorda alle arti e alle lettere, a tutto ciò che è estetica e, si può dire, "civiltà afro-ditica" contemporanea. Di contro a ciò, un certo carattere barbarico e iconoclasta va concepito come un salutare reattivo per ricondurre all'equilibrio e per riaffermare valori ario-ro-mani. È, in fondo, la nostra più antica tradizione: si ricordi il disprezzo nutrito dalla prima romanità aria verso il mondo ellenico delle lettere e delle arti, considerato catonianamente come ammollimento e corruzione; si ricordi, che la caratteristica della religione romana fu l'avversione per la mitologia estetizzata e il rilievo dato alla pura, nuda azione rituale così come all'elemento etico e guerriero." (http://it.scribd.com/doc/76595853/Julius-Evola-Sintesi-di-dottrina-della-razza)
Or in the German translation:
"Demgegenüber kann eine gewisse barbarische und bilderstürmerische Haltung sich als heilsames Reagens auswirken, um zum Gleichgewicht zu führen und arisch-römische Werte wieder zur Geltung zu bringen. Dies ist im Grunde unsere älteste Tradition: man erinnere sich der vom arischen Frührömertum genährten Verachtung gegenüber der hellenischen Welt von Kunst und Literatur, die im katonischen Geist als Verfall und Verweichlichung angesehen wurde. Man erinnere sich weiter daran, daß die alte römische Religion durch die Abneigung gegen die ästhetisierende Mythologie und durch die Betonung der reinen, nackten rituellen Handlung wie auch des ethischen, kriegerischen Elementes gekennzeichnet war." (http://www.velesova-sloboda.org/misc/evola-grundrisse-der-faschistischen-rassenlehre.html)
To: evola_as_he_is@yahoogroups.com
From: evola_as_he_is@...
Date: Tue, 26 Mar 2013 16:41:44 +0000
Subject: [evola_as_he_is] Re: Image and video manipulation in the occult war
There was a program with three guests on a confidential French radio station a few months ago about Globalism. One of those guests was a French essayist who has written a few books about this topic as well as about the related issue of `minorities', one of those amnesic Christian who criticise the `Declaration of Man and the Citizen' because of its cosmopolitan and Communistic outlook, when many Church fathers considered themselves as "citizens of the world" and launched unprecedented attacks against private property. He had been describing the mechanism of Globalism for about half an hour, during which his Christian faith and perspective, as is the case, after some time, whenever he delivers a speech or he gives an interview, was becoming more and more evident (in a nutshell, Judaism is essentially a Globalist movement ; hopefully, Christianity came, and put a stop to the Jews' hegemonic ambitions ; sadly, the Church went South at some point, from which these, no longer checked, could be assuaged fully and unconditionally), when one of his interlocutors, who had not had the chance to say a word until he was given the floor by the host, ingratiatingly pointed out that Christianity was the extension and the fulfilment of Judaism. This statement did not leave the amnesic Christian speechless, who, three or four sentences later, had already managed to duck up the issue. His contradictor turned out to be a French ecclesiastic.
P. Hillard, since it is the name of this amnesic Christian, for whom, obviously, "anti-Semitism must be fought", has however two qualities. Only one of these is closely linked to the issue of the assessment we have made of Dugin's role, in that Dugin once claimed to be "the new [Putin] government's `shadow counseillor'" (E. W. Clowes, Rt-Russia on the Edge Z, p. 46) : his documented contention that Russia, which various European anti-Globalist splinter groups have been selling to their audience as a potential threat to the United-States since the day Putin was hoist into the Kremlin, is just as involved as the US in the establishment of a world administration - of course, he does not mention that both countries are Jewish-led. To one of the believers in the `sacred mission' of `Mother Russia and whose faith's most rational foundation is that "Putin is a baptised Orthodox", he pointed out in the following interview (http://www.youtube.com/watch?v=Jzmtbef-SD4): " There are Russian satellites over the United States, and, more precisely, over the Pentagone, they took pictures of it on the 9/11/2011. Why don't they make these photos public ? … Why don't they do it ?"
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> Concerning 9/11, to my knowledge, the best documentary existing is "Missing Links" which is well documented and shows the implication of jews in the 9/11 attacks. Moreover, it doesn't fall in the antizionist trap by stating that the responsible for this attack is the "[international] jewish mafia" and not the "zionists".
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> It can be found here: http://www.911missinglinks.com/watch-movie/
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> Bellow videos, you can find a text appending what I have written about the infiltrators.
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>
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> As we are dealing with fakes and videos and, if you do not want to make an exegesis of revisionists' work about the WWII - the first event that, on the one hand, gave rise to the massive creation of fake images (by the "allies") which were mostly debunked by revisionists (2). And, on the other hand, to the fact that some genuine pictures are still used to represent what they don't represent, like those of Belgen Belsen present in history textbooks (like Nathan's ones (3)) as showing Auschwitz -, you can watch the documentaries of Vincent Reynouard (4) - who, with Robert Faurisson, is the best of French revisionism about the Second World War - at the following addresses:
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> http://www.dailymotion.com/video/xss4k7
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> http://www.dailymotion.com/video/xss1sx
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> http://www.trilulilu.ro/profil/thesisgrounded/fisiere/video
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> http://www.youtube.com/user/SansConcessionTV
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> http://www.youtube.com/user/thesesinterdites
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> http://phdnm.org/
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> http://www.youtube.com/watch?v=TJ57sepnlUw
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> Some videos have been deleted and can't be anymore found on the internet.
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> We can learn, among other things, that Adolf Hitler did everything he could to prevent the Second World War while the "allies" did everything to trigger it. The French president and his accomplices declared war in violation of French Constitution, then put the Marshal Petain, lack of a better, on the front of the stage after the crushing defeat of France they caused; then hid in England, the USA and some other countries, waiting and hoping the defeat of the Third Reich. After that defeat, they came back, welcomed as heroes by the degenerate populace, and accused, in a typical jewish cynicism, the Marshal Petain of being a traitor and the cause of the French defeat and occupation.
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> On jewish involvement in the outbreak of the First World War, the administrator said that Léon de Poncins, Emmanuel Malynski and Jüri Lina wrote relevant books on the subject (5).
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>
>
> Not to mention 1789 (6) and 1917 (7), the whole history has been the "theater" of an Asian occult war (8) against the White peoples where finance has always played a crucial role. About ancient events, the administrator of this forum already gave some great books, like "The Babylonian woe". Julius Evola wrote an essay about the ancient occult war named "Rome and the "Sibylline books"" published in his book "Explorations. Men and problems" which deals with the adverse effects of the Sibylline oracles for Rome. In this essay we learn that the first ones were given to the Semitic tyrant Tarquin the Proud. It is interesting to note that Livy, in the first book of his "History of Rome", described briefly how one of his ancestors, Tarquin the "Elder" (sic), became the first Semite king of Rome. From the beginning of his arrival in Rome, he acted behind the scenes, "occultly", to become king; creating a network of relationships and circumventing people; acting and speaking to please the populace, as the Democrats do. It is natural for a Semite to act this way. Natural as it was for judeo-christians, according to several Roman authors whose Celsus, to meet illegally in order to conspire against Rome. An Asian custom that has been perpetuated to the present day, by, among others, Jesuits and freemasonry (9), and more recently all the secret societies which appeared in the demogynocratic (10) West. It is wise to note that this mentality, inherent to the feminine subraces, is derivated from the practices of Asian gynocratic mystery religions.
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> It is therefore not surprising that the asianized and feminized Europe is so corrupted because Asian societies are based on trickery. Sun Tzu has become a model.
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>
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> Falsification of images (11) were developed from the Middle Ages to hide racial origins of many members of the alleged European aristocracy (12), racial origins which explain well that they made everything to spread judeo-christianity and to destroy Indo-European civilizations and exterminate Aryan race.
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> There are several ways to make visual manipulations. The most vicious is to use the subliminal one. This website http://www.lesubliminal.fr/ deals with the topic. By browsing it you will see that the Walt Disney's cartoons are tackled and contain some subliminal processes. Walt Disney was a freemason and so, in addition and without surprise, one of his famous cartoons, "Pinocchio" (whose story was written by the freemason Carlo Lorenzini), was debunked as containing a Gnostic teaching and some judeo-christian allusions (13). After his death his production was bought by jews to make miscegenation propaganda (14).
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> Cartoons are from comics and the comic industry is currently jewish. Jews have started to take control of this art during "the great depression" (15) and one of their most known superheroes (superheroes can be seen as the way that Jews found to replace the Indo-European heroes) is "Captain America" which originally struggled against the Third Reich. Then, transposed in the Asian world (Japan) comics gave birth to mangas.
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> To take a more recent example of manipulation -which doesn't use a subliminal method - by media of images, the populace believed to the grotesque photomontage of Bin Laden showed as a proof of his death. That's probably what permitted Barack Obama to win the elections. On 25 members of the team which has allegedly killed Bin Laden, 22 died. Jews know how to reward their slaves.
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> More and more images are used to disseminate the "gender theory" and this "theory" was invented and promoted 90% by Jewish lesbians.
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> http://www.dailymotion.com/video/xrjif9_la-theorie-du-genre-enfin-expliquee_tec
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> About jewish "art", you can see "Entartete Kunst".
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> http://archive.org/details/Kaiser-Fritz-Fuehrer-durch-die-Ausstellung-Entartete-Kunst-2
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>
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> About television, one of the main ways that the enemies of the White race use to stupefy the populace, it is important to know that its brightness hyper-activates feelings and emotions (this is also valid for cinema's and computer's screens) and thus facilitates their propaganda work.
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> Jews (16) use movies (17), television series (18), advertisements (19), programs (20), etc. not only against Whites themselves but also to caricature, soil and falsify their history, civilizations, gods, heroes, mythology, symbols, values, principles and view of the world. Thus they used a nigger to represent Heimdall in the movie "Thor".
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> Modern Jewish propaganda was made possible by the gynodemocratization, the applied Asian sciences, the degeneration of the populace and the feminization of the society. Acting is one of the keys of jewish propaganda and its development has been the result of feminization of European White societies. Thus, the first occurrence of acting (acting which has its roots in theater and which is stranger to the virile Aryan spirit) in White societies was in the decadent Greece where it developed due to the semitization and feminization (21).
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> About Steven Spielberg's propaganda, see "The Last Days of the Big Lie".
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> http://www.youtube.com/watch?v=F7tHB8tD34s
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> Sportism appeared in degenerate jewish England Jewish and as noted by René Guénon in "The crisis of the modern world" is to consider sport as a value and to put above all the individual who has developed as much as possible his physical abilities, which corresponds to the involution that the body is greater than soul and soul than spirit. Sport is no longer a natural activity to build a healthy and strong body as it was in the Indo-European societies (like Sparta) but simply a hedonistic business used in addition as a propaganda tool against Whites. Jewish media show by various processes as much as possible non-whites as superior sporting and physically than Whites when in fact it is not.
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> Meanwhile Whites sit to watch the propaganda on their television or computer screens and do not do sport, preferring to watch football, the new opium of the people and a new internationalist and popular religion in the West with Mohammedanism and shoahtism.
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> About pornography, see: http://www.jewwatch.com/jew-pornography-archive.html
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> http://www.jewwatch.com/jew-pornography-cohen.html
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> http://www.heretical.com/miscellx/jewporn.html
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> http://www.nogw.com/download2/%5E8_j_dom_porn.pdf
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> http://just-another-inside-job.blogspot.fr/2004/05/jewish-dominance-in-prostitution.html
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> http://www.davidduke.com/?p=1811
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> http://majorityrights.com/weblog/comments/jewish_porn_christian_virtue_pagan_love_european_nature/l
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> http://www.stormfront.org/forum/t665169/
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> http://en.wikipedia.org/wiki/Marc_Dorcel
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> http://vnnforum.com/showthread.php?t=35273
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>
>
> It's important to understand why the propaganda of guiltiness (when it's not simply xenophilia and masochism (22)) you describe and whose goal is racketeering and immigration is efficient against "Whites". This propaganda efficiency is due to the feminization of the White populace and that feminization is linked to a certain extent to its miscegenation (23) and judeo-christianization (judeo-christianization and miscegenation are inextricable phenomena) which started in early antiquity and to the proliferation of Alpines and Slavics (24).
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> "Humanitarian" organizations against "world hunger, poverty, etc." want to feed non-Whites to make them reproduce and proliferate as much as possible, so they are more and more to emigrate in the West.
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>
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> Not to mention the jewish mafia scams such as carbon taxes, the phantasmagorical global warming also seems to be a pretext for chemtrails (as a global cooler), chemtrails which have officially been confirmed to exist by some german scientists (25) and which contain toxic products.
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> The "global warming" propaganda can also be explained by the fact that jews want to put in place a climatic immigration (26).
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>
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> There are more and more (jewish) anti-White propaganda being displayed on (the jewish owned) TV and more generally in mass media and advertising. These two websites show several.
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> http://www.antiwhitemedia.com/
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> http://diversitypropaganda.blogspot.fr/
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>
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> Gynocratics advertisements showing the White man subjected to the weaker sex are not left behind, all this showing the state of feminization of the West.
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> http://img23.imageshack.us/img23/2203/winteropaques7f60f8094f.jpg
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> http://imageshack.us/photo/my-images/248/dolcei.jpg/
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> http://img248.imageshack.us/img248/2886/96430717.jpg
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> http://img33.imageshack.us/img33/5804/14869861.jpg
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> http://img542.imageshack.us/img542/1596/cinemaperfumeforwomenby.jpg
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> http://img515.imageshack.us/img515/2528/dolcegabbanawinter20074.jpg
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> http://img705.imageshack.us/img705/866/menfollowawomamcrativea.jpg
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> http://img836.imageshack.us/img836/6112/mossr.jpg
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> http://img69.imageshack.us/img69/2342/vh021.jpg
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> http://img594.imageshack.us/img594/9523/voodoohosierycampaign05.jpg
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>
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> After having destroyed and feminized the White man in his spirit and his soul (see the integrality of this forum's messages for explanations) Asians are now physically destroying and feminizing him through applied Asian science.
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> By food:
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> -Toxic (palm oil, [refined] sugar (27), [refined] salt (28), etc.).
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> -Productivist farming, growth hormones, vaccinations, alimentation, etc. used on animals (29).
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> -Pesticides (like "round up").
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> - Additives (glutamate [which was originally used by Chinese], fluorine, aspartame [developed by the jewish company Monsanto (30)], heavy metals (http://www.youtube.com/watch?v=V265pGgsBnM), etc.).
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> -GMO (Monsanto has a leadership role in this area).
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> -Pollution (aluminium, phthalates, bisphenol A, etc.).
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> -Etc.
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> By water:
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> -Heavy metals.
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> -Hormones from birth control pills (invented by the jews Carl Djerassi and George Rosenkranz and the mongrel Luis Miramontes) that women take.
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> -Fluoridation of water (31). Jews are known to be wells poisoners.
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> -Etc.
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> By Asian medicine (32).
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> By drugs in all forms (33).
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> By radiations, nanoparticles, nanotechnologies, electronics (containing many toxic) and chemical pollution.
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> By general pollution (34).
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> Etc.
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> Everything is now poisoned and feminizing and this graphic showing the evolution of the average sperm concentration in industrialized countries is therefore not surprising: http://upload.wikimedia.org/wikipedia/commons/7/7f/Sperme_spermatogen%C3%A8se_d%C3%A9l%C3%A9tionFertility2ComonsFL2.jpg
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>
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> This occult war is becoming more and more visible and "physical" as Asians and feminine subraces are finalizing their extermination of what can remain of the virile Aryan race, which, regarding jews -the antirace (35)-, corroborates the assertion of "The Protocols of the Elders of Zion" (36) that they will show themselves as they are when they will feel that their time approach.
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>
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> (1) http://reasonradionetwork.com/20110131/the-heretics-hour-disinformation-on-the-internet-part-one
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> http://reasonradionetwork.com/20110207/the-heretics-hour-disinformation-on-the-internet-part-two
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> http://web.archive.org/web/20120528163454/http://alexjonesexposed.wordpress.com/
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> http://www.jewishproblem.com/category/alex-jones/
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> http://www.stormfront.org/forum/t833152/
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>
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> (2) http://www.stormfront.org/forum/t596391/
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>
>
> (3) A publishing house founded by the jew Fernand Cahen during the promulgation of the "Ferry's laws" of the jewish freemason Jules Ferry, to serve as a producer of Republican propaganda textbooks.
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>
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> (4) This revisionist on WWII is spiritually Semitic and mentally disturbed, so, although his revisionist work is valuable, I advise you not to listen his opinion on the "doctrinal" and "ideological" content of national-socialism. Trying to "reconcile" (to stitch together) catholicism with national-socialism (by ingeniously and subtly injecting the semitic "social doctrine" of the church in national-socialism) and Third Reich dignitaries with high hierarchy of the Catholic Church, not understanding that national-socialism was primarily (partially) an Aryan and virile view of the World and judeo-christianity - and later Catholicism which has incorporated some elements of Indo-European "Heathenisms" and civilization by skewing and caricaturing them - an Asian and feminine one.
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> Not understanding that "My Struggle" and "The myth of the twentieth century" (the first is banned from sale in
https://www.youtube.com/watch?v=-ptlpPl-zh4 is not the usual documentary on the subject.
The conference held by the bald bearded speaker, Darren Nesbit, is found in its entirety at http://www.flatearth.tk/the-flat-earth-live-lancashire-england-new-horizons/
Welcome to Midgard.
Van: evola_as_he_is@yahoogroups.com <evola_as_he_is@yahoogroups.com> namens evola_as_he_is@... [evola_as_he_is] <evola_as_he_is@yahoogroups.com>
Verzonden: woensdag 20 juli 2016 16:00
Aan: evola_as_he_is@yahoogroups.com
Onderwerp: Re: [evola_as_he_is] Re: Image and video manipulation in the occult warhttps://www.youtube.com/watch?v=-ptlpPl-zh4
www.youtube.comSous-titré Français. Vidéo originale par ODD TV : https://www.youtube.com/watch?v=oeGXRZyMyo0
is not the usual documentary on the subject.
The conference held by the bald bearded speaker, Darren Nesbit, is found in its entirety at http://www.flatearth.tk/the-flat-earth-live-lancashire-england-new-horizons/
- It is essential that those who are unfamiliar with the argument realise that the flat Earth theory does by no means come out of a clear blue sky. In fact, in the European area, the belief in a spherical Earth, first held by Pythagoras, antedates the notion of a flat Earth. Stricly speaking, should modern scholars be actually endowed with that « rigour » they claim science to be made of, and manage to temper their haughtiness, « Inventing the Flat Earth », to name only one of the books that have been published lately on this subject, would be best changed to « Inventing the Round Earth. »« The two earliest Greek poets, Hesiod and Homer, both were flat earth believers [this is a clumsy phrase, as, in archaic Greece, the belief in a spherical earth did not exist, so neither Homer, nor Hesiod « believed » in the flatness of the earth, it simply did not occur to them that the Earth could be spherical ; it is appropriate to speak of a « belief », whether in a flat Earth or in a round Earth, from the time when Pythagoras called the Eartth, and therefore both views competed], and their cosmology models both were based on a flat disc, surrounded by a world encompassing ocean called ‘‘Oceanus’’. This is expressed no more clearly then by Hesiod himself, in a passage of his lesser known ascribed work The Shield of Heracles, 314-316:''And round the rim Ocean was flowing, with a full stream as it seemed, and enclosed all the cunning work of the shield. Over it swans were soaring and calling loudly, and many others were swimming upon the surface of the water; and near them were shoals of fish.''Hesiod thus believed the earth was like a flat shield, with an ocean fully surrounding the shield’s rim. In his Theogony (700BC), a detailed flat earth cosmography is also present; starting with the creation account from verses 116-138:''Verily at the first Chaos came to be, but next wide-bosomed Earth, the ever-sure foundations of all the deathless ones who hold the peaks of snowy Olympus, and dim Tartarus in the depth of the wide-pathed Earth, and Eros (Love), fairest among the deathless gods, who unnerves the limbs and overcomes the mind and wise counsels of all gods and all men within them. From Chaos came forth Erebus and black Night; but of Night were born Aether and Day, whom she conceived and bare from union in love with Erebus. And Earth first bare starry Heaven, equal to herself, to cover her on every side, and to be an ever-sure abiding-place for the blessed gods. And she brought forth long Hills, graceful haunts of the goddess-Nymphs who dwell amongst the glens of the hills. She bare also the fruitless deep with his raging swell, Pontus, without sweet union of love. But afterwards she lay with Heaven and bare deep-swirling Oceanus...''Hesiod in this passage from the Theogony described the earth (Gaia) as eurusternos meaning ‘‘wide-bosomed’’ or ‘‘broad-breasted’’, and the etymology of this word derives from sternon meaning simply chest or breastbone. A chest or breastbone is of course considerably flat, Hesiod in this passages also noted that Heaven was the ‘‘equal’’ to earth, and this only makes sense on a flat earth model, since if the earth was flat it would be diametric to the above Heaven, therefore it’s ‘‘equal’’. Like Hesiod, Homer in his works the Odyssey and Iliad (800BC) also wrote that the earth was the shape of a flat shield or disc. In one verse of the Iliad, Achilles’ flat shield is described as having the river Oceanus around its rim, XVIII. 606 :‘’Therein he set also the great might of the river Oceanus, around the uttermost rim of the strong-wrought shield.’’It is therefore simply evident that both Hesiod and Homer, the two earliest poets of Greece believed in a flat earth cosmography, specifically that of a disc or circular shield shape, with a world encircling Ocean called ‘‘Oceanus’’. We also find references to this in Strabo (Geo, 1. 1. 3: 7), Aeschylus (Prometheus Bound, 157) and Plato (Phaedo, 112e).Quintus Smyrnaeus’ infamous Posthomerica also contains flat earth based Oceanus quotes, and also verifies that Homer was indeed a flat earth believer. Since the Posthomerica was an attempted continuation of Homeric literature, Quintus Smyrnaeus borrowed scenes from the Iliad, and in Posthomerica (V. 14) it is repeated that Achilles had a flat earth cosmography printed on his shield :‘‘Here [on the shield of Achilles] Tethys' all-embracing arms were wrought, and Okeanos fathomless flow. The outrushing flood of Rivers crying to the echoing hills all round, to right, to left, rolled o'er the land.’’PhilosophersThe earliest Greek philosopher, Thales (624-546BC) was a flat earth believer (Aristotle, De Caelo, II. 13. 3; 294a 28). Thales founded the Milesian school of thought in the early 6th century BC, and Anaximander who as noted created the first world map was his student. The Milesians were material monists who believed all of the world’s objects were composed of the same substance. Thales believed this primal substance was water, and that the earth was a flat landmass that floated on it. Anaximines, another Milesian believed the primal substance was air, and that the earth was therefore flat, so it could float. He is reported by a later classical source to have said that the earth was the shape of flat leaf, resting on a cylinder.( Pseudo-Plutarch, Epitome, II. 14. 3 quoting Aetius). Hippolytus in the early 3rd century AD wrote that Anaximines believed the following (Refutation, I. 7. 4):''The earth is flat, being borne upon air, and similarly the sun, moon and the other heavenly bodies, which are all fiery, ride upon the air through their flatness.''Another early pre-Socratic group of philosophers were the Atomists. Like the Milesians, the Atomists were also materialists and all were flat earth believers, including most notably the founder Leucippus and his student Democritus. According to the ancient Greek biographer Diogenes Laertius, Leucippus believed the earth was shaped like a drum, flat in the centre and only elevated at the surrounding rim (Lives of the Eminent Philosophers, IX. 2) and Aristotle noted that Democritus was a flat earth believer (De Caelo, II. 13. 3 ff).Other pre-Socratic philosophers, who believed a flat earth model, included: Xenophanes (Doxographists, Epiph. adv. Haer. iii. 9) notes that Xenophanes believed the earth did not move or rotate and was a stationary flat, though infinite object),Heraclitus and Anaxagoras (De Caelo, II. 13. 3 ff).Many philosophers after Socrates (469-399BC) maintained belief in flat earth. Socrates himself may also have been a flat earth believer, though scholars still dispute his belief on the shape of the earth from Plato’s dialogue Phaedo (97e; 108e; 11d). Plato (427-347BC) may also have believed the earth was flat, though this is also disputed by scholars (Critias 113b; 121c; Republic, 427c, Timaeus 33b; Axiochus, 371b are also all disputed passages). Most modern scholars now actually believe Plato was a spherical earth believer.Parmenides, Pythagoras and Empedocles all believed the earth was spherical and non-flat.Aristotle (writing around 330BC) continued this anti-flat earthism and was a firm believer in a spherical earth (De Caelo, II. 14 ff).Sun and StarsHomer wrote that the Sun moved around the earth and ‘‘bathed’’ or ‘‘sank’’ in Oceanus (Iliad, VIII. 485; XVIII. 239) after having risen and reached mid-Heaven (Odyssey, IV. 400). This is a clear reference what is known today as sunset, the disappearance of the sun below the horizon. However this scientific observance has nothing to do with refuting a non-flat earth model, as will be explained later. The ancient Greeks simply believed that the sun was small sized, which could fit inside, or ‘‘sink’’ into Oceanus; and this fits perfectly with Homer’s flat disc cosmography. Stars were also believed to move around the earth, though they were generally believed to have done so at a higher level than the Sun. According to Homer, most Stars moved around the earth and ‘‘bathed in Oceanus’’ (Odyssey, V. 275; Iliad, XVIII. 485), though not Arctus (the North Star) because of its stationary position.The Stars were therefore also believed to be small in size which sat in Heaven, as explained by Homer’s flat earth model (Iliad, VI. 108; XV. 371).MoonAccording to Homer and Hesiod, the Moon (Selene) like the Sun moved around the flat earth, and like the Sun was also considered small in size. Homer also wrote that the Moon ‘‘bathed’’ in Oceanus (Homeric Hymn XXXII to Selene). It was related in close proximity to the far north by Diodorus, ‘‘the moon appears but a little distance’’ (II. 47. 4-6).A fragment from Sappho, also relates Selene, or the Moon to the flat earth (Frg. 34)Vault of HeavenHomer wrote that the Heavens, or sky (Ouranus) was the shape of a ‘‘vault’’ or ‘‘dome’’. Its appearance was metallic, and called chalceus or chalcus, meaning copperish, bronze or ‘‘brazen’’ (Iliad, V. 504; XVII. 424). The ancient Greek poet Theognis of Megara in the 6th century BC wrote (frg. I. 869 ff):‘‘May the great wide bronze sky fall upon me from above.’’Similar statements are also found in other ancient texts, which refer to the sky vault. (Statius, Thebaid, X. 827; Hyginus, Fabulae, 150).The structure of a vault or dome is only compatible with a flat earth model.GeographersThe earliest ancient Greek geographers were most certainly flat earth believers. Homer was considered to be the earliest source of geography and believed the earth was flat. The second earliest geographer Scylax of Caryanda (6th century BC) who sailed to India was also most definitely a flat earth believer. His voyage was preserved by Herodotus (IV. 44). Of surviving ancient Greek Periplus, only one is known to have been flat earth based (Massaliote Periplus).Two of the most prominent ancient geographers - Diodorus Siculus and Strabo were believers in a spherical earth and ridiculed flat earth beliefs (Geographica, I. 1. 20; Bibliotheca Historica, III. 60 ff). By the time of Pliny the Elder (77AD), there were certainly no ancient Greek or Roman flat earth geographers left, and Pliny himself recorded exactly this. (N. H, II. 64).HistoriansThe earliest Greek historian was Herodotus, the ‘father of history’ (450BC). Other authors (Dionysius of Halicarnassus, On Thucydides, V) however referenced a small list of logographers who predated Herodotus, and so the earliest chroniclers were considered to be Hecataeus of Miletus and Hellanicus of Lesbos. Of these, Hecataeus was the oldest, having been born in 550BC. Hecataeus was a flat earth believer, and even produced a very early map of the classic Homeric model (with Oceanus surrounding the earth). Fragments from Hellanicus’ writings also seem to prove he was a flat earth believer (Oxyrhynchus Papyri 11, 1359). However as for Herodotus, it is known he was skeptical of the idea of Homer’s flat earth model. Writing on Oceanus he mocked the belief in a world-encircling ocean (Histories, II. 21; IV. 8; IV. 36).Old NorseDetailing the flat earth belief among the Old Norse.Intro (Modern scholarly opinion)The belief that the Old Norse and Germanic pagan tribes believed in a flat earth cosmology has been the most prevalent view since the 19th century amongst historians and scholars. As the Norwegian historian James Rudolf Keyser summarized in 1854:‘‘The earth as the Norse imagined was a lying flat disc.’’JormungandrThe Norse believed that the earth was surrounded by a stream of impassable water on a flat disc. In this stream lived a huge snake or serpent called Jormungandr. One of the earliest literary references comes from Bragi Boddason (the skaldic poet) who lived in the 9th century, in his Ragnarsdrápa (XIV) he wrote:‘‘...the son of Aldaföðr wanted to try his strength against the sea-lashed snake of the earth.’’Jormungandr was so large in size he was able to surround the earth and grasp his own tale, earning himself the name ‘‘Midgard Serpent’’. The name Midgard itself was a name applied to the home of ordinary men on earth. In the creation account preserved in Gylfaginning (VIII) it is stated that during the creation of the earth, an impassable sea was placed around the earth like a ring:And Jafnhárr said: "Of the blood, which ran and welled forth freely out of his wounds, they made the sea, when they had formed and made firm the earth together, and laid the sea in a ring round. about her; and it may well seem a hard thing to most men to cross over it.This is also found briefly noted in Snorri’s Ynglinga Saga (I):It is said that the earth's circle which the human race inhabits is torn across into many bights, so that great seas run into the land from the out-ocean.Sun, Moon and StarsIt is clear the Norse had a flat earth geocentric cosmology, therefore not much need to be wasted on their belief regarding celestial objects. As Jacob Grimm summarized on the Norse belief in stars, moon and the sun (Deutsche Mythologie, XXII):All the heavenly bodies have particular spots, seats, chairs assigned them, which they make their abode and resting-place; they have their lodges and stages.Yggdrasil and IrminsulThe Norse Axis Mundi is found as a tree called Yggdrasil. The Prose Edda states it stood in the centre of the earth. Its Germanic counterpart was Irminsul. According to the German monk Rudolf of Fulda in 860AD (De Miraculis Sancti Alexandri, III):''They also worship a tree of great size, it stands under the open sky, in their language they call itIrminsul, which in Latin is a world pillar since it is holding up everything.''The 11th century German chronicler Adam of Bremen also noted:''They worshiped, too, a stock of wood, of no small size, set up in the open. In native language, it was called Irminsul, which in Latin means 'universal column,' as it sustained everything.''From these old sources it is clear Irminsul was the Germanic Axis Mundi; it was a venerated ‘‘world-pillar’’ or ‘‘world-column’’ which was believed to hold up the Heavens of the flat world » (https://www.theflatearthsociety.org/forum/index.php?topic=43193.0)No mention is made of any Christian source in this overview of the destiny of the concept of flat Earth from Antiquity to the « Middle Ages », and for good reason : as pointed out by Andrew D. White, author of « History of the Warfare of Science with Theology and Christendom » (1896), Isodore, Albertus Magnus, Aquinas all accepted the theory of the sphericity of the Earth, as had been previously the case of Clement, Origen, Ambrose, Augustine, and it was considered as an established fact by all major medieval scholars, whereby they sided with the authors of the Scriptures. « Roger Bacon (1220-1292) and Thomas Aquinas (1225-1274) affirmed roundness via Aristotle and his Arabic commentators, as did the greatest scientists of later medieval times, including John Buriden (130(1-1358) and Nicholas Oresme (1320-1382) » (http://www.inf.fu-berlin.de/lehre/SS05/efs/materials/FlatEarth.pdf). Indeed, contrary to what is claimed, often in a sensationalistic manner, by more than one proponent of the theory of the flat Earth today, there is no evidence in the Bible in support of the contrary proposition (http://www.christiananswers.net/q-eden/edn-c015.html ; Henry Morris, "Geophysics". In Science and the Bible).There were a few exceptions. Lactantius (250 – 325 AD), in « Divine Institutes », Book III, chap. 3, writes : « Can there be anyone so inept to believe that men exist whose extremities lie above their heads… that trees can grow downwards, and that rain, and snow, and hail go upwards instead of falling to earth ? » Cosmas Indicopleustes (6th c. AD), in his « The Christian Topography », claims that « the earth is a parallelogram, flat, and surrounded by four seas. It is four hundred days’ journey long and two hundred broad. At the outer edges of these four seas arise massive walls closing in the whole structure and supporting the firmament or vault of the heavens, whose edges are cemented to the walls. These walls inclose the earth and all the heavenly bodies… Nothing can be more touching in its simplicity than Cosmas’s summing up of his great argument, He declares, “We say therefore with Isaiah that the heaven embracing the universe is a vault, with Job that it is joined to the earth, and with Moses that the length of the earth is greater than its breadth.” The treatise closes with rapturous assertions that not only Moses and the prophets, but also angels and apostles, agree to the truth of his doctrine, and that at the last day God will condemn all who do not accept it.» (Andrew D. White, vol. 1, p. 93 ; http://dhayton.haverford.edu/blog/2013/03/25/cosmas-the-tabernacle-and-the-flat-earth/)The « Homeric » idea of a flat Earth was revived by the English writer Samuel Rowbotham ((1816–1884) in a 16-page pamphlet published in 1849, and later expanded into a 430-page book called « Zetetic Astronomy: Earth Not a Globe » (1881), which he published under the pseudonym « Parallax ». Most of the core arguments of the so-called « flat Earthers » can be found in it. It studies a wide range of related issues, of which the cause of solar and lunar eclipses, which is looked into together with the question, once asked to himself by Leonardo da Vinci (Delphi Complete Works of Leonardo da Vinci (Illustrated), 895) as to whether the moon shines with light of its own or the moon is « absolutely self-luminous. » It seems that medieval astronomers (Andrew Langley, Leonardo Da Vinci), thought that the moon produced its own light. The first to declare that the moon has no light of its own, and that it shines only because it reflects the light of the sun, was the Indian astronomer Aryabhata (476 – 550 AD), who was also a proponent of the round Earth theory (Nitin Mehta, India A Civilisation The World Fails To Recognise, p. 19).The Brihadaranyakopanishad says : « But when the sun has set, Yajnavalkya, what light has man ? The light of the moon, the Rishi answered. It is in the light of the moon that he sits down, or goes about and does what he has to do, and comes home again. » (all translations, whether that which was made by Robert Ernest Hume, or by Swami Madhavananda, or by Archibald Edward Gough, or by others, concur).Metaphysicians, as well as students of Evola, can see the implications, if both Rowbotham and this Upanishad are correct.
The below is taken from Charles Fort's 'New Lands' (1925), to be found at http://www.resologist.net/lands106.htm (Another online version is located at http://sacred-texts.com/fort/land/index.htm#contents).
Once upon a time — about the year 1870 — occurred an unusual sporting event. John Hampden, who was noted for his piety and his bad language, whose avowed purpose was to support the principles of this earth's earliest geodesist, offered to bet five hundred pounds that he could prove the flatness of this earth. Somewhere in England is the Bedford Canal, and along a part of it is a straight, unimpeded view, six miles in length. Orthodox doctrine — or the doctrine of the newer orthodoxy, because John Hampden consideredthat he was orthodox — is that the earth's curvature is expressible in the formula of 8 inches for the first mile and then the square of the distance times 8 inches. For two miles, then, the square of 2, or 4, times 8 inches. An object six miles away should be depressed 288 inches, or, allowing for refraction, according to Proctor (Old and New Astronomy) 216 inches.(3) Hampden said that an object six miles away, upon this part of the Bedford Canal, was not depressed as it "should" be. Dr. Alfred Russell Wallace took up the bet. Mr. Walsh, Editor of the Field, was the stakeholder. A procession went to the Bedford Canal. Objects were looked at through telescopes, or looked for, and the decision was that Hampden had lost. There was rejoicing in the fold of the chosen, though Hampden, in one of his furious bombardments of verses from the Bible, charged conspiracy and malfeasance and confiscation, and what else I don't know, piously and intemperately declaring that he had been defrauded.(4)
In the English Mechanic, 80-40, some one writes to find out [43/44] about the "Bedford Canal Experiment."(5) We learn that the experiment had been made again. The correspondent writes that, if there were basis to the rumors that he had heard, there must be something wrong with the established doctrine. Upon page 138, Lady Blount answers — that, upon May 11, 1904, she had gone to the Bedford Canal, accompanied by Mr. E. Clifton, a well-known photographer, who was himself uninfluenced by her motives, which were the familiar ones of attempting to restore the old gentleman who first took up the study of geodesy.(6)However, she seethes with neither piety nor profanity. She says that, with his telescopic camera, Mr. Clifton had photographed a sheet, six miles away, though by conventional theory the sheet should have been invisible. In a later number of the English Mechanic, a reproduction of this photograph is published.(7) According to this evidence this earth is flat, or is a sphere enormously greater than is generally supposed. But at the 1901 meeting of the British Association for the Advancement of Science, Mr. H. Yule Oldham read a paper upon his investigations at the Bedford Canal.(8) He, too, showed photographs. In his photographs, everything that should have been invisible was invisible.
I accept that anybody who is convinced that still are there relics upon Mt. Ararat, has only to climb Mt. Ararat, and he must find something that can be said to be part of Noah's Ark, petrified perhaps. If someone else should be convinced that a mistake has been made, and that the mountain is really Pike's Peak, he has only to climb Pike`s Peak and prove that the most virtuous of all lands was once the Holy Land. The meaning that I read in the whole subject is that, in this Dark Age that we're living in, not even such rudimentary matters as the shape of this earth have ever been investigated except now and then to support somebody's theory, because astronomers have instinctively preferred the remote and the not so easily understandable and the safe from external inquiry. In Earth Features and Their Meaning, Prof. Hobbs says that this earth is top-shaped, quite as the sloping extremities of Africa and South America suggest.(9) According to Prof. Hobbs, observations upon the pendulum suggest this earth is shaped like a top.(10) Some years ago, Dr. Gregory read a paper at a meeting of the Royal Geographical So- [44/45] ciety, giving data to support the theory of a top-shaped earth.(11) In the records of the Society, one may read a report of the discussion that followed. There was no ridiculing. The President of the Society closed the discussion with virtual endorsement, recalling that it was Christopher Columbus who first said that this earth is top-shaped. For other expressions of this revolt against ancient dogmas, see Bull. Soc. Astro. de France, 17-315; 18-143; Pop. Sci. News, 31-234;Eng. Mec., 77-159; and, Sci. Amer., 100-441.(12)
As to the supposed motions of this earth, axial and orbital, circumstances are the same, despite the popular supposition that the existence of these motions has been established by syntheses of data and by unanswerable logic. All scientists, philosophers, religionists, are today looking back, wondering what could have been the matter with their predecessors to permit them to believe what they did believe. Granted that there will be posterity, we shall be predecessors. Then what is it that is conventionally taught today that will in the future seem as imbecilic as to all present orthodoxies seem the vaporings of preceding systems?
Well, for instance, that it is this earth that moves, though the sun seems to, by the same illusion by which passengers on a boat, the shore seems to move, though it is the boat that is moving.
Apply this reasoning to the moon. The moon seems to move around the earth — but to passengers on a boat, the shore seems to move, whereas it is the boat that is moving — therefore the moon does not move.
As to the motions of the planets and stars that co-ordinate with the idea of a moving earth — they co-ordinate equally well with the idea of a stationary earth.
In the system that was conceived by Copernicus I find nothing that can be said to resemble foundation: nothing but the appeal of greater simplicity. An earth that rotates and revolves is simpler to conceive of than is a stationary earth with a rigid composition of stars, swinging around it, stars kept apart by some unknown substance, or inter-repulsion. But all those who think that simplification is a standard to judge by are referred to Herbert Spencer's compilations of data indicating that advancing knowledge complicates, making, then, complexity, and [45/46] not simplicity, the standard by which to judge the more advanced. My own acceptance is that there are fluxes one way and then the other way: that the Ptolemaic system was complex and was simplified; that, out of what was once a clarification, new complications have arisen, and that again will come flux toward simplification or clarification — that the simplification by Copernicus has now developed into an incubus of unintelligibilities revolving around a farrago of inconsistencies, to which the complexities of Ptolemy are clear geometry: miracles, incredibilities, puerilities; tottering deductions depending upon flimsy agreements; brutalized observations that are slaves to infatuated principles —
And one clear call that is heard above the rumble of readjusting collapses — the call for a Neo-astronomy — it may not be our Neo-astronomy.
Prof. Young, for instance, in his Manual of Astronomy, says that there are no common, obvious proofs that the earth moves around the sun, but that there are three abstrusities, all of modern determination.(13) Then, if Copernicus founded the present system, he founded upon nothing. He had nothing to base upon. He either never heard of, or could detect one of these abstrusities. All his logic represented in his reasoning upon this earth's rotundity: that this earth is round, because of a general tendency to sphericity, manifesting, for instance, in fruits and in drops of water — showing that he must have been unaware not only of abstrusities, but of icicles and bananas and oysters. It is not that I am snobbishly deriding the humble and more than questionable ancestry of modern astronomy. I am pointing out that a doctrine came into existence with nothing for a foundation: not a datum, not one observation to found upon; no astronomical principles, no mechanical principles to justify it. Our inquiry will be as to how, in the annals of false architecture, it could ever be said that — except miraculously, of course — a foundation was subsequently slipped under this baseless structure, dug under, rammed under, or God knows how devised and fashioned.
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Onderwerp: Re: [evola_as_he_is] Re: Image and video manipulation in the occult warIt is essential that those who are unfamiliar with the argument realise that the flat Earth theory does by no means come out of a clear blue sky. In fact, in the European area, the belief in a spherical Earth, first held by Pythagoras, antedates the notion of a flat Earth. Stricly speaking, should modern scholars be actually endowed with that « rigour » they claim science to be made of, and manage to temper their haughtiness, « Inventing the Flat Earth », to name only one of the books that have been published lately on this subject, would be best changed to « Inventing the Round Earth. »« The two earliest Greek poets, Hesiod and Homer, both were flat earth believers [this is a clumsy phrase, as, in archaic Greece, the belief in a spherical earth did not exist, so neither Homer, nor Hesiod « believed » in the flatness of the earth, it simply did not occur to them that the Earth could be spherical ; it is appropriate to speak of a « belief », whether in a flat Earth or in a round Earth, from the time when Pythagoras called the Eartth, and therefore both views competed], and their cosmology models both were based on a flat disc, surrounded by a world encompassing ocean called ‘‘Oceanus’’. This is expressed no more clearly then by Hesiod himself, in a passage of his lesser known ascribed work The Shield of Heracles, 314-316:''And round the rim Ocean was flowing, with a full stream as it seemed, and enclosed all the cunning work of the shield. Over it swans were soaring and calling loudly, and many others were swimming upon the surface of the water; and near them were shoals of fish.''Hesiod thus believed the earth was like a flat shield, with an ocean fully surrounding the shield’s rim. In his Theogony (700BC), a detailed flat earth cosmography is also present; starting with the creation account from verses 116-138:''Verily at the first Chaos came to be, but next wide-bosomed Earth, the ever-sure foundations of all the deathless ones who hold the peaks of snowy Olympus, and dim Tartarus in the depth of the wide-pathed Earth, and Eros (Love), fairest among the deathless gods, who unnerves the limbs and overcomes the mind and wise counsels of all gods and all men within them. From Chaos came forth Erebus and black Night; but of Night were born Aether and Day, whom she conceived and bare from union in love with Erebus. And Earth first bare starry Heaven, equal to herself, to cover her on every side, and to be an ever-sure abiding-place for the blessed gods. And she brought forth long Hills, graceful haunts of the goddess-Nymphs who dwell amongst the glens of the hills. She bare also the fruitless deep with his raging swell, Pontus, without sweet union of love. But afterwards she lay with Heaven and bare deep-swirling Oceanus...''Hesiod in this passage from the Theogony described the earth (Gaia) as eurusternos meaning ‘‘wide-bosomed’’ or ‘‘broad-breasted’’, and the etymology of this word derives from sternon meaning simply chest or breastbone. A chest or breastbone is of course considerably flat, Hesiod in this passages also noted that Heaven was the ‘‘equal’’ to earth, and this only makes sense on a flat earth model, since if the earth was flat it would be diametric to the above Heaven, therefore it’s ‘‘equal’’. Like Hesiod, Homer in his works the Odyssey and Iliad (800BC) also wrote that the earth was the shape of a flat shield or disc. In one verse of the Iliad, Achilles’ flat shield is described as having the river Oceanus around its rim, XVIII. 606 :‘’Therein he set also the great might of the river Oceanus, around the uttermost rim of the strong-wrought shield.’’It is therefore simply evident that both Hesiod and Homer, the two earliest poets of Greece believed in a flat earth cosmography, specifically that of a disc or circular shield shape, with a world encircling Ocean called ‘‘Oceanus’’. We also find references to this in Strabo (Geo, 1. 1. 3: 7), Aeschylus (Prometheus Bound, 157) and Plato (Phaedo, 112e).Quintus Smyrnaeus’ infamous Posthomerica also contains flat earth based Oceanus quotes, and also verifies that Homer was indeed a flat earth believer. Since the Posthomerica was an attempted continuation of Homeric literature, Quintus Smyrnaeus borrowed scenes from the Iliad, and in Posthomerica (V. 14) it is repeated that Achilles had a flat earth cosmography printed on his shield :‘‘Here [on the shield of Achilles] Tethys' all-embracing arms were wrought, and Okeanos fathomless flow. The outrushing flood of Rivers crying to the echoing hills all round, to right, to left, rolled o'er the land.’’PhilosophersThe earliest Greek philosopher, Thales (624-546BC) was a flat earth believer (Aristotle, De Caelo, II. 13. 3; 294a 28). Thales founded the Milesian school of thought in the early 6th century BC, and Anaximander who as noted created the first world map was his student. The Milesians were material monists who believed all of the world’s objects were composed of the same substance. Thales believed this primal substance was water, and that the earth was a flat landmass that floated on it. Anaximines, another Milesian believed the primal substance was air, and that the earth was therefore flat, so it could float. He is reported by a later classical source to have said that the earth was the shape of flat leaf, resting on a cylinder.( Pseudo-Plutarch, Epitome, II. 14. 3 quoting Aetius). Hippolytus in the early 3rd century AD wrote that Anaximines believed the following (Refutation, I. 7. 4):''The earth is flat, being borne upon air, and similarly the sun, moon and the other heavenly bodies, which are all fiery, ride upon the air through their flatness.''Another early pre-Socratic group of philosophers were the Atomists. Like the Milesians, the Atomists were also materialists and all were flat earth believers, including most notably the founder Leucippus and his student Democritus. According to the ancient Greek biographer Diogenes Laertius, Leucippus believed the earth was shaped like a drum, flat in the centre and only elevated at the surrounding rim (Lives of the Eminent Philosophers, IX. 2) and Aristotle noted that Democritus was a flat earth believer (De Caelo, II. 13. 3 ff).Other pre-Socratic philosophers, who believed a flat earth model, included: Xenophanes (Doxographists, Epiph. adv. Haer. iii. 9) notes that Xenophanes believed the earth did not move or rotate and was a stationary flat, though infinite object),Heraclitus and Anaxagoras (De Caelo, II. 13. 3 ff).Many philosophers after Socrates (469-399BC) maintained belief in flat earth. Socrates himself may also have been a flat earth believer, though scholars still dispute his belief on the shape of the earth from Plato’s dialogue Phaedo (97e; 108e; 11d). Plato (427-347BC) may also have believed the earth was flat, though this is also disputed by scholars (Critias 113b; 121c; Republic, 427c, Timaeus 33b; Axiochus, 371b are also all disputed passages). Most modern scholars now actually believe Plato was a spherical earth believer.Parmenides, Pythagoras and Empedocles all believed the earth was spherical and non-flat.Aristotle (writing around 330BC) continued this anti-flat earthism and was a firm believer in a spherical earth (De Caelo, II. 14 ff).Sun and StarsHomer wrote that the Sun moved around the earth and ‘‘bathed’’ or ‘‘sank’’ in Oceanus (Iliad, VIII. 485; XVIII. 239) after having risen and reached mid-Heaven (Odyssey, IV. 400). This is a clear reference what is known today as sunset, the disappearance of the sun below the horizon. However this scientific observance has nothing to do with refuting a non-flat earth model, as will be explained later. The ancient Greeks simply believed that the sun was small sized, which could fit inside, or ‘‘sink’’ into Oceanus; and this fits perfectly with Homer’s flat disc cosmography. Stars were also believed to move around the earth, though they were generally believed to have done so at a higher level than the Sun. According to Homer, most Stars moved around the earth and ‘‘bathed in Oceanus’’ (Odyssey, V. 275; Iliad, XVIII. 485), though not Arctus (the North Star) because of its stationary position.The Stars were therefore also believed to be small in size which sat in Heaven, as explained by Homer’s flat earth model (Iliad, VI. 108; XV. 371).MoonAccording to Homer and Hesiod, the Moon (Selene) like the Sun moved around the flat earth, and like the Sun was also considered small in size. Homer also wrote that the Moon ‘‘bathed’’ in Oceanus (Homeric Hymn XXXII to Selene). It was related in close proximity to the far north by Diodorus, ‘‘the moon appears but a little distance’’ (II. 47. 4-6).A fragment from Sappho, also relates Selene, or the Moon to the flat earth (Frg. 34)Vault of HeavenHomer wrote that the Heavens, or sky (Ouranus) was the shape of a ‘‘vault’’ or ‘‘dome’’. Its appearance was metallic, and called chalceus or chalcus, meaning copperish, bronze or ‘‘brazen’’ (Iliad, V. 504; XVII. 424). The ancient Greek poet Theognis of Megara in the 6th century BC wrote (frg. I. 869 ff):‘‘May the great wide bronze sky fall upon me from above.’’Similar statements are also found in other ancient texts, which refer to the sky vault. (Statius, Thebaid, X. 827; Hyginus, Fabulae, 150).The structure of a vault or dome is only compatible with a flat earth model.GeographersThe earliest ancient Greek geographers were most certainly flat earth believers. Homer was considered to be the earliest source of geography and believed the earth was flat. The second earliest geographer Scylax of Caryanda (6th century BC) who sailed to India was also most definitely a flat earth believer. His voyage was preserved by Herodotus (IV. 44). Of surviving ancient Greek Periplus, only one is known to have been flat earth based (Massaliote Periplus).Two of the most prominent ancient geographers - Diodorus Siculus and Strabo were believers in a spherical earth and ridiculed flat earth beliefs (Geographica, I. 1. 20; Bibliotheca Historica, III. 60 ff). By the time of Pliny the Elder (77AD), there were certainly no ancient Greek or Roman flat earth geographers left, and Pliny himself recorded exactly this. (N. H, II. 64).HistoriansThe earliest Greek historian was Herodotus, the ‘father of history’ (450BC). Other authors (Dionysius of Halicarnassus, On Thucydides, V) however referenced a small list of logographers who predated Herodotus, and so the earliest chroniclers were considered to be Hecataeus of Miletus and Hellanicus of Lesbos. Of these, Hecataeus was the oldest, having been born in 550BC. Hecataeus was a flat earth believer, and even produced a very early map of the classic Homeric model (with Oceanus surrounding the earth). Fragments from Hellanicus’ writings also seem to prove he was a flat earth believer (Oxyrhynchus Papyri 11, 1359). However as for Herodotus, it is known he was skeptical of the idea of Homer’s flat earth model. Writing on Oceanus he mocked the belief in a world-encircling ocean (Histories, II. 21; IV. 8; IV. 36).Old NorseDetailing the flat earth belief among the Old Norse.Intro (Modern scholarly opinion)The belief that the Old Norse and Germanic pagan tribes believed in a flat earth cosmology has been the most prevalent view since the 19th century amongst historians and scholars. As the Norwegian historian James Rudolf Keyser summarized in 1854:‘‘The earth as the Norse imagined was a lying flat disc.’’JormungandrThe Norse believed that the earth was surrounded by a stream of impassable water on a flat disc. In this stream lived a huge snake or serpent called Jormungandr. One of the earliest literary references comes from Bragi Boddason (the skaldic poet) who lived in the 9th century, in his Ragnarsdrápa (XIV) he wrote:‘‘...the son of Aldaföðr wanted to try his strength against the sea-lashed snake of the earth.’’Jormungandr was so large in size he was able to surround the earth and grasp his own tale, earning himself the name ‘‘Midgard Serpent’’. The name Midgard itself was a name applied to the home of ordinary men on earth. In the creation account preserved in Gylfaginning (VIII) it is stated that during the creation of the earth, an impassable sea was placed around the earth like a ring:And Jafnhárr said: "Of the blood, which ran and welled forth freely out of his wounds, they made the sea, when they had formed and made firm the earth together, and laid the sea in a ring round. about her; and it may well seem a hard thing to most men to cross over it.This is also found briefly noted in Snorri’s Ynglinga Saga (I):It is said that the earth's circle which the human race inhabits is torn across into many bights, so that great seas run into the land from the out-ocean.Sun, Moon and StarsIt is clear the Norse had a flat earth geocentric cosmology, therefore not much need to be wasted on their belief regarding celestial objects. As Jacob Grimm summarized on the Norse belief in stars, moon and the sun (Deutsche Mythologie, XXII):All the heavenly bodies have particular spots, seats, chairs assigned them, which they make their abode and resting-place; they have their lodges and stages.Yggdrasil and IrminsulThe Norse Axis Mundi is found as a tree called Yggdrasil. The Prose Edda states it stood in the centre of the earth. Its Germanic counterpart was Irminsul. According to the German monk Rudolf of Fulda in 860AD (De Miraculis Sancti Alexandri, III):''They also worship a tree of great size, it stands under the open sky, in their language they call itIrminsul, which in Latin is a world pillar since it is holding up everything.''The 11th century German chronicler Adam of Bremen also noted:''They worshiped, too, a stock of wood, of no small size, set up in the open. In native language, it was called Irminsul, which in Latin means 'universal column,' as it sustained everything.''From these old sources it is clear Irminsul was the Germanic Axis Mundi; it was a venerated ‘‘world-pillar’’ or ‘‘world-column’’ which was believed to hold up the Heavens of the flat world » (https://www.theflatearthsociety.org/forum/index.php?topic=43193.0)No mention is made of any Christian source in this overview of the destiny of the concept of flat Earth from Antiquity to the « Middle Ages », and for good reason : as pointed out by Andrew D. White, author of « History of the Warfare of Science with Theology and Christendom » (1896), Isodore, Albertus Magnus, Aquinas all accepted the theory of the sphericity of the Earth, as had been previously the case of Clement, Origen, Ambrose, Augustine, and it was considered as an established fact by all major medieval scholars, whereby they sided with the authors of the Scriptures. « Roger Bacon (1220-1292) and Thomas Aquinas (1225-1274) affirmed roundness via Aristotle and his Arabic commentators, as did the greatest scientists of later medieval times, including John Buriden (130(1-1358) and Nicholas Oresme (1320-1382) » (http://www.inf.fu-berlin.de/lehre/SS05/efs/materials/FlatEarth.pdf). Indeed, contrary to what is claimed, often in a sensationalistic manner, by more than one proponent of the theory of the flat Earth today, there is no evidence in the Bible in support of the contrary proposition (http://www.christiananswers.net/q-eden/edn-c015.html ; Henry Morris, "Geophysics". In Science and the Bible).There were a few exceptions. Lactantius (250 – 325 AD), in « Divine Institutes », Book III, chap. 3, writes : « Can there be anyone so inept to believe that men exist whose extremities lie above their heads… that trees can grow downwards, and that rain, and snow, and hail go upwards instead of falling to earth ? » Cosmas Indicopleustes (6th c. AD), in his « The Christian Topography », claims that « the earth is a parallelogram, flat, and surrounded by four seas. It is four hundred days’ journey long and two hundred broad. At the outer edges of these four seas arise massive walls closing in the whole structure and supporting the firmament or vault of the heavens, whose edges are cemented to the walls. These walls inclose the earth and all the heavenly bodies… Nothing can be more touching in its simplicity than Cosmas’s summing up of his great argument, He declares, “We say therefore with Isaiah that the heaven embracing the universe is a vault, with Job that it is joined to the earth, and with Moses that the length of the earth is greater than its breadth.” The treatise closes with rapturous assertions that not only Moses and the prophets, but also angels and apostles, agree to the truth of his doctrine, and that at the last day God will condemn all who do not accept it.» (Andrew D. White, vol. 1, p. 93 ; http://dhayton.haverford.edu/blog/2013/03/25/cosmas-the-tabernacle-and-the-flat-earth/)The « Homeric » idea of a flat Earth was revived by the English writer Samuel Rowbotham ((1816–1884) in a 16-page pamphlet published in 1849, and later expanded into a 430-page book called « Zetetic Astronomy: Earth Not a Globe » (1881), which he published under the pseudonym « Parallax ». Most of the core arguments of the so-called « flat Earthers » can be found in it. It studies a wide range of related issues, of which the cause of solar and lunar eclipses, which is looked into together with the question, once asked to himself by Leonardo da Vinci (Delphi Complete Works of Leonardo da Vinci (Illustrated), 895) as to whether the moon shines with light of its own or the moon is « absolutely self-luminous. » It seems that medieval astronomers (Andrew Langley, Leonardo Da Vinci), thought that the moon produced its own light. The first to declare that the moon has no light of its own, and that it shines only because it reflects the light of the sun, was the Indian astronomer Aryabhata (476 – 550 AD), who was also a proponent of the round Earth theory (Nitin Mehta, India A Civilisation The World Fails To Recognise, p. 19).The Brihadaranyakopanishad says : « But when the sun has set, Yajnavalkya, what light has man ? The light of the moon, the Rishi answered. It is in the light of the moon that he sits down, or goes about and does what he has to do, and comes home again. » (all translations, whether that which was made by Robert Ernest Hume, or by Swami Madhavananda, or by Archibald Edward Gough, or by others, concur).Metaphysicians, as well as students of Evola, can see the implications, if both Rowbotham and this Upanishad are correct.The below is taken from 'A Genealogy of ‘Globalization’: The Career of a Concept' (Full reference : Paul James & Manfred B. Steger (2014). A Genealogy of ‘Globalization’: The Career of a Concept, Globalizations, 11:4, 417-434) available at http://www.tandfonline.com/doi/full/10.1080/14747731.2014.951186?scroll=top&needAccess=true
www.tandfonline.comA bstract ‘Globalization’ is an extraordinary concept. It is a complicated concept that burst upon the world relatively recently, but soon became a household concern.Of Globes, Imaginaries, and Condensation SymbolsPeople's sense of the social whole changed dramatically in the second half of the twentieth century. Potent processes of (post)modernization, denationalization, and globalization were remaking the world long before we had collective concepts to name those processes. For example, when Arendt (1958 Arendt, H. (1958 ). The human condition. Chicago, IL : University of Chicago Press .[CrossRef] ) published The human condition, there was still no familiar concept to describe the process of intensifying social relations that were busily stitching together humanity as an interconnected, yet uneven, entity. Although the German-born philosopher never employs the term ‘globalization’ in her book, she nonetheless opens the prologue with the ‘global’ image of an ‘earth-born object’—Sputnik—projected out into the universe. Describing the launching of the first satellite as an event ‘as important as any other in history’, Arendt's story serves to introduce her thesis of the earth now constituting the ‘very quintessence of the human condition’ (p. 2). Sensing the emerging gestalt of a planetary social whole in the late 1950s, she spoke of an incipient global society ‘whose members at the most distant points of the globe need less time to meet than the members of a nation a generation ago’ (p. 257). Although Arendt stumbled somewhat over the problem of how to describe these novel processes of interconnection in social scientific language, it is clear from the sensibility and urgency of her prose that an intuition of a planetary social whole was compelling her thoughts.While this example of contextualizing the background to the use of ‘globalization’ is both important and necessary, it is not sufficient to give specificity to the actual process or set of processes. Moreover, since such descriptions usually travel in many different directions, they do not congeal easily into a single word or phrase. Although ‘globalization’ had not yet appeared prominently enough in the late 1950s’ academic and public discourse, notions and images of ‘the global’ and ‘globe’ had become very popular from very early in the twentieth century as the modern media and communications industries were becoming acutely aware of their own globalizing networks serving mass audiences. A number of newspapers around the world, particularly in the USA and Canada, were using ‘globe’ in their titles, such as the Boston Globe and the Globe and Mail. From the 1920s, commercial airlines resorted to globes in their advertising projections. Founded in 1927, Pan American World Airlines flew under a blue globe logo until its economic collapse during a very different period of global competition in the 1990s. The Daily News—later the inspiration for the Daily Planet of Spiderman movies' fame—had a rotating giant globe in the lobby of its New York headquarters from its opening in 1930.Moreover, a number of Hollywood movie studios used globes as part of their corporate image from the 1910s. The first logo for Universal Pictures from 1912 to 1919 was a stylized Earth with a Saturn-like ring. It was called the ‘Trans-Atlantic Globe’ or ‘Saturn Globe’. In the 1920s, Universal Pictures' logo was an Earth floating in space with a bi-plane flying around it, leaving a trail of white vapor in its wake. Built in 1926, Paramount Picture's New York headquarters was topped by an illuminated glass globe, which was later blackened in response to World War II. In the immediate aftermath of the war—and in the spirit of recognizing the global reach of the communications industry—the Hollywood Foreign Correspondents Association initiated a series of media presentations they called the Golden Globe Awards.On one hand, the prevalence of these kinds of images are a strong testimony to the power of ‘the global’ as a logo or icon long before the concept ‘globalization’ began to be used regularly by journalists and academics. On the other hand, however, this visibility of the global makes it all the more strange that much of the late twentieth-century writing on globalizing communications lacked a historical consciousness of anything prior to the immediate ‘communications revolution’ and the broader process of globalization that they were struggling to understand. The discursive explosion of ‘globalization’ in the 1990s notwithstanding, the dominant nationalist ‘social imaginary’ (Taylor, 2004 Taylor, C. (2004 ). Modern social imaginaries. Durham, NC : Duke University Press . , 2007 Taylor, C. (2007 ). A secular age. Cambridge, MA : Belknap Press . ) of the twentieth century became only very gradually overlaid with a thickening sensibility of global interdependence—a common background understanding we call the ‘global imaginary’ (Steger, 2008 Steger, M. B. (2008 ). The rise of the global imaginary. Oxford : Oxford University Press . ).Only now, more than half a century after the release of Arendt's The human condition, can we take both the subjective formations of the global imaginary and the objective intensification of globalizing processes as the established basis for our attempt to map the evolution of the concept ‘globalization’. It was a reflection of her time that Arendt did not employ the concept. Still, her use of the terms ‘globe’—with reference to the changing human condition—provides one small but noteworthy entry into understanding this historical process of both framing and naming the rising global imaginary. Exploring the direct uses of the concept of ‘globalization’—the task of our larger research project—provides a seemingly more direct entry point. We say ‘seemingly’ because such an exploration is actually not a simple task. Uses of the term before the early 1980s were rarely directly related to the meanings that the concept now holds. Again, we are not looking for the ‘inventor’ of ‘globalization’. Rather, we seek to understand the patterns of its formation and how it became intertwined with lives and careers of significant figures in the academic landscape of the English-speaking world and beyond.This last point relates to a further line of inquiry that remains largely implicit in the interviews that follow below. What does the ‘career of the concept’ mean for the dominant way of understanding the social whole? How did ‘globalization’ emerge asthe core concept of the late twentieth-century social imaginary? Or, to put it the other way around, how did it contribute to the palpability of ‘the global’ in our time? These questions point to our interest in how such keywords are set within four levels or layers of meaning formation: ideas, ideologies, imaginaries, and ontologies (Steger & James, 2013 Steger, M. B. , & James, P. (2013 ). Levels of subjective globalization: Ideologies, imaginaries, ontologies . Perspectives on Global Development and Technology, 12(1–2), 17 –40 . doi: 10.1163/15691497-12341240 [CrossRef] , p. 23). Ideas are elements of thoughts and beliefs—the most immediate and particular level of meaning formation. Ideologies are patterned clusters of normatively imbued ideas and beliefs, including particular representations of power relations. Known as various ‘isms’, these ideological maps help people navigate the complexity of their political universe and carry exclusivist claims to social truth. Imaginaries are patterned convocations of the social whole. They are ways of imagining how ‘we’ are related to each other in concrete communities or entities of belonging. These deep-seated modes of understanding provide largely pre-reflexive parameters within which people imagine their social existence—expressed, for example, in conceptions of ‘the global’, ‘the national’, or ‘the moral order of our time’. Ontologies are the most generalized level of meaning formation. They are patterned ways of being-in-the-world that are lived and experienced as the grounding conditions of the social—for example, modern linear time, modern territorial space, and individualized embodiment. Instead of just concerning relations in time and space, ontological analysis concerns the very nature of that time and space.3 3 Like the term ‘ideology’ or ‘technology’, we use the concept of ‘ontology’ with an inflexion upon the semantic origin of the term ology or logia—‘knowledge of’ or ‘body of knowledge’. For the most part, by a process of metonymy, it is used for the object of that field. View all notesOur central argument is that ‘globalization’ took off because it became embedded in the formation of meaning across these four levels. As a concept integrated into the idea of global interchange, its emergence took multiple paths with different starting points and orientations. If it had just stayed at the level of ideas its future trajectory would have been rather limited. By infiltrating and reconfiguring existing ideological systems, however, it took hold because it was used to argue or project a particular political understanding of the world. Consequently, the use of the concept in its current generic meaning of expanding and intensifying social relations across world-space and world-time was always part of ideological contestation and codification of concrete political programs and agendas. ‘Globalization’ eventually became what Freeden (1996 Freeden, M. (1996 ). Ideologies and political theory: A conceptual approach. Oxford : Oxford University Press . ) calls a ‘core concept’—one of few powerful signifiers at the center of a political belief system. Thus, it contributed to the articulations of the emerging global imaginary in new ideological keys that corresponded to the thickening of public awareness of the world as an interconnected whole. This meant, of course, that the conventional ‘isms’ of the last two centuries were coming under full-scale attack by ‘globalization’—a phenomenon rendered visible by what could be called a ‘proliferation of prefixes’ (Steger, 2008 Steger, M. B. (2008 ). The rise of the global imaginary. Oxford : Oxford University Press . ). ‘Neo’ and ‘post’, in particular, managed to attach themselves to most conventional ‘isms’, turning them into ‘neoliberalism’, ‘neoconservatism’, ‘neoanarchism’, ‘post-Marxism’, and so on. These prefixes attested to people's growing recognition that we were moving ‘post’ the familiar ideational categories of the nineteenth and twentieth centuries. They also suggest that we were entering a ‘new’ ideological era in which our conventional political belief systems no longer neatly applied.Inextricably linked to material processes of ‘time-space compression’ (Harvey, 1990 Harvey, D. (1990 ). The condition of postmodernity: An enquiry into origins of cultural change. Oxford : Blackwell . ), the transformation of the ideological landscape in the late twentieth century was largely driven by a rising global imaginary whose core concept ‘globalization’ was articulated and translated in different ways by new ‘globalisms’. In other words, as the concept, the imaginary, and material processes became stronger and mutually reinforcing, we witnessed the birth of new ideological constellations such as ‘market globalism’, ‘justice globalism’, and various religious globalisms (Steger, Goodman, & Wilson, 2013 Steger, M. B. , Goodman, J. , & Wilson, E. K. (2013 ). Justice globalism. London : Sage Publications . ; Steger & James, 2013 Steger, M. B. , & James, P. (2013 ). Levels of subjective globalization: Ideologies, imaginaries, ontologies . Perspectives on Global Development and Technology, 12(1–2), 17 –40 . doi: 10.1163/15691497-12341240 [CrossRef] ; Wilson & Steger, 2013 Wilson, E. K. , & Steger, M. B. (2013 ). Religious globalisms in the post-secular age . Globalizations, 10(3), 481 –495 . doi: 10.1080/14747731.2013.787774 [Taylor & Francis Online], [Web of Science ®] ). Deeper still, ‘globalization’ became linked to dominant and emergent ontologies of ‘our time’. In particular, the meanings and practices of modern spatiality were destabilized by a relativizing, postmodern sense that the bounded territorial space of the nation-state could no longer contain the complexity of human difference and identity (James, 2006 James, P. (2006 ). Globalism, nationalism, tribalism: Bringing theory back in. London : Sage Publications . ). The interviews collected in this volume convey a collective sense that this destabilization of the national imaginary in the last two decades of the twentieth century cried out for articulation and explanation.Seeking to enhance the acuity of Williams' ‘keyword’ approach, we added three additional methodological dimensions. First, we draw upon Ricoeur's (1984 Ricoeur, P. (1984 ). Time and narrative. Chicago, IL : University of Chicago Press .[CrossRef] ) exploration of the relationship between emplotment (or making a narrative) and aporia—an exploration of what is left ‘unsaid’. Sensitivity to such aporia provides insight into what is narrated and naturalized as part of the more general social imaginary. This hermeneutical concern with how people narrate globalization is why interviews with key academic figures are so important. They are ideas-makers but, more importantly, they are key figures of ideological contestation eager to gauge social imaginaries and frame social conditions.Second, we draw on the underutilized literature on condensation symbols, which gives specificity to the issue of how what is ‘said’ can be understood in textual context. Doris Graber, for example, likens condensation symbols to a ‘magical verbal concoction’ that can activate a whole host of evaluations, cognitions, and feelings (1976 Graber, D. (1976 ). Verbal behaviour and politics. Chicago : University of Illinois Press . , p. xi). She calls them ‘condensation symbols’ because they ‘condense a whole coterie of ideas and notions into symbolic words or phrases’ (p. 134). Edelman's path-breaking studies of political symbolism (1964 Edelman, M. (1964 ). The symbolic uses of politics. Chicago : University of Illinois . , 1988 Edelman, M. (1988 ). Constructing the political spectacle. Chicago, IL : The University of Chicago Press . ) emphasize the emotional functions of ‘condensation symbols’. He relies on the psychoanalytic origins of the term denoting a single symbol or word becoming associated (especially in dreams) with the emotional content of several, not necessarily related, ideas feelings, memories, and impulses. Utilizing the ideas of both thinkers, our research project draws on especially the path-breaking work by Kaufer and Carley (1993 Kaufer, D. S. , & Carley, K. (1993 ). Condensation symbols . Philosophy and Rhetoric, 26(3), 201 –226 .[Web of Science ®] ). It provides us with a means of structuring this element of our approach. After all, what makes condensation symbols such special symbols is that they condense a broad range of ideas and meanings into a single word or short phrase; exhibit a close connection with other related symbols; and are ‘well connected in a network of meaning primed by the context’ (Kaufer & Carley, 1993 Kaufer, D. S. , & Carley, K. (1993 ). Condensation symbols . Philosophy and Rhetoric, 26(3), 201 –226 .[Web of Science ®] , p. 202). ‘Well-connected’ is understood according to three criteria: situational conductivity is the capacity of the symbol both to elaborate and to be elaborated by other concepts in a particular context of use; situational density is the frequency with which a linguistic symbol is used in relation to others and within a delineated context and social group; and situational consensus refers the extent to which the meanings of a concept are elaborated in similar ways across a given population in a given context (pp. 202–205). Applying this methodological approach, we contend that ‘globalization’ conveyed increasingly condensed meanings as it became embedded across the four levels of ideas, ideologies, imaginaries, and ontologies.Our attention to ‘social fields’ leads us to our third point of reference. It is clear from our research that the concept of ‘globalization’ emerged from the intersection of four interrelated sets of ‘communities of practice’ (Wenger, 1998 Wenger, E. (1998 ). Communities of practice: Learning meaning and identity. Cambridge : Cambridge University Press .[CrossRef] ): academics, journalists, publishers/editors, and librarians. This notion of ‘communities of practice’ intersects with both Stanley Fish's ‘communities of interpretation’ (1980 Fish, S. (1980 ). Is there a text in this class? The authority of interpretative communities. Cambridge : Harvard University Press . ) and Pierre Bourdieu's work on ‘fields of practice’ (1990 Bourdieu, P. (1990 ). The logic of practice. Cambridge : Polity Press . ). Like Bourdieu (1990 Bourdieu, P. (1990 ). The logic of practice. Cambridge : Polity Press . ), we have chosen to concentrate in this special journal issue on homo academicus. Unlike the French social thinker, however, we found that the scholars who worked closely with the concept of ‘globalization’ as it rose to prominence were not necessarily associated with a clear taxonomy of status. But this last point is only one of emphasis. It does not mean that the career of the concept and the careers of individuals were not related. Quite the opposite as some of our interviewees confirm, their engagement with ‘globalization’ proved to be a crucial factor in the making of their academic careers.
The Many-Branched Tree of ‘Globalization’: Early Uses of the Concept (1930s–1970s)We begin our larger genealogical project with two central questions. First, how did the present understanding of the concept of globalization develop? Second, how was the concept initially used? But we approach the second question quite differently from the usual individualizing ‘religion of the first occurrence’ that is reflected in the New York Times obituary for Theodore Levitt. We do not ask which person ‘invented’ the concept. Our research shows that there was no first genius who coined ‘globalization’—a term which then, slowly or quickly, became part of the common sense of an age. Instead, we found that the beginnings of the use of the concept are complicated and involve several intellectual currents. Most surprisingly, the early uses of ‘globalization’ go back to meanings and discursive paths that did not endure on the long road to consistent academic (and public) language use. Like the emergence of homo sapiens as a species where, over millennia, different kinds of hominids thrived for a time before becoming extinct, a number of lineages of the concept turned out to be evolutionary dead-ends. Indeed, we found that the evolution of the concept of ‘globalization’ was many-branched, and the shoots of its development were often discontinuous and intermittent—buffeted by ferocious winds of change and encountering unanticipated twists and reversals.Exploring the early uses of the term involves finding it used in written texts and then recording the sequences and patterns of use. But developing a critical genealogy of the concept as we know it is quite a different matter. Tracing concepts (as opposed to terms) entails, first, reading texts for their meaning and discerning the extent to which their authors have a reflexive understanding at the time that they are using a particular term such as ‘globalization’ to denote what is now the dominant meaning—the expansion and intensification of social relations and consciousness across world-space and world-time.4 4 In both the academic and public discourse, this generic meaning of ‘globalization’ is usually imbued with economic-technical signifiers. Cultural meanings play a secondary role. View all notes Second, it also involves a contextually sensitive biographical search, which includes asking pertinent authors to talk about how they came upon the concept—hence the significance of the interviews presented in this Special Issue. Third, it entails understanding the shifting nature of an increasingly interconnected world into which such a term becomes both possible and necessary.In the earliest uses of the term, ‘globalization’ was caught in a broad web of meanings. It variously signified the universalizing of a set of meanings or activities, the connecting of a region, the act of being systematic, and the process of linking a world together. Here the concept of ‘the world’ had no necessary correlation with the globe. It could be local, regional, or theme specific. The development of a social imaginary that made it ‘obvious’ that the concept of ‘world’ was to be equated with planet earth took decades to develop.One branch of the use of the term related to the universalization of knowledge. In 1930, the concept was first employed by the Scottish educator Boyd and celebrated author of the classic The history of western education (1921 Boyd, W. (1921 ). The history of western education. London : Adam & Charles Black . ), which went through 10 editions between 1921 and 1972, to denote a holistic view of education: ‘Wholeness, … integration, globalization … would seem to be the keywords of the new education view of mind: suggesting negatively, antagonism to any conception of human experience which over-emphasizes the constituent atoms, parts, elements’ (Boyd & MacKenzie, 1930 Boyd, W. , & MacKenzie, M. M. (Eds.). (1930 ). Towards a new education. London : A. Knopf . , p. 350). In this case, ‘globalization’ has hardly anything to do with the world since it addresses the issue of learning processes going from the global to the particular. Boyd acquired the term by simply translating the French term globalization as used by the Belgian educational psychologist Decroly (1929 Decroly, J. O. (1929 ). La Fonction de Globalisation et l'Enseignement. Brussels : Lamertin . ) in the 1920s. It referred to the ‘globalization function stage’ in a child's development highlighted and served as a new concept in the early twentieth-century ‘new education’ movement. Decroly had devised a holistic pedagogical system for teaching children to read—la méthode globale (‘whole language teaching’)—which is still used in Belgian and French schools that bear his name. But this ‘education’ branch of the meaning evolution of the concept died out without any significant follow-up discussion.Over four decades later the concept was again used in relation to knowledge, but the later use had no relation to the first. In 1976, an article by the sociologist Lamy (1976 Lamy, P . (1976 ). The globalization of American sociology: Excellence or imperialism? The American Sociologist, 11(2), 104 –114 .[CSA] ) with the portentous title ‘The Globalization of American Sociology: Excellence or Imperialism?’ promised a lot. However, except for the title, perhaps given by an editor, the concept was not once used in the text. The closest the author came to implying a specific meaning of ‘globalization’ was in the article's abstract, which employs the spatial concept of ‘international expansion’. Three years later, the Canadian sociologist Harry H. Hiller published an article, which used the concept of ‘globalization’ in reference to Lamy's (1976 Lamy, P . (1976 ). The globalization of American sociology: Excellence or imperialism? The American Sociologist, 11(2), 104 –114 .[CSA] ) essay. Again, the concept was used only once. This second article responded with apparent articulate precision that ‘we cannot expect national sociologies to be mere transitional devices in the globalization of sociology’ (Hiller, 1979 Hiller, H. H. (1979 ). Universality of science and the question of national sociologies . The American Sociologist, 14(3), 124 –135 .[CSA] , p. 132). However, in the overall schema of the article, this sentence was but a passing comment without adequate elaboration. In the end, the concept was not given any pressing analytical significance and disappeared inside another framework.A second evolutionary branch of the term developed an economic meaning in relation to a possible extension of the European Common Market. Here, ‘globalization’ had a rather tenuous beginning and soon withered out. In 1959, the document using the term was published in the journal International Organization. A few decades later, that periodical would carry hundreds of references to globalization; however in this article, the scope of the term was regional and administrative. The document suggested that the European Community countries could take a series of steps toward their common market goal, including by the ‘globalization of quotas’. In other words, the geographic reach of globalization did not extend beyond six European countries (Anonymous, 1959 Anonymous. (1959 ). European communities . International Organization, 13(1), 174 –178 . doi: 10.1017/S0020818300008948 [CrossRef] ). It merely served to describe a process of connecting a regional whole. A 1961 article in the London periodical The statist: A journal of practical finance and trade also noted with concern the dilution of European cohesion as the Common Market was extended or ‘mondialized’. The passing comment did not use ‘globalization’, but self-consciously employed ‘what the French call “Mondialization”’, marked by a capital ‘M’ and in inverted commas. It did not mean ‘globalization’ in the sense used today. Similarly when a year later the Sunday Times bemoaned ‘Our own comparatively timid intentions towards globalizing the Common Market’ (28 January 1962), the meaning of the concept had broadened, but it still did not mean the extension of economic relations across the globe, as Europe remained the focus.In the same year, 1962, Perroux, a French political economist, also used the term ‘globalization’. As with Hannah Arendt's concern with the human condition, the figure of Sputnik and the space race lies in the background:The conquest of space and nuclear achievement belong to the two super-powers which they reinforce and oppose: their peaceful and warlike consequences are global, whether the powers wish it or not. For the moment, the two super-powers are resisting this globalization (which is also universalization, because it is of interest to humanity and to the entire being of each man. (Perroux, 1962 Perroux, F . (1962 ). The conquest of space and national sovereignty . Diogenes, 10(1), 1 –16 . doi: 10.1177/039219216201003901 [CrossRef] , p. 10)For Perroux, ‘globalization’ appears to be much more akin to contemporary dominant meaning related to the formation of increasingly integrated economic markets on a planetary scale. Indeed, as the contemporary French sociologist Dufoix (2013b Dufoix, S. (2013b ). Between Scylla and Charybdis: French social science faces globalization. Unpublished manuscript. , p. 2) points out, at one point Perroux (1964 Perroux, F. (1964). ‘L'économie planétaire’. Tiers-Monde, 5(20), 843–853. , pp. 847–850) refers explicitly to the mondialisation de certains marches (‘globalization of some markets’)—nearly a generation before the alleged ‘invention’ of ‘globalization’ by Theodore Levitt. However, we need to be careful here. Perroux wrote the original essay in French and the term was a translation from the French mondialization (‘worldization’). Dufoix (2013b Dufoix, S. (2013b ). Between Scylla and Charybdis: French social science faces globalization. Unpublished manuscript. , p. 2) informs us that, in 1916, the Belgian lawyer Paul Otlet used this term when he argued that it would be necessary, in the field of natural resources, ‘to take steps of mondialization’. Again, it should be noted that the actual meaning of mondialization in this quotation is quite different from the one that is now usually translated as ‘globalization’. Otlet connects mondialization to internationalization, the former being the ultimate level of the latter: the mondial is ‘what is good for all nations’ (Otlet quoted in Dufoix, 2013b Dufoix,S. (2013b ). Between Scylla and Charybdis: French social science faces globalization. Unpublished manuscript. , p. 2). In any case, the concept mondialization is dependent on going beyond the earth in order to globalize, with the term ‘universalization’ often used to stand in for what we would now assume would comfortably invoke the concept of ‘globalization’. In fact, Dufoix (2013b Dufoix, S. (2013b ). Between Scylla and Charybdis: French social science faces globalization. Unpublished manuscript. , p. 2) informs us that the mondialization was even translated into English—not as ‘globalization’ but rather as ‘mundialization’.5 5 ‘Mundialization’ is still in use today. See, for example, the website of the Mundialization Committee in Hamilton (Canada): http://mundialization.ca/. We are very grateful to Stéphane Dufoix for sharing his article ‘Between Scylla and Charybdis: French social science faces globalization’. For Dufoix's related work in French, please see Dufoix (2012 Dufoix, S. (2012 ). La Dispersion. Une histoire des usages du mot diaspora. Paris : Editions Amsterdam . ), Dufoix (2013a Dufoix, S. (2013a ). Penser la globalization. Sciences Humaines. Retrieved from www.scienceshumaines.com/penser-la-globalisation_fr_30697.html ), and Caillé and Dufoix (2013 Caillé, A. , & Dufoix, S. (2013 ). Le tournant global des sciences sociales. Paris : La Decouverte . ). View all notesOtlet's use of mondialization was the forerunner of third and more promising branch of the formation of the concept in the field of international relations (IR). In 1965, Inis Claude published an article on the future of the United Nations. Again treating universalization and globalization as the same thing, he mentions the concept of ‘globalization’ once in passing under the heading of ‘The Movement Toward Universality’: ‘The United Nations has tended to reflect the steady globalization of international relations’ (Claude, 1965 Claude, I. L. (1965 ). Implications and questions for the future . International Organization, 19(3), 835 –846 . doi: 10.1017/S0020818300012613 [CrossRef] , p. 837). Three years later, with no reference to Claude, an extraordinary article appeared, which had the potential of changing the entire field of IR. Penned by the political scientist George Modelski, interviewed in this issue, the article linked the concept of ‘globalization’ to world politics in general. But this usage had surprisingly little impact. And yet, Modelski (1968 Modelski, G . (1968 ). Communism and the globalization of politics . International Studies Quarterly, 12(4), 380 –393 . doi: 10.2307/3013524 [CrossRef], [Web of Science ®] ) defined ‘globalization’ in a way that prefigured later discussions on the subject in the 1980s and 1990s:A condition for the emergence of a multiple-autonomy form of world politics arguably is the development of a global layer of interaction substantial enough to support continuous and diversified institutionalization. We may define this process as globalization; it is the result of the increasing size, complexity and sophistication of world society. Growth and consolidation of global interdependence and the emergent necessities of devising ways and means of handling the problems arising therefrom support an increasingly elaborate network of organizations. World order in such a system would be the product of the interplay of these organizations, and world politics an effort to regulate these interactions. (p. 389)This passage reveals a remarkably sophisticated rendition of a complex process. Nevertheless, for more than two decades, no citations appeared, which linked the article to the theme of globalization. In fact, according to Google Scholar, the essay has only been cited a total of seven times. William R. Thompson, for example, refers to the article in 1981, but he does not mention the concept around which Modelski's original article of 1968 was framed—even though he later goes on to write extensively on ‘globalization’himself (including as Modelski's co-author). In July 1968, Modelski led a team of researchers at the University of Washington in drafting an application to the U.S. National Science Foundation, which, for the first time, used ‘globalization’ in the title of a comprehensive research project: ‘The Study of Globalization: A Preliminary Exploration’. Unfortunately, their application was soundly rejected (as Modelski describes in his interview in this volume). Over the next decades, this line of ‘globalization research’ was reinvented several times before the first grant to study ‘globalization’ was finally awarded.Thus, across the middle of the twentieth century, ‘globalization’ remained an idiosyncratic and rarely used term, deployed with a surprising variety of meanings. In 1969, to give one more example, the book Souslinoid analytic sets in a general setting pioneered the concept of ‘residual globalization’ (Kruse, 1969 Kruse, A. H. (1969 ). Souslinoid analytic sets in a general setting. Providence, RI : American Mathematical Society . ). In this instance, the reference was to mathematical equations and systematic relations. A generation later, ‘residual globalization’ was discussed at length in an electrical engineering doctoral dissertation without any reference to the 1969 book. This time, the concept was linked to the idea of ‘vector globalization’, which, like ‘residual globalization’, signified the idea of a connected whole creating a global value:In the first phase of globalization, all slave nodes send their contributions to the global value of the shared node to the master. After synchronization, the master sums all contributions to create the global value. In the second phase of vector globalization, the master sends the result back to the slave nodes. (Herndon, 1995 Herndon, B. P. (1995 ). A methodology for the parallelization of PDE solvers: Application to semiconductor device physics (PhD dissertation). Stanford University, Stanford, CA. , p. 54)Obviously, the slaves being mentioned here are electrical nodes, not persons traded across the Black Atlantic. However, this branch of the evolution of the concept soon withered into arcane technical specificity accessible to only very few experts.Still, there were two isolated early uses of ‘globalization’, which are consistent with contemporary cultural-political meanings. But we must bear in mind that these were not progenitors of evolutionary branches, because they did not relate to any situational consensus about what the term meant at the time. But these two important instances certainly contributed to the soon-to-be verdant life of the tree of globalization. The first case is remarkable for its isolated occurrence, unusual context, and for the form with which it was delivered. In 1944, Lucius Harper, an African-American editor, journalist, and early civil rights leader, published an article that quoted from a letter written by a Black US soldier based in Australia. In the letter, the G.I. refers to the global impact of cultural-political views about ‘negroes’:The American Negro and his problem are taking on a global significance. The world has begun to measure America by what she does to us [the American Negro]. But—and this is the point—we stand in danger … of losing the otherwise beneficial aspects of globalization of our problems by allowing the ‘Bilbos in uniform’ with and without brass hats to spread their version of us everywhere. (Harper, 1944 Harper, L. C. (1944, January 15 ). He is rich in the spirit of spreading hatred. Chicago Defender, pp. 1–4. , p. 4)‘Bilbos in uniform’ is a reference to Theodore G. Bilbo (1877–1947), a mid-century Governor and US Senator from Mississippi who was an avid advocate of segregation and openly racist member of the Ku Klux Klan. As Runciman (2013 Runciman, D. (2013 ). Destiny vs. democracy. London Review of Books, 35(8), 13–16. ) explains, Bilbo echoed Hitler's Mein Kampf in asserting that merely ‘one drop of Negro blood placed in the veins of the purest Caucasian destroys the inventive genius of his mind and strikes palsied his creative faculties.’ At the time, the elected representatives of the segregated South successfully blocked any legislative attempt to clamp down on lynching, holding it to be a matter for individual states to regulate, and something that Northerners could not understand. Only Southerners knew what was at stake. Bilbo suspected a Jewish conspiracy behind what he saw as Northern interference: ‘The niggers and Jews of New York are working hand in hand’ (pp. 13–16).By quoting a letter from a Black soldier serving his country in the Pacific theater, Harper allows for political mediation that increases the verisimilitude of the passage. Despite Australia's closed and racist immigration policy, black American soldiers in World War II were being greeted with a relative openness that confronted Black sensibilities formed in America. The article was published in the Chicago Defender, a Chicago-based weekly newspaper for primarily African-American readers. The paper's executive editor, Lucius Harper, later helped establish the Bud Billiken Club and Parade—the oldest and largest African-American parade in the USA—and also ghost-authored the successful autobiography of Jack Johnson, America's first Black heavyweight boxing champion. Later, Harper was investigated by McCarthy's infamous subcommittee of the US Senate Committee on Foreign Relations. At the time, the Chicago Defender was probably the most influential black newspaper in the USA with an estimated readership of 100,000 (Cooper, 1999 Cooper, C. A. (1999 ). The Chicago defender: Filling in the gaps for the office of civilian defense, 1941–1945 . The Western Journal of Black Studies, 23(2), 111 –117 . ). However, it is difficult to assess the impact of Harper's article. Indeed, no other article used the concept of ‘globalization’ in the Chicago Defender for decades after 1944.The second instance of employing the concept in a cultural sense is not quite as compelling but more perplexing. In 1951, Paul Meadows, a prominent American sociologist who has never been mentioned in the pantheon of global(ization) studies, contributed an extraordinary piece of writing to the prominent academic journal, Annals of the American Academy of Political and Social Science. Meadows' article stands out for reasons that will become quickly apparent:The culture of any society is always unique, a fact which is dramatically described in Sumner's concept of ethos: ‘the sum of the characteristic usages, ideas, standards and codes by which a group is differentiated and individualized in character from other groups.’ With the advent of industrial technology, however, this tendency toward cultural localization has been counteracted by a stronger tendency towards cultural universalization. With industrialism, a new cultural system has evolved in one national society after another; its global spread is incipient and cuts across every local ethos. Replacing the central mythos of the medieval Church, this new culture pattern is in a process of ‘globalization,’ after a period of formation and formulation covering some three or four hundred years of westernization. (Meadows, 1951 Meadows, P . (1951 ). Culture theory and industrial analysis . The Annals of the American Academy of Political and Social Science, 274, 9 –16 . doi: 10.1177/000271625127400103 [CrossRef], [Web of Science ®] , p. 11)That passage is worth quoting at length, not only because it is one of the first pieces of writing to use ‘globalization’ in the contemporary sense of the concept, but because Meadows' analysis locates ‘globalization’ as a conductive relation with terms such as ‘localization’, ‘universalization’, and ‘Westernization’. Meadow's act of putting the concept of ‘globalization’ in inverted commas suggests that he was either uncertain or self-conscious about using the term relationally. But the synergy formed between such clusters as ‘globalization’ and ‘localization’, particularly by writers interviewed in this volume—from Roland Robertson to Arjun Appadurai—suggests that Meadows was far ahead of his time. The difference is that the authors interviewed here do not use the two terms as countermanding processes. In Modelski's words, ‘the local level … always has to be connected to the other levels’. Another remarkable achievement of this article lies in Meadows' uncanny recognition of a strong link between ‘globalization’, ‘ideology’, and ‘industrial technology’. As he notes at the end of his article's introductory section, ‘The rest of this paper will be devoted to a discussion of the technological, organizational, and ideological systems which comprise this new universalistic culture’ (1951 Meadows, P . (1951 ). Culture theory and industrial analysis . The Annals of the American Academy of Political and Social Science, 274, 9 –16 . doi: 10.1177/000271625127400103 [CrossRef], [Web of Science ®] , p. 11). Although resisting the pull of the ‘religion of the first occurrence’ as described at the outset of the present essay, we are tempted to note that Paul Meadows probably comes closest to deserving the questionable recognition of being the first scholar to use ‘globalization’ in the contemporary sense. Using Google citations and other indices we could not find any subsequent articles or books that directly attribute their own work to this remarkable instance of conceptual clustering of the concept of ‘globalization’. But given the place and form of its publication, there is no doubt that the essay must have been widely read. Readership and library subscriptions for Annals of the American Academy of Political and Social Science were extensive. And yet, Meadows' pioneering efforts remained dormant until Roland Robertson linked the concept to the changing cultural dynamics of the late 1970s.Van: evola_as_he_is@yahoogroups.com <evola_as_he_is@yahoogroups.com> namens 'G. H.' g.vdheide@... 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Verzonden: zondag 5 februari 2017 14:37
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Onderwerp: Re: [evola_as_he_is] Re: Image and video manipulation in the occult warThe below is taken from Charles Fort's 'New Lands' (1925), to be found at http://www.resologist.net/lands106.htm (Another online version is located at http://sacred-texts.com/fort/land/index.htm#contents).
Once upon a time — about the year 1870 — occurred an unusual sporting event. John Hampden, who was noted for his piety and his bad language, whose avowed purpose was to support the principles of this earth's earliest geodesist, offered to bet five hundred pounds that he could prove the flatness of this earth. Somewhere in England is the Bedford Canal, and along a part of it is a straight, unimpeded view, six miles in length. Orthodox doctrine — or the doctrine of the newer orthodoxy, because John Hampden considered that he was orthodox — is that the earth's curvature is expressible in the formula of 8 inches for the first mile and then the square of the distance times 8 inches. For two miles, then, the square of 2, or 4, times 8 inches. An object six miles away should be depressed 288 inches, or, allowing for refraction, according to Proctor (Old and New Astronomy) 216 inches.(3) Hampden said that an object six miles away, upon this part of the Bedford Canal, was not depressed as it "should" be. Dr. Alfred Russell Wallace took up the bet. Mr. Walsh, Editor of the Field, was the stakeholder. A procession went to the Bedford Canal. Objects were looked at through telescopes, or looked for, and the decision was that Hampden had lost. There was rejoicing in the fold of the chosen, though Hampden, in one of his furious bombardments of verses from the Bible, charged conspiracy and malfeasance and confiscation, and what else I don't know, piously and intemperately declaring that he had been defrauded.(4)
In the English Mechanic, 80-40, some one writes to find out [43/44] about the "Bedford Canal Experiment."(5) We learn that the experiment had been made again. The correspondent writes that, if there were basis to the rumors that he had heard, there must be something wrong with the established doctrine. Upon page 138, Lady Blount answers — that, upon May 11, 1904, she had gone to the Bedford Canal, accompanied by Mr. E. Clifton, a well-known photographer, who was himself uninfluenced by her motives, which were the familiar ones of attempting to restore the old gentleman who first took up the study of geodesy.(6)However, she seethes with neither piety nor profanity. She says that, with his telescopic camera, Mr. Clifton had photographed a sheet, six miles away, though by conventional theory the sheet should have been invisible. In a later number of the English Mechanic, a reproduction of this photograph is published.(7) According to this evidence this earth is flat, or is a sphere enormously greater than is generally supposed. But at the 1901 meeting of the British Association for the Advancement of Science, Mr. H. Yule Oldham read a paper upon his investigations at the Bedford Canal.(8) He, too, showed photographs. In his photographs, everything that should have been invisible was invisible.
I accept that anybody who is convinced that still are there relics upon Mt. Ararat, has only to climb Mt. Ararat, and he must find something that can be said to be part of Noah's Ark, petrified perhaps. If someone else should be convinced that a mistake has been made, and that the mountain is really Pike's Peak, he has only to climb Pike`s Peak and prove that the most virtuous of all lands was once the Holy Land. The meaning that I read in the whole subject is that, in this Dark Age that we're living in, not even such rudimentary matters as the shape of this earth have ever been investigated except now and then to support somebody's theory, because astronomers have instinctively preferred the remote and the not so easily understandable and the safe from external inquiry. In Earth Features and Their Meaning, Prof. Hobbs says that this earth is top-shaped, quite as the sloping extremities of Africa and South America suggest.(9) According to Prof. Hobbs, observations upon the pendulum suggest this earth is shaped like a top.(10) Some years ago, Dr. Gregory read a paper at a meeting of the Royal Geographical So- [44/45] ciety, giving data to support the theory of a top-shaped earth.(11) In the records of the Society, one may read a report of the discussion that followed. There was no ridiculing. The President of the Society closed the discussion with virtual endorsement, recalling that it was Christopher Columbus who first said that this earth is top-shaped. For other expressions of this revoltagainst ancient dogmas, see Bull. Soc. Astro. de France, 17-315; 18-143; Pop. Sci. News, 31-234;Eng. Mec., 77-159; and, Sci. Amer., 100-441.(12)
As to the supposed motions of this earth, axial and orbital, circumstances are the same, despite the popular supposition that the existence of these motions has been established by syntheses of data and by unanswerable logic. All scientists, philosophers, religionists, are today looking back, wondering what could have been the matter with their predecessors to permit them to believe what they did believe. Granted that there will be posterity, we shall be predecessors. Then what is it that is conventionally taught today that will in the future seem as imbecilic as to all present orthodoxies seem the vaporings of preceding systems?
Well, for instance, that it is this earth that moves, though the sun seems to, by the same illusion by which passengers on a boat, the shore seems to move, though it is the boat that is moving.
Apply this reasoning to the moon. The moon seems to move around the earth — but to passengers on a boat, the shore seems to move, whereas it is the boat that is moving — therefore the moon does not move.
As to the motions of the planets and stars that co-ordinate with the idea of a moving earth — they co-ordinate equally well with the idea of a stationary earth.
In the system that was conceived by Copernicus I find nothing that can be said to resemble foundation: nothing but the appeal of greater simplicity. An earth that rotates and revolves is simpler to conceive of than is a stationary earth with a rigid composition of stars, swinging around it, stars kept apart by some unknown substance, or inter-repulsion. But all those who think that simplification is a standard to judge by are referred to Herbert Spencer's compilations of data indicating that advancing knowledge complicates, making, then, complexity, and [45/46] not simplicity, the standard by which to judge the more advanced. My own acceptance is that there are fluxes one way and then the other way: that the Ptolemaic system was complex and was simplified; that, out of what was once a clarification, new complications have arisen, and that again will come flux toward simplification or clarification — that the simplification by Copernicus has now developed into an incubus of unintelligibilities revolving around a farrago of inconsistencies, to which the complexities of Ptolemy are clear geometry: miracles, incredibilities, puerilities; tottering deductions depending upon flimsy agreements; brutalized observations that are slaves to infatuated principles —
And one clear call that is heard above the rumble of readjusting collapses — the call for a Neo-astronomy — it may not be our Neo-astronomy.
Prof. Young, for instance, in his Manual of Astronomy, says that there are no common, obvious proofs that the earth moves around the sun, but that there are three abstrusities, all of modern determination.(13) Then, if Copernicus founded the present system, he founded upon nothing. He had nothing to base upon. He either never heard of, or could detect one of these abstrusities. All his logic represented in his reasoning upon this earth's rotundity: that this earth is round, because of a general tendency to sphericity, manifesting, for instance, in fruits and in drops of water — showing that he must have been unaware not only of abstrusities, but of icicles and bananas and oysters. It is not that I am snobbishly deriding the humble and more than questionable ancestry of modern astronomy. I am pointing out that a doctrine came into existence with nothing for a foundation: not a datum, not one observation to found upon; no astronomical principles, no mechanical principles to justify it. Our inquiry will be as to how, in the annals of false architecture, it could ever be said that — except miraculously, of course — a foundation was subsequently slipped under this baseless structure, dug under, rammed under, or God knows how devised and fashioned.
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Verzonden: zaterdag 4 februari 2017 19:27
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Onderwerp: Re: [evola_as_he_is] Re: Image and video manipulation in the occult warIt is essential that those who are unfamiliar with the argument realise that the flat Earth theory does by no means come out of a clear blue sky. In fact, in the European area, the belief in a spherical Earth, first held by Pythagoras, antedates the notion of a flat Earth. Stricly speaking, should modern scholars be actually endowed with that « rigour » they claim science to be made of, and manage to temper their haughtiness, « Inventing the Flat Earth », to name only one of the books that have been published lately on this subject, would be best changed to « Inventing the Round Earth. »« The two earliest Greek poets, Hesiod and Homer, both were flat earth believers [this is a clumsy phrase, as, in archaic Greece, the belief in a spherical earth did not exist, so neither Homer, nor Hesiod « believed » in the flatness of the earth, it simply did not occur to them that the Earth could be spherical ; it is appropriate to speak of a « belief », whether in a flat Earth or in a round Earth, from the time when Pythagoras called the Eartth, and therefore both views competed], and their cosmology models both were based on a flat disc, surrounded by a world encompassing ocean called ‘‘Oceanus’’. This is expressed no more clearly then by Hesiod himself, in a passage of his lesser known ascribed work The Shield of Heracles, 314-316:''And round the rim Ocean was flowing, with a full stream as it seemed, and enclosed all the cunning work of the shield. Over it swans were soaring and calling loudly, and many others were swimming upon the surface of the water; and near them were shoals of fish.''Hesiod thus believed the earth was like a flat shield, with an ocean fully surrounding the shield’s rim. In his Theogony (700BC), a detailed flat earth cosmography is also present; starting with the creation account from verses 116-138:''Verily at the first Chaos came to be, but next wide-bosomed Earth, the ever-sure foundations of all the deathless ones who hold the peaks of snowy Olympus, and dim Tartarus in the depth of the wide-pathed Earth, and Eros (Love), fairest among the deathless gods, who unnerves the limbs and overcomes the mind and wise counsels of all gods and all men within them. From Chaos came forth Erebus and black Night; but of Night were born Aether and Day, whom she conceived and bare from union in love with Erebus. And Earth first bare starry Heaven, equal to herself, to cover her on every side, and to be an ever-sure abiding-place for the blessed gods. And she brought forth long Hills, graceful haunts of the goddess-Nymphs who dwell amongst the glens of the hills. She bare also the fruitless deep with his raging swell, Pontus, without sweet union of love. But afterwards she lay with Heaven and bare deep-swirling Oceanus...''Hesiod in this passage from the Theogony described the earth (Gaia) as eurusternos meaning ‘‘wide-bosomed’’ or ‘‘broad-breasted’’, and the etymology of this word derives from sternon meaning simply chest or breastbone. A chest or breastbone is of course considerably flat, Hesiod in this passages also noted that Heaven was the ‘‘equal’’ to earth, and this only makes sense on a flat earth model, since if the earth was flat it would be diametric to the above Heaven, therefore it’s ‘‘equal’’. Like Hesiod, Homer in his works the Odyssey and Iliad (800BC) also wrote that the earth was the shape of a flat shield or disc. In one verse of the Iliad, Achilles’ flat shield is described as having the river Oceanus around its rim, XVIII. 606 :‘’Therein he set also the great might of the river Oceanus, around the uttermost rim of the strong-wrought shield.’’It is therefore simply evident that both Hesiod and Homer, the two earliest poets of Greece believed in a flat earth cosmography, specifically that of a disc or circular shield shape, with a world encircling Ocean called ‘‘Oceanus’�
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