pancoloural pesty-pastas pcpp peasy-pi-pea
- Ioana-Noemy Toma
- Oct 2, 2021
- 4 min read
a few pages from an atheist russian book, translated in romanian, moisei solomonovici belenki, despre mitologia si filosofia bibliei, editura politica, bucuresti, 1982.
Mai sunt si contestatari ai maxitoxicitatii in nutrimedicatie, inclusiv ai toxivaccinelor. Care zic: Nu riscati prea mult. Sa ne aparam dreptul la securitate nutrimedicala, la optiuni/alternative. Calm in toate. Terrasofie, nu iluzii. Libera-cugetare/meditatie, eventual rugaminti, nu rugaciuni. V. mai ales www.deadlymedicines.dk, monsanto-tribunal.org etc. Din nefericire, anumite produse-tehnologii sunt promovate in graba, desi nu sunt suficient testate, ameliorate etc. https://www.infogm.org/7127-covid-19-technologies-vaccinales-a-la-loupe-christian-velot?lang=fr, http://medicament-bien-commun.org/entretien-avec-isabelle-moine-dupuis-le-droit-est-la-pour-trouver-des-solutions. O caracteristica a nutrimedicatiei comerciale, avantajoase pentru producator, nu si pentru client. Si dezavantajele sunt precaut ascunse dupa o perdea de fum publicitara, imorala. Ceea ce trebuie corectat sistemic. Stop mafiilor care intretin razboaie cyberbio, folosind si minori infractori, para-militarizati, intoxicati/drogati, in Romania, Rusia, RDCongo si oriunde pe planeta. Vrem pace si respect pentru terrafamilienava. Cosmoterrieni, oameni-zei-gardieni si prieteni, uniti pentru ecosociabilitate. Viva ravel! ... (seen also on https://sitiarespi.medium.com/pace-buna-nu-razboi-rau-good-peace-not-bad-war-f568f64a22b6)
In-e-de-re-com-movance
Nature re-moves on earth,
Between autumn and spring.
Time is a finite air,
So let the good hopes sing.
Cosmoterrians, wake up.
We are the guardians-gods.
Terrafamilyship
Asks for protection close.
Bring your Peace and Respect,
And with your care protect
The wonder-dream that we
Live once and hopefully.
*** Protectivity (systemic and asystemic too) before productivity. viva ravel
(Cosmoterrians, humans-gods-guardians and your friends, what are you waiting for, when all terrafamilyship asks for peace, respect and protectivity (systemic and asystemic too)?)
viva levar
Traducere nouă, din spaniolă în română.
Ca tine. Original: Como tu, versuri Leon Felipe, muzica Paco Ibáñez, 1969.
Așa este viața mea, viața mea
piatră, ca tine
ca tine
piatră mică, ca tine
piatră ușoară, ca tine
ca tine
cânt care te rostogolești, ca tine
pe trotuare, ca tine
ca tine
pietricică umilă, ca tine
a drumurilor, ca tine
ca tine
piatră mică, ca tine
ca tine
pietricică umilă, ca tine
ca tine
care în zilele de furtună, ca tine
te afunzi în pământ, ca tine
ca tine
și apoi scânteiezi, ca tine
sub căști, sub roți, ca tine
ca tine
piatră mică, ca tine
ca tine, pietricică umilă
ca tine
ca tine
care nu servești să fii nici piatră, ca tine
nici piatră a unei piețe, ca tine
nici piatră a unui palat
nici piatră a unei biserici
nici piatră a unui public
ca tine
ca tine
piatră aventurieră, ca tine
care poate ești făcută, ca tine
ca tine, numai pentru o praștie
ca tine
piatră mică, ca tine
ca tine
La ray la ray la la la la
La ray la ray la la la la
About in-e-de-re-con-struction in cosmoterrian ideoreality. https://link.springer.com/article/10.1007/s12115-017-0191-0 - On How and Why Intellectuals Deceive Themselves: A Paul Hollander Retrospective, by Alexander Riley, 2017. "Yet Hollander’s conclusions even on this most basic of points are careful and conservative. An unreserved, incautious anti-utopianism can itself become problematic. It may be that utopian thought is an inevitable feature of human life, which can and should be tolerated, even mined for whatever meager utility it might contain. So long as these ideas are not implemented by force, they remain a relatively harmless feature of the transitory play activity that is human thought. Some of these adversary intellectuals might be so constituted psychically that they need such myths to stave off still more dire existential crises. They will perhaps take no comfort from the upshot of this position, but it is certainly substantially fairer and more humane than the proposals they typically make for how to deal with those with whom they disagree. These individuals can perhaps be safely left to their delusional ideal games, on the essential condition that they are carefully prevented from exercising the exceptional political influence they claim, and safeguards and vigilance must be maintained against the leakage of their hopelessly misguided ideas from their seminar rooms into the halls of power. It may be that the adherence of those who oppose the adversary culture to the bedrock principle of freedom of expression, even for their antagonists, significantly handicaps them in a struggle against ideologues who make it only too clear that their own commitment to the right of their enemies to speak is rather less uncompromising. That troubling possibility notwithstanding, this unwavering stand in defense of the great good of the widest possible freedom for intellectual inquiry is yet another marker of the stature of Paul Hollander." https://www.academia.edu/37269933/Frantz_Fanons_Philosophy_of_Violence_and_the_Participation_of_Intellectuals_in_the_Advancement_of_Social_Liberation_in_Africa - Frantz Fanon’s Philosophy of Violence and the Participation of Intellectuals in the Advancement of Social Liberation in Africa, by Emmanuel B. Eyo, Ph.D. & Essien, Amambo Edung, Nigeria, 2017. "The article centers on social liberation and emancipation for Africa from the standpoint of FrantzFanon’s philosophy of violence, which clearly was enunciated in his work, Toward the Decolonialization and The Wretch of the Earth. Fanon’s philosophy is known as thedecolonization theory. He tried to justify the use of violence against colonization. This is becausehe observed and maintained that colonialism was sustained by violence and oppression andinsisted that the colonizers often inscribes the colonized subject with the ideas of backwardnessand lack of rationality. In his book, Black Skin, White Mask, Fanon opined that “every collectivity must exist a channel an outlet through which the forces accumulated in the forms of aggressioncan be released” (p.112, 145). In all these, Fanon was cautious to advise that intellectuals should be co-opted to participate in therevolution for success to be recorded. The article, however, identifies that the role of theintellectuals was to ensure that violence is not misapplied to a wrong target. His work, beingseminal in the discourse of social liberation and emancipation of Africa, aims at restoration ofAfrican natural dignity, to liberate African people from oppression and restore true African personality. Fanon (1964) opines emphatically and aptly thus, “It is only a liberated individual who undertakes to build the new society” (p. 103). This excerpt of Fanon is a clarion call for intellectuals to participate in the building of a new Africa." https://pdfs.semanticscholar.org/53a7/2ddc93ab8e663d0266a9dac058b3670b414c.pdf - Madness and the Alienation of Intellectuals in Saul Bellow’s World of Fiction, by Ramzi Marrouchi & Mohd Nazri Latiff Azmi, Malaysia, 2019. "Bellow maintains that his heroes are wise intellectuals, though regarded mad beggars and poor strangers; and their over consciousness about their tragic fate in modern capitalistic and democratic America summons the deconstruction of these norms." https://www.jstor.org/stable/25080527s - Reflections on the Alienation of the Intellectuals, by Crane Brinton, 1957-1960. https://external.dandelon.com/download/attachments/dandelon/ids/DE006AB0A7FC9EF202232C1257A36004635DC.pdf - BEFORE WATERGATE: PROBLEMS OF CORRUPTION IN AMERICAN SOCIETY EDITED BY ABRAHAM S. EISENSTADT, ARI HOOGENBOOM and HANS L. TREFOUSSE, 1978. Robert Muccigrosso, Corruption and the Alienation of the Intellectuals, p. 165-178. https://www.jstor.org/stable/20007152 - Intellectuals and Fascism: The Case of Sociology, by Robert Jackall, 1994. https://www.washingtonpost.com/wp-srv/style/longterm/books/chap1/literaturelost.htm - Literature Lost. Social Agendas and the Corruption of the Humanities, by John M. Ellis, 1997.
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