The 3 Pamphleteers, #Golem XIV, #TheSlog #FinancialEyes & #GrubStreetJournal Evolution Of Muso Musings to Rogers LongHairedBlog. #ObjectiveKhunt #GrubStreet #ConquestofDough #LetThemConfectSweeterLies. #TheThreePamphlateers @financialeyes @DavidGolemXIV @Wiki_Ballot @JoeBlob20

Roger Lewis #NotTheGrubStreetJournal

is

Porthos –

People congregate at the entrance to a narrow street, overlooked by two four-storey buildings. Each floor of the right-most building projects further over the street than the floor below. At the corner of each building, shops advertise their wares. A cart is visible down the street, and one man appears to be carrying a large leg of meat.

19th-century Grub Street (latterly Milton Street), as pictured in Chambers Book of Days

Until the early 19th century, Grub Street was a street close to London‘s impoverished Moorfields district that ran from Fore Street east of St Giles-without-Cripplegate north to Chiswell Street. Famous for its concentration of impoverished “hack writers“, aspiring poets, and low-end publishers and booksellers, Grub Street existed on the margins of London’s journalistic and literary scene. It was pierced along its length with narrow entrances to alleys and courts, many of which retained the names of early signboards. Its bohemian society was set amidst the impoverished neighbourhood’s low-rent dosshouses, brothels and coffeehouses.

According to Samuel Johnson‘s Dictionary, the term was “originally the name of a street… much inhabited by writers of small histories, dictionaries, and temporary poems, whence any mean production is called grubstreet”. Johnson himself had lived and worked on Grub Street early in his career. The contemporary image of Grub Street was popularised by Alexander Pope in his Dunciad.

The street was later renamed Milton Street, which was partly swallowed up by the Barbican Estate development, but still survives in part. The street name no longer exists, but Grub Street has since become a pejorative term for impoverished hack writers and writings of low literary value.

Blogging the new Grub Street. This from Wikipedia, “Taste is like philosophy. It belongs to a very small number of privileged souls … It is unknown in bourgeois families, where one is constantly occupied with the care of one’s fortune”. In the words of Darnton, Voltaire “thought that the Enlightenment should begin with the grands”.[52] The historian cites similar opinions from d’Alembert and Louis Sébastien Mercier.[53] http://en.wikipedia.org/wiki/Illuminism

Muso Musings: Fatherhood, Theory & Stuff “T’is hard the kinds of Knowledge are but two, The One erroneous, the Other true. The former profits nothing when ’tis gain’d, The other’s difficult to be attain’d.” Abu Jaaphar Ebn Tophail’s INTRODUCTION To the LIFE of Hai Ebn Yokdhan.

´´The question now afloat in the world respecting THINGS AS THEY ARE is the most interesting that can be presented to the human mind´´

As Godwin notes in an introduction to Caleb Williams, and so I continue to Regarder Les tableaux
in Du Champs Grey Space.

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MUSO MUSINGS : Fatherhood, Theory & Stuff

Muso Musings: Fatherhood, Theory & Stuff “T’is hard the kinds of Knowledge are but two, The One erroneous, the Other true. The former profits nothing when ’tis gain’d, The other’s difficult to be attain’d.” Abu Jaaphar Ebn Tophail’s INTRODUCTION To the LIFE of Hai Ebn Yokdhan.

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2011

https://web.archive.org/web/20180710060414/http://letthemconfectsweeterlies.blogspot.com/2011/04/

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https://web.archive.org/web/20180710062636/http://letthemconfectsweeterlies.blogspot.com/2012/07/

2013

https://web.archive.org/web/20180710061748/http://letthemconfectsweeterlies.blogspot.com/2013/07/

Blogging the new Grub Street. This from Wikipedia, “Taste is like philosophy. It belongs to a very small number of privileged souls … It is unknown in bourgeois families, where one is constantly occupied with the care of one’s fortune”. In the words of Darnton, Voltaire “thought that the Enlightenment should begin with the grands”.[52] The historian cites similar opinions from d’Alembert and Louis Sébastien Mercier.[53] http://en.wikipedia.org/wiki/Illuminism

2013 voltaire.jpg

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https://web.archive.org/web/20180710061451/http://letthemconfectsweeterlies.blogspot.com/2014/07/

Proudhon Governement

Pierre-Joseph Proudhon

“To be GOVERNED is to be watched, inspected, spied upon, directed, law-driven, numbered, regulated, enrolled, indoctrinated, preached at, controlled, checked, estimated, valued, censured, commanded, by creatures who have neither the right nor the wisdom nor the virtue to do so. To be GOVERNED is to be at every operation, at every transaction noted, registered, counted, taxed, stamped, measured, numbered, assessed, licensed, authorized, admonished, prevented, forbidden, reformed, corrected, punished. It is, under pretext of public utility, and in the name of the general interest, to be place under contribution, drilled, fleeced, exploited, monopolized, extorted from, squeezed, hoaxed, robbed; then, at the slightest resistance, the first word of complaint, to be repressed, fined, vilified, harassed, hunted down, abused, clubbed, disarmed, bound, choked, imprisoned, judged, condemned, shot, deported, sacrificed, sold, betrayed; and to crown all, mocked, ridiculed, derided, outraged, dishonored. That is government; that is its justice; that is its morality.”
General Idea of the Revolution in the Nineteenth Century, translated by John Beverly Robinson (London: Freedom Press, 1923), pp. 293-294.”

― Pierre-Joseph Proudhon

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Postcards from a journey to the unknown.

I started writing this blog when I realised that I was locked into a series of events which I would be subject to the results of, but over which I would neither be consulted or considered. The realisation was actually quite comforting but I knew I needed an outlet for my inevitable struggles with self reproachment and regret and guilt and all of the other feelings I knew would come either from within or provoked from without. This Blog represented a purchase mentally for my ticket for the ride, a journey I was determined to understand, enjoy and share some postcards with myself and others who might be interested having realised they too may be taking the same train.As with all postcards, some are written a little more thoughtfully, others are scribbles just checking in or marking out places to revisit and spend some more time all of them represent though a snapshot of the view from that point in space and time.

Anyhow grab your interrail card, and climb aboard the index of the blog lists titles these are the most read pages.

All Time

THIS IS AN EXPERIMENTAL NONSENSES MEANINGLESS YET…
10 May 2011, 1 comment
7034 Views
My use of Wikipedia since February 20th
10 May 2011
1286  Views
Econosophy and other musings – Post a Comment
4 Dec 2011
1182  Views
Have Banks Killed their Golden Goose
9 Jun 2011
1112  Views
Positive Money Forum • View topic – Mortgages – Gr…
8 Jun 2011


This Week

A friend of Michael Sanden. Internet Documentary S…
21 Sep 2014, 1 comment
44 Views
Rain Song Performance
21 Sep 2014
11  Views
MUSO MUSINGS On Fatherhood Theory and STuff: The R…
24 Jun 2011
9  Views
My use of Wikipedia since February 20th
10 May 2011
7  Views
Guitar as Therapy. Mine saves me from the greedy B…
15 Apr 2011
5  Views

All Posts.
Pageviews today
21 views
Pageviews yesterday
72  views
Pageviews last month
1,253 Views
Pageviews all time history
34,997  Views

I am very pleased to have this scrapbook of postcards home from the journey into what for me has turned out to be a nirvana of self-realisation and becoming. It is very humbling to feel that I have made some progress in my own estimation to ´´Being´´ as opposed to merely having. ( to paraphrase Paulo Freire).

▼  July (7)

https://web.archive.org/web/20170620030702/http://letthemconfectsweeterlies.blogspot.com/

ON THE ADVANTAGE AND DISADVANTAGE OF HISTORY FOR LIFE. 100,000 Blog Visits. Friedrich Nietzsche: 1844-1900

This Blog, which has been therapeutic in many ways, has now reached 100,000 page views.
What is it about Large Round Numbers. One looks out now towards 1,000,000.

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Old Blog on IPFS

IPFS Old Blog

This is a Clipboard of notes , Objective Khunt Column   And Grub Street Journal Coming Soon.

Grub Street Twitter.jpg

https://twitter.com/search?q=%23GrubStreetJournal&src=typd

Robert Darnton’s The Literary Underground of the Old Regime was the first major historical work to critique this ideal model. [96] He argues that, by the mid-18th century, the established men of letters (gens de lettres) had fused with the elites (les grands) of French society. Consider the definition of “Goût” (taste) as written by Voltaire in the Dictionnaire philosophique (taken from Darnton): “Taste is like philosophy. It belongs to a very small number of privileged souls … It is unknown in bourgeois families, where one is constantly occupied with the care of one’s fortune”. In the words of Darnton, Voltaire “thought that the Enlightenment should begin with the grands“. [97] The historian cites similar opinions from d’Alembert and Louis Sébastien Mercier . [98]

The Republic of Letters was the sum of a number of Enlightenment ideals: an egalitarian realm governed by knowledge that could act across political boundaries and rival state power.[165] It was a forum that supported “free public examination of questions regarding religion or legislation”.[166] Immanuel Kant considered written communication essential to his conception of the public sphere; once everyone was a part of the “reading public”, then society could be said to be enlightened.[167] The people who participated in the Republic of Letters, such as Diderot and Voltaire, are frequently known today as important Enlightenment figures. Indeed, the men who wrote Diderot’s Encyclopédie arguably formed a microcosm of the larger “republic”.[168]

Front page of The Gentleman’s Magazine, January 1731

Many women played an essential part in the French Enlightenment, due to the role they played as salonnières in Parisian salons, as the contrast to the male philosophes. The salon was the principal social institution of the republic[169] and “became the civil working spaces of the project of Enlightenment”. Women, as salonnières, were “the legitimate governors of [the] potentially unruly discourse” that took place within.[170] While women were marginalized in the public culture of the Old Regime, the French Revolution destroyed the old cultural and economic restraints of patronage and corporatism (guilds), opening French society to female participation, particularly in the literary sphere.[171]

In France, the established men of letters (gens de lettres) had fused with the elites (les grands) of French society by the mid-18th century. This led to the creation of an oppositional literary sphere, Grub Street, the domain of a “multitude of versifiers and would-be authors”.[172] These men came to London to become authors, only to discover that the literary market simply could not support large numbers of writers, who in any case were very poorly remunerated by the publishing-bookselling guilds.[173]

The writers of Grub Street, the Grub Street Hacks, were left feeling bitter about the relative success of the men of letters[174] and found an outlet for their literature which was typified by the libelle. Written mostly in the form of pamphlets, the libelles “slandered the court, the Church, the aristocracy, the academies, the salons, everything elevated and respectable, including the monarchy itself”.[175] Le Gazetier cuirassé by Charles Théveneau de Morande was a prototype of the genre. It was Grub Street literature that was most read by the public during the Enlightenment.[176] According to Darnton, more importantly the Grub Street hacks inherited the “revolutionary spirit” once displayed by the philosophes and paved the way for the French Revolution by desacralizing figures of political, moral and religious authority in France.[177]

However, the prime example of reference works that systematized scientific knowledge in the age of Enlightenment were universal encyclopedias rather than technical dictionaries. It was the goal of universal encyclopedias to record all human knowledge in a comprehensive reference work.[201] The most well-known of these works is Denis Diderot and Jean le Rond d’Alembert‘s Encyclopédie, ou dictionnaire raisonné des sciences, des arts et des métiers. The work, which began publication in 1751, was composed of thirty-five volumes and over 71 000 separate entries. A great number of the entries were dedicated to describing the sciences and crafts in detail and provided intellectuals across Europe with a high-quality survey of human knowledge. In d’Alembert’s Preliminary Discourse to the Encyclopedia of Diderot, the work’s goal to record the extent of human knowledge in the arts and sciences is outlined:

As an Encyclopédie, it is to set forth as well as possible the order and connection of the parts of human knowledge. As a Reasoned Dictionary of the Sciences, Arts, and Trades, it is to contain the general principles that form the basis of each science and each art, liberal or mechanical, and the most essential facts that make up the body and substance of each.[202]

The massive work was arranged according to a “tree of knowledge”. The tree reflected the marked division between the arts and sciences, which was largely a result of the rise of empiricism. Both areas of knowledge were united by philosophy, or the trunk of the tree of knowledge. The Enlightenment’s desacrilization of religion was pronounced in the tree’s design, particularly where theology accounted for a peripheral branch, with black magic as a close neighbour.[203] As the Encyclopédie gained popularity, it was published in quarto and octavo editions after 1777. The quarto and octavo editions were much less expensive than previous editions, making the Encyclopédie more accessible to the non-elite. Robert Darnton estimates that there were approximately 25 000 copies of the Encyclopédie in circulation throughout France and Europe before the French Revolution.[204] The extensive, yet affordable encyclopedia came to represent the transmission of Enlightenment and scientific education to an expanding audience.[205]

Grub Street

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People congregate at the entrance to a narrow street, overlooked by two four-storey buildings. Each floor of the right-most building projects further over the street than the floor below. At the corner of each building, shops advertise their wares. A cart is visible down the street, and one man appears to be carrying a large leg of meat.

19th-century Grub Street (latterly Milton Street), as pictured in Chambers Book of Days

Until the early 19th century, Grub Street was a street close to London‘s impoverished Moorfields district that ran from Fore Street east of St Giles-without-Cripplegate north to Chiswell Street. Famous for its concentration of impoverished “hack writers“, aspiring poets, and low-end publishers and booksellers, Grub Street existed on the margins of London’s journalistic and literary scene. It was pierced along its length with narrow entrances to alleys and courts, many of which retained the names of early signboards. Its bohemian society was set amidst the impoverished neighbourhood’s low-rent dosshouses, brothels and coffeehouses.

According to Samuel Johnson‘s Dictionary, the term was “originally the name of a street… much inhabited by writers of small histories, dictionaries, and temporary poems, whence any mean production is called grubstreet”. Johnson himself had lived and worked on Grub Street early in his career. The contemporary image of Grub Street was popularised by Alexander Pope in his Dunciad.

The street was later renamed Milton Street, which was partly swallowed up by the Barbican Estate development, but still survives in part. The street name no longer exists, but Grub Street has since become a pejorative term for impoverished hack writers and writings of low literary value.

 

The Nature of Predictability probability and knowing. Social costs model development notes: Well I have circled back almost to the beginning of my Swedish Leg of the journey through life. Corinthians 13, And the greatest of these is Love ( not Charity) #ConquestofDough #GrubStreetJournal #OIP #Alexandria #AGORA #Diogenes #Epictetus #Shelly #Leitaer #GolemXIV #MotleyFool #SturdyBlog #PositiveMoney #Money #Love #TheSlog #WikiTacticalVoting

                                                          
                                           
                                                 
This post is about the making of an #ObjectiveKhunt , about the beginning of The Grub Street Journal and the culmination of the Latest Leg of a multi-faceted journey.
#ConquestofDough #GrubStreetJournal #OIP #Alexandria #AGORA #Diogenes #Epictetus
#Shelly #Leitaer #GolemXIV #MotleyFool #SturdyBlog #PositiveMoney #Money #Love

The New Alchemy

    Alan Watts

        an essay from This is It and Other Essays on Zen and Spiritual Experience,
        by Alan Watts, Vintage Books, 1973, ©Alan Watts 1958, 1960.
        This essay was written in 1960.

This is the Note I made after reading Watt’s Essay above for the first time in 2011.

My reaction to this essay is one of QED, the LSD part is unfortunate as I have found those insights can come from Relaxation, effectively meditation in my own case, brought about from a lengthy retreat and living for my family and myself: with no regard to the external influences of; extended family, friends, government and economic distractions. Through reading playing music and an accepting approach to my interactions, an appreciation of the Synchronous nature of the cosmos, which has lead me to the concept of cosmonogy, rather than cosmology. Spritiualisim, rather than atheism.
I have also considered that some of this spiritualised realisation stuff is almost oligopalistically hoarded by vested interests, to promote counter-culture cults of exclusion of those who can’t know and have not taken of the forbidden fruit.
These realisations in controlled environments may allow people to access the spiritual constructs mentioned in the essay. What I want to contrast with this though, is the eulogy of, “when I was a child I walked as a child the time to turn away from childish things”. The jockeying for control in the symbolism and its institutionalisation and Legalisation or criminalisation are all concepts outside of the natural self. Means to become self-sufficient in thought and deed and providing our daily bread are resisted by apparatus of control, in so-called civilised society, This control grid constructs its own apparatus, the mythologising etc binds groups together and sets them apart and against each other.

Writing This and making amendments 8 years later I realise only the other day, pulling together Double Hermeneutics and the Metanomski article form Jud evans’s Evans Experientialism put together with Osho’s’ Ego the false centre, something of the unfolding and emergent is revealing itself, Du CHamps grey space is also ever-present as I write this for my self and no one else.

the idea before it was clothed in words

Michael journal story of money.

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When I was a child I walked as a child

http://bible.cc/1_corinthians/13-11.htm

https://biblehub.com/1_corinthians/13-13.htm

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Young’s Literal Translation

1 If with the tongues of men and of messengers I speak, and have not love, I have become brass sounding, or a cymbal tinkling; 2 and if I have prophecy, and know all the secrets, and all the knowledge, and if I have all the faith, so as to remove mountains, and have not love, I am nothing; 3 and if I give away to feed others all my goods, and if I give up my body that I may be burned, and have not love, I am profited nothing.
4 The love is long-suffering, it is kind, the love doth not envy, the love doth not vaunt itself, is not puffed up, 5 doth not act unseemly, doth not seek its own things, is not provoked, doth not impute evil, 6 rejoiceth not over the unrighteousness, and rejoiceth with the truth; 7 all things it beareth, all it believeth, all it hopeth, all it endureth.
8 The love doth never fail; and whether there be prophecies, they shall become useless; whether tongues, they shall cease; whether knowledge, it shall become useless; 9 for in part we know, and in part we prophecy; 10 and when that which is perfect may come, then that which is in part shall become useless. 11 When I was a babe, as a babe I was speaking, as a babe I was thinking, as a babe I was reasoning, and when I have become a man, I have made useless the things of the babe; 12 for we see now through a mirror obscurely, and then face to face; now I know in part, and then I shall fully know, as also I was known; 13 and now there doth remain faith, hope, love — these three; and the greatest of these is love.

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King James Version

1Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. 2And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. 3And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
4Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, 5Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;6Rejoiceth not in iniquity, but rejoiceth in the truth; 7Beareth all things, believeth all things, hopeth all things, endureth all things.
8Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. 9For we know in part, and we prophesy in part. 10But when that which is perfect is come, then that which is in part shall be done away. 11When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. 12For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. 13And now abideth faith, hope, charity, these three; but the greatest of these is charity.

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https://notthegrubstreetjournal.com/2013/06/27/reality-is-infinity-is-love-is-infinite/