Celtic Baards speak out.
Celtic Baards Speak Out.
And the Baards of wales would not give praises to the conquering Edward,
instead they spoke words of truth in poem and song
made insolence by violence of the Crown and
they were burnt at the stake for the truth they Spake.
What principality this that burns its priests for speaking truth against the tyrant.
The Baards of Cymru Eire Cornwall Brettagn, Syntagma & St Pauls
reach out to us across the energy of re incarnated spirit and language
Past Heroes deeds and words emulated to assuage
As once the tyrant Tribute sought
These new Caesars take all yet offer nought
once more we offer Insolence in Poetry Song rhyme and reason
to tell the truth thats painted Treason.
I am not one of those who think that the people are never in the wrong. They have been so, frequently and outrageously, both in other countries and in this. But I do say that in all disputes between them and their rulers the presumption is at least upon a par in favour of the people. Experience may perhaps justify me in going further. When popular discontents have been very prevalent, it may well be affirmed and supported that there has been generally something found amiss in the constitution or in the conduct of Government. The people have no interest in disorder. When they do wrong, it is their error, and not their crime. But with the governing part of the State it is far otherwise. They certainly may act ill by design, as well as by mistake. “Les révolutions qui arrivent dans les grands états ne sont point un effect du hasard, ni du caprice des peuples. Rien ne révolte les grands d’un royaume comme un Gouvernoment foible et dérangé. Pour la populace, ce n’est jamais par envie d’attaquer qu’elle se soulève, mais par impatience de souffrir.” These are the words of a great man, of a Minister of State, and a zealous assertor of Monarchy. They are applied to the system of favouritism which was adopted by Henry the Third of France, and to the dreadful consequences it produced. What he says of revolutions is equally true of all great disturbances. If this presumption in favour of the subjects against the trustees of power be not the more probable, I am sure it is the more comfortable speculation, because it is more easy to change an Administration than to reform a people.
Sec. V. It is a saying among the Messenians, that “there is a Pylos before Pylos, and another Pylos too.” So it may be said with respect to these money-lenders, “there is interest before interest, and other interest too.” Then of course they laugh at those natural philosophers who say that nothing can come of nothing, for they get interest on what neither is nor was; and they think it disgraceful to farm out the taxes, though the law allows it, while they themselves against the law exact tribute for what they lend, or rather, if one is to say the truth, defraud as they lend, for he who receives less than he signs his name for is defrauded. The Persians indeed think lying a secondary crime, but debt a principal one, for lying frequently follows upon debt, but money-lenders tell more lies, for they make fraudulent entries in their account-books, writing down that they have given so-and-so so much, when they have really given less. And the only excuse for their lying is covetousness, not necessity, not utter poverty, but insatiable greediness, the outcome of which is without enjoyment and useless to themselves, and fatal to their victims. For neither do they farm the fields which they rob their debtors of, nor do they inhabit their houses when they have thrust them out, nor use their tables or apparel, but first one is ruined, and then a second is hunted down, for whom the first one serves as a decoy. For the bane spreads and grows like a fire, to the destruction and ruin of all who fall into their clutches, for it consumes one after another; and the money-lender, who fans and feeds this flame to ensnare many, gets no more advantage from it but that some time after he can take his account-book and read how many he has sold up, how many turned out of house and home, and track the sources of his wealth, which is ever growing into a larger pile.
When Man places himself at the centre of things this is dangerous and one instance where this is so is in the matter of Climate where rather than becoming God, man is caste with godlike omnipotence as the cause of Climate Change. Rather than examining man as one aspect of the whole complex system of What Is and testing the CO2 hypothesis as an aspect of man’s activities as a singular part of a huge complex whole. The CO2 hypothesis becomes a necessary belief that the production of Carbon Dioxide through the burning of fossil fuels is causing Global Warming. This issue has become a matter of faith and to question CO2 emitted from human activity to be the prime driver of Climate change is to commit heresy to those who believe in the shorthand ´Climate Beliefs´.
I am one of those heretics, I have read all I can find on the matter but remain unconvinced that the case has been made scientifically for Human emissions of CO2 being the primary cause and driver of climate change or Global Warming. I will not admit or submit to a faith in the IPCC, any government, corporation or indeed any Church or political ideology. I do have a belief and faith in God, a non-anthropomorphic god, that is a non-corporeal god as conjectured by Spinoza and by Maimonides and as we find in the Quran, old testament, and the Torah. My faith warns me and I believe for a very good reason not to worship false idols and Anthropogenic Global warning is I believe a false idol, placing man in the great What Is of existence, in a starring role well above his acting abilities.
Science has a long history with Religion and I am a keen believer in the scientific method. The scientific method deals with physical things with things one can measure, deconstruct and test. With the scientific method one can confirm or falsify propositions that relate to observations, science does not require faith, only evidence.
Faith requires faith and faith is required when evidence is beyond the demonstration of mere men. Pridefulness it seems to me is a conceit to be wary of and as Religious, philosophical and folk teachings have been good enough for our ancestors they are also good enough for me. To accept the idea that Man and any individual man or woman is worthy of idolatry seems to me absurd. Some men and women are admirable even great. Humans are however all human and What Is, is always greater than any individual part of the whole of what it is only ever a part. What Is, is infinity and for me what is , is God.
In the elementary school, I learned more than that the people of my community were Gypsies. The fact that people of my new home were still segregated and considered unequal told me that integration and equality did not take place. Communism, in spite of its intention, failed to convince the average person of the equality I craved. Sadly, I learned that neither the integration of my native villagers nor their social acceptance took place because the newly introduced ordinance did not change the centuries’ old Hungarian view of Sívó’s people. This was so because the ideology of Communism was only a theory; it did not change reality.
The theory proposed by Communism, in reality, was more often rejected than accepted. That was especially true among the general population of the country. The new social reform was only superficial and unenforceable. All of these facts were brought to my attention by the behavior of the innocent and forthright-mannered children of Gordisa.
Despite my disappointments, my elementary education was an eye-opener. In elementary school, I learned that the social ordinance of Communism by forbidding derogatory and racial slurs just intensified the tendency of their usage and thus became more insulting. Now, as I think about it and recall incidences involving derogatory and racial slurs, situations that I witnessed as child, I realize that forbidding such behavior does not necessarily change people’s views or ways of thinking. Thoughts have their own way of expression. If they are suppressed, when they surface, they usually end up surfacing in expressions of anger and violence.
Upon revealing my concern to my father, I remember him telling me that sometimes it is better to swallow a bitter pill than to chew it. “Do not let a perception imposed on you become an obstacle,” he said. And as if to dissipate my concern, to encourage me and to let me know that I am not alone in such situations, he told me, “The Hungarians’ view of the Gypsies is similar to the European’s view of the Jews. While to Hungarians the Gypsies are stinky and good-for-nothing, to the Europeans, the Jews are dirty.”
“The world’s view of the Gypsy,” my father told me, “is similar to the Caucasians’ view of the Negro. Negroes, because of the color of their skin, are as socially unacceptable to the white people as the Gypsies are because of their dark skin and the stereotypical view of them. The failure to integrate the Gypsies into the societies of Europe, to eliminate discrimination against them, and to portray them as equals, has a long history and tradition.”
“Such a failure,” he said, “is not only the failure of the Communist system. It is the failure of all systems.”
“Son,” my father continued, “European nations refused to consider the Gypsies equal to themselves for similar reasons the Negroes are considered inferior to the Caucasian race. I want you to remember that the sin of discrimination pales in comparison to extermination. My dear son, I hate to think of what the future of Shívó’s community would have been if Hitler’s Aryan view and dictatorship had prevailed. We are still living in a world of nations who think of themselves more than of others and, most of the time, behave like the green wheat.” Then, quoting an ancient Arab proverb, he said,
Up and above keeps its head while green is the wheat;
It is capable of bowing only after ripe and ready to reap.
“People, like wheat,” my father told me, “must reach maturity in order to understand, appreciate, and accept. They must learn to see, to hear, and to behave. Behave not like the green wheat, a poorly educated man or an impolite person, but like the ripe wheat.”
Do you believe, I am asked at this moment, by an indiscreet, perhaps malicious curiosity, that the December 2 accepts the revolutionary role in which you confine it, as in the circle of Popilius? Would you have faith in its liberal inclinations? And based on this inevitability, so well demonstrated by you, of the mandate of Louis-Napoléon, would you rally to his government, as to the best or least worst of transitions? That is what we want to know, and where we await you!…— I will respond to that question, which is a bit suggestive, with another:Do I have a right to suppose, when the ideas that I have defended for four years have obtained so little success, that the head of the new government will adopt them straightaway and make them his own! Have the taken on, in the eyes of opinion, that character of impersonality, reality, and universality, which would impose them on the State? And if these ideas, all still young, are still hardly anything but the ideas of one man, from whence would come the hope that the December 2, who is also a man, will prefer them to his own ideas!…I write so that others will reflect in their turn and, if there is cause, so they will contradict me. I write so that truth being manifested, and elaborated by opinion, the revolution, with the government, with the government, or even against government, can be accomplished. As for men, I readily believe their good intentions, but even more in the misfortune of their judgment. It is said in the book of Psalms: Put not your trust in prince, or in the children of Adam, that is to say in those who thought is subjective, because salvation is not in them! So I believe, and unfortunately for us all, that the revolutionary idea, ill defined in the minds of the masses, poorly served by its popularizers, still leaves to the government the full choice of its politics; I believe that power is surrounded with impossibilities that it does not see, contradictions that it does not known, traps that the universal ignorance conceals from it; I believe that any government can endure, if it wishes, by affirming its historical reasons, and placing itself under the direction of the interests that it is called to serve, but I also believe that men change little, and that if Louis XVI, after having launched the revolution, had wanted to withdraw it, if the Emperor, or if Charles X and Louis-Philippe had preferred to be lost [doom it?] than to continue it, it is improbable that those who succeeded them would have made themselves straightaway, and spontaneously, its promoters.That is why I hold myself apart from government, more inclined to pity it that to make war against it, devoted solely to the homeland, and I join myself body and soul with that elite of workers, head of the proletariat and middle class, the party of labor and progress, of liberty and the idea, which, understanding that authority is nothing, that popular spontaneity is of no use; that liberty which does not act is lost, and that the interests that need to put themselves in relation with an intermediary which represents them are interests sacrificed, accepts for its goal and motto the Education of the People.O homeland, French homeland, homeland of the bards of the eternal revolution! homeland of liberty, for, despite all your servitudes, in no place on the earth, neither in Europe, nor in America, is the mind, which is all of man, so free as it is with you! homeland that I love with that accumulated love that the growing son bears for his mother, that the father feels grow along with his children! I will see you suffer for a long time yet, suffer not for yourself alone, but for the world which rewards you with its envy and its insults; to suffer innocent, only because you do not know yourself?… It seems to me at every instant that you are at your last ordeal! Awaken, mother: neither can your princes, your barons and your counts do anything for your salvation, nor can your prelates no how to comfort you with their benedictions. Guard, if you wish, the memory of those who have done well, and go sometimes to pray at their monuments: but do not seek their successors. They are finished! Commence your new life, O first of immortals; show yourself in your beauty, Venus Urania; spread your perfumes, flower of humanity!And humanity will be rejuvenated, and its unity will be created by you: for the unity of the human race is the unity of my homeland, as the spirit of the human race is nothing but the spirit of my homeland.
Source: Text from RevoltLib.com; translated by Shawn P. Wilbur.
Transcription/Markup: Andy Carloff
Online Source: RevoltLib.com; 2021
System of Economic ContradictionsOr, the Philosophy of Poverty
Some ironical thinker, I know not who, has said: “A little philosophy leads away from religion, and much philosophy leads back to it.” This proposition is humiliatingly true.Every science develops in three successive periods, which may be called — comparing them with the grand periods of civilization — the religious period, the sophistical period, the scientific period.  Thus, alchemy represents the religious period of the science afterwards called chemistry, whose definitive plan is not yet discovered; likewise astrology was the religious period of another science, since established, — astronomy.Now, after being laughed at for sixty years about the philosopher’s stone, chemists, governed by experience, no longer dare to deny the transmutability of bodies; while astronomers are led by the structure of the world to suspect also an organism of the world; that is, something precisely like astrology. Are we not justified in saying, in imitation of the philosopher just quoted, that, if a little chemistry leads away from the philosopher’s stone, much chemistry leads back to it; and similarly, that, if a little astronomy makes us laugh at astrologers, much astronomy will make us believe in them? 
“As to parliamentary rule, and representative government altogether… It is becoming evident that it is merely stupid to elect a few men, and to entrust them with the task of making laws on all possible subjects, of which subject most of them are utterly ignorant.” — Peter Kropotkin
Tolstoy’s Yasnaya Polyana School, is an excellent read on Pedagogy, a primer as good as any before reading the equally easy to read although longer Pedagogy of the oppressed, by Paulo Frier. Science and A belief in God both come with optional flavours of epistemology, they are not mutually exclusive, one also finds this in Spinoza and Maimonides. Questions do not rest on what we have learned or what we might learn but on what use we derive from it and whether there are benefits in the application of the lessons we Learn or discoveries we claim to make.
´´Let those that deny the educational significance of the Bible, that declare it has outlived its usefulness, invent such a book, such stories, such explanations of the phenomena of nature, either from general history or from imagination, which should have such a recap- ion as the Bible ones have, and then we will agree that the Bible is superannuated .
Pedagogy serves as a verification of many, many vital phenomena, of social and abstract questions.Materialism will have the right to proclaim itself as victorious only when the bible of materialism shall have been written, and childhood shall have been educated according to this bible. Owen’s experiment cannot be regarded as a proof of such a possibility, any more than the growth of a lemon tree in a Moscow greenhouse is proof that it could grow without the open sky and the sun.I repeat it, my conviction, drawn perhaps from a one- sided experiment, is that the development of a child and a man is as unthinkable without the Bible as it would have been in Greek society without
Homer. The Bible is the only book for the elementary education of the young. The Bible, both in its form and in its con- tent, ought to serve as the model for all children’s manuals and reading books. A simple popular translation of the Bible would be the most popular of all books. The appearance of such a translation in our day would make an epoch in the history of the Russian people ´´
(YASNAYA POLYANA SCHOOL 253, Tolstoy, https://en.wikisource.org/wiki/Yasnaya_Polyana_School)
´´a rising of the rich against the poor´´,
´and indeed Calvin had written the unfortunate statement:
´´The people must always be kept in poverty in order that they remain obedient´´.
In sociology and economics, the precariat (/prɪˈkɛəriət/) is a neologism for a social class formed by people suffering from precarity, which means existing without predictability or security, affecting material or psychological welfare. The term is a portmanteau merging precarious with proletariat.
Unlike the proletariat class of industrial workers in the 20th century who lacked their own means of production and hence sold their labor to live, members of the precariat are only partially involved in labor and must undertake extensive unremunerated activities that are essential if they are to retain access to jobs and to decent earnings. Classic examples of such unpaid activities include continually having to search for work (including preparing for and attending job interviews), as well as being expected to be perpetually responsive to calls for “gig” work (yet without being paid an actual wage for being “on call”).
The hallmark of the precariat class is the condition of lack of job security, including intermittent employment or underemployment and the resultant precarious existence. The emergence of this class has been ascribed to the entrenchment of neoliberal capitalism.
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