Truth

"The very concept of objective truth is fading out of the world. Lies will pass into history."
George Orwell
#Trump #Foxnews #propaganda

Awareness of Opportunity, Desire and Temptation

Good and evil are each acts of opportunity… We all have the desire for each, most for good depending on the return you benefit from… Watch what you say… Watch what you do… Take note of your awareness, watch what you say… careful of the opportunity to act, it is of benefit for or against you and others… Lack of awareness can be will become an act for or against either depending on your desire
The Guardians of Desire, Opportunity and Temptation
Temptation and opportunity…
No one is truly good or evil but everyone has an opportunity to play upon desires and playing into those desires is acceptable but you don't want it to become guilt which can play on itself…becoming temptation and desire. Resistance builds strength, awareness of our desires and Temptations, watch what you say

Believing without evidence is always morally wrong – Francisco Mejia Uribe

Believing without evidence is always morally wrong – Francisco Mejia Uribe

You have probably never heard of William Kingdon Clifford. He is not in the pantheon of great philosophers – perhaps because his life was cut short at the age of 33 – but I cannot think of anyone whose ideas are more relevant for our interconnected, AI-driven, digital age. This might seem strange given that we are talking about a Victorian Briton whose most famous philosophical work is an essay nearly 150 years ago. However, reality has caught up with Clifford. His once seemingly exaggerated claim that ‘it is wrong always, everywhere, and for anyone, to believe anything upon insufficient evidence’ is no longer hyperbole but a technical reality.

In ‘The Ethics of Belief’ (1877), Clifford gives three arguments as to why we have a moral obligation to believe responsibly, that is, to believe only what we have sufficient evidence for, and what we have diligently investigated. His first argument starts with the simple observation that our beliefs influence our actions. Everyone would agree that our behaviour is shaped by what we take to be true about the world – which is to say, by what we believe. If I believe that it is raining outside, I’ll bring an umbrella. If I believe taxis don’t take credit cards, I make sure I have some cash before jumping into one. And if I believe that stealing is wrong, then I will pay for my goods before leaving the store.

What we believe is then of tremendous practical importance. False beliefs about physical or social facts lead us into poor habits of action that in the most extreme cases could threaten our survival. If the singer R Kelly genuinely believed the words of his song ‘I Believe I Can Fly’ (1996), I can guarantee you he would not be around by now.

But it is not only our own self-preservation that is at stake here. As social animals, our agency impacts on those around us, and improper believing puts our fellow humans at risk. As Clifford warns: ‘We all suffer severely enough from the maintenance and support of false beliefs and the fatally wrong actions which they lead to …’ In short, sloppy practices of belief-formation are ethically wrong because – as social beings – when we believe something, the stakes are very high.

The most natural objection to this first argument is that while it might be true that some of our beliefs do lead to actions that can be devastating for others, in reality most of what we believe is probably inconsequential for our fellow humans. As such, claiming as Clifford did that it is wrong in all cases to believe on insufficient evidence seems like a stretch. I think critics had a point – had – but that is no longer so. In a world in which just about everyone’s beliefs are instantly shareable, at minimal cost, to a global audience, every single belief has the capacity to be truly consequential in the way Clifford imagined. If you still believe this is an exaggeration, think about how beliefs fashioned in a cave in Afghanistan lead to acts that ended lives in New York, Paris and London. Or consider how influential the ramblings pouring through your social media feeds have become in your very own daily behaviour. In the digital global village that we now inhabit, false beliefs cast a wider social net, hence Clifford’s argument might have been hyperbole when he first made it, but is no longer so today.

The second argument Clifford provides to back his claim that it is always wrong to believe on insufficient evidence is that poor practices of belief-formation turn us into careless, credulous believers. Clifford puts it nicely: ‘No real belief, however trifling and fragmentary it may seem, is ever truly insignificant; it prepares us to receive more of its like, confirms those which resembled it before, and weakens others; and so gradually it lays a stealthy train in our inmost thoughts, which may someday explode into overt action, and leave its stamp upon our character.’ Translating Clifford’s warning to our interconnected times, what he tells us is that careless believing turns us into easy prey for fake-news pedlars, conspiracy theorists and charlatans. And letting ourselves become hosts to these false beliefs is morally wrong because, as we have seen, the error cost for society can be devastating. Epistemic alertness is a much more precious virtue today than it ever was, since the need to sift through conflicting information has exponentially increased, and the risk of becoming a vessel of credulity is just a few taps of a smartphone away.

Clifford’s third and final argument as to why believing without evidence is morally wrong is that, in our capacity as communicators of belief, we have the moral responsibility not to pollute the well of collective knowledge. In Clifford’s time, the way in which our beliefs were woven into the ‘precious deposit’ of common knowledge was primarily through speech and writing. Because of this capacity to communicate, ‘our words, our phrases, our forms and processes and modes of thought’ become ‘common property’. Subverting this ‘heirloom’, as he called it, by adding false beliefs is immoral because everyone’s lives ultimately rely on this vital, shared resource.

While Clifford’s final argument rings true, it again seems exaggerated to claim that every little false belief we harbour is a moral affront to common knowledge. Yet reality, once more, is aligning with Clifford, and his words seem prophetic. Today, we truly have a global reservoir of belief into which all of our commitments are being painstakingly added: it’s called Big Data. You don’t even need to be an active netizen posting on Twitter or ranting on Facebook: more and more of what we do in the real world is being recorded and digitised, and from there algorithms can easily infer what we believe before we even express a view. In turn, this enormous pool of stored belief is used by algorithms to make decisions for and about us. And it’s the same reservoir that search engines tap into when we seek answers to our questions and acquire new beliefs. Add the wrong ingredients into the Big Data recipe, and what you’ll get is a potentially toxic output. If there was ever a time when critical thinking was a moral imperative, and credulity a calamitous sin, it is now.

Careful What You Say

e·voke
/əˈvōk/Submit
verb

1.
bring or recall to the conscious mind.
"the sight of American asters evokes pleasant memories of childhood"
synonyms: bring to mind, put one in mind of, conjure up, summon (up), invoke, elicit, induce, kindle, stimulate, stir up, awaken, arouse, call forth; More

2.
invoke (a spirit or deity).
synonyms: bring to mind, put one in mind of, conjure up, summon (up), invoke, elicit, induce, kindle, stimulate, stir up, awaken, arouse, call forth…

Words are important…they aren't just for communication, you can do that with drums…

Words have intent, words can have multiple meanings of intent…

Each word spoken or thought makes a  difference…

Each word, spoken or written has a different intent then each word thought or heard by others and specifically by whom.

Each word can also have no intent…

Conversation, whether spoken or written can have a frivolous intent, to communicate perhaps or can evoke meanings of intent that speaks to or from the self or to the heart and soul of others reading or listening…

Careful what you say

Samhain

Samhain

Drool

A black man walking with a cane, boards the subway train struggling to move along but still standing walks to a seat nearest the door with his back to me. Mostly I saw his hulking physique trying to find comfort in his position. I could likewise see him via reflection through the subway train glass and he still adjusted side to side to be comfortable. He slouched forward and seemed to drool from underneath his hood, the drool falling forward coming to a rest. As I continued to watch his body slouch even more until the hulk he seemed to be disappear within his clothing that folded accordingly. I watched the man as his clothing folded in on itself. And out from underneath the mass of clothing he was appeared a squirming caterpillar-like being. And then the train filled with other pedestrians...

War Against All Puerto Ricans

War Against All Puerto Ricans: Inside the U.S. Crackdown on Pedro Albizu Campos & Nationalist Party

Commemorations are being held today to mark the 50th anniversary of the death of Pedro Albizu Campos, popularly known to many as Don Pedro, the former head of the Nationalist Party and leader of the Puerto Rican independence movement. Albizu Campos spent some 26 years in prison for organizing against U.S. colonial rule. He was born in 1891, seven years before the U.S. invaded the island. He would go on to become the first Puerto Rican to graduate from Harvard Law School. Once he returned to Puerto Rico, he dedicated the rest of his life to the independence movement, becoming president of the Puerto Rican Nationalist Party in 1930. It was a position he held until his death in 1965. In 1936, Albizu Campos was jailed along with other Nationalist leaders on conspiracy and sedition charges. His jailing led to protests across Puerto Rico. On Palm Sunday, March 21, 1937, police shot and killed 21 Puerto Ricans and wounded over 200 others taking part in a peaceful march to protest Albizu Campos’ imprisonment. The event became known as the Ponce massacre. After his eventual release, Albizu Campos was arrested again in 1950, just days after a Nationalist revolt began on October 30. Pedro Albizu Campos would spend almost the rest of his life in prison, where he repeatedly charged that he was the subject of human radiation experiments. We hear Albizu Campos in his own words and speak to three guests: Rep. José Serrano (D-NY); Nelson Denis, author of the new book, "War Against All Puerto Ricans: Revolution and Terror in America’s Colony"; and Hugo Rodríguez of the Puerto Rican Independence Party. Democracy Now!, is an independent global news hour that airs weekdays on 1,300+ TV and radio stations Monday through Friday. Watch our livestream 8-9am ET: http://democracynow.org

Dependence

We are born with the need to depend to survive….

Our parents or birth guardians…

Our first employer…

Our spouses…

Dependant on their existence for survival and existence…

Without dependence… Can we survive?

Eisenhower Saw It Coming

February 27, 2006

Op-Ed Columnist

By BOB HERBERT

Early in the documentary film "Why We Fight," Wilton Sekzer, a retired New York City police officer whose son was killed in the World Trade Center attack, describes his personal feelings in the immediate aftermath of Sept. 11.

"Somebody had to pay for this," he says. "Somebody had to pay for 9/11. ... I wanna see their bodies stacked up for what they did. For taking my son."

Lost in the agony of his grief, Mr. Sekzer wanted revenge. He wanted the government to go after the bad guys, and when the government said the bad guys were in Iraq, he didn't argue.

For most of his life Mr. Sekzer was a patriot straight out of central casting. His view was always "If the bugle calls, you go." When he was 21 he was a gunner on a helicopter in Vietnam. He didn't question his country's motives. He was more than willing to place his trust in the leadership of the nation he loved.

"Why We Fight," a thoughtful, first-rate movie directed by Eugene Jarecki, is largely about how misplaced that trust has become. The central figure in the film is not Mr. Jarecki, but Dwight Eisenhower, the Republican president who had been the supreme Allied commander in Europe in World War II, and who famously warned us at the end of his second term about the profound danger inherent in the rise of the military-industrial complex.

Ike warned us, but we didn't listen. That's the theme the movie explores.

Eisenhower delivered his farewell address to a national television and radio audience in January 1961. "This conjunction of an immense military establishment and a large arms industry is new in the American experience," he said. He recognized that this development was essential to the defense of the nation. But he warned that "we must not fail to comprehend its grave implications."

"The potential for the disastrous rise of misplaced power exists and will persist," he said. "We must never let the weight of this combination endanger our liberties or democratic processes." It was as if this president, who understood war as well or better than any American who ever lived, were somehow able to peer into the future and see the tail of the military-industrial complex wagging the dog of American life, with inevitably disastrous consequences.

The endless billions to be reaped from the horrors of war are a perennial incentive to invest in the war machine and to keep those wars a-coming. "His words have unfortunately come true," says Senator John McCain in the film. "He was worried that priorities are set by what benefits corporations as opposed to what benefits the country."

The way you keep the wars coming is to keep the populace in a state of perpetual fear. That allows you to continue the insane feeding of the military-industrial complex at the expense of the rest of the nation's needs. "Before long," said Mr. Jarecki in an interview, "the military ends up so overempowered that the rest of your national life has been allowed to atrophy."

In one of the great deceptive maneuvers in U.S. history, the military-industrial complex (with George W. Bush and Dick Cheney as chairman and C.E.O., respectively) took its eye off the real enemy in Afghanistan and launched the pointless but far more remunerative war in Iraq.

If you want to get a chill, just consider the tragic chaos in present-day Iraq (seven G.I.'s were killed on the day I went to see "Why We Fight") and then listen to Susan Eisenhower in the film recalling a quotation attributed to her grandfather: "God help this country when somebody sits at this desk who doesn't know as much about the military as I do."

The military-industrial complex has become so pervasive that it is now, as one of the figures in the movie notes, all but invisible. Its missions and priorities are

poorly understood by most Americans, and frequently counter to their interests.

Near the end of the movie, Mr. Sekzer, the New York cop who lost his son on Sept. 11, describes his reaction to President Bush's belated acknowledgment that "we've had no evidence that Saddam Hussein was involved" in the Sept.11 attacks.

"What the hell did we go in there for?" Mr. Sekzer asks.

Unable to hide his bitterness, he says: "The government exploited my feelings of patriotism, of a deep desire for revenge for what happened to my son. But I was so insane with wanting to get even, I was willing to believe anything."

Harper's Magazine: We Now Live in a Fascist State

Harper's Magazine: We Now Live in a Fascist State

Date: Tue, 11 Oct 2005 13:34:38 -0700

The article below appears in the current issue of Harpers and was written

by Lewis H. Lapham

Knowing the source of this piece makes it all the more disturbing. It is not every day that the editor of a respected national magazine publishes an essay claiming that America is not on the road to becoming, but ALREADY IS, a fascist state.... or words to that effect.

To help prepare you for what follows, here are the final sentence from this piece.... [I think we can look forward with confidence to character-building bankruptcies, picturesque bread riots, thrilling cavalcades of splendidly costumed motorcycle police.]

On message By Lewis H. Lapham Harper's Magazine, October 2005, pps. 7-9 "But I venture the challenging statement that if American democracy ceases to move forward as a living force, seeking day and night by peaceful means to better the lot of our citizens, then Fascism and Communism, aided, unconsciously perhaps, by old-line Tory Republicanism, will grow in strength in our land." -Franklin D. Roosevelt, November 4, 1938

In 1938 the word "fascism" hadn't yet been transferred into an abridged metaphor for all the world's unspeakable evil and monstrous crime, and on coming across President Roosevelt's prescient remark in one of Umberto Eco's essays, I could read it as prose instead of poetry -- a reference not to the Four Horsemen of the Apocalypse or the pit of Hell but to the political theories that regard individual citizens as the property of the government, happy villagers glad to wave the flags and wage the wars, grateful for the good fortune that placed them in the care of a sublime leader. Or, more emphatically, as Benito Mussolini liked to say, "Everything in the state. Nothing outside the state. Nothing against the state."

The theories were popular in Europe in the 1930s (cheering crowds, rousing band music, splendid military uniforms), and in the United States they numbered among their admirers a good many important people who believed that a somewhat modified form of fascism (power vested in the banks and business corporations instead of with the army) would lead the country out of the wilderness of the Great Depression -- put an end to the Pennsylvania labor troubles, silence the voices of socialist heresy and democratic dissent. Roosevelt appreciated the extent of fascism's popularity at the political box office; so does Eco, who takes pains in the essay "Ur-Fascism," published in The New York Review of Books in 1995, to suggest that it's a mistake to translate fascism into a figure of literary speech. By retrieving from our historical memory only the vivid and familiar images of fascist tyranny (Gestapo firing squads, Soviet labor camps, the chimneys at Treblinka), we lose sight of the faith-based initiatives that sustained the tyrant's rise to glory. The several experiments with fascist government, in Russia and Spain as well as in Italy and Germany, didn't depend on a single portfolio of dogma, and so Eco, in search of their common ground, doesn't look for a unifying principle or a standard text. He attempts to describe a way of thinking and a habit of mind, and on sifting through the assortment of fantastic and often contradictory notions -- Nazi paganism, Franco's National Catholicism, Mussolini's corporatism, etc. -- he finds a set of axioms on which all the fascisms agree. Among the most notable:

The truth is revealed once and only once.

Parliamentary democracy is by definition rotten because it doesn't represent the voice of the people, which is that of the sublime leader.

Doctrine outpoints reason, and science is always suspect.

Critical thought is the province of degenerate intellectuals, who betray the culture and subvert traditional values.

The national identity is provided by the nation's enemies.

Argument is tantamount to treason.

Perpetually at war, the state must govern with the instruments of fear. Citizens do not act; they play the supporting role of "the people" in the grand opera that is the state.

Eco published his essay ten years ago, when it wasn't as easy as it has since become to see the hallmarks of fascist sentiment in the character of an American government. Roosevelt probably wouldn't have been surprised.

He'd encountered enough opposition to both the New Deal and to his belief in such a thing as a United Nations to judge the force of America's racist passions and the ferocity of its anti-intellectual prejudice. As he may have guessed, so it happened. The American democracy won the battles for Normandy and Iwo Jima, but the victories abroad didn't stem the retreat of democracy at home, after 1968 no longer moving "forward as a living force, seeking day and night to better the lot" of its own citizens, and now that sixty years have passed since the bomb fell on Hiroshima, it doesn't take much talent for reading a cashier's scale at Wal-Mart to know that it is fascism, not democracy, that won the heart and mind of America's "Greatest Generation," added to its weight and strength on America's shining seas and fruited plains.

A few sorehead liberal intellectuals continue to bemoan the fact, write books about the good old days when everybody was in charge of reading his or her own mail. I hear their message and feel their pain, share their feelings of regret, also wish that Cole Porter was still writing songs, that Jean Harlow and Robert Mitchum hadn't quit making movies. But what's gone is gone, and it serves nobody's purpose to deplore the fact that we're not still riding in a coach to Philadelphia with Thomas Jefferson. The attitude is cowardly and French, symptomatic of effete aesthetes who refuse to change with the times.

As set forth in Eco's list, the fascist terms of political endearment are refreshingly straightforward and mercifully simple, many of them already accepted and understood by a gratifyingly large number of our most forward-thinking fellow citizens, multitasking and safe with Jesus. It does no good to ask the weakling's pointless question, "Is America a fascist state?" We must ask instead, in a major rather than a minor key, "Can we make America the best damned fascist state the world has ever seen," an authoritarian paradise deserving the admiration of the international capital markets, worthy of "a decent respect to the opinions of mankind"? I wish to be the first to say we can. We're Americans; we have the money and the know-how to succeed where Hitler failed, and history has favored us with advantages not given to the early pioneers.

We don't have to burn any books.

The Nazis in the 1930s were forced to waste precious time and money on the inoculation of the German citizenry, too well-educated for its own good, against the infections of impermissible thought. We can count it as a blessing that we don't bear the burden of an educated citizenry. The systematic destruction of the public-school and library systems over the last thirty years, a program wisely carried out under administrations both Republican and Democratic, protects the market for the sale and distribution of the government's propaganda posters. The publishing companies can print as many books as will guarantee their profit (books on any and all subjects, some of them even truthful), but to people who don't know how to read or think, they do as little harm as snowflakes falling on a frozen pond.

We don't have to disturb, terrorize, or plunder the bourgeoisie.

In Communist Russia as well as in Fascist Italy and Nazi Germany, the codes of social hygiene occasionally put the regime to the trouble of smashing department-store windows, beating bank managers to death, inviting opinionated merchants on complimentary tours (all expenses paid, breathtaking scenery) of Siberia. The resorts to violence served as study guides for free, thinking businessmen reluctant to give up on the democratic notion that the individual citizen is entitled to an owner's interest in his or her own mind.

The difficulty doesn't arise among people accustomed to regarding themselves as functions of a corporation. Thanks to the diligence of out news media and the structure of our tax laws, our affluent and suburban classes have taken to heart the lesson taught to the aspiring serial killers rising through the ranks at West Point and the Harvard Business School -- think what you're told to think, and not only do you get to keep the house in Florida or command of the Pentagon press office but on some sunny prize day not far over the horizon, the compensation committee will hand you a check for $40 million, or President George W. Bush will bestow on you the favor of a nickname as witty as the ones that on good days elevate Karl Rove to the honorific "Boy Genius," on bad days to the disappointed but no less affectionate "Turd Blossom." Who doesn't now know that the corporation is immortal, that it is the corporation that grants the privilege of an identity, confers meaning on one's life, gives the pension, a decent credit rating, and the priority standing in the community? Of course the corporation reserves the right to open one's email, test one's blood, listen to the phone calls, examine one's urine, hold the patent on the copyright to any idea generated on its premises. Why ever should it not? As surely as the loyal fascist knew that it was his duty to serve the state, the true American knows that it is his duty to protect the brand.

Having met many fine people who come up to the corporate mark -- on golf courses and commuter trains, tending to their gardens in Fairfield County while cutting back the payrolls in Michigan and Mexico -- I'm proud to say (and I think I speak for all of us here this evening with Senator Clinton and her lovely husband) that we're blessed with a bourgeoisie that will welcome fascism as gladly as it welcomes the rain in April and the sun in June. No need to send for the Gestapo or the NKVD; it will not be necessary to set examples.

We don't have to gag the press or seize the radio stations.

People trained to the corporate style of thought and movement have no further use for free speech, which is corrupting, overly emotional, reckless, and ill-informed, not calibrated to the time available for television talk or to the performance standards of a Super Bowl halftime show. It is to our advantage that free speech doesn't meet the criteria of the free market. We don't require the inspirational genius of a Joseph Goebbels; we can rely instead on the dictates of the Nielsen ratings and the camera angles, secure in the knowledge that the major media syndicates run the business on strictly corporatist principles -- afraid of anything disruptive or inappropriate, committed to the promulgation of what is responsible, rational, and approved by experts. Their willingness to stay on message is a credit to their professionalism.

The early twentieth-century fascists had to contend with individuals who regarded their freedom of expression as a necessity -- the bone and marrow of their existence, how they recognized themselves as human beings. Which was why, if sometimes they refused appointments to the state-run radio stations, they sometimes were found dead on the Italian autostrada or drowned in the Kiel Canal. The authorities looked upon their deaths as forms of self-indulgence. The same attitude governs the agreement reached between labor and management at our leading news organizations. No question that the freedom of speech is extended to every American -- it says so in the Constitution -- but the privilege is one that mustn't be abused. Understood in a proper and financially rewarding light, freedom of speech is more trouble than it's worth -- a luxury comparable to owning a racehorse and likely to bring with it little else except the risk of being made to look ridiculous. People who learn to conduct themselves in a manner respectful of the telephone tap and the surveillance camera have no reason to fear the fist of censorship. By removing the chore of having to think for oneself, one frees up more leisure time to enjoy the convenience of the Internet services that know exactly what one likes to hear and see and wear and eat. We don't have to murder the intelligentsia.

Here again, we find ourselves in luck. The society is so glutted with easy entertainment that no writer or company of writers is troublesome enough to warrant the complement of an arrest, or even the courtesy of a sharp blow to the head. What passes for the American school of dissent talks exclusively to itself in the pages of obscure journals, across the coffee cups in Berkeley and Park Slope, in half-deserted lecture halls in small Midwestern colleges. The author on the platform or the beach towel can be relied upon to direct his angriest invective at the other members of the academy who failed to drape around the title of his latest book the garland of a rave review.

The blessings bestowed by Providence place America in the front rank of nations addressing the problems of a twenty-first century, certain to require bold geopolitical initiatives and strong ideological solutions. How can it be otherwise? More pressing demands for always scarce resources; ever larger numbers of people who cannot be controlled except with an increasingly heavy hand of authoritarian guidance. Who better than the Americans to lead the fascist renaissance, set the paradigm, order the preemptive strikes? The existence of mankind hangs in the balance; failure is not an option. Where else but in America can the world find the visionary intelligence to lead it bravely into the future -- Donald Rumsfeld our Dante, Turd Blossom our Michelangelo?

I don't say that over the last thirty years we haven't made brave strides forward. By matching Eco's list of fascist commandments against our record of achievement, we can see how well we've begun the new project for the next millennium -- the notion of absolute and eternal truth embraced by the evangelical Christians and embodied in the strict constructions of the Constitution; our national identity provided by anonymous Arabs; Darwin's theory of evolution rescinded by the fiat of "intelligent design"; a state of perpetual war and a government administering, in generous and daily doses, the drug of fear; two presidential elections stolen with little or no objection on the part of a complacent populace; the nation's congressional districts gerrymandered to defend the White House for the next fifty years against the intrusion of a liberal-minded president; the news media devoted to the arts of iconography, busily minting images of corporate executives like those of the emperor heroes on the coins of ancient Rome.

An impressive beginning, in line with what the world has come to expect from the innovative Americans, but we can do better. The early twentieth-century fascisms didn't enter their golden age until the proletariat in the countries that gave them birth had been reduced to abject poverty. The music and the marching songs rose with the cry of eagles from the wreckage of the domestic economy. On the evidence of the wonderful work currently being done by the Bush Administration with respect to the trade deficit and the national debt -- to say nothing of expanding the markets for global terrorism -- I think we can look forward with confidence to character-building bankruptcies, picturesque bread riots, thrilling cavalcades of splendidly costumed motorcycle police.