Tag Archives: speech

First Amendment – Watchdog.org

Posted: August 25, 2016 at 4:20 pm

By M.D. Kittle / August 14, 2016 / First Amendment, Free Speech, News, Power Abuse, Wisconsin / No Comments

There is a vital need for citizens to have an effective remedy against government officials who investigate them principally because of their partisan affiliation and political speech.

By M.D. Kittle / August 8, 2016 / Commentary, First Amendment, Free Speech, National, Wisconsin / No Comments

Thats precisely what I expected from a party whose platform includes rewriting the First Amendment

By M.D. Kittle / August 3, 2016 / First Amendment, Free Speech, News, Power Abuse, Wisconsin / No Comments

The question that arises is do conservatives have civil rights before Judge Lynn Adelman?

By M.D. Kittle / August 2, 2016 / First Amendment, News, Power Abuse, Wisconsin / No Comments

Now, years after defendants unlawfully seized and catalogued millions of our sensitive documents, we ask the court to vindicate our rights under federal law.

By M.D. Kittle / July 25, 2016 / First Amendment, National, News, Politics & Elections, Wisconsin / No Comments

Moore has uttered some of the more inflammatory, ill-informed statements in Congress.

By M.D. Kittle / July 14, 2016 / First Amendment, Judiciary, News, Power Abuse, Wisconsin / No Comments

The process continues to be the punishment for people who were found wholly innocent of any wrongdoing, she said.

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First Amendment – Watchdog.org

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Trump: Maybe ‘2nd Amendment People’ Can Stop Clinton’s …

Posted: August 10, 2016 at 9:08 pm

Republican presidential nominee Donald Trump raised eyebrows Tuesday when he suggested there is “nothing” that can be done to stop Hillary Clinton’s Supreme Court picks, except “maybe” the “Second Amendment people.”

“Hillary wants to abolish, essentially abolish the Second Amendment,” Trump said to the crowd of supporters gathered in the Trask Coliseum at North Carolina University in Wilmington. “If she gets to pick her judges, nothing you can do, folks.

“Although the Second Amendment people, maybe there is. I don’t know.”

After the speech, Clinton’s campaign seized on the remarks.

“This is simple what Trump is saying is dangerous,” read a statement from campaign manager Robby Mook. “A person seeking to be president of the United States should not suggest violence in any way.”

ABC News reached out to the Secret Service for response to Trump’s comment, and the agency said it was aware of the remarks.

The Trump campaign insisted the candidate’s words referred to the power of “Second Amendment people” to unify.

“It’s called the power of unification 2nd Amendment people have amazing spirit and are tremendously unified, which gives them great political power,” read a statement, titled “Trump Campaign Statement Against Dishonest Media,” from senior communications adviser Jason Miller.

In a tweet Tuesday night, Trump tried to explain his remarks.

And in an interview with Fox News Tuesday night, Trump told the network: “This is a strong, powerful movement, the Second Amendment” and called the NRA “terrific people.”

“There can be no other interpretation,” he said of his earlier remarks. “I mean, give me a break.”

Trump’s running mate Mike Pence rose to the candidate’s defense and said Trump was not insinuating that there should be violence against Clinton.

“Donald Trump is clearly saying is that people who cherish that right, who believe that firearms in the hands of law-abiding citizens makes our communities more safe, not less safe, should be involved in the political process and let their voice be heard,” Pence said today in an interview with NBC10, a local Philadelphia TV station.

Clinton’s running mate, Virginia Sen. Tim Kaine told reporters today in Trump’s comments “revealed this complete temperamental misfit with the character thats required to do the job and in a nation.”

“We gotta be pulling together and countenancing violence is not something any leader should do,” Kaine said.

Connecticut Democratic Sen. Chris Murphy, who led a 15-hour filibuster in June to force a vote on gun control measures, took to Twitter to voice his displeasure with Trump’s comments.

“This isn’t play,” wrote Murphy. “Unstable people with powerful guns and an unhinged hatred for Hillary are listening to you, @realDonaldTrump.”

And Rep. Eric Swalwell, D-Calif., who wrote in a tweet that because he believed Trump “suggested someone kill Sec. Clinton,” called for a Secret Service investigation.

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Golden Rule – New World Encyclopedia

Posted: June 28, 2016 at 2:56 am

The Golden Rule is a cross-cultural ethical precept found in virtually all the religions of the world. Also known as the “Ethic of Reciprocity,” the Golden Rule can be rendered in either positive or negative formulations: most expressions take a passive form, as expressed by the Jewish sage Hillel: “What is hateful to you, do not to your fellow neighbor. This is the whole Law, all the rest is commentary” (Talmud, Shabbat 31a). In Christianity, however, the principle is expressed affirmatively by Jesus in the Sermon on the Mount: “Do unto others as you would have others do unto you” (Gospel of Matthew 7:12). This principle has for centuries been known in English as the Golden Rule in recognition of its high value and importance in both ethical living and reflection.

Arising as it does in nearly all cultures, the ethic of reciprocity is a principle that can readily be used in handling conflicts and promoting greater harmony and unity. Given the modern global trend of political, social, and economic integration and globalization, the Golden Rule of ethics may become even more relevant in the years ahead to foster inter-cultural and interreligious understanding.

Philosophers disagree about the nature of the Golden Rule: some have classified it as a form of deontological ethics (from the Greek deon, meaning “obligation”) whereby decisions are made primarily by considering one’s duties and the rights of others. Deontology posits the existence of a priori moral obligations suggesting that people ought to live by a set of permanently defined principles that do not change merely as a result of a change in circumstances. However, other philosophers have argued that most religious understandings of the Golden Rule imply its use as a virtue toward greater mutual respect for one’s neighbor rather than as a deontological formulation. They argue that the Golden Rule depends on everyone’s ability to accept and respect differences because even religious teachings vary. Thus, many philosophers, such as Karl Popper, have suggested that the Golden Rule can be best understood in term of what it is not (through the via negativa):

First, they note that the Golden Rule should not be confused with revenge, an eye for an eye, tit for tat, retributive justice or the law of retaliation. A key element of the ethic of reciprocity is that a person attempting to live by this rule treats all people, not just members of his or her in-group, with due consideration. The Golden Rule should also not be confused with another major ethical principle, often known as Wiccan Rede, or liberty principle, which is an ethical prohibition against aggression. This rule is also an ethical rule of “license” or “right,” that is people can do anything they like as long as it does not harm others. This rule does not compel one to help the other in need. On the other hand, “the golden rule is a good standard which is further improved by doing unto others, wherever possible, as they want to be done by.”[1]

Lastly, the Golden Rule of ethics should not be confused with a “rule” in the semantic or logical sense. A logical loophole in the positive form of Golden “Rule” is that it would require a masochist to harm others, even without their consent, if that is what the masochist would wish for themselves. This loophole can be addressed by invoking a supplementary rule, which is sometimes called the Silver Rule. This states, “treat others in the way that they wish to be treated.” However, the Silver Rule may create another logical loophole. In a situation where an individual’s background or belief may offend the sentiment of the majority (such as homosexuality or blasphemy), the silver rule may imply ethical majority rule if the Golden Rule is enforced as if it were a law.

Under ethic of reciprocity, a person of atheist persuasion may have a (legal) right to insult religion under the right of freedom of expression but, as a personal choice, may refrain to do so in public out of respect to the sensitivity of the other. Conversely, a person of religious persuasion may refrain from taking action against such public display out of respect to the sensitivity of other about the right of freedom of speech. Conversely, the lack of mutual respect might mean that each side might deliberately violate the golden rule as a provocation (to assert one’s right) or as intimidation (to prevent other from making offense).

This understanding is crucial because it shows how to apply the golden rule. In 1963, John F. Kennedy ordered Alabama National Guardsmen to help admit two clearly qualified “Negro” students to the University of Alabama. In his speech that evening Kennedy appealed to every American:

Stop and examine his conscience about this and other related incidents throughout America…If an American, because his skin is dark, cannot eat lunch in a restaurant open to the public, if he cannot send his children to the best public school available, if he cannot vote for the public officials who will represent him, …. then who among us would be content to have the color of his skin changed and stand in his place? …. The heart of the question is …. whether we are going to treat our fellow Americans as we want to be treated.[2]

It could be argued that the ethics of reciprocity may replace all other moral principles, or at least that it is superior to them. Though this guiding rule may not explicitly tell one which actions or treatments are right or wrong, it can provide one with moral coherenceit is a consistency principle. One’s actions are to be consistent with mutual love and respect to other fellow humans.

A survey of the religious scriptures of the world reveals striking congruence among their respective articulations of the Golden Rule of ethics. Not only do the scriptures reveal that the Golden Rule is an ancient precept, but they also show that there is almost unanimous agreement among the religions that this principle ought to govern human affairs. Virtually all of the world’s religions offer formulations of the Golden Rule somewhere in their scriptures, and they speak in unison on this principle. Consequently, the Golden Rule has been one of the key operating ideas that has governed human ethics and interaction over thousands of years. Specific examples and formulations of the Golden Rule from the religious scriptures of the world are found below:

In Buddhism, the first of the Five Precepts (Panca-sila) of Buddhism is to abstain from destruction of life. The justification of the precept is given in chapter ten of the Dhammapada, which states:

Everyone fears punishment; everyone fears death, just as you do. Therefore do not kill or cause to kill. Everyone fears punishment; everyone loves life, as you do. Therefore do not kill or cause to kill.

According to the second of Four Noble Truths of Buddhism, egoism (desire, craving or attachment) is rooted in ignorance and is considered as the cause of all suffering. Consequently, kindness, compassion and equanimity are regarded as the untainted aspect of human nature.

Even though the Golden Rule is a widely accepted religious ethic, Martin Forward writes that the Golden Rule is itself not beyond criticism. His critique of the Golden Rule is worth repeating in full. He writes:

Two serious criticisms can be leveled against [the Golden Rule]. First of all, although the Golden Rule makes sense as an aspiration, it is much more problematic when it is used as a foundation for practical living or philosophical reflection. For example: sh
ould we unfailingly pardon murderers on the grounds that, if we stood in their shoes, we should ourselves wish to be pardoned? Many goodly and godly people would have problems with such a proposal, even though it is a logical application of the Golden Rule. At the very least, then, it would be helpful to specify what sort of a rule the Golden Rule actually is, rather than assuming that it is an unqualified asset to ethical living in a pluralistic world. Furthermore, it is not usually seen as the heart of religion by faithful people, but simply as the obvious starting point for a religious and humane vision of life. Take the famous story in Judaism recorded in the Talmud: Shabbat 31:

Forward’s argument continues:

Even assuming that the Golden Rule could be developed into a more nuanced pattern of behaving well in todays world, there would still be issues for religious people to deal with. For whilst moral behavior is an important dimension of religion, it does not exhaust its meaning. There is a tendency for religious people in the West to play down or even despise doctrine, but this is surely a passing fancy. It is important for religious people in every culture to inquire after the nature of transcendence: its attitude towards humans and the created order; and the demands that it makes. People cannot sensibly describe what is demanded of them as important, without describing the source that wills it and enables it to be lived out. Besides, the world would be a safer place if people challenged paranoid and wicked visions of God (or however ultimate reality is defined) with truer and more generous ones, rather than if they abandoned the naming and defining of God to fearful and sociopath persons (From the Inter-religious Dialogue article in The Encyclopedia of General Knowledge).

In other words, Forward warns religious adherents not to be satisfied with merely the Golden Rule of ethics that can be interpreted and used as a form of religious and ethical relativism, but to ponder the deeper religious impulses that lead to the conviction of the Golden Rule in the first place, such as the idea of love in Christianity.

Due to its widespread acceptance in the world’s cultures, it has been suggested that the Golden Rule may be related to innate aspects of human nature. In fact, the principle of reciprocity has been mathematically proved to be the most mutually beneficial means of resolving conflict (as in the Prisoner’s Dilemma).[3] As it has touchstones in virtually all cultures, the ethic of reciprocity provides a universally comprehensible tool for handling conflictual situations. However, the logical and ethical objections presented above make the viability of this principle as a Kantian categorical imperative doubtful. In a world where sociopathy and religious zealotry exist, it is not always feasible to base one’s actions upon the perceived desires of others. Further, the Golden Rule, in modernity, has lost some of its persuasive power, after being diluted into a bland, secular precept through cloying e-mail forwards and newspaper cartoons. As Forward argues, perhaps the Golden Rule must be approached in its original religious context, as this context provides an ethical and metaphysical grounding for a belief in the ultimate power of human goodness.

Regardless of the above objections, modern trends of political, social, and economic globalization necessitate the development of understandable, codifiable and universally-accepted ethical guidelines. For this purpose, we (as a species) could certainly do worse than to rely upon the age-old, heuristic principle spelled out in the Golden Rule.

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American Patriot Friends Network APFN

Posted: June 27, 2016 at 6:36 am

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Liberal legal definition of liberal – Legal Dictionary

Posted: June 21, 2016 at 6:46 am

The salon d’Esgrignon represented the upper aristocracy (the returning Troisvilles attached themselves to it); the Cormon salon represented, under the clever influence of du Bousquier, that fatal class of opinions which, without being truly liberal or resolutely royalist, gave birth to the 221 on that famous day when the struggle openly began between the most august, grandest, and only true power, ROYALTY, and the most false, most changeful, most oppressive of all powers,–the power called PARLIAMENTARY, which elective assemblies exercise. this paragraph refers to controversies, before the French “July Revolution” of 1830, between rightist (“cote droit” = right side) legitimists, who read the official “Moniteur” newspaper and supported the absolutist Bourbon monarchy of King Charles X, and leftist (“cote gauche” = left side) liberals, who read “Le Temps” and argued for reform or revolution; “nothing good could come of Nazareth” = from the Bible, John, I, 46: “Can any good thing come out of Nazareth”} He served out some grog with a liberal hand, And bade them sit down on the beach: And they could not but own that their Captain looked grand, As he stood and delivered his speech. Having a little time upon my hands, I resolved to gratify a liberal curiosity by making a trip thither. I infinitely prefer the tender and liberal spirit of Mainwaring, which, impressed with the deepest conviction of my merit, is satisfied that whatever I do must be right; and look with a degree of contempt on the inquisitive and doubtful fancies of that heart which seems always debating on the reasonableness of its emotions. The liberal military code makes provision for hanging many kinds of persons, and gentlemen are not excluded. Therefore measure not thine advancements, by quantity, but frame them by measure: and defer not charities till death; for, certainly, if a man weigh it rightly, he that doth so, is rather liberal of another man’s, than of his own. But for the world’s opinion those experiences would have been simply a liberal education. Having already sufficiently considered the general principles of this subject, let us now go into the practical part thereof; the one is a liberal employment for the mind, the other necessary. But when at an election the Liberals had written on his garden fence in large blue letters: This way to Rome, he had been very angry, and threatened to prosecute the leaders of the Liberal party in Blackstable. Liberalism has just as much right to exist as has the most moral conservatism; but I am attacking RUSSIAN liberalism; and I attack it for the simple reason that a Russian liberal is not a Russian liberal, he is a non-Russian liberal. Now those vague liberal dreams with which the Emperor Alexander had ascended the throne, and which he had tried to put into effect with the aid of his associates, Czartoryski, Novosiltsev, Kochubey, and Strogonov- whom he himself in jest had called his Comite de salut public- were taking shape and being realized.

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Liberal legal definition of liberal – Legal Dictionary

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William Wilberforce: biography and bibliography

Posted: at 6:34 am

Biography William Wilberforce is perhaps the best known of the abolitionists. He came from a prosperous merchant family of Kingston-upon-Hull, a North Sea port which saw little in the way of slave trading. (His birthplace is now preserved as the Wilberforce House Museum.) At twenty-one, the youngest age at which one could be so elected, he was returned to Parliament for his native town. Four years later he was again returned to Parliament, this time for the county seat of Yorkshire which was large and populous, and which therefore required an expensive election contest. The advantage was that the election, being genuinely democratic, conferred a greater legitimacy to the two Members which that county returned to Parliament. Wilberforce’s early years in Parliament were not untypical for a young back-bencher. He was noted for his eloquence and charm, attributes no doubt enhanced by his considerable wealth, but he did not involve himself at first with any great cause. A sudden conversion to evangelical Christianity in 1785 changed that and from then onwards he approached politics from a position of strict Christian morality. In 1786 he carried through the House of Commons a bill for amending criminal law which failed to pass the Lords, a pattern which was to be repeated during his abolitionist career. The following year he founded the Proclamation Society which had as its aim the suppression of vice and the reformation of public manners. Later in 1787 he became, at the suggestion of the Prime Minister, William Pitt the Younger, the parliamentary leader of the abolition movement, although he did not officially join the Abolition Society until 1794.

The story of Pitt’s conversation with Wilberforce under an old tree near Croydon has passed into the mythology of the anti-slavery movement. The result was that Wilberforce returned to London having promised to look over the evidence which Thomas Clarkson had amassed against the trade. As he did so he clearly become genuinely horrified and resolved to give the abolition movement his support. Working closely with Clarkson, he presented evidence to a committee of the Privy Council during 1788. This episode did not go as planned. Some of the key witnesses against the trade, apparently bribed or intimidated, changed their story and testified in favour. In the country at large abolitionist sentiment was growing rapidly. While the king’s illness and the Regency Bill crisis no doubt supplanted the slave trade as the chief topic of political conversation in the winter of 1788-9, by the spring the king had recovered and abolition was once more at the top of the agenda. It was under these circumstances that Wilberforce prepared to present his Abolition Bill before the House of Commons. This speech, the most important of Wilberforce’s life to that point, was praised in the newspapers as being one of the most eloquent ever to have been heard in the house. Indeed, The Star reported that ‘the gallery of the House of Commons on Tuesday was crowded with Liverpool Merchants; who hung their heads in sorrow – for the African occupation of bolts and chains is no more’.

The newspaper was premature in sounding the death knell of the slave trade. After the 1789 speech parliamentary delaying tactics came into play. Further evidence was requested and heard over the summer months and then, on 23 June 1789, the matter was adjourned until the next session. Wilberforce left town, holidaying at Buxton with Hannah More, confident that the next session would see a resolution of the debate and abolition of the trade. It did not and by January 1790 the question was deemed to be taking up so much parliamentary time that consideration of the evidence was moved upstairs (as parliamentary jargon has it) to a Select Committee. Evidence in favour of the trade was heard until April, followed by evidence against. In June Pitt called an early general election. Wilberforce was safely returned as a Member for Yorkshire, but parliamentary business was disrupted. Despite being behind schedule, Wilberforce continued to work for an abolition which it appeared the country wanted. News of the slave rebellion in Dominica reached Britain in February 1791 and hardened attitudes against abolition, but Wilberforce pressed on. After almost two years of delay the debate finally resumed and Wilberforce again addressed the Commons on 18 April 1791.

When, on the following night, the House divided on the question of abolition fewer than half of its Members remained to vote. Because of this or not, the Abolition Bill fell with a majority of 75 against abolishing the slave trade. Wilberforce and the other members of the Abolition Committee returned to the task of drumming up support for abolition both from Members of Parliament and from ordinary people. More petitions were collected, further meetings held, extra pamphlets published, and a boycott of sugar was organised. The campaign was not helped by news of the revolutions in France and Haiti. Perhaps sensing that a hardening of attitudes was becoming increasingly likely Wilberforce again brought the question of abolition before the House and, almost a year after the previous defeat, on 2 April 1792, once more found himself addressing the House of Commons. Every account we have of this speech shows that it was an intense and lengthy emotional harangue. Public feeling was outraged and, on this occasion, so was the feeling of the House. But not quite enough. Henry Dundas suggested an amendment to the Abolition Bill: the introduction of the word ‘gradual’. The bill passed as amended, by 230 votes to 85, and gradual abolition became law, the final date for slave trading to remain legal being later fixed at 1796. But this gave the ‘West India Interest’ – the slave traders’ lobby – room to manoeuvre. Once again parliamentary delaying tactics came into play, further evidence was demanded, and it became clear that gradual abolition was to mean no abolition.

This event marked a turning point in the fortunes of the abolition camapign. Partly because of a hardening of attitudes caused by the outbreak of war with France, and partly because of determined resistance from the West-India Interest there was a collapse in public enthusiasm for the cause. Some abolitionists withdrew from the campaign entirely. Wilberforce did not, but his speeches fell on ever deafer ears. Although Wilberforce reintroduced the Abolition Bill almost every year in the 1790s, little progress was made even though Wilberforce remained optimistic for the long-term success of the cause. He directed some of his efforts into other arenas, largely evangelical or philanthropic, and was instrumental in setting up organisations such as The Bible Society and The Society for Bettering the Condition of the Poor. In 1797 he published a book, A Practical view of the Prevailing Religious System of Professed Christians, a work of popular theology with a strong evangelical hue which sold well on publication and throughout the nineteenth century. On 30 May 1797, after a short romance, he married Barbara Ann Spooner.

If the first two years of the new century were particularly bleak ones for the abolition movement, the situation was rapidly reversed in 1804. The association of abolitionism with Jacobinism dispersed as Napoleon’s hostility to emancipation became known. Members of Parliament, especially the many new Irish members, increasingly tended toward abolition. The Abolition Society reformed with a mixture of experienced older members and new blood. Wilberforce assumed his old role of parliamentary leader, and introduced the Abolition Bill before parliament. The Bill fell in 1804 and 1805, but gave the abolitionists an opportunity to sound out support. In 1806, Wilberforce published an influential tract advocating abolition and, in June that year, resolutions supporting abolition were passed in parliament. A public campaign once again promoted the cause, and the new Whig government was in favour as well. In January 1807, the Abolition Bill was once again introduced, this time attracting very considerable support, and, on 23 February 1807, almost fifteen years after Dundas had effectively wrecked abolition with his gradualist amendment, Parliament voted overwhelmingly in favour of abolition of the slave trade. During the debate the then Solicitor-General, Sir Samuel Romilly, spoke against the trade. His speech concluded with a long and emotional tribute to Wilberforce in which he contrasted the peaceful happiness of Wilberforce in his bed with the tortured sleeplessness of the guilty Napoleon Bonaparte. In the words of Romilly’s biographer;

The Abolition Act received the Royal Assent (became law) on 25 March 1807 but, although the trade in slaves had become illegal in British ships, slavery remained a reality in British colonies. Wilberforce himself was privately convinced that the institution of slavery should be entirely abolished, but understood that there was little political will for emancipation. Already recognised as an elder statesman in his 50s, Wilberforce received a steady throng of visitors and supplicants, and he became involved in many of the political questions of the day. He supported Catholic Emancipation and the Corn Laws. His health was poor, however, and in 1812 he resigned the large and arduous seat of Yorkshire for the pocket borough of Bramber. In the same year he started work on the Slave Registration Bill, which he saw as necessary to ensure compliance with the Abolition Act. If slaves were registered, he argued, it could be proved whether or not they had been recently transported from Africa. The Prime Minister, Spencer Perceval, supported the Bill, but was assassinated shortly after. Thereafter, Wilberforce’s efforts met with increasing resistance from the government. In 1815, with the government again blocking progress, Wilberforce publically declared that as they would not support him, he felt himself no longer bound by their line on emancipation. From this time on, Wilberforce campaigned openly for an end to the institution of slavery.

Wilberforce’s health, never good, was deteriorating. Although now free to speak his mind on emancipation, he was never able to campaign with the same vigour that he had done for abolition of the trade. However, he continued to attack slavery both at public meetings and in the House of Commons. In 1823, he published another pamphlet attacking slavery. This pamphlet was connected with the foundation of The Anti-Slavery Society which led the campaign to emancipate all slaves in British colonies. Leadership of the parliamentary campaign, however, was passed from Wilberforce to Thomas Fowell Buxton. In 1825, Wilberforce resigned from the House of Commons. He enjoyed a quiet retirement at Mill Hill, just north of London, although he suffered some financial difficulties. His last public appearance was at a meeting of the Anti-Slavery Society in 1830, at which, at Thomas Clarkson’s suggestion, he took the chair. In parliament, the Emancipation Bill gathered support and received its final commons reading on 26 July 1833. Slavery would be abolished, but the planters would be heavily compensated. ‘Thank God’, said Wilberforce, ‘that I have lived to witness a day in which England is willing to give twenty millions sterling for the Abolition of Slavery’. Three days later, on 29 July 1833, he died. He is buried in Westminster Abbey.

Brycchan Carey 2000-2002

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William Wilberforce: biography and bibliography

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20 Outrageous Examples That Show How Political Correctness …

Posted: June 17, 2016 at 4:55 am

The thought police are watching you. Back in the 1990s, lots of jokes were made about political correctness, and almost everybody thought they were really funny. Unfortunately, very few people are laughing now because political correctness has become a way of life in America. If you say the wrong thing you could lose your job or you could rapidly end up in court. Every single day, the mainstream media bombards us with subtle messages that make it clear what is appropriate and what is inappropriate, and most Americans quietly fall in line with this unwritten speech code. But just because it is not written down somewhere does not mean that it isnt real. In fact, this speech code becomes more restrictive and more suffocating with each passing year. The goal of the thought Nazis is to control what people say to one another, because eventually that will shape what most people think and what most people believe. If you dont think this is true, just try the following experiment some time. Go to a public place where a lot of people are gathered and yell out something horribly politically incorrect such as I love Jesus and watch people visibly cringe. The name of Jesus has become a curse word in our politically correct society, and we have been trained to have a negative reaction to it in public places. After that, yell out something politically correct such as I support gay marriage and watch what happens. You will probably get a bunch of smiles and quite a few people may even approach you to express their appreciation for what you just said. Of course this is going to vary depending on what area of the country you live in, but hopefully you get the idea. Billions of dollars of media programming has changed the definitions of what people consider to be acceptable and what people consider to be not acceptable. Political correctness shapes the way that we all communicate with each other every single day, and it is only going to get worse in the years ahead. Sadly, most people simply have no idea what is happening to them.

The following are 20 outrageous examples that show how political correctness is taking over America

#1 According to a new Army manual, U.S. soldiers will now be instructed to avoid any criticism of pedophilia and to avoid criticizing anything related to Islam. The following is from a recent Judicial Watch article

The draft leaked to the newspaper offers a list of taboo conversation topics that soldiers should avoid, including making derogatory comments about the Taliban, advocating womens rights, any criticism of pedophilia, directing any criticism towards Afghans, mentioning homosexuality and homosexual conduct or anything related to Islam.

#2 The Obama administration has banned all U.S. government agencies from producing any training materials that link Islam with terrorism. In fact, the FBI has gone back and purged references to Islam and terrorism from hundreds of old documents.

#3 Authorities are cracking down on public expressions of the Christian faith all over the nation, and yet atheists in New York City are allowed to put up an extremely offensive billboard in Time Square this holiday season that shows a picture of Jesus on the cross underneath a picture of Santa with the following tagline: Keep the Merry! Dump the Myth!

#4 According to the Equal Employment Opportunity Commission, it is illegal for employers to discriminate against criminals because it has a disproportionate impact on minorities.

#5 Down in California, Governor Jerry Brown has signed a bill that will allow large numbers of illegal immigrants to legally get California drivers licenses.

#6 Should an illegal immigrant be able to get a law license and practice law in the United States? That is exactly what the State Bar of California argued earlier this year

An illegal immigrant applying for a law license in California should be allowed to receive it, the State Bar of California argues in a filing to the state Supreme Court.

Sergio Garcia, 35, of Chico, Calif., has met the rules for admission, including passing the bar exam and the moral character review, and his lack of legal status in the United States should not automatically disqualify him, the Committee of Bar Examiners said Monday.

#7 More than 75 percent of the babies born in Detroit are born to unmarried women, yet it is considered to be politically correct to suggest that there is anything wrong with that.

#8 The University of Minnesota Duluth (UMD) initiated an aggressive advertising campaign earlier this year that included online videos, billboards, and lectures that sought to raise awareness about white privilege.

#9 At one high school down in California, five students were sent home from school for wearing shirts that displayed the American flag on the Mexican holiday of Cinco de Mayo.

#10 Chris Matthews of MSNBC recently suggested that it is racist for conservatives to use the word Chicago.

#11 A judge down in North Carolina has ruled that it is unconstitutional for North Carolina to offer license plates that say Choose Life on them.

#12 The number of gay characters on television is at an all-time record high. Meanwhile, there are barely any strongly Christian characters to be found anywhere on television or in the movies, and if they do happen to show up they are almost always portrayed in a very negative light.

#13 House Speaker John Boehner recently stripped key committee positions from four rebellious conservatives in the U.S. House of Representatives. It is believed that this purge happened in order to send a message that members of the party better fall in line and support Boehner in his negotiations with Barack Obama.

#14 There is already a huge push to have a woman elected president in 2016. It doesnt appear that it even matters which woman is elected. There just seems to be a feeling that it is time for a woman to be elected even if she doesnt happen to be the best candidate.

#15 Volunteer chaplains for the Charlotte-Mecklenburg Police Department have been banned from using the name of Jesus on government property.

#16 Chaplains in the U.S. military are being forced to perform gay marriages, even if it goes against their personal religious beliefs. The few chaplains that have refused to follow orders know that it means the end of their careers.

#17 All over the country, the term manhole is being replaced with the terms utility hole or maintenance hole.

#18 In San Francisco, authorities have installed small plastic privacy screens on library computers so that perverts can continue to exercise their right to watch pornography at the library without children being exposed to it.

#19 You will never guess what is going on at one college up in Washington state

A Washington college said their non-discrimination policy prevents them from stopping a transgender man from exposing himself to young girls inside a womens locker room, according to a group of concerned parents.

#20 All over America, liberal commentators are now suggesting that football has become too violent and too dangerous and that it needs to be substantially toned down. In fact, one liberal columnist for the Boston Globe is even proposing that football should be banned for anyone under the age of 14.

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The origin and nature of political correctness (26/11/2015)

Posted: June 16, 2016 at 5:47 pm

What Is Political Correctness? Political Correctness (PC) is the communal tyranny that erupted in the 1980s. It was a spontaneous declaration that particular ideas, expressions and behaviour, which were then legal, should be forbidden by law, and people who transgressed should be punished. (see Newspeak) It started with a few voices but grew in popularity until it became unwritten and written law within the community. With those who were publicly declared as being not politically correct becoming the object of persecution by the mob, if not prosecution by the state.

The Odious Nature Of Political Correctness To attempt to point out the odious nature of Political Correctness is to restate the crucial importance of plain speaking, freedom of choice and freedom of speech; these are the community’s safe-guards against the imposition of tyranny, indeed their absence is tyranny (see “On Liberty”, Chapter II, by J.S. Mill). Which is why any such restrictions on expression such as those invoked by the laws of libel, slander and public decency, are grave matters to be decided by common law methodology; not by the dictates of the mob.

Clear Inspiration For Political Correctness The declared rational of this tyranny is to prevent people being offended; to compel everyone to avoid using words or behaviour that may upset homosexuals, women, non-whites, the crippled, the stupid, the fat or the ugly. This reveals not only its absurdity but its inspiration. The set of values that are detested are those held by the previous generation (those who fought the Second World War), which is why the terms niggers, coons, dagos, wogs, poofs, spastics and sheilas, have become heresy, for, in an act of infantile rebellion, their subject have become revered by the new generation. Political Correctness is merely the resentment of spoilt children directed against their parent’s values.

The Origins Of Political Correctness A community declines when the majority of its citizens become selfish, and under this influence it slowly dismantles all the restraints upon self-indulgence established by manners, customs, beliefs and law: tradition. (See the law of reverse civilization) As each subsequent generation of selfish citizens inherits control of the community, it takes its opportunity to abandon more of the irksome restraints that wisdom had installed. The proponents of this social demolition achieve their irrational purpose by publicly embracing absurdity through slogans while vilifying any who do not support their stance. The purpose of the slogan is to enshrine irrational fears, or fancies, as truth through the use of presumptuous words, so public pronouncement:

For example the slogan Australia is Multicultural is a claim that:

All of which is an attack upon truth, clear thinking and plain speaking.

Outright Assault Upon Tradition Naturally as the restraints shrink the rebellion grows ever more extreme in nature. When the author of Animal Farm wrote an article in 1946 about the pleasures of a rose garden, he was criticised for being bourgeois. George Orwell mentions this in his essay A Good Word For The Vicar Of Bray, published in the Tribune, 1946. The term bourgeois was then a popular slogan meaning having humdrum middle class ideas (The Oxford English Dictionary 3rd Edition, 1938), which is just a blatant attack upon tradition the sanity of the community.

From Bourgeois To Racist Now, in the late 1990s, the results of being bourgeois (retaining traditional notions), is being labelled racist, sexist etc. and risk losing your job, your reputation, being jostled in the street, being subject to judicial penalty and death threats. And it is this very extremity of reaction that has won media attention and the name Political Correctness, though the reaction will become even more unpleasant with the next generation.

Parental Values Always Attacked The inevitable scapegoat for people impatient of restraint must always be parents, because these are society’s agents for teaching private restraint. So the cherished notions of the parents are always subject to attack by their maturing offspring. This resentment of tradition was observed in his own civilization by Polybius (c. 200-118 BC), the Greek historian, who said:

Tyranny Grows Once a community embraces tyranny the penalties can only grow in severity. This gradual increase is easily seen by the example of Toastmasters. As the members of the club became more concerned about the delights of socializing and less concerned about the disciplines of public speaking, they became more intolerant of citizens who were earnest about learning the art of rhetoric. Once those members who did their duty by truthfully pointing out the shortcomings in another member’s performance were just labeled as negative or discouraging; later this became a risk of being socially ostracized. Now (since 1998) unpopularity can result in being permanently ejected from the club by a majority vote.

Australian Experience Of PC Tyranny In my country the tyranny erupted with the persecution of public figures such as Arthur Tunstall for uttering truths that had become unpopular, either directly in a speech, or indirectly by telling jokes. The maiden speech of the Federal Member of Parliament for Ipswich contained so many disliked truths that the rabble escalated the ferocity of their attack and extended them to her supporters, introducing terror into Australian politics. Anyone who watched the TV coverage (1997/8) of Pauline Hanson’s political campaign will have seen the nature of her opponents; a throng who looked and behaved more like barbarians than citizens of a civilized community. And any mob that chants “Burn the witch” (when she spoke outside an Ipswich hall after she had been refused entry) leaves no doubt as to their intent or character.

Widespread Throughout The Community Revealing the extent of the mob’s support, their sentiments (suitably refined) were enthusiastically echoed by the media and the administration. And in an unprecedented act of cooperation, all the political parties conspired to eject Ms Hanson from the federal parliament in the election of October 3rd 1998. This was revealed by the how-to-vote cards of the parties contesting the seat of Blaire, which all placed Ms Hanson last. This was a public admission by both the major parties that they would rather risk losing the election than allow this forthright woman to keep her seat in parliament.

International Experience Of PC Tyranny And it is not just in Australia but in every western democratic country popular demands have been made for restrictions on expression. Bowing to the clamour of the electorate, politicians in these countries have enacted absurd laws. The Australian community wide declaration of irrational hatred displayed by the persecution of Pauline Hanson, paralleled the Canadian experience of Paul Fromm, director of the Canadian Association for Free Expression Inc., and the examples of the national soccer coach of England and a prominent public servant in Washington, USA confirm that the hysteria is everywhere.

The Inevitable Result Of Political Correctness By using the excuse of not upsetting anyone, the politically correct are demanding that people behave like the fool who would please everyone; that everyone must become such a fool! All must accept the notions of the Politically Correct as truth, or else! This is the same mentality that inspired the Inquisition and forced Galileo to recant; the same mentality that inspired the Nazis and obtained the Holocaust. Once expression gets placed in a straitjacket of official truth, then the madness that occurs in all totalitarian states is obtained. Life, in private and public, becomes a meaningless charade where delusion thrives and terror rules.

Examples Of Denying Freedom Of Speech Evidence of this effect is amply demonstrated by the Soviets, who embraced Political Correctness with the Communist Revolution. The lumbering, pompous, impoverished, humourless monster this Nation became is now History. And it should be remembered that in 1914 Tsarist Russia was considered by Edmund Cars, a French economist who then published a book about the subject, to be an economic giant set to overshadow Europe. The SBS television program “What Ever Happened To Russia”, which was broadcast at 8.30 pm on 25th August 1994, detailed the terrible effect the Bolshevik’s oppression had on their empire. And SBS further detailed the terrible crimes inflicted upon the Russians by their leader Stalin, in the series “Blood On The Snow” broadcast in March 1999. (Also see “Stalin’s Secret War” by Nikolai Tolstoy)

An Old Witness Helen, a member of Parramatta writers club in 1992, was a citizen of Kiev during the Red Terror, and described living with official truth and the constant threat of arrest. Knowing the content of the latest party newspaper was critical to avoiding internment, as public contradiction, either directly or indirectly, meant denouncement to the KGB. If you complained about being hungry when food shortages were not officially recognized, then you became an enemy of the state. If you failed to praise a Soviet hero, or praised an ex-hero, then again your fate was sealed. The need to be politically correct dominated all conversation and behaviour, as failure meant drastic penalty. Uncertainty and fear pervaded everything, nobody could be sure that an official request to visit Party headquarters meant imprisonment, torture, death, public reward or nothing important.

Living with such a terrible handicap naturally destroyed all spontaneity of thought or action, rendering the whole community mad. The awful effect this had upon Helen’s sanity was made clear when she escaped to Australia. Here she encountered the free press, which had an unpleasant impact upon her. One day she read The Australian newspaper which happened to carry two separate articles about Patrick White, one praising, the other denigrating, this well known writer. Poor Helen found herself turning from one to the other, which was she to repeat as correct? She nearly had a nervous breakdown.

Political Correctness Is Social Dementia Unless plain speaking is allowed, clear thinking is denied. There can be no good reason for denying freedom of expression, there is no case to rebut, only the empty slogans of people inspired by selfishness and unrestrained by morality. The proponents of this nonsense neither understand the implications of what they say, nor why they are saying it: they are insane; which must mean that any community that embraces Political Correctness has discarded sanity.

Social Decline Grows Worse With Each Generation Political Correctness is part of the social decline that generation by generation makes public behaviour less restrained and less rational.

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Bob Black – Wikipedia, the free encyclopedia

Posted: June 12, 2016 at 8:19 pm

Bob Black Born Robert Charles Black, Jr. (1951-01-04) January 4, 1951 (age65) Detroit, Michigan Almamater University of Michigan Era 20th-century philosophy Region Western Philosophy School Post-left anarchy

Main interests

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Influences

Robert Charles “Bob” Black, Jr. (born January 4, 1951) is an American anarchist. He is the author of the books The Abolition of Work and Other Essays, Beneath the Underground, Friendly Fire, Anarchy After Leftism, Defacing the Currency, and numerous political essays.

Black graduated from the University of Michigan and Georgetown Law School. He later took M.A. degrees in jurisprudence and social policy from the University of California (Berkeley), criminal justice from the State University of New York (SUNY) at Albany, and an LL.M in criminal law from the SUNY Buffalo School of Law. During his college days (1969-1973) he became disillusioned with the New Left of the 1970s and undertook extensive readings in anarchism, utopian socialism, council communism, and other left tendencies critical of both MarxismLeninism and social democracy. He found some of these sources at the Labadie Collection at the University of Michigan, a major collection of radical, labor, socialist, and anarchist materials which is now the repository for Black’s papers and correspondence. He was soon drawn to Situationist thought, egoist communism, and the anti-authoritarian analyses of John Zerzan and the Detroit magazine Fifth Estate. He produced a series of ironic political posters signed “The Last International”, first in Ann Arbor, Michigan, then in San Francisco where he moved in 1978. In the Bay Area he became involved with the publishing and cultural underground, writing reviews and critiques of what he called the “marginals milieu.” Since 1988 he has lived in upstate New York.[1]

Black is best known for a 1985 essay, “The Abolition of Work,” which has been widely reprinted and translated into at least thirteen languages (most recently, Urdu). In it he argued that work is a fundamental source of domination, comparable to capitalism and the state, which should be transformed into voluntary “productive play.” Black acknowledged among his inspirations the French utopian socialist Charles Fourier, the British utopian socialist William Morris, the Russian anarcho-communist Peter Kropotkin, and the Situationists. The Abolition of Work and Other Essays, published by Loompanics in 1986, included, along with the title essay, some of his short Last International texts, and some essays and reviews reprinted from his column in “San Francisco’s Appeal to Reason,” a leftist and counter-cultural tabloid published from 1980 to 1984.

Two more essay collections were later published as books, Friendly Fire (Autonomedia, 1992) and Beneath the Underground (Feral House, 1994), the latter devoted to the do-it-yourself/fanzine subculture of the ’80s and ’90s which he called “the marginals milieu” and in which he had been heavily involved. Anarchy after Leftism (C.A.L. Press, 1996) is a more or less point-by-point rebuttal of Murray Bookchin’s Social Anarchism or Lifestyle Anarchism: An Unbridgeable Chasm (A.K. Press, 1996), which had criticized as “lifestyle anarchism” various nontraditional tendencies in contemporary anarchism. Black’s short book (“about an even shorter book,” as he put it) was succeededas an E-book published in 2011 at the online Anarchist Libraryby Nightmares of Reason, a longer and more wide-ranging critique of Bookchin’s anthropological and historical arguments, especially Bookchin’s espousal of “libertarian municipalism” which Black ridiculed as “mini-statism.”

In 1996 Black cooperated with the Seattle police Narcotics Division against Seattle author Jim Hogshire, leading to a police raid on Hogshire’s home and the subsequent arrest of Hogshire and his wife.[2][3][4]

Since 2000, Black has focused on topics reflecting his education and reading in the sociology and the ethnography of law, resulting in writings often published in Anarchy: A Journal of Desire Armed. His recent interests have included the anarchist implications of dispute resolution institutions in stateless primitive societies (arguing that mediation, arbitration, etc., cannot feasibly be annexed to the U.S. criminal justice system, because they presuppose anarchism and a relative social equality not found in state/class societies). At the 2011 annual B.A.S.T.A.R.D. anarchist conference in Berkeley, California, Black presented a workshop where he argued that, in society as it is, crime can be an anarchist method of social control, especially for people systematically neglected by the legal system. An article based on this presentation appeared in Anarchy magazine and in his 2013 book, Defacing the Currency: Selected Writings, 1992-2012.

Black has expressed an interest, which grew out of his polemics with Bookchin, in the relation of democracy to anarchism. For Bookchin, democracythe “direct democracy” of face-to-face assemblies of citizensis anarchism. Some contemporary anarchists agree, including the academics Cindy Milstein, David Graeber, and Peter Staudenmeier. Black, however, has always rejected the idea that democracy (direct or representative) is anarchist. He made this argument at a presentation at the Long Haul Bookshop (in Berkeley) in 2008. In 2011, C.A.L. Press published as a pamphlet Debunking Democracy, elaborating on the speech and providing citation support. This too is reprinted in Defacing the Currency.

Some of his work from the early 1980s includes (anthologized in The Abolition of Work and Other Essays) highlights his critiques of the nuclear freeze movement (“Anti-Nuclear Terror”), the editors of Processed World (“Circle A Deceit: A Review of Processed World”), radical feminists (“Feminism as Fascism”), and right wing libertarians (“The Libertarian As Conservative”). Some of these essays previously appeared in “San Francisco’s Appeal to Reason” (1981-1984), a leftist and counter-cultural tabloid newspaper for which Black wrote a column.

“To demonize state authoritarianism while ignoring identical albeit contract-consecrated subservient arrangements in the large-scale corporations which control the world economy is fetishism at its worst … Your foreman or supervisor gives you more or-else orders in a week than the police do in a decade.”

The Abolition of Work and Other Essays (1986), draws upon some ideas of the Situationist International, the utopian socialists Charles Fourier and William Morris, anarchists such as Paul Goodman, and anthropologists such as Richard Borshay Lee and Marshall Sahlins. Black criticizes work for its compulsion, and, in industrial society, for taking the form of “jobs”the restriction of the worker to a single limited task, usually one which involves no creativity and often no skill. Black’s alternative is the elimination of what William Morris called “useless toil” and the transformation of useful work into “productive play,” with opportunities to participate in a variety of useful yet intrinsically enjoyable activities, as proposed by Charles Fourier. Beneath the Underground (1992) is a collection of texts relating to what Black calls the “marginals milieu”the do-it-yourself zine subculture which flourished in the 80s and early 90s. Friendly Fire (1992) is, like Black’s first book, an eclectic collection touching on many topics including the Art Strike, Nietzsche, the first Gulf War and the Dial-a-Rumor telephone project he conducted with Zack Replica (1981-1983).

Defacing the Currency: Selected Writings, 1992-2012[6] was published by Little Black Cart Press in 2013. It includes a lengthy (113 pages), previously unpublished critique of Noam Chomsky, “Chomsky on the Nod.” A similar collection has been published, in Russian translation, by Hylaea Books in Moscow. Black’s most recent book, also from LBC Books, is Instead of Work, which collects “The Abolition of Work” and seven other previously published texts, with a lengthy new update, “Afterthoughts on the Abolition of Work.” The introduction is by science fiction writer Bruce Sterling.

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Posted: May 30, 2016 at 2:43 am

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