Except Hamas boys
Oh forgot you are one of them
Oh forgot you are one of them
When you reply to love by hate, there should be a red flag raising in your critical mind.
pretty sure the ceasefire agreement also has 0 land swaps or guarantees from israel. This is just another step away from a palestinian state so I can see why people would be angry at this particular agreement
but tbf if you were ecstatic about the oct 7th "resistance" you have no grounds to bitch about this.
but tbf if you were ecstatic about the oct 7th "resistance" you have no grounds to bitch about this.
Problem here, nothing in this will stop the colonization or the appartheid or give back the land of Palestinians.
@Logiko I don't know if you called christianity idealism, but I don't know why some people call it that, I was listening to preaching today and it was debunking the idea that it's all in your mind and "mind over matter"
Post automatically merged: Sunday at 3:26 PM
I'm reading a book about the revolutions of 1848 and this part is pretty interesting to share here:
"Socialist ideals and workers movement
As in Britain, the rise of industry also saw the rise of socialist ideas and a labour movement. This saw the transformed working class increasingly called the “proletariat” by most socialists at the time, but it must be stressed that this was in a pre-Marxist way as industry was not widespread (even if its impact – particularly via competition with Britain – was).
As social conditions changed, so did ideas. Associationism started to grow within the working class alongside strikes and unions, both were illegal and so many “mutual aid” groupings were also “resistance societies.” Yet workers did more than just survive or resist, they hoped for a better future. Faced with the rise of wage-labour, the idea of Associationism – co-operation – was raised by the workers themselves in 1830 as alternative (first by printers, then by other groups of workers). This was reflected in many works, including early feminist Flora Tristan’s The Workers’ Union (1843) as well as in practice, such as the “mutualist” societies of the militant artisans of Lyons.
As in Britain, what was latter termed Utopian Socialism arose during the 1820s and 1830s. This was focused around a few critics of current society (notably Fourier and Saint-Simon) who urged the creation of ideal communities to present an example the rest of society would follow. These thinkers were influential but fundamentally authoritarian in both tactics and aims. The followers of Fourier and Saint-Simon participated in the revolution, along with Cabet and his Icarians – named after his famous utopian novel Voyage to Icaria (1840).
Then there were the Insurrectionists (Blanqui and Barbès) who aimed at the seizure of power by coup de main, followed by the “dictatorship of proletariat” as rule of insurrectionists.
The most influential at the time were the Jacobin-Socialists, which combined French Republicanism with a programme of state-aid to workers associations. As expounded by Louis Blanc in his Organisation of Labour (1839), competition from these workers association – social workshops (ateliers sociaux) – would drive private industry out of business, eventually replacing competition with state planning. However, as a reformist he saw this as benefiting all classes and so all classes – as citizens of the republic – would be involved in the organisation of labour.
Finally, there was Mutualist-Anarchism as advocated by Pierre-Joseph Proudhon (he picked up the term mutualist while staying in Lyons in the early 1840s). Unlike the other socialist thinkers, he was working class (forced to leave school to become a printer by trade). Proudhon is essentially a critic of the current system, with alternatives sketched in passing in such works as What is Property? (Three memoirs – 1840, 1841 and 1842) and System of Economic Contradictions (1848). He opposed both capitalism and what he termed “Community,” namely the visions of the utopian socialists. Instead, he advocated “universal association” – a form of market socialism based on workers control of production. Likewise, he opposed Blanc’s ideas as well as what passed at the time for “communism” (rightly so, as Kropotkin later said). In spite of invoking the term “revolution” all the time, he was fundamentally a reformist and saw the organisation of credit as the means to the organisation of labour (i.e., a federated system of workers’ producer, credit and consumer co-operatives)
So by 1848 there were both a workers’ movement and socialist ideas: authoritarian and libertarian, revolutionary and reformist. This meant that any revolution would inevitably bring these aspirations into conflict with existing system. This was expressed during 1848 between the Republic and what radicals called the “Social and Democratic Republic” (la République démocratique et sociale), between a political (bourgeois) revolution and a social revolution. "
@RyoQ what I mentioned about authoritarian and libertarian socialists ^
Also @Logiko Blanqui namedrop in the middle, who Anark and Rosa Luxembourg said inspired Lenin, if you remember his name from a meme I shared before
Post automatically merged: Sunday at 3:45 PM
And seeing what Blanqui wanted, it makes sense Lenin would refuse to be associated with him, if he didn't it would confirm his fraud and the fraud of authoritarian socialists, who want their party to take the role of the capitalists, and rule, not to actually give people ownership of the means of production
Post automatically merged: Sunday at 3:26 PM
I'm reading a book about the revolutions of 1848 and this part is pretty interesting to share here:
"Socialist ideals and workers movement
As in Britain, the rise of industry also saw the rise of socialist ideas and a labour movement. This saw the transformed working class increasingly called the “proletariat” by most socialists at the time, but it must be stressed that this was in a pre-Marxist way as industry was not widespread (even if its impact – particularly via competition with Britain – was).
As social conditions changed, so did ideas. Associationism started to grow within the working class alongside strikes and unions, both were illegal and so many “mutual aid” groupings were also “resistance societies.” Yet workers did more than just survive or resist, they hoped for a better future. Faced with the rise of wage-labour, the idea of Associationism – co-operation – was raised by the workers themselves in 1830 as alternative (first by printers, then by other groups of workers). This was reflected in many works, including early feminist Flora Tristan’s The Workers’ Union (1843) as well as in practice, such as the “mutualist” societies of the militant artisans of Lyons.
As in Britain, what was latter termed Utopian Socialism arose during the 1820s and 1830s. This was focused around a few critics of current society (notably Fourier and Saint-Simon) who urged the creation of ideal communities to present an example the rest of society would follow. These thinkers were influential but fundamentally authoritarian in both tactics and aims. The followers of Fourier and Saint-Simon participated in the revolution, along with Cabet and his Icarians – named after his famous utopian novel Voyage to Icaria (1840).
Then there were the Insurrectionists (Blanqui and Barbès) who aimed at the seizure of power by coup de main, followed by the “dictatorship of proletariat” as rule of insurrectionists.
The most influential at the time were the Jacobin-Socialists, which combined French Republicanism with a programme of state-aid to workers associations. As expounded by Louis Blanc in his Organisation of Labour (1839), competition from these workers association – social workshops (ateliers sociaux) – would drive private industry out of business, eventually replacing competition with state planning. However, as a reformist he saw this as benefiting all classes and so all classes – as citizens of the republic – would be involved in the organisation of labour.
Finally, there was Mutualist-Anarchism as advocated by Pierre-Joseph Proudhon (he picked up the term mutualist while staying in Lyons in the early 1840s). Unlike the other socialist thinkers, he was working class (forced to leave school to become a printer by trade). Proudhon is essentially a critic of the current system, with alternatives sketched in passing in such works as What is Property? (Three memoirs – 1840, 1841 and 1842) and System of Economic Contradictions (1848). He opposed both capitalism and what he termed “Community,” namely the visions of the utopian socialists. Instead, he advocated “universal association” – a form of market socialism based on workers control of production. Likewise, he opposed Blanc’s ideas as well as what passed at the time for “communism” (rightly so, as Kropotkin later said). In spite of invoking the term “revolution” all the time, he was fundamentally a reformist and saw the organisation of credit as the means to the organisation of labour (i.e., a federated system of workers’ producer, credit and consumer co-operatives)
So by 1848 there were both a workers’ movement and socialist ideas: authoritarian and libertarian, revolutionary and reformist. This meant that any revolution would inevitably bring these aspirations into conflict with existing system. This was expressed during 1848 between the Republic and what radicals called the “Social and Democratic Republic” (la République démocratique et sociale), between a political (bourgeois) revolution and a social revolution. "
@RyoQ what I mentioned about authoritarian and libertarian socialists ^
Also @Logiko Blanqui namedrop in the middle, who Anark and Rosa Luxembourg said inspired Lenin, if you remember his name from a meme I shared before
Post automatically merged: Sunday at 3:45 PM
And seeing what Blanqui wanted, it makes sense Lenin would refuse to be associated with him, if he didn't it would confirm his fraud and the fraud of authoritarian socialists, who want their party to take the role of the capitalists, and rule, not to actually give people ownership of the means of production
@Logiko I don't know if you called christianity idealism, but I don't know why some people call it that, I was listening to preaching today and it was debunking the idea that it's all in your mind and "mind over matter"
There were people who were actually concerned about Gaza and I take no issue with them. But most people on their "side" were either extreme leftists or anti-semites.
Statistics says you must resist even without firearm and even being a woman. But you better carry and know how to use a firearm regardless your gender
If you are threatenned by firearm, RUN. (if you can)
Queen
Well better hell-scared than hell-scorched. But salvation is a one time free thing that you can't lose, it's not an invitation to join a religion necesarilly, just to trust in Jesus to save you, and if you do trust him to save you, 1 John 5:13 says God wants you to know that you have eternal life, so there would be no reason to fear, I'm not afraid of going to hell because I trusted Jesus to save me and he did, so I'm saved and that's that.
And I mean I heard that but the Bible says this:
.
John 3:19-21
19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.
21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
.
I heard Jesus preached the most about hell in the Bible, that nobody preached about it more than him, and this is what he said the condemnation is ^
[automerge]1760387069[/automerge]
Well can people from other religions tell you that their book tells them where they're going when they die?
The Bible is the only book that says it, the rest is just trying to get to heaven, with no confirmation, other beliefs don't know where they're going when they die, I know because God wrote it down in his word, and Jesus is the only one that's trust-worthy, because he died and was dead for three days and rose again
2 Timothy 1:12
For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.
1 John 5:13
These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.
And I mean I heard that but the Bible says this:
.
John 3:19-21
19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.
21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
.
I heard Jesus preached the most about hell in the Bible, that nobody preached about it more than him, and this is what he said the condemnation is ^
[automerge]1760387069[/automerge]
Well can people from other religions tell you that their book tells them where they're going when they die?
The Bible is the only book that says it, the rest is just trying to get to heaven, with no confirmation, other beliefs don't know where they're going when they die, I know because God wrote it down in his word, and Jesus is the only one that's trust-worthy, because he died and was dead for three days and rose again
2 Timothy 1:12
For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.
1 John 5:13
These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.
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