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Politics : Evolution -- Ignore unavailable to you. Want to Upgrade?


To: Greg or e who wrote (45729)1/28/2014 2:07:30 AM
From: 2MAR$  Respond to of 69300
 
Angry? One notes an endless whining & the sound of axes grinding in the background of this author with winsome detachment. He is as verbose as he is full of meaningless generalizations. I see miracles everyday so not sure what his problem is,looking at this screen is a miracle of sorts.

What does he mean by absolute "materialism" when the doors of classical physics just got blown off again last century with Einstein who's ideas made back in 1905 were still being proved 35yrs later? What is absolute about that?

What does he mean that materialism is absolute and we haven't allowed the " Divine Foot" in the door? We have had worship of God , demons & angels, holy ghosts, demi-god saints and divine feet for many centuries now,
if its ailing or failing why does it follow science is to blame?

Always looking for the scapegoat & easy answers? Or overlooking the obvious?



To: Greg or e who wrote (45729)1/28/2014 2:44:03 AM
From: 2MAR$  Respond to of 69300
 
You should read up a litte more on Einstein, he was protesting War & nationalism way back in 1914, your author makes little more than pips~queek sounds by his whining by comparison.

Click First World War from menu Einstein, & read from there, the day that Hitler was elected he left Germany for good.

ppu.org.uk

Albert Einstein was born a German, took Swiss nationality in 1900 and German-Swiss nationality after the war, renounced German citizenship in 1933, and became an American citizen in 1940. Such real and symbolic frontier-crossing was appropriate in a man who hoped for a world in which there were no binding or fanatical nationalist allegiances to cause distrust, hostility and war.

In 1914 Einstein had just taken up a high-ranking science post in Berlin. When the war began, international criticism of Germany for attacking a neutral country (Belgium) was so great that a government-sponsored 'Manifesto to the Civilised World' was published. It defended German militarism and was signed by nearly 100 famous German intellectuals. A prominent German pacifist responded with a 'Manifesto to Europeans', which challenged militarism and 'this barbarous war' and called for peaceful European unity against it. 'Educated people in all countries should use their influence to bring about a peace treaty that will not carry the seeds of future wars.' Only three other people were brave enough to sign this peace manifesto; one of them was Einstein. It was the first of many public actions he took to promote pacifist ideals over the next 40 years.

Throughout the First World War Einstein supported anti-war movements in whatever ways he could, quietly campaigned for democratic government in Germany, wrote letters, asked awkward questions. When the war was over he was able to speak in public in favour of democracy; but nearly 25 years later he wrote to a friend: 'Do you remember when we took a trolley-car to the Reichstag, convinced we could turn those fellows into honest democrats? How naïve we were, even at the age of 40! It makes me laugh to think of it.'

cont'd




To: Greg or e who wrote (45729)1/28/2014 3:52:26 AM
From: 2MAR$  Read Replies (3) | Respond to of 69300
 
Einstein: Manifesto to the Europeans (1914)...not bad for a "materialist scientist", when very very few spoke out against the coming War, shall we call him "Son of God" too? But i'd bet a dozen oranges you've never read this before, you get all your info from some make believe osmosis. This was well before he was a superstar too...
onbeing.org

By Albert Einstein
October 1914

While technology and traffic clearly drive us toward a factual recognition of international relations, and thus toward a common world civilization, it is also true that no war has ever so intensively interrupted the cultural communalism of cooperative work as this present war does. Perhaps we have come to such a salient awareness only on account of the numerous erstwhile common bonds, whose interruption we now sense so painfully.

Even if this state of affairs should not surprise us, those whose heart is in the least concerned about common world civilization, would have a doubled obligation to fight for the upholding of those principles. Those, however, of whom one should expect such convictions — that is, principally scientists and artists — have thus far almost exclusively uttered statements which would suggest that their desire for the maintenance of these relations has evaporated concurrently with the interruption of relations. They have spoken with explainable martial spirit — but spoken least of all of peace.

Such a mood cannot be excused by any national passion; it is unworthy of all that which the world has to date understood by the name of culture. Should this mood achieve a certain universality among the educated, this would be a disaster.

It would not only be a disaster for civilization, but — and we are firmly convinced of this — a disaster for the national survival of individual states — the very cause for which, ultimately, all this barbarity has been unleashed.

Through technology the world has become smaller; the states of the large peninsula of Europe appear today as close to each other as the cities of each small Mediterranean peninsula appeared in ancient times. In the needs and experiences of every individual, based on his awareness of manifold of relations, Europe — one could almost say the world — already outlines itself as an element of unity.

It would consequently be a duty of the educated and well-meaning Europeans to at least make the attempt to prevent Europe — on account of its deficient organization as a whole — from suffering the same tragic fate as ancient Greece once did. Should Europe too gradually exhaust itself and thus perish from fratricidal war?

The struggle raging today will likely produce no victor; it will leave probably only the vanquished. Therefore, it seems not only good, but rather bitterly necessary that educated men of all nations marshall their influence such that — whatever the still uncertain end of the war may be — the terms of peace shall not become the wellspring of future wars. The evident fact that through this war all European relational conditions slipped into an unstable and plasticized state should rather be used to create an organic European whole. The technological and intellectual conditions for this are extant.

It need not be deliberated herein by which manner this (new) ordering in Europe is possible. We want merely to emphasize very fundamentally that we are firmly convinced that the time has come where Europe must act as one in order to protect her soil, her inhabitants, and her culture.

To this end, it seems first of all to be a necessity that all those who have a place in their heart for European culture and civilization, in other words, those who can be called in Goethe's prescient words "good Europeans," come together. For we must not, after all give up the hope that their raised and collective voices — even beneath the din of arms — will not resound unheard, especially, if among these "good Europeans of Tomorrow," we find all those who enjoy esteem and authority among their educated peers.

But it is necessary that the Europeans first come together, and if — as we hope — enough Europeans in Europe can be found, that it is to say, people to whom Europe is not merely a geographical concept, but rather, a dear affair of the heart, then we shall try to call together such a union of Europeans. Thereupon, such a union shall speak and decide.

To this end we only want urge and appeal; and if you feel as we do, if you are likemindedly determined to provide the European will the farthest-reaching possible resonance, then we ask you to please send your (supporting) signature to us.




To: Greg or e who wrote (45729)1/28/2014 9:34:07 PM
From: average joe  Respond to of 69300
 
Campaign to pardon the last witch, jailed as a threat to Britain at war

Salem experts support appeal to overturn 'ludicrous' conviction

Severin Carrell, Scotland correspondent

Saturday January 13, 2007
The Guardian

Mary Martin was 11 years old when her father taught her to box. She would come home from school scratched and bruised, her ears ringing with abuse from the playground. Mary Martin had the unhappy distinction of being the granddaughter of Britain's last convicted witch.

Mrs Martin knew her grandmother, Helen Duncan, as a comforting woman she could trust, the granny with a special gift: talking to spirits. But this was April 1944, at the height of the war with Germany. Mrs Duncan had just been branded by an Old Bailey jury as a witch and spy guilty of revealing wartime secrets.

Some 50 years after Mrs Duncan's death, a fresh campaign has been launched to clear her name, with a petition calling on the home secretary, John Reid, to grant a posthumous pardon. Her conviction, said Mrs Martin, was simply "ludicrous".
The appeal is winning international support from experts in perhaps the world's most infamous witch trial: the conviction and execution of 20 girls, men and women at Salem, Massachusetts, in 1692. "Helen Duncan was very much victimised by her times, and she too suffered," said Alison D'Amario, education director at the Salem Witch Museum.

Mrs Duncan, a Scotswoman who travelled the country holding seances, was one of Britain's best-known mediums, reputedly numbering Winston Churchill and George VI among her clients, when she was arrested in January 1944 by two naval officers at a seance in Portsmouth. The military authorities, secretly preparing for the D-day landings and then in a heightened state of paranoia, were alarmed by reports that she had disclosed - allegedly via contacts with the spirit world - the sinking of two British battleships long before they became public. The most serious disclosure came when she told the parents of a missing sailor that his ship, HMS Barham, had sunk. It was true, but news of the tragedy had been suppressed to preserve morale.

Desperate to silence the apparent leak of state secrets, the authorities charged Mrs Duncan with conspiracy, fraud, and with witchcraft under an act dating back to 1735 - the first such charge in over a century. At the trial, only the "black magic" allegations stuck, and she was jailed for nine months at Holloway women's prison in north London. Churchill, then prime minister, visited her in prison and denounced her conviction as "tomfoolery". In 1951, he repealed the 200-year-old act, but her conviction stood. Mrs Martin recalls that news of Mrs Duncan's conviction spread through her working-class suburb of Craigmillar in Edinburgh like a virus. "It was in all the papers, and of course the evil eye, witch-spawn - you name it, we were called it. My older sister, Helen, just wouldn't mention it. She shut it out of her mind. It was grim. I was only 11 years old, and children can be the cruellest under the sun. It taught us how to look after ourselves, I can tell you that much."

She remains nonplussed that the case ever went to court. "The arrest was silly really. If they'd spoken to her she would've stopped giving seances until the war was over. Let's be honest: she'd two sons in the navy, and one in the RAF, and my father in the army. So why would she turn around and put the country at risk?"

The petition has been set up by an arts festival and the holder of a medieval barony, Gordon Prestoungrange, in the coastal town of Prestonpans east of Edinburgh, a few miles from Mrs Martin's home. Two years ago, Dr Prestoungrange used his ancient powers as the local baron to pardon 81 women and men from the area executed for witchcraft in the 16th and 17th centuries. "The prosecution and conviction of Helen Duncan as a witch was clearly as much of an injustice as those of the 16th and 17th centuries," he said.

"It's hardly credible that a 20th century court would be prepared to convict someone of witchcraft - within living memory of many in this present government. As well as the deprivations suffered by Helen Duncan in prison, the effect of the stigma on her family was and remains considerable."

Mrs Martin and her supporters face a battle to convince the Home Office to act. But Tony Blair's apology for Britain's role in slavery, and the official pardon for more than 300 first world war servicemen convicted of cowardice, have reinvigorated the campaign. Convicted witches are being pardoned across the US. Mrs Duncan died in 1956, three months after being arrested again in a police raid on a seance in Nottingham. Paranormal investigators denounced her as a fraud who used cheesecloth, rubber gloves and egg whites to create the "ectoplasm" she claimed to produce.

Mrs Martin insists her grandmother was a genuine spiritualist, "an ordinary woman with a gift. I just want her name cleared. She was never given the chance to defend herself at the trial. It was such an injustice. While all this was happening, our troops were preparing for D-day. Why did they spend 10 days trying an old lady for witchcraft?"

The witchcraft laws

Witch hunts reached their peak in the UK in the 17th century, when the church viewed witches as devil-worshipping heretics. In 1604 James I issued a statute against witchcraft. Numerous trials followed, including those instigated by Matthew Hopkins, self-appointed witchfinder general, from 1644 to 1647.

Hopkins travelled the south-east seeking out witches, using torture to secure confessions and using methods such as swimming - throwing the accused into a river and judging them innocent if they sank - to determine guilt. He is thought to have executed 200-400 "witches". In Manningtree, Essex, alone, he accused 36 women, 19 of whom were executed; a further nine died in prison.

The accused were overwhelmingly female, often widows with no family to protect them. Some were herbalists or healers, practices opposed by church teachings, and some probably did practise dark arts, though most were innocent. The last execution for witchcraft in England was in 1684, when Alice Molland was hanged in Exeter. James I's statute was repealed in 1736 by George II. In Scotland, the church outlawed witchcraft in 1563 and 1,500 people were executed, the last, Janet Horne, in 1722.

Gerald Brousseau Gardner founded the modern Wicca movement in the 1940s, 11 years before the repeal of Britain's witchcraft laws. Followers revere nature, worship a goddess and practice ritual magic. In the 2001 census, 7,000 people listed Wicca as their religion.

Katy Heslop

guardian.co.uk



To: Greg or e who wrote (45729)1/28/2014 10:07:32 PM
From: average joe  Read Replies (2) | Respond to of 69300
 
Book lifts veil on state's witch trial past

By Sue Vorenberg
Tribune Reporter
April 21, 2006

New Mexicans didn't burn witches at the stake or hang them, that just wasn't their style.

In New Mexico's largely unknown witch trials - from 1756 to 1766 - the accused were mostly thrown in jail, although some punishments were a bit harsher, said Rick Hendricks, co-author of a new book "The Witches of Abiquiu" from University of New Mexico Press.

Hendricks, a historian at New Mexico State University, and his co-author, Malcolm Ebright, director of the Center for Land Grant Studies in Guadalupita, kick off a book tour on the subject today from 3:30 to 5 p.m. at Zimmerman Library at UNM.

"One woman was tied to a carriage wheel until she confessed," Hendricks said. "Another woman was made to appear in Santa Fe Plaza and was the equivalent of tarred and feathered. Instead of putting tar on the individual, she was stripped to the waist and covered in honey, then the feathers were put on the honey."

Hendricks and Ebright started researching the trials a few years ago after a friend found documents and suggested the two study them further, Hendricks said.

The witch trials, which lasted 10 years, were launched by Juan Jose Toledo, a Franciscan priest who believed a group of American Indians living in the area had bewitched him and made him sick.

"A lot of what was going on was just Native American ceremonies, but it wasn't what Franciscans were used to," Hendricks said. "All those elements were pretty much viewed by this particular priest as witchcraft."

The American Indians were from several tribes - mostly from the Great Plains - and joined together in a Hispanicized colony called Genizaros, which lived near an outpost at Abiquiu during that time.

Witches or not, the American Indians may have wanted to harm the priest, because Toledo and the Spanish were suppressing their religious traditions, Hendricks said.

"The descriptions of some of the activities would be familiar to anyone familiar with some forms of black magic," Hendricks said. "They would make little dolls that would represent people. They would cause injury people by, say, twisting the legs of the doll."

There were tales of witches taking the form of animals and running around the community, or flying to meetings via broomsticks, Hendricks said.

Still, a bit more than 50 years after the Salem witch trials in Massachusetts, culture had evolved enough that Spanish authorities in Mexico City were reluctant to get involved in the squabble, Hendricks said.

"They were just sort of hoping it would go away," he said.

The priest performed exorcisms on some of the Genizaros; others were jailed or tortured.

"One of the things that's really interesting about it is that it's very late in time for that sort of thing," Hendricks said. "Salem was 1692. The middle of the 18th century, because of intellectual enlightenment, people didn't find those sorts of outbreaks of supernatural events as credible."

Carriage wheel torture and honey and feathers seems cruel today, but they were mild compared to the hangings and burnings in Salem, said Patty MacLeod, director of the Salem Witch Museum.

"There's kind of a formula for a witch hunt," MacLeod said. "You need an existing fear in a group or a community. Then you need an accusation of a trigger that plays into that fear. And then you have a scapegoat."

In 1692, the Anglos in Salem lived in a culture of fear, surrounded by American Indian tribes they didn't understand, MacLeod and Hendricks said.

"Salem was an area where there was a lot of Indian unrest," Hendricks said. "There was a lot of tension in the area. Most of the recent scholarship on Salem indicates that climate of fear had a lot to do with the outbreak there."

One of the more famous stories from Salem focused on the case of Giles Corey, who had rocks piled upon him in an effort to elicit his confession. Corey refused to confess to something he didn't do and right before he was crushed to death, he told his accusers "more weight," MacLeod said.

"He was a tough old bird," MacLeod said. "He was old and in his 80s, and he decided he wasn't going to give in to all this."

In Salem, fear of what was outside prompted accusations of witchcraft. In New Mexico, the priest was part of a small non-Indian group blaming the larger population of American Indians for his illness.

It was a culture of fear, but because the source was seen as outside the Spanish population, the authorities probably didn't take it as seriously, Hendricks said.

"Had it been Europeans, the Inquisition might have gotten involved from Mexico," Hendricks said.

"They wanted to know how many Spaniards were involved," but there weren't any, he added.

Eventually, the priest - who had some sort of growth in his abdomen - was cured by an American Indian healer, Hendricks said.

"He shouldn't have been involved with that sort of thing technically, as a priest," Hendricks said. "He didn't apologize to them after, not that we're aware of, but he came around to a different view."

While New Mexico's and Salem's witch trials are long past, the phenomenon of witch trials continues to plague society, MacLeod said.

It just takes different forms now.

"I think we've had some witch trials in the 20th century - like McCarthyism," hate crimes and racism, MacLeod said. "The fear comes from not understanding or ignorance of a person or culture. If you don't understand, then you become fearful and then you want to throw stones at it. I think that's how that happens."

abqtrib.com