Balder Ex-Libris - Jones Eugene MichaelReview of books rare and missing2024-03-16T01:56:42+00:00urn:md5:aa728a70505b2fae05796923271581c2DotclearJones Eugene Michael - Libido Dominandiurn:md5:df4565ef4c3cb38240b1ef429ebdcfcf2018-04-05T21:54:00+01:002018-04-05T20:56:05+01:00balderJones Eugene MichaelConspiracyConspiracyFemmesJewSexuality <p><img src="https://balderexlibris.com/public/img4/Jones_Eugene_Michael_-_Libido_Dominandi.jpg" alt="" /><br />
Author : <strong>Jones Eugene Michael</strong><br />
Title : <strong>Libido Dominandi Sexual liberation and political control</strong><br />
Year : 2000<br />
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Link download : <a href="https://balderexlibris.com/public/ebook3/Jones_Eugene_Michael_-_Libido_Dominandi.zip">Jones_Eugene_Michael_-_Libido_Dominandi.zip</a><br />
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London 1996. Since Internet knows no place, it doesn’t really matter where it happened, but just for the record I was in England when I started getting e-mail messages from Lisa and Heather. At least, I think that’s what their names were. They wanted me to check out their hot web sites. Just as there is no place on the Internet, the names don’t mean much either. The important thing was that I was getting unsolicited solicitations for pornography. Spam is, I think, the generic term for this unsolicited material. The pornographic variations are known as blue spam. I was planning to protest to CompuServe and ask them not to make my name available to these agencies when I got some blue spam from CompuServe itself, offering its own pornographic services. Quis custo-diet ipsos custodes ? What sells itself as an e-mail service turns out to be a pimp. The situation I have since learned is even worse with AOL, according to one subscriber to that on-line service, who spends each day clearing his electronic mailbox of hundreds of such solicitations. In the recent court case challenging the constitutionality of the Communications Decency Act, CompuServe signed an amicus curiae brief supporting the pomographers. Predictably, given our judicial system, the three-judge panel in Philadelphia handling the case found the CDA unconstitutional. One of the judges opined that “just as the strength of the Internet is chaos, so the strength of our liberty depends upon the chaos and cacophony of unfettered speech.” The world “liberty” coming from one of the regime’s mandarins is a dead giveaway that what we’re really talking about here is bondage. What I would like to propose here is a paradigm shift of simple but nonetheless revolutionary (or better still counter-revolutionary proportions) by saying what should be obvious to anyone who has visited these web pages and who has had Heather or Lisa ask for his credit card number, namely, that pornography is now and has always been a form of control, financial control. Pornography is a way of getting people to give you money which, because of the compulsive nature of the transaction, is not unlike trafficking in drugs. <strong>...</strong></p>Jones Eugene Michael - The Jewish Revolutionary Spirit and Its Impact on World Historyurn:md5:32c5acc5d07918705acb0087f80776442014-02-17T12:18:00+00:002014-02-17T12:18:00+00:00balderJones Eugene MichaelConspiracyConspiracyJewJewPolandRevolution <p><img src="https://balderexlibris.com/public/img3/Jones_Eugene_Michael_-_The_Jewish_Revolutionary_Spirit_and_Its_Impact_on_World_History.jpg" alt="" /><br />
Author : <strong>Jones Eugene Michael</strong><br />
Title : <strong>The Jewish Revolutionary Spirit and Its Impact on World History</strong><br />
Year : 2008<br />
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Link download : <a href="https://balderexlibris.com/public/ebook2/Jones_Eugene_Michael_-_The_Jewish_Revolutionary_Spirit_and_Its_Impact_on_World_History.zip">Jones_Eugene_Michael_-_The_Jewish_Revolutionary_Spirit_and_Its_Impact_on_World_History.zip</a><br />
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Introduction. On September 12, 2006, Joseph Ratzinger made a triumphal return to his native Bavaria. Having chosen the name of Benedict XVI when he was elected pope, His Holiness returned not only to Germany but to the German university of Regensburg to express his gratitude for the time he spent there as a professor and to renew the Church's commitment to the university. But more than that, Pope Benedict wanted to re-affirm the Church's position on the relationship between faith and reason. In order to do that he had to refer to a tradition where that relationship has not been so complementary, a tradition which stands outside of Europe, namely, Islam. That's where the trouble began, specifically when Benedict quoted the Byzantine emperor Manuel II Paleologos, who felt that the Islamic world and the Christian world shared two fundamentally different views of the relationship between God and reason. The issue was religiously inspired violence: "Show me just what Mohammed brought that was new and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached.'" After an initially favorable response, the world press, including the Arab press, appeared to use the quote to inflame Islamic opinion against the Church. The inflammation was a replay, at least in some ways, of the Danish cartoon crisis of a few months before. In that incident, a Danish magazine editor, with ties to American neoconservatives like Daniel Pipes, ran a series of cartoons that were calculated to outrage Muslims and provoke them to attack Denmark and, by extension, Europe. The purpose of the provocation was to drive Europe, by way of reaction to the Muslim outrage, into the arms of the Americans, who were desperately in need of support for their failing war in Iraq.' In the instance of the Regensburg speech, the outrage surrounding the Manuel II Paleologos quote achieved two ends: first, it strengthened the neoconservative hold over the Catholic mind by giving the impression that Muslims were fanatics determined to wage jihad against both the pope and the Church (the Muslim/Catholic alliance against abortion, which I personally witnessed at the World Population Conference in Cairo in 1994, gave the opposite impression), and secondly, it obscured the real topic of the talk, which was Logos and the central role it plays in both Europe and the Church. Unlike Christianity, Islam is not docile to Logos, nor for that matter is Islam's God; God's will is arbitrary, inscrutable. According to Benedict's reading of Manuel II Paleologos, "the decisive statement in this argument against violent conversion is this: not to act in accordance with reason is contrary to God's nature." This idea is not intrinsic to Islam. The "noted French Islamicist R. Arnaldez," Pope Benedict continues, "points out that Ibn Hazm went so far as to state that God is not bound even by his own word, and that nothing would oblige him to reveal the truth to us. <strong>...</strong></p>Jones Eugene Michael - The Jewish Revolutionary Spirit and Its Impact on World History - Selectionsurn:md5:3e30c6ed13dc43a6bf1d1ce94a1605082012-08-08T23:01:00+01:002014-02-14T17:28:36+00:00balderJones Eugene MichaelConspiracyEuropeJewKabbalahTalmudZohar <p><img src="https://balderexlibris.com/public/img/.Jones_Eugene_Michael_-_The_Jewish_Revolutionary_Spirit_and_Its_Impact_on_World_History_s.jpg" alt="" /><br />
Author : <strong>Jones Eugene Michael</strong><br />
Title : <strong>The Jewish Revolutionary Spirit and Its Impact on World History - Selections, Taken from "Culture Wars" articles</strong><br />
Year : 2009<br />
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Link download : <a href="https://balderexlibris.com/public/ebook/Jones_Eugene_Michael_-_The_Jewish_Revolutionary_Spirit_and_Its_Impact_on_World_History_-_Selections.zip">Jones_Eugene_Michael_-_The_Jewish_Revolutionary_Spirit_and_Its_Impact_on_World_History_-_Selections.zip</a><br />
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1648 Annus Mirabilis. According to the Zohar, the year 1648 was to be the mystical year of resurrection, when the Jews could expect deliverance from their more than millennium long exile. Heinrich Graetz, a German Jew, a devotee of the Enlightenment and author of one of the most frequently cited histories of the Jewish people, calls the Zohar that "lying book" and by extension impugns the entire Kabbalistic tradition. Since the Enlightenment was in many ways a direct result of the disappointment which followed from the failure of the Messianic expectations which reached their fever pitch and denouement in the second half of the 17th century, his skepticism is understandable, as is his scorn for the Kaballah, the mish-mash what he considered Gnostic and Talmudic mumbo-jumbo that had led to the rise and fall of Messianic hope in the first place. Graetz espoused a worldview which was the complete antithesis of the Messianic fever of the mid-17th century. He was so convinced in his opposition to the Kaballah because he had the benefit of historical hindsight and could see where its vaporous illusions were leading the Jewish people. Expectation of redemption fostered by widespread dissemination of Kabbalistic doctrine made the Jews, in Graetz’s words, "more reckless and careless than was their custom at other times." Just what Graetz meant by reckless can be derived from his analysis of Polish Jewry, which had become by the time of the period in question a hotbed of Kabbalistic thought. Beginning with the Statute of Kalisz in 1251, the Jews of Poland were granted rights like nowhere else in Europe. They were even granted their own autonomous legal system, known as the kahal, which allowed them to adjudicate intra-Jewish disputes without recourse to the Polish Christian legal system. This autonomy, in turn, necessitated the intensive study of the Talmud, which, according Graetz, led to the peculiar corruption of Polish Jews. The reliance on the Talmud as the basis of Jewish legal autonomy created a culture of "hair-splitting judgment" among the rabbis, according Graetz, as well as "a love of twisting, distorting, ingenious quibbling, and a foregone antipathy to what did not lie within their field of vision," which in turn trickled down to find expression in the behavior of vulgar, who "found pleasure and a sort of triumphant delight in deception and cheating." Since by the end of the 18th century, the overwhelming majority of Jews lived in Poland, Jews in general earned, as a result, the reputation of being "a nation of deceivers," to give Immanuel Kant’s formulation. "It does indeed seems strange," Kant, the quintessential Enlightenment philosopher, continued, "to conceive of a nation of deceivers, but it is also very strange to conceive of a nation of merchants, the majority of whom, bound by an ancient superstition accepted by the state they live in, do not seek any civil dignity, but prefer to make good this disadvantage with the benefits of trickery at the expense of the people who shelter them and at the expense of each other. In a nation of merchants, unproductive members of society . .. . it cannot be otherwise"( Kant, Werke Bd. vii, p. 205-6). From his vantage point in Koenigsberg, the capital of what was then East Prussia, a country which the Teutonic Knights wrested by force from the Slavic natives, all Jews were Polish Jews. <strong>...</strong></p>