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Buddhism, Marxism, and Fascism

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Buddhism, Marxism, and Fascism--On Sakaguchi Ango and Takeda Taijun

Kojin Karatani

1

It is a general tendency of modern Japanese thinkers to counterpose Buddhism
against Western influences. While it is true that Japanese culture and
thinking after roughly around the 7th to 8th centuries --the time when Chinese
letters were introduced--cannot be scrutinized without stumbling into
Buddhism, strange is the fact that even today Japanese consider Buddhism to be
an adopted foreign idea. Watsuji Tetsuro has compared the Japanese reception
of Buddhism to that of Christianity in the West. For the Germanic people,
Christianity was undoubtedly a foreign idea; however, because non-Christian
elements were thoroughly repressed during the process of its naturalization,
it has never been considered as foreign. Therefore the reception took place
gradually over a long period of time; in Japan, on the other hand, Buddhism
took root and blossomed immediately after being transplanted. Watsuji
explained this case as follows:

"For this, we have to take account not only of the pacifist nature of Buddhism
itself, but also of Japanese magnanimity toward religion. Japanese did not
feel the necessity of abandoning their faith in indigenous Gods in order to
become believers in Buddha. It is still conspicuous today that there was no
contradiction in devotees having faith in both native Gods and Buddha. Some
might say this is a lack of rigor in faith. Nevertheless, the Buddhistization
of Japan did not cause a conversion that resulted in a total denial of non-
Buddhist elements. Rather, it was the Japanese who appropriated Buddhism. It
follows that throughout many centuries they have kept the margin that allowed
them to consider Buddhism as a foreign idea, and during this long period, it
turned into their own flesh and blood" (Watsuji Tetsuro, "Nihon ni okeru
Bukkyo Shiso no Ishoku [The Transplantation of Buddhist Thoughts in Japan]")

First of all, it is misleading to ascribe the peculiar reception to "the
pacifist nature of Buddhism." For Buddhist scriptures, such as the Saddharma
Pundarika Sutra, contain militant and exclusionist tendencies which have
produced radicalist movements in Japan, past and present. Furthermore, from
the moment of its inception in India, Buddhism was radicalist thought par
excellence; transplanting it unequivocally required "a total denial of non-
Buddhist elements." In India this tendency had to disappear. In China, where
it developed into Zen [Dhyana] and Jodo [Sukhavati], it again faded away,
leaving only some historical vestiges. In Thailand, Cambodia, Tibet, and
Nepal, where Buddhism endures, it is internalized with strict precepts, and
never treated as foreign. Why is it that in Japan in particular Buddhism is
still a foreign idea?

Second, it is also wrong to ascribe this situation to "Japanese magnanimity
toward religion," or to Watsuji's statement that "it was Japanese who
appropriated Buddhism." In various areas around the world, subjectivity was
constructed, as it were, by being castrated by the world religions:
Christianity, Islam, and Buddhism. In these places, it was never possible for
people to think of world religions as being foreign to them because their
subjects were formed by encounters with those religions. In Japan, it is not
possible that there had already been a subject--the "Japanese"--that
appropriated Buddhism, as Watsuji claimed. Rather, it might be said, because
castration by Buddhism had been foreclosed, the Japanese subject had not been
formed. No wonder Buddhism struck root immediately, without resistance.
Accepting anything and everything is a form of exclusion. This is different
from the tolerance seen in Europe, forged as it was by the Religious War.
Under these circumstances and permeating everywhere, Buddhism remains foreign
in Japan.

After all, Watsuji's gesture of returning to ancient times was nothing but a
justification of his own conversion and the post World War I situation. The
Japanese, who accepted Westernization without resistance after the Meiji
Restoration, began to seek Japanese culture as an authentic self-identity
after their victory in the Russo-Japan War. But the simple contraposition of
Buddhism, Confucianism, and the like against Western thought could not
suffice. What was required was an empty locus where even Buddhism would be an
adopted foreign idea, and any Western thought would be accepted as foreign:
such a place of nothingness (Nishida Kitaro) must be self-identity itself.
Watsuji wrote his essay at the time he was writing A Pilgrimage to Old Temples
and Ancient Japanese Culture, that is, when he suddenly made a turn to
Japanese things from his concerns for Kierkegaard and Nietzsche. To be
precise, however, Watsuji did not reject Western thought; rather, totally
accepting it, he treated it as foreign. In other words, Watsuji "appropriated"
Western thought. In this sense, it might be said, he was just talking about
himself while using various references. But it goes without saying that
Watsuji cannot be deemed the representative of all Japanese modern thinkers.

Buddhistization was not so constant and smooth in Japan as Watsuji claimed.
Not only was Buddhism appropriated by way of foreclosure, but it assumed the
power to force castration that penetrates foreclosure. To repeat, Buddhism is
not an open-armed, tolerant religion; it was practical and even radicalist
against the Indian caste society from which it derived. Buddhism sees every
substance merely as a bundle of relations; but more than anything, it targets
the idea of reincarnation, namely, the identity of the soul that
transmigrates. Before Buddhism, the real misery of life in the caste system
was regarded as the result of reincarnation, and ascetic practices were
recommended in order to escape the vicious cycle. Many doctrines that are
claimed to be Buddha's were in fact remnants of previous thought. What Buddha
really attempted was to shift the individualistic will toward salvation to an
acceptance of the practical relation with real others. To do this, he
deconstructed the idea of an identical soul that reincarnates. I call
this "deconstruction", because he criticized the ideas of the identical soul
and life after death in such expressions as: "it neither is nor is not."
Saying that the soul "is not" necessarily invokes another substance to be the
premise. He rejected the obsession with the metaphysical question itself and
attempted to reorient our concern toward practical ethics with regard to
others. This is the reason he denied ascetic practices as a path to salvation
from reincarnation. It was natural that early Buddhism was supported by
merchants and women, the disdained classes.

Buddhism gradually lost its power of practical reformation in India. Becoming
preceptive (the Lesser Vehicle) on the one hand and profound theory (the Great
Vehicle) on the other, it was slowly absorbed into the existing conventional
religions and the caste system at the same time as it was becoming influential
outside India: the Lesser Vehicle in South East Asia and the Great Vehicle in
Tibet, China, Korea, and Japan. But when it was transplanted into non-Indian
environments, where there had been no idea of reincarnation, Buddhism was
ironically accepted as a reincarnation ideology--the very aspect that it had
sought to deny. It is said that in China the idea of living again and again--
the unbearable karma that Indians had attempted to abandon--was welcome in
turn. Although it once was influential in China, Buddhism could not compete
with the Confucianist hold, pervaded by the worshipping of the ancestral
spirit and it was absorbed into an all-embracing neo-Confucianism. The same
thing happened in Korea. In Japan it was not in an

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Forum Konopie

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(i) Fundamental Ideas



1. Like every sound political conception, Fascism is both practice and
thought; action in which a doctrine is immanent, and a doctrine which, arising
out of a given system of historical forces, remains embedded in them and works
there from within. . . . There is no concept of the State which is not
fundamentally a concept of life; philosophy or intuition, a system of ideas
which develops logically or is gathered up into a vision or into a faith, but
which is always, at least virtually, an organic conception of the world.

2. Thus Fascism could not be understood in many of its practical
manifestations as a party organization, as a system of education, as a
discipline, if it were not always looked at in the light of its whole way of
conceiving life, a spiritualized way. The world see through Fascism is not
this material world which appears on the surface, in which man is an
individual separated from all others and standing by himself. . . . The man of
Fascism is an individual who is nation and fatherland, which is a moral law,
binding together individuals and the generations into a tradition and a
mission, suppressing the instinct for a life enclosed within the brief round
of pleasure in order to restore within duty a higher life free from the limits
of time and space; a life in which the individual, through the denial of
himself, through the sacrifice of his own private interests, through death
itself, realizes that completely spiritual existence in which his value as a
man lies.

3. Therefore it is a spiritualized conception, itself the result of the
general reaction of modern times against the flabby materialistic positivism
of the nineteenth century. . . . Fascism desires an active man, one engaged in
activity with all his energies: it desires a man conscious of the difficulties
that exist in action and ready to face them. It conceives of life as a
struggle, considering that it behooves man to conquer for himself that life
truly worthy of him, creating first of all in himself the instrument
(physical, moral, intellectual) in order to construct it. Thus for the single
individual, thus for the nation, thus for humanity. . . .

4. This positive conception of life is clearly an ethical conception. It
covers the whole of reality, not merely the human activity which controls it.
No action can be divorced from moral judgment; there is nothing in the world
which can be deprived of the value which belongs to everything in its relation
to moral ends. Life, therefore, as conceived by the Fascist, is serious,
austere, religious: the whole of it is poised in a world supported by the
moral and responsible forces of the spirit. The Fascist disdains
the "comfortable" life.

5. Fascism is a religious conception in which man is seen in his immanent
relationship with a superior law and with an objective Will that transcends
the particular individual and raises him to conscious membership in a
spiritual society. Whoever has seen in the religious politics of the Fascist
regime nothing but mere opportunism has not understood that Fascism besides
being a system of government is also, and above all, a system of thought.

6. Fascism is a historical conception, in which man is what he is only in so
far as he works with the spiritual process in which he finds himself, in the
family or social group, in the nation and in the history in which all nations
collaborate. From this follows the great value of tradition, in memories, in
language, in customs, in the standards of social life. Outside history man is
nothing. Consequently Fascism is opposed to all the individualistic
abstractions of a materialistic nature like those of the eighteenth century;
and it is opposed to all Jacobin utopias and innovations. It does not consider
that "happiness" is possible upon earth, as it appeared to be in the desire of
the economic literature of the eighteenth century, and hence it rejects all
theological theories according to which mankind would reach a definitive
stabilized condition at a certain period in history. . . .

7. Against individualism, the Fascist conception is for the State; and it is
for the individual in so far as he coincides with the State, which is the
conscience and universal will of man in his historical existence. It is
opposed to classical Liberalism, which arose form the necessity of reacting
against absolutism, and which brought its historical purpose to an end when
the State was transformed into the conscience and will of the people.
Liberalism denied the State in the interests of the particular individual;
Fascism reaffirms the State as the true reality of the individual. And if
liberty is to be the attribute of the real man, and not of that abstract
puppet envisaged by individualistic Liberalism, Fascism is for liberty. And
for the only liberty which can be a real thing, the liberty of the State and
of the individual within the State. Therefore, for the Fascist, everything is
in the State, and nothing human or spiritual exists, much less has value,
outside the State. In this sense Fascism is totalitarian, and the Fascist
State, the synthesis and unity of all values, interprets, develops and gives
strength to the whole life of the people.

8. Outside the State there can be neither individuals nor groups (political
parties, associations, syndicates, classes). Therefore Fascism is opposed to
Socialism, which confines the movement of history within the class struggle
and ignores the unity of classes established in one economic and moral reality
in the State; and analogously it is opposed to class syndicalism. . . .

9. Individuals form classes according to the similarity of their interests,
they form syndicates according to differentiated economic activities within
these interests; but they form first, and above all, the State, which is not
to be thought of numerically as the sum-total of individuals forming the
majority of the nation. And consequently Fascism is opposed to Democracy,
which equates the nation to the majority, lowering it to the level of that
majority. . . .

10. It is not the nation that generates the State, as according to the old
naturalistic concept which served as the basis of the political theories of
the national States of the nineteenth century. Rather the nation is created by
the State, which gives to the people, conscious of its own moral unity, a will
and therefore an effective existence. . . .

11. The nation as the State is an ethical reality which exists and lives in so
far as it develops. To arrest its development is to kill it. Therefore the
State is not only the authority which governs and gives the form of laws and
the value of spiritual life to the wills of individuals, but it is also a
power that makes its will felt abroad, making it known and respected, in other
words, demonstrating the fact of its universality in all the necessary
directions of its development. It is consequently organization and expansion,
at least virtually. Thus it can be likened to the human will which knows no
limits to its development and realizes itself in testing its own
limitlessness.

12. The Fascist State, the highest and most powerful form of personality, is a
force, but a spiritual force, which takes over all the forms of the moral and
intellectual life of man. . . . It is the form, the inner standard and the
discipline of the whole person; it saturates the will as well as the
intelligence. Its principle, the central inspiration of the human personality
living in the civil community, pierces into the depths and makes its home in
the heart of the man of action as well as of the thinker, of the artist as
well as of the scientist: it is the soul of the soul.

13. Fascism, in short, is not only the give

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fear.concepts

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New Topic | Go to Top | Go to Topic | Search | Log In Newer Topic
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You don't realize how much you need somthing until it isn't there.
Author: Ling-Ling
Date: 08-13-02 16:07

u see ling ling head?


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: librarychick
Date: 08-13-02 16:09

like a brain


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: Ling-Ling
Date: 08-13-02 16:09

*is looking for ling ling head*


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: some guy
Date: 08-13-02 16:23

i think hes looking for his dog's head LoL....


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: clint
Date: 08-13-02 20:19

this statement is very true. i didnt realize how much i needed my girlfriend
till she wasnt there. she recently broke up with me, and now i realize how
much i needed her. never take anything for granted people. treasure every
moment. trust me on this. i took it for granted and now shes gone. i doubt ill
ever be able to get her back, and thats what scares me the most. treasure what
youve got.


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: Nic
Date: 08-13-02 20:32

Right on clint!
I lost my 4 month old son and my girlfriend in a store robbery and I cant wait
untill the day I "move on up" so I can be with them so Love and take care of
what you got.


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: MAFIA
Date: 08-13-02 21:10

word


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: librarychick
Date: 08-13-02 21:19

he needs to look for a brain forget the dead dog


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: WalkingCommercial
Date: 08-13-02 22:38

The ppl who agree to that statement are fools who love displaying easy answer
techniques as a form of social acceptance. Further more their lack of
individual thought and analysis of the question leads me to conjur only two
definate explanaitions. One, being ppl who would take the time to visit this
site are part of a like minded sect of the human race that should all combine
their efforts in a mass suicide and drastically improve this planets standings
on the scale of evolution and two, maybe I am a true outcast in already seeing
that there are certain wants and needs and that my needs are all and always
have been quite clear to me since my date of conception. That further more is
an even more obvious truth that I, not having any signifigant mental capacity
at that time already had instinct and further developed these impulses into
creative and elaborate thought pertaining to my survival.

In closing if you don't know you need air to survive, do us all a favor and
stop wasting ours : )

Yours Truely
Useless Consumer


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: eightball
Date: 08-13-02 22:42

I didn't realize how much I needed my bong until I dropped it and it shattered
all over the kithen floor. Now I have to use this stupid metal pipe. I miss my
bong.


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: aaahhhhhhh
Date: 08-14-02 09:50

same thing happened with my girlfriend. I took her for granted and acted like
a dick because I couldn't always get my way and she finally had enough and now
it's over and I realize there will never be another girl like her and it
fuckin sucks.


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: NoName
Date: 08-14-02 10:54

...This atually happend to me once. When i was playing FFX, at first i thought
i didn't need a memory card, but then i needed one...AND IT WAS GONE! 2 days
later i found it.


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: Kareem Connor
Date: 08-15-02 10:24

This is so true. I once had a cat. I never payed any attention to him unless I
was bored. One day my mom and I had to travel, but we had no where to put the
cat. She had to give it away. It did not hit me at first. When we came back
home is when it hit me. I had no one and nothing to play with when I was
bored.

Charish things while you have them. Never take advantage.


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: Bastardizer
Date: 08-15-02 18:56

Look Guys if your taking things for granted just don't worry about it. If it
has to go away for you to care about it then it really wasn't that importaint,
and is just your body putting you through the wanteing things you can't have
syndrome, but if you truly love it and respect it then it does suck when it
goes away, but then again you stll liked it lots and then it doesn't count as
you not realizing you needed it.


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: needsafriend
Date: 08-15-02 23:15

how i have experienced this statement one times too many...


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: tosadtobetrue
Date: 08-16-02 01:55

this can't always be true if it is its to sad to be true


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: POOPER STOPPERS
Date: 08-16-02 01:58

I STOP THE POOP!


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: sum guy
Date: 08-16-02 02:01

LETS ALL GET DRUNK!!! U WILL ALWAYS MISS THAT


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: POOPER STOPPERS
Date: 08-16-02 02:03

I MISS STOPPING THE POOP, IT'S BEEN SUCH A LONG TIME SINCE I'VE DONE IT


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: Angela D Johnson
Date: 08-16-02 15:56

Vampires- I love vampires and there not real,I wish that they were.


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: sweethingboo
Date: 08-16-02 17:12

god damn this is all to sad 4 all the people world to put on the net @!#$ like
this !!! if you had it when you wanted it the 1 st time and then it gos o well
it was not there and if you wanted it and then got it wow good 4 you keep it
and if you really just wanted some thing to play with at the time and you
didn't lose it and then 4 got about o @!#$ your luck just gone bad !

shitttt plzss take it off


Reply To This Message


Re: You don't realize how much you need somthing until it isn't there.
Author: miranda
Date: 08-16-02 17:40

well my aunt gave us her 4month old son and we took care of him 4 about a yea
and then she took him from us .i was so shattered. then she gave him back to
us and again, we took care of him for about 3 years . and i admit i was kinda
mean to him..well really mean actually. i was only about 7 and he was 5 and
she took him away again and to this day (i am 12 now) i wish i

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Based upon Talmudic, Midrashic and classical Rabbinic sources

-------------------------------------------------------------------------------
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Moshiach Will Wage Battle Against Amalek

-------------------------------------------------------------------------------
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by Rabbi Abraham Stone

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Moshiach Will Remove The Spirit Of Impurity Search this book: A Spark Of
Moshiach Within Each Jew


The eradication of Amalek (one of the 613 Commandments), in the physical
sense, is not possible today. Some Authorities hold that this mitzvah is
binding only upon the Jewish King, and that he must enlist the Jewish people
to wipe out Amalek's kin.[16] Today, however, we do not have a Jewish King.
Thus, Sefer Yereim states[17]:

The mitzvah to eradicate Amalek is relegated only to the King and not to all
Jews. This is seen in the verse,[18] "G-d swore by His throne" alluding to the
throne of Kingship (i.e. when there will be a Jewish King) - then "G-d will
have war with Amalek."

SMAG[19] also concurs with this:

This mitzvah applies only in the days of Moshiach, after the full conquest of
Israel. Hence, today, when we have no Jewish King, this mitzvah is not in
effect.

Ramban, too, confirms this Halachic viewpoint3:

When there will be a Jewish King sitting upon G-d's throne, he will then
battle against Amalek ... for every Jewish King is obligated to battle against
Amalek's kin until they are fully decimated. The Rambam also rules[20]:

The King wages a mitzvah battle ... and the battle against Amalek.

Sefer HaChinuch,[21] however, writes that this mitzvah is binding upon the
entire Jewish community.

Yet, even according to those who opine that this mitzvah was given to all
Jews, it is still not feasible today to eradicate Amalek in the physical
sense, because:



This act is possible only when Jews are fully in control (and not dependent
upon other nations - which is not the case today).

This mitzvah is effective only when we know for sure who belongs to, and
descends from, Amalek's kin. Since Sancherib of Babylon came and mixed up the
world, causing massive confusion among all ethnic identities,[22] therefore,
we assume that no one comes from Amalek.

Only when Moshiach comes, at which time Jews will have full power and
autonomy, and it will be clearly defined who descends from Amalek's kin,
Moshiach will then eradicate all aspects of Amalek en toto[23] - "male and
female."

Eradicating The Spiritual Amalek
The aforesaid is only in the physical sense. In the spiritual realm, however,
this endeavor is applicable even now, as is known that all Jews are obligated
to remember the act of Amalek; even women who do not go into battle, are also
required to participate in this remembrance. - This remembrance is included in
the Six Daily Remembrances, recited after Shacharis (the daily Morning prayer).
The mitzvah to remember the brazen act of Amalek is not just once a lifetime
or once a year but this is obligatory every day[24]: Each one should bear this
in mind when reciting before

Shema - "You brought us near to Your Great Name". This clearly shows how
important the remembrance of Amalek's act is, at least in the spiritual sense,
in serving G-d at all times.

The concept of Amalek in the spiritual sense is expressed in the verse,[25]
asher karcha - lit. "he - Amalek - met you by the way;" it also means "he
cooled you off," i.e. he cooled off your enthusiasm for Torah and mitzvos.
Thus the Midrash relates[26]:

Amalek cooled you off in the presence of others. This may be likened to a
boiling hot bath, which no person could enter, for fear of being scalded. One
roughneck came along and jumped into the steaming water. Although he became
scalded, he cooled it off for others; now others will say that it's possible
to enter this hot bath. Likewise, when the Jews left Egypt, at the time of the
Exodus, G-d split the Sea for them and all the Egyptians were drowned in it.
At that time, the fear of the Jews - and G-d - fell upon all nations of the
world, as is written,[27] "Then were frightened the Dukes of Edom.."

But, as soon as Amalek came and attacked the Jews, although he was badly
defeated, he cooled down their fearsome power in the eyes of the other nations
(who now felt that the Jews were vulnerable and attackable).

The `cooling off' of Amalek is also evident in one's spiritual life, in Torah
and mitzvos. In serving G-d, one must wage a "battle" against this spiritual
Amalek every day. It does not suffice that yesterday one was enthused with
Torah study and davening (prayers); today one must rise up again and battle
against the cooling effect of the spiritual `Amalek'.

One must begin with warmth and zeal in davening, which will enable him to face
the outside world with proud identity as a Torah Jew.

This daily spiritual activity - never permitting `Amalek' to cool off our
hislahavus, our zeal for Torah and mitzvos - is the preparation for
eradicating Amalek and his kin in the physical sense, with the speedy advent
of the King Moshiach.

Highlights of Moshiach

[Gość: ©©]

www.scifi.com/dune/
www.dunenovels.com/
CLASSIC DUNE


Frank Herbert's Dune series is one of the grandest epics in the annals of
imaginative literature. Selling millions of copies worldwide, it is science
fiction's answer to The Lord of the Rings, a brilliantly imaginative epic of
high adventure, unforgettable characters, and immense scope.



Dune

Dune Messiah

Children of Dune

God Emperor of Dune

Heretics of Dune

Chapterhouse: Dune


www.dunenovels.com/news/genesis.html

Highlights of Moshiach

[Gość: ©©©]

Dune Genesis by Frank Herbert
Dune began with a concept whose mostly unfleshed images took shape across
about six years of research and one and a half years of writing. The story was
all in my head until it appeared on paper as I typed it out.

How did it evolve? I conceived of a long novel, the whole trilogy as one book
about the messianic convulsions that periodically overtake us. Demagogues,
fanatics, con-game artists, the innocent and the not-so-innocent bystanders-
all were to have a part in the drama. This grows from my theory that
superheroes are disastrous for humankind. Even if we find a real hero
(whatever-or whoever-that may be), eventually fallible mortals take over the
power structure that always comes into being around such a leader.

Personal observation has convinced me that in the power area of
politics/economics and in their logical consequence, war, people tend to give
over every decision-making capacity to any leader who can wrap himself in the
myth fabric of the society. Hitler did it. Churchill did it. Franklin
Roosevelt did it. Stalin did it. Mussolini did it.

My favorite examples are John F. Kennedy and George Patton. Both fitted
themselves into the flamboyant Camelot pattern, consciously assuming bigger-
than-life appearance. But the most casual observation reveals that neither was
bigger than life. Each had our common human ailment-clay feet.

This, then, was one of my themes for Dune: Don't give over all of your
critical faculties to people in power, no matter how admirable those people
may appear to be. Beneath the hero's facade you will find a human being who
makes human mistakes. Enormous problems arise when human mistakes are made on
the grand scale available to a superhero. And sometimes you run into another
problem.

It is demonstrable that power structures tend to attract people who want power
for the sake of power and that a significant proportion of such people are
imbalanced-in a word, insane.

That was the beginning. Heroes are painful, superheroes are a catastrophe. The
mistakes of superheroes involve too many of us in disaster.

It is the systems themselves that I see as dangerous Systematic is a deadly
word. Systems originate with human creators, with people who employ them.
Systems take over and grind on and on. They are like a flood tide that picks
up everything in its path. How do they originate?

All of this encapsulates the stuff of high drama, of entertainment-and I'm in
the entertainment business first. It's all right to include a pot of message,
but that's not the key ingredient of wide readership. Yes, there are analogs
in Dune of today's events-corruption and bribery in the highest places, whole
police forces lost to organized crime, regulatory agencies taken over by the
people they are supposed to regulate. The scarce water of Dune is an exact
analog of oil scarcity. CHOAM is OPEC.

But that was only the beginning.

While this concept was still fresh in my mind, I went to Florence, Oregon, to
write a magazine article about a US Department of Agriculture project there.
The USDA was seeking ways to control coastal (and other) sand dunes. I had
already written several pieces about ecological matters, but my superhero
concept filled me with a concern that ecology might be the next banner for
demagogues and would-be-heroes, for the power seekers and others ready to find
an adrenaline high in the launching of a new crusade.

Our society, after all, operates on guilt, which often serves only to obscure
its real workings and to prevent obvious solutions. An adrenaline high can be
just as addictive as any other kind of high.

Ecology encompasses a real concern, however, and the Florence project fed my
interest in how we inflict ourselves upon our planet. I could begin to see the
shape of a global problem, no part of it separated from any other-social
ecology, political ecology, economic ecology. It's an open-ended list.

Even after all of the research and writing, I find fresh nuances in religions,
psychoanalytic theories, linguistics, economics, philosophy, plant research,
soil chemistry, and the metalanguages of pheromones. A new field of study
rises out of this like a spirit rising from a witch's cauldron: the psychology
of planetary societies.

Out of all this came a profound reevaluation of my original concepts. In the
beginning I was just as ready as anyone to fall into step, to seek out the
guilty and to punish the sinners, even to become a leader. Nothing, I felt,
would give me more gratification than riding the steed of yellow journalism
into crusade, doing the book that would right the old wrongs.

Reevaluation raised haunting questions. I now believe that evolution, or
deevolution, never ends short of death, that no society has ever achieved an
absolute pinnacle, that all humans are not created equal. In fact, I believe
attempts to create some abstract equalization create a morass of injustices
that rebound on the equalizers. Equal justice and equal opportunity are ideals
we should seek, but we should recognize that humans administer the ideals and
that humans do not have equal ability.

Reevaluation taught me caution. I approached the problem with trepidation.
Certainly, by the loosest of our standards there were plenty of visible
targets, a plethora of blind fanaticism and guilty opportunism at which to aim
painful barbs.

But how did we get this way? What makes a Nixon? What part do the meek play in
creating the powerful? If a leader cannot admit mistakes, these mistakes will
be hidden. Who says our leaders must be perfect? Where do they learn this?

Enter the fugue. In music, the fugue is usually based on a single theme that
is played many different ways. Sometimes there are free voices that do
fanciful dances around the interplay. There can be secondary themes and
contrasts in harmony, rhythm, and melody. From the moment when a single voice
introduces the primary theme, however, the whole is woven into a single fabric.

What were my instruments in this ecological fugue? Images, conflicts, things
that turn upon themselves and become something quite different, myth figures
and strange creatures from the depths of our common heritage, products of our
technological evolution, our human desires, and our human fears.

You can imagine my surprise to learn that John Schoenherr, one of the world's
most foremost wildlife artists and illustrators, had been living in my head
with the same images. People find it difficult to believe that John and I had
no consultations prior to his painting of the Dune illustrations. I assure you
that the paintings were a wonderful surprise to me.

The Sardaukar appear like the weathered stones of Dune. The Baron's paunch
could absorb a world. The ornithopters are insects preying on the land. The
sandworms are Earth shipworms grown monstrous. Stilgar glares out at us with
the menace of a warlock.

What especially pleases me is to see the interwoven themes, the fuguelike
relationships of images that exactly replay the way Dune took shape.

As in an Escher lithograph, I involved myself with recurrent themes that turn
into paradox. The central paradox concerns the human vision of time. What
about Paul's gift of prescience-the Presbyterian fixation? For the Delphic
Oracle to perform, it must tangle itself in a web of predestination. Yet
predestination negates surprises and, in fact, sets up a mathematically
enclosed universe whose limits are always inconsistent, always encountering
the unprovable. It's like a koan, a Zen mind breaker. It's like the Cretan
Epimenides saying, "All Cretans are liars."

Each limiting descriptive step you take drives your vision outward into a
larger universe which is contained in still a larger universe ad infinitum,
and in th

Highlights of Moshiach

[Gość: __________________]

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www.remember.org/
www.wiesenthal.com/

Tahles usa eu israel

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http://www.tachles.ch/artikel.php?id_art=501

http://www.tachles.ch/artikel.php?id_art=505

http://www.tachles.ch/artikel.php?id_art=500


Sorgen und Freuden mit Washington und Brüssel
Während Washingtons Missbehagen über israelische Indiskretionen bald wieder
abflauen dürfte, unterstreicht die Kopenhagener Erklärung der EU das
unverändert problematische Verhältnis Jerusalems zu den Europäern.
Von Jacques Ungar
Weil er sich als einziger der dazu Aufgeforderten geweigert hat, sich einem
Test mit dem Lügendetektor zu unterziehen, wird ein hochrangiger Diplomat an
der israelischen Botschaft verdächtigt, für die Indiskretionen an die Medien
über den strategischen Dialog zwischen den USA und Israel verantwortlich zu
sein. Mitte November hatte die Zeitung "Haaretz" einige Punkte veröffentlicht,
welche die israelische Delegation in Washington zur Sprache bringen wollte. Im
Zentrum hatte angeblich Israels Frage nach der Zukunft des Nahen Ostens
am "Tag danach", das heisst nach dem Angriff auf Irak gestanden. Nach der
Gesprächsrunde in Wa-shington war es wiederum "Haaretz", die vom
amerikanischen Druck auf Jerusalem berichtete, einen möglichen irakischen
Raketenangriff nicht zu beantworten. Zu den Persönlichkeiten, die auf
Anweisung Premier Sharons vom Shabak-Geheimdienst in der Sache befragt worden
sind, zählen unter anderem Ephraim Halevy, der Vorsitzende des nationalen
Sicherheitsrates, Yoav Biran und Amos Yaron, Generaldirektoren des
israelischen Aussen- beziehungsweise Verteidigungsministeriums. Der Verdacht,
Einzelheiten der hoch vertraulichen Debatten verbreitet zu haben, fällt aber,
wie gesagt, auf den genannten Diplomaten, der seither an keinen Treffen mehr
teilnehmen darf, an denen Themen mit Geheimvermerk zur Sprache gelangen. Mit
diesem rigorosen Einschreiten hofft man in Jerusalem, die Amerikaner zu
besänftigen, die nach den ersten Publikationen in der israelischen Presse mehr
als verärgert darüber waren, dass Israel seine Anliegen und Ideen den Medien
zugänglich gemacht hat, noch bevor sie im vertraulichen bilateralen Kreis
diskutiert werden konnten. "Warum seid ihr überhaupt noch gekommen?", wollte
dem Vernehmen nach ein amerikanischer Offizieller von der israelischen
Delegation zu Beginn der Unterredungen wissen.
Schulterschluss USA-Israel
Israels Zeitungen und TV-Stationen spekulierten am Dienstag und Mittwoch
bereits über die Entwicklung einer ernsthaften Verstimmung zwischen Washington
und Jerusalem. Man sollte aber das Kind nicht mit dem Bade ausschütten,
manifes-tieren diese Beziehungen sich doch ungeachtet des diplomatischen
Ausrutschers in einer felsenfesten Verfassung. Das zeigt sich unter anderem im
amerikanischen Einverständnis, den "Marschplan" Präsident Bushs für einen
israelisch-palästinensischen Frieden Jerusalem erst nach den Knessetwahlen vom
28. Januar und der Bildung einer neuen Regierung zu unterbreiten. Daran konnte
offenbar auch die Tatsache nichts ändern, dass diese Woche Vertreter des so
genannten Quartetts (USA, Uno, Russland und EU) in Washington zusammenkamen,
um genau diesen Marschplan zu besprechen. Wie eng der Schulterschluss zwischen
USA und Israel effektiv ist, erwies sich diese Woche auch im Verlauf der
Gespräche, die Verteidigungsminister Shaul Mofaz in der US-Kapitale führte. So
sollen die Amerikaner ihrem Gast zugesagt haben, die Attacke gegen Irak mit
Israel auf diversen Planungs-, Kommando- und Ausführungsebenen zu
koordinieren, wobei laut Presseberichten Israel den USA bei der Planung von
Angriffen gegen Raketenabschussrampen im Westen Iraks helfen soll. Ob
derjenige Offizielle aus Mofaz’ Umgebung mit seiner Behauptung Recht hat, die
Attacke gegen Saddam Hussein sei "innert Wochen" zu erwarten, ist unbekannt.
Hingegen kann mit einiger Bestimmtheit gesagt werden, dass Washington diese
erneute israelische Spekulation über den zeitlichen Ablauf des Irak-Kriegs mit
wenig Freude zur Kenntnis nehmen wird, haben die Amerikaner vor Monatsfrist
den Israeli doch schon zu verstehen gegeben, dass sie in dieser Hinsicht
gefälligst "auf dem Mund zu sitzen" hätten. Mofaz, der unter anderem mit
seinem Amtskollegen Donald Rumsfeld, mit der nationalen Sicherheitsberaterin
Condoleezza Rice und mit CIA-Chef George Tenet konferierte, deponierte bei
mehreren Gelegenheiten den israelischen Wunsch, von den USA über 12 Milliarden
Dollar an Militärhilfe und Kreditgarantieren zu erhalten. Die Gesprächspartner
des Verteidigungsministers liessen durchblicken, dass sie diesen Wünschen
grundsätzlich positiv gegenüberstehen, dass aber Monate verstreichen würden,
bis der quantitative Rahmen der Hilfe genau fixiert sei.
Mit dem Beschluss, den Marschplan bis nach den israelischen Wahlen auf Eis zu
legen, versetzten die Amerikaner vor allem den Europäern einen empfindlichen
Nasenstüber. Die EU drängt nämlich auf Fortschritte auf dem Weg zur Lösung des
Palästinenserkonflikts, wobei sie sehr zum Unwillen Israels kaum einen Hehl
macht aus ihrer propalästinensischen "Schlagseite". Diese gelangte zuletzt in
der Kopenhagener Erklärung der EU zum Nahen Osten zum Ausdruck, in deren
Mittelpunkt eine Wiederholung der scharfen europäischen Kritik an der
Siedlungstätigkeit Israels in den Gebieten und am "übertriebenen Einsatz
militärischer Gewalt" der IDF-Truppen gegen die Palästinenser steht. Israel
macht der EU insbesondere den Vorwurf, in der Erklärung mit Nachsicht über die
Rolle der Palästinensischen Behörde bei den Aktivitäten terroristischer
Gruppen hinwegzusehen.

Das Verhältnis EU-Israel
Das Bild von den Beziehungen Israel-EU ist aber ebenso wenig ein schwarz-
weisses wie das von den Beziehungen von Israel zu den USA. So wurde am
Dienstag in Brüssel ein neues Abkommen zwischen Jerusalem und der EU über
wissenschaftliche und technische Kooperation paraphiert. Damit kann Israel
sich am sechs-ten Fünfjahres-Rahmenprogramm der EU für Forschung und
Entwicklung beteiligen. Mit einem Budget von 17,5 Milliarden Euro ist das
Programm das wichtigste Instrument zur Finanzierung von Forschungsarbeiten in
Europa, und Israel ist als einziges nicht europäisches Land mit dem Programm
vollständig assoziiert. Zwischen 1998 und 2002 wurden rund 500 Projekte mit
israelischen Partnern aus Industrie und akademischen Forschungszentren durch
das EU-Programm finanziert. Das gewährt Zugang zum riesigen, geografisch
günstig gelegenen europäischen Markt. Im Bestreben, den israelischen
Standpunkt den Europäern näher zu bringen, absolvierte Aussenminister
Netanyahu diese Woche eine Reise, die ihn nach Italien, Frankreich,
Grossbritannien und Russland führte. Dabei war die Atmosphäre insofern
getrübt, als es den Leuten um Netanyahu trotz mannigfaltiger Bemühungen nicht
gelang, ein Treffen des Ministers mit dem britischen Premier Tony Blair zu
arrangieren. Da dieser Amram Mitzna, den Spitzenkandidaten der Israelischen
Arbeitspartei, sehr wohl nach London eingeladen hat (wie übrigens auch
Schröder den Haifaer Bürgermeister nach Berlin einlud), ein Treffen mit
Netanyahu aber ablehnte, beeilte man sich in Jerusalem, von einer "Einmischung
Londons in innere israelische Angelegenheiten" zu sprechen. Gemeint ist
natürlich der Wahlkampf. Der an sich schon kurze Wahlkampf wird durch die
polizeilichen Untersuchungen über angebliche versuchte beziehungsweise
durchgeführte Bestechungen im Zusammenhang mit den Primärwahlen bei Likud und
IAP überschattet. Anscheinend haben Kandidaten und Aktivisten bei ihren
Bemühungen, Stimmen zu sammeln und unliebsame Gegenspieler zu neutralisieren,
teils grosse Geldsummen und andere Vergünstigungen verteilt. Sharon erklärte
am Dienstag, Parteimitglieder, deren Verwicklung in Bestechungsaffären sich
erweisen sollte, würden unverzüglich aus dem Likud geworfen. Die Bemühungen
des Likud, Mandatsverluste beim Urnengang vom 28. Januar recht

[Gość: .]

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www.tachles.ch/artikel.php?id_art=505


www.tachles.ch/artikel.php?id_art=500

gemishte kashe

[Gość: ©-©-©]

miriam isaacs

Subject: Haredish Yidish

Es iz gut tsu leynen az men geyt bezukhn di vos redn Yidish in
hasidishe
gegntn. Un men hot nisht keyn moyre afile. Un men darf amol
take leynt voz
zey shraybn. Ikh vil nor bamerkn vegn vos Refoyl Finkl hot
geshribn. Er
tsaygt az (zayer) zeyer geshribn Yidish- in Monsi, iz dokh gor
andersh fun
klal Yidish. Er bamerkt oykh az s'iz nisht, vi a sakh mentshn hobn
lib tsu
zogn -a tsebrokhn Yidish- bloyz an ander Yidish. Un vi mit ale
dialektn, iz
es amol mer enlikh tsu datsh, amol nisht. Un men darf visn az
datsh hot oykh
ire dialektn. Di lange sheyne liste vos er hot gegebn iz nisht nor
an
untershid tsvishn klal "in zayer" dialekt, nor a sakh mer
komplitsiert. Men
ken zikh, af Yidish, oysdrikn in farshidene vegn un es iz nisht
azoy glat-
havdole tsu makn -klal oder nisht klal- vayl klal aleyn iz oykh a
gemishte
kashe.

...............................

[Gość: .............]

www.usimmigrant.com/images/screw.gif

.................................................

[Gość: ..................]

ufos.about.com/gi/dynamic/offsite.htm?site=http%3A%2F%2Fwww.alienalley.com%2F

2003

[Gość: .....]

home.earthlink.net/~sangun/bodysnatcher.html

2003

[Gość: ^^^^^^^^^^^^^^^^^^]

images.google.com/images?hl=en&lr=&ie=UTF-8&oe=UTF-8&output=search&q=time&btnG=Google+Search

2003

[drf]

images.google.com/images?hl=en&lr=&ie=UTF-8&oe=UTF-8&output=search&q=death&btnG=Google+Search

images.google.com/images?hl=en&lr=&ie=UTF-8&oe=UTF-8&output=search&q=life&btnG=Google+Search

images.google.com/images?hl=en&lr=&ie=UTF-8&oe=UTF-8&output=search&q=love+hate&btnG=Google+Search

images.google.com/images?hl=en&lr=&ie=UTF-8&oe=UTF-8&output=search&q=life+death&btnG=Google+Search

bigwww.epfl.ch/jacob/pictures/Set3/images/life-after-death.jpg

pzdr

2084

[Gość: crazyDoc]

www.jewwatch.com/index.html

2022

[zupagrzybowa]

www2.gazeta.pl/forum/794674,30353,794652.html?f=32&w=2414303

1223:1234:2222

[Gość: TimeTravel]

www.asimovonline.com/
www.asimovonline.com/asimov_FAQ.html
www.asimovs.com/
www.asimovians.com/
homepage.mac.com/jenkins/Asimov/Asimov.html
www.slawcio.com/asimov.html
www.angelfire.com/wi/mikebru/Alps.html
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www.google.com/search?hl=en&ie=UTF-8&oe=UTF-8&q=asimov&btnG=Google+Search

IZRAEL ZWYCIEZY!!!!!!

[dajczgewand]

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0____0____0____0____0____0____0____0____0____0____

[Gość: 0_0_0_0_0_0_0_0_0_]

www2.gazeta.pl/forum/794674,30353,794652.html?f=28&w=788294

0________________0___00____000

[Gość: Varshe]

www.wzo.org.il/en/resources/view.asp?id=1184

0__o0o__o_o_0o__o_0__o__oO___0OO_o_oo_00_

[Gość: o]

www.jews-for-allah.org/_disc1/0000008c.htm

El

[Gość: ©ihvh©]

www.geocities.com/SoHo/Lofts/2938/mythobaal.htm
m.galaxy.com/b/q?k=Elohim&x=28&y=7

...........................................Re: El

[Gość: crazyDoc]

www.rael.org/int/polish/index.html

*******************************************symbole

[drf]

m.galaxy.com/b/q?k=+Symbols&x=35&y=9

TaiChi quan a combination of vigour and gentleness

[Gość: ©©]

TaiChi quan

Though legends tell that some eight centuries ago, Emperor Xuanwu taught the
art of taijiquanto an alchemist hermit in a dream, the available historical
data seem to indicate that ataijiquanwas first devised in henan province some
300 years ago, in the late Ming and early Qing dynasties. In subsequent years
foreign invasions and domestic peasant uprisings stimulated the diffusion of
martial arts among the people, and a new form of boxing envolve. While earlier
boxing styles emphasized quick movements and strong, vigorous punches, this
new style forllowed the principles of " subduing the vigorous by the soft", "
adapting oneself to the style of others" and " overcoming a force of 1,000
pounds with a force of four ounces. "

In the past century, taijiquanhas undergone signficant changes, with its
movements becoming more relaxed and graceful. Many moves requiring explosive
strength disappeared, as did excessive foot stamping. Eventually taijiquan
became popular with men and women, young old alike, and increasing attention
was paid to its hygienic and theraqeutic value.

In the pocess of its development, taijiquan gradually evolved into many
different styles, which need not be described here.

There were, however, five main schools, and numerous subdivisions under each
school. Although each of the five has its own characterisitc features, they
share the following essentials:

First, the posture is natural and relaxed. Motion remains even and fluid, with
the muscles neither stiff nor rigid. Breathing should be deep and regular. The
practice of taijiquan requires a combination of vigour and gentleness

--------------------DNA-NET------------------

[Gość: DNA]

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www.dnalounge.com/
www.dna.com/home/home.jsp?site=dna&link=Home.htm
www.gene-chips.com/
www.pbs.org/wgbh/aso/tryit/dna/
www.biology.washington.edu/fingerprint/dnaintro.html
molvis.sdsc.edu/dna/index.htm
www.idtdna.com/
www.dnafiles.org/home.html
www.thetech.org/exhibits/online/genome/

dr Adam Michalec

[Gość: dr.uFo]

Plamy sloneczne w historii swiata ?))

nac.oa.uj.edu.pl/~michalec/index.html
nac.oa.uj.edu.pl/~michalec/history.html
nac.oa.uj.edu.pl/~michalec/sol_hist.gif

Hizballah and Syria

[Gość: [......]]

www.idf.il/newsite/english/0105-2.stm

GOLEM

[Gość: ©©©©©©©©©]

www.alltheweb.com/search?q=golem&c=img&cs=utf-8&o=1&l=any&b=1
demo.cs.brandeis.edu/golem/creatures/family1.jpg
www.alltheweb.com/search?jsact=&cat=web&advanced=1&type=all&query=golem&wf%5Bn%
5D=8&lang=any&charset=iso-8859-1&wf%5B2%5D%5Br%5D=-&wf%5B2%5D%5Bq%5D=&wf%5B2%
5D%5Bw%5D=&wf%5B3%5D%5Br%5D=&wf%5B3%5D%5Bq%5D=&wf%5B3%5D%5Bw%5D=&wf%5B0%5D%5Br%
5D=%2B&wf%5B0%5D%5Bq%5D=jewish&wf%5B0%5D%5Bw%5D=&wf%5B1%5D%5Br%5D=&wf%5B1%5D%
5Bq%5D=jewish&wf%5B1%5D%5Bw%5D=normal.title%3A&hits=100&nooc=on

neurony i dendryty w mózgu...

[drf]

senselab.med.yale.edu/senselab/NeuronDB/ndbRegions.asp?sr=1

SadystaSadam do Allaha!!!!!

[Gość: (;)]

ixquick.com/do/metasearch.pl?cat=web&cat=web&cmd=process_search&language=svenska&query=sex+sadam+maso&engine
0=altavista_sve&engine1=teoma&engine2=findwhat&engine3=lycos_sve&engine4=msn_sv
e&engine5=ixdmoz_sve

________Light AT the End of The Tunnel______//

[Gość: Kingfish]

ijk.netfirms.com/swiatla2.swf

[_helga]

Gość portalu: Kingfish napisał(a):

> <a
href="http://ijk.netfirms.com/swiatla2.swf"target="_blank">ijk.netfirms.com/
> swiatla2.swf</a>


Kingfish!!! Got you!! hihih))

[kingfish]

_helga napisała:

> Gość portalu: Kingfish napisał(a):
>
> > <a
> href="http://ijk.netfirms.com/swiatla2.swf"target="_blank">ijk.netfirms.com/
> > swiatla2.swf</a>
>
>
> Kingfish!!! Got you!! hihih))

Tak ci sie tylko wydaje,ale sie ciesze

Witajcie Kingfish i Helga !___________________/

[Gość: drFröjd]

Pozdrawiam was Serdecznie !
Joe
crazyDoc
))

[_helga]

Gość portalu: drFröjd napisał(a):

> Pozdrawiam was Serdecznie !
> Joe
> crazyDoc
> ))


My tez crazy


"To w "Wyznaniach" Augustyn wpadl na pomysl, aby uzyc teologicznego dogmatu
mowiacego o trzech-w-jednym- jako ogolnej zasadzie filozoficznej. Prosi
czytelnikow, aby 'dostrzegli w samych sobie i rozwazyli te trzy stany[...],
oczywiscie bardzo odmienne od Trojcy, ale zastanawianie sie nad nimi moze byc
uzytecznym cwiczeniem [...]. Te trzy stany w nas to: byc, wiedziec, chciec.
Jestem, wiem i chce. Jestem poznajacy i chcacy. Wiem, ze jestem, i ze chce.
Chce byc i wiedziec. Te trzy stany przenika jedno nierozdzielne zycie: jedno
zycie, jeden umysl, jedna istota. [...]

H.Arendt, "Wola".

Caly Kingfish, heheee ))))))))))

[_helga]

_helga napisała:

> Gość portalu: drFröjd napisał(a):
>
> > Pozdrawiam was Serdecznie !
> > Joe
> > crazyDoc
> > ))
>
>
> My tez crazy
>
>
> "To w "Wyznaniach" Augustyn wpadl na pomysl, aby uzyc teologicznego dogmatu
> mowiacego o trzech-w-jednym- jako ogolnej zasadzie filozoficznej. Prosi
> czytelnikow, aby 'dostrzegli w samych sobie i rozwazyli te trzy stany[...],
> oczywiscie bardzo odmienne od Trojcy, ale zastanawianie sie nad nimi moze byc
> uzytecznym cwiczeniem [...]. Te trzy stany w nas to: byc, wiedziec, chciec.
> Jestem, wiem i chce. Jestem poznajacy i chcacy. Wiem, ze jestem, i ze chce.
> Chce byc i wiedziec. Te trzy stany przenika jedno nierozdzielne zycie: jedno
> zycie, jeden umysl, jedna istota. [...]
>
> H.Arendt, "Wola".
>
> Caly Kingfish, heheee ))))))))))


PS. Zwaz, Doktorze, ze Augustyn odroznia bycie od zycia. Bycie jest stanem
zycia, a nie jego istota; a wiec mozna zyc i nie calkiem byc. Co zapewne
swietnie da sie zaobserwowac u twoich niektorych pacjentow)))))))

sorry drF jest obecnie z wizyta u kuzyna na Marsie

[zupagrzybowa]

_helga napisała:

> _helga napisała:
>
> > Gość portalu: drFröjd napisał(a):
> >
> > > Pozdrawiam was Serdecznie !
> > > Joe
> > > crazyDoc
> > > ))
> >
> >
> > My tez crazy
> >
> >
> > "To w "Wyznaniach" Augustyn wpadl na pomysl, aby uzyc teologicznego dogmat
> u
> > mowiacego o trzech-w-jednym- jako ogolnej zasadzie filozoficznej. Prosi
> > czytelnikow, aby 'dostrzegli w samych sobie i rozwazyli te trzy stany[...]
> ,
> > oczywiscie bardzo odmienne od Trojcy, ale zastanawianie sie nad nimi moze
> byc
> > uzytecznym cwiczeniem [...]. Te trzy stany w nas to: byc, wiedziec, chciec
> .
> > Jestem, wiem i chce. Jestem poznajacy i chcacy. Wiem, ze jestem, i ze chce
> .
> > Chce byc i wiedziec. Te trzy stany przenika jedno nierozdzielne zycie: jed
> no
> > zycie, jeden umysl, jedna istota. [...]
> >
> > H.Arendt, "Wola".
> >
> > Caly Kingfish, heheee ))))))))))
>
>
> PS. Zwaz, Doktorze, ze Augustyn odroznia bycie od zycia. Bycie jest stanem
> zycia, a nie jego istota; a wiec mozna zyc i nie calkiem byc. Co zapewne
> swietnie da sie zaobserwowac u twoich niektorych pacjentow)))))))
_________________________________________________________
Filozofia Helga dla mnie obecnie to odroznienie Empatii od Apatii
Essencji od Egzystencji z mozliwoscia filtracji ))
A te 3wymiarowe Hologramy to nie ja wysylam ....
To tylko text zwykly text bez koDow

Wtam, Crazy Joe :-) nt

[Gość: Kingfish]

Gość portalu: drFröjd napisał(a):

> Pozdrawiam was Serdecznie !
> Joe
> crazyDoc
> ))

} WyObrazniaEkran

[Gość: }]

www.black-tower-of-time.de/GURPS/gurps-dc.html#Timline
what is The Dark Crystal
The Dark Crystal is a story from Jim Henson for one of his movies. This movie
is a very good kind of high fantasy with a touch of mystic. On the world of
the Dark Crystal no humens exist.The nature has a many things that can't
classified exactly as flora and fauna. Most there are both things in one
being.

};-{

Multitexturing

[Gość: VЭП]

http://www.ca.sandia.gov/ASCI/pub/viz/html/eval.html



Lekcia 12: Multitexturing

Dátum pridania: 20.10.2002
Zobrazení: 577
Stiahnuť
zdrojáky
Tlačiť

-------------------------------------------------------------------------------
-
Dnešnou lekciou si predstavíme ďalšiu vymoženosť DirectX8. Multitexturing
predstavuje silný nástroj pre rýchlu a efektívnu prácu s viacerými textúrami.
Je to proces, pri ktorom sa na jeden objekt môže namapavať až 8 textúr. To
predurčuje multitexturing hlavne na vytváranie špeciálnych efektov: texture
light mapping, tiene, voda a mnoho ďalších.
Sú však prípady, kedy sa bez multitexturingu nezaobídete. Napríklad ak by ste
chceli vytvoriť malý osvetlený kruh pomocou D3D svetla uprostred veľkého
trojuholníka. Nasmerujete spotlight na jeho stred. Po spustení programu však
zistíte, že trojuholník nie je osvetlený. Prečo? Problém je v engine D3D. Ten
počíta svetlo pre vertexy a nie pre pixle. A kedže spotlight neosvetľuje ani
jeden vertex trojuholníka, tak zostane bez svetla. Jedinou záchanou je
multitexturing. Pôvodná textúra trojuholníka sa zmieša s textúrou svetla
(light mapou) a máte po starostiach.
Predstavíme si dve metódy multitexturingu. Jednoduchšiu - MultiPass a
efektívnejšiu - SinglePass. Ešte je tu tretí spôsob - PixelShader, ktorý je
hardwarovo podporovaný až v DX8.1 a stále prechádza zmenou. V súčasnej dobe
touto technológiou disponuje iba hŕstka nových grafických kariet. Pokiaľ sa
nestane bežným zaužívaným štadardom, nebudeme sa mu zatiaľ venovať. Na záver
tejto lekcie si ukážeme prácu s utilitou DX Texture Tool pri vytváraní
priehľadných textúr s 8 bitovým alpha kanálom.


MultiPass texturing

Najjednoduhším spôsobom ako zlúčiť dve alebo viacero textúr je použiť
MultiPass texturing. Ako napovedá aj názov, touto metódou budú textúry
renderované postupne. Najprv je vyrenderovaná prvá textúra a na ňu sú postupne
pridávané ďalšie. Z toho plynie jedna veľká nevýhoda: objekt musí byť
renderovaný viac krát. Vždy s inou textúrou. To môže predstavovať v prípade
objektu s 1000 vertexami veľký problém. Pre zmiešanie dvoch textúr musíte
renderovať 2x, tedy zobraziť 2000 vertexov.
Základom multiPass texturingu je Alphablending - proces, ktorým sú miešané dva
povrchy (alebo aj dve farby, ak sa na vec pozeráme z elementárneho pohľadu
na základe ich alpha kanálu (kanálu priesvitnosti). Ak sú tymito povrchmi
textúry, hovoríme o multitexturingu. Čo sa v tom čase deje v backbuffery? Pri
renderovaní je logicky zobrazená najprv prvá textúra, ktorá sa tým stáva
cieľovou textúrov pre ďalšiu. Na jej povrch sa nanáša druhá zdrojová textúra.
Ich zmiešaním vznikne jedna textúra, ktorá je potom cieľom pre ďalšiu
zdrojovú - tretiu. A takto to pokrajučuje, podľa toho koľko textúr chcete
použiť.

Akým spôsobom budú textúry miešané určuje niekoľko faktorov, ktoré možete
nastaviť pre zdrojovú textúru a cieľovú textúru. Výsledná farba pixelu sa
potom vypočíta podľa vzťahu:

VyslednaFarba = TexelFarba * SourceBlendFactor + PixelFarba * DestBlendFactor

TexelFarba - farba textelu zdrojovej textúry.
PixelFarba - farba už vyrenderovanej cieľovej textúry.
SourceBlendFactor,DestBlendFactor - faktory. Ich popis najdete v tabuľke.

D3DBLEND_ZERO Blend factor je ARGB (0, 0, 0, 0) - textura má maximálnu
transparentnosť
D3DBLEND_ONE Blend factor je (1, 1, 1, 1) - minimálna transparentnosť
D3DBLEND_SRCCOLOR Použije farbu zdrojovej textúry
D3DBLEND_INVSRCCOLOR Použije obrátené hodnoty (1-A,1-R,1-G,-1B) zdrojovej
textúry
D3DBLEND_SRCALPHA Použije alpha komponent na všetky kanály (A,A,A,A)
D3DBLEND_INVSRCALPHA Invertuje alpha kanál (1-A,1-A,1-A,1-A)
D3DBLEND_DESTALPHA Použije alpha komponent cieľovej textúry na všetky kanály
D3DBLEND_INVDESTALPHA Ako DESTALPHA, ale s obráteným alpha kanálom (1-A)
D3DBLEND_DESTCOLOR Použije farbu cieľovej textúry
D3DBLEND_INVDESTCOLOR Ako DESTCOLOR, ale s obrátenými hodnotami
D3DBLEND_SRCALPHASAT Blend factor je (F, F, F, 1), kde F = Min(srcA, 1 -
destA)
D3DBLEND_BOTHSRCALPHA Zatiaľ nie je podporovaný v DX8
D3DBLEND_BOTHINVSRCALPHA Nastaví INVSRCALPHA pred zdroj a SRCALPHA pre cieľ.
Ak nastavíte tento argument pre zdroj, potom je argument cieľa ignorovaný a
naopak.


Najlepší spôsob, ako pochopiť princíp kombinovania textúr, je skúšať každý
jeden faktor. Tak napr. D3DBLEND_ONE pre zdroj aj cieľ zmieša textúry v pomere
1:1 - každá s polovičnou transparentnosťou. Samozrejme, výsledný efekt sa dá
určiť aj z hore uvedeného vzorca. Povedzme, že zmiešame červenú (255,0,0) a
modrú (0,0,255) v pomere 1:1. Výsledná farba bude tedy obsahovať 50% z každej
pôvodej. Výpočty sú nasledovné:

VyslednaFarba.r = 256 * 0.5 + 0 * 0.5 = 128
VyslednaFarba.g = 0 * 0.5 + 0 * 0.5 = 0
VyslednaFarba.b = 0 * 0.5 + 256 * 0.5 = 128

Výsledná farba je RBG(128,0,128). Z výtvarnej výchovy si ešte pamätám, že z
modrej a červenej vznikne fialová Aby D3D vedel kedy má začať alebo ukončiť
miešanie musíme zapnúť resp. vypnúť alphablending. Pozrite sa na zdrojový kód:

'1 textura
D3DDevice.SetTexture 0, Textura1
D3DDevice.DrawPrimitive D3DPT_TRIANGLESTRIP, 0, 2

'2 textura
D3DDevice.SetTexture 0, Textura2
D3DDevice.SetRenderState D3DRS_SRCBLEND, D3DBLEND_SRCCOLOR 'SourceBlendFactor
D3DDevice.SetRenderState D3DRS_DESTBLEND, D3DBLEND_DESTALPHA 'DestBlendFactor
D3DDevice.SetRenderState D3DRS_ALPHABLENDENABLE, 1 'zapneme alphablending

D3DDevice.DrawPrimitive D3DPT_TRIANGLESTRIP, 0, 2
D3DDevice.SetRenderState D3DRS_ALPHABLENDENABLE, 0



Všimnite si, že objekt musel byť 2x vyrenderovaný, čo nie je moc dobré pre
FPS. Pri renderovaní prvej textúry ešte nebol alphablending povolený. Ak by
som tak urobil, textúra sa zmieša s hocičím "pod" ňou. V našom prípade s
čiernym pozadím.
Pre úplné ozrejmenie alphabledingu sa vrátme k lekcii3. Tam ste sa mali
možnosť po prvýkrát zoznámiť s multitexturingom. Mnohí určite nevedeli načo sú
tam tie 3 riadky kódu, ale vedeli ste, že bez nich nebude textúra kurzoru
transparentná. Poďme si celý proces podrobne rozobrať. Tým, ktorí vedia
pracovať s API funkciou BitBlt nebudú nasledujúce riadky neznáme.
SourceBlendFactor je nastavený na D3DBLEND_SRCALPHA a DestBlendFactor na
D3DBLEND_INVSRCALPHA. Zdrojom je tedy textúra kurzoru a cieľom všekto, čo je
pod ňou (pod obrázkom kurzora v Z-ovom smere) podľa toho, kam ste pohli myšou.




Textúra obsahuje aj jednobitový alpha kanál. Tzn, že iba jeden bit bol určený
pre transparentnosť. A vieme, že bit môže nadobúdať 2 stavy: jednotku a nulu.
Bielou farbou u alpha kanálu sú označené všetky "jednotky". Na týchto miestach
je alpha hodnota = 100 % - solídna farba. Naopak, čiernu farbu majú všetky
pixle s alpha = 0% - transparentná farba. Nastavením D3DBLEND_SRCALPHA pre
zdroj sa z textúry kurzoru budú miešať textely na základe ich alpha hodnoty.
Čím väčšia alpha hodnota, tým väčšie percento sa zachová z pôvodného textelu.
Preto tie, ktoré majú nulovú alpha hodnotu budú ignorované. Z obrázka je
jasné, že sú to všetky bledozelené. Ešte nám ostáva vyriešiť otázku cieľa.
Kurzor už máme, teraz treba zabezpečiť, aby bola jeho transparentná časť
vyplnená pozadím - tedy cieľom. Nastáva opačný prípad: všetko pod kurzorom
musí mať alpha hodnotu rovnú nule, aby sa obrázok kurzoru už s ničím iným
nemiešal a okolie kurzoru (jeho transparentná časť) musí mať alpha = 1, aby sa
zachovali všetky pixle z cieľa. Preto pre cieľ nastavíme faktor
D3DBLEND_INVSRCALPHA. Invertovaný alpha kanál zo zdroja bude použitý pre cieľ.


SinglePass texturing

SinglePass texturing je lepší a rýchlejší spôsob, ako zmiešať textúry ako
MultiPass texturing, pretože objekt je vyrenderovaný iba raz. Má to ale jeden
háčik: musí byť podporovaný hardvérom. V tom by som už v dnešnej dobe nevidel
veľký problém, pretože multitexturing, ako sa zvykne niekedy chybne označovať
SinglePass texturing, je

europa by datsh

[drf]

community.webshots.com/photo/3133843/63998818xckXNl

_______________ABOUT THE LIGHT_______________!!!!!

[Gość: Kingfish]

But what if the light at the end of the tunnel is a head light of a train
coming at you?

NEURONY w mózgu...

[Gość: ©id]

neuron.duke.edu/cells/index/n422_t.gif
neuron.duke.edu/cells/index/n423_t.gif
neuron.duke.edu/cells/index/n170_t.gif
neuron.duke.edu/cells/index/n506_t.gif
neuron.duke.edu/cells/index/l48b_t.gif