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looking at the past to recognize how faith is converted to facts. In the case of Ayodhya this attempt to conflate faith and fact was done to forward a particular communal agenda. .
Through this act an attempt to obliterate the fact of the existence of Babri Masjid for 450 years and replace it with a manufactured faith of the location of the birthplace of Ram under the central dome of the mosque. The task of the historian should be to keep alive the memory of the historical based on facts and not on faith. The struggle of memory against forgetting should be kept alive by trying to retrieve what was forgotten. The necessity for keeping that alive is to understand our past and move forward with a secular and democratic vision of our society. .
When High Court gave its verdict it implicitly identifies what happened on the night of 22-23 December 1949 (the smuggling of Ram Lalla idols into the Babri Masjid) not as a crime but as an act of faith. The verdict chooses to base its verdict on the communally manufactured faith of Ram Janmasthan as being exactly under the domes of the Babri Masjid but chooses to forget about the demolition of Babri Masjid. But no question was raised as to why the same faith, if it existed in history, allowed the Babri Masjid to exist for so many years. Is this not a question which should explored by the historian to understand the dialectics between history, faith and facts? .
A failure to understand the distinction between fact and fiction would lead us to privileging faith and sacrificing fact in the writing of history. .
In the backdrop of the questions posed by the Ayodhya verdict, SSS Intervenes invites you to attend a talk by noted historian Prof. Harbans .
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دانلود آهنگ جدید امیر فردوس و حمید پناهی به نام منطقی
behmusic.com/52553/%d8%a2%d9%87%d9%86%da%af-%d8%a7%d9%85%...
The Education Relief Foundation, ERF, Dec 7-8, 2017, A two days event in Geneva on Balanced and Inclusive Education.
ERF's Mission is to deliver, promote and embed a new, inclusive balanced education that enables young people to learn from the contributions of diverse civilisations and cultures.
ERF's balanced and Inclusive Education is based on four foci: intraculturalism, transdisciplinarity, dialecticism, and contextuality.
SPECIAL GUEST E. MORIN AND J. LANG
photo credit: ERF/PM VIROT
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in the .
SSS intervenes invites you to wake of .
.
a talk .
the .
i.
ntervenes SSS .
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The relationship between the historian and the past is mediated by facts. This process of mediation is .
marked by the historians engagement with the past which exits in various forms and manifestations. It is the .
historians delicate relationship with the facts that shapes his/her understanding of the subject or the historical .
process itself. While engaging with the past the historian has to often encounter a particular perception of the .
past which is mediated by faith. However, the task of the historian is not to reject faith but to try and explore .
the historical processes that have led to the making of that faith. Hence the relationship between the histo-rian, facts and faith is not that of privileging one over another but to interrogate the historical processes that .
shaped faith and how that in turn has affected our understanding of historical facts. .
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We have to understand that faith also has a historical context which is intertwined with historical facts. The .
historians exploration of the past is not merely with the facts but also how faith has colored the past. The .
role of the historian should not simply be to create a binary between faith and facts but to see faith as .
constantly changing in tune with the historical processes of the time and then look at the facts and see how .
perception of the historical past change over time. .
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This interplay between facts, faiths and the historical past is best illustrated in the perception ofAyodhya as .
the birth place of Lord Ram. On the night of 22-23 December 1949, idols of Ram were found beneath the .
central dome of the Babri Masjid. This act in one stroke sought to make the claim the area beneath the .
central dome is the exact birthplace of Lord Ram. The placing of the idols under the central dome of Babri .
Masjid sought to replace faith with the fact that Lord Ram was born there. Hence it is necessary for the .
historian while looking at the past to recognize how faith is converted to facts. In the case ofAyodhya this .
attempt to conflate faith and fact was done to forward a particular communal agenda. .
.
Through this act an attempt is made to obliterate the fact of the existence of Babri Masjid for 450 years and .
replace it with a manufactured faith of the location of the birthplace of Ram under the central dome of the .
mosque. The task of the historian should be to keep alive the memory of the history based on facts and not .
on faith. The struggle of memory against forgetting should be kept alive by trying to retrieve what was .
forgotten. The necessity for keeping that alive is to understand our past and move forward with a secular .
and democratic vision of our society. .
.
When the High Court gave its verdict it implicitly identifies what happened on the night of 22-23 December .
1949 (the smuggling of Ram Lalla idols into the Babri Masjid) not as a crime but as an act of faith. The .
verdict chooses to base its verdict on the communally manufactured faith of Ram Janmasthan as being .
exactly under the domes of the Babri Masjid but chooses to forget about the demolition of Babri Masjid. .
But no question was raised as to why the same faith, if it existed in history, allowed the Babri Masjid to .
exist for so many years. Is this not a question which should be explored by the historian to understand the .
dialectics between history, faith and facts? .
.
A failure to understand the distinction between fact and fiction would lead us to privileging faith and .
.
sacrificing fact in the writing of history. .
In the backdrop of the questions posed by the Ayodhya verdict, SSS Intervenes invites you to attend a talk .
by noted historian Prof. Harbans Mukhia on In the Wake ofAyodhya Verdict: Of History, Facts and Faith. .
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-Ardra, Baljeet, Meenakshi, Rajkumar for SSS Intervenes .
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Backround made of fabric. Butterfly and text cut out from magazine/newspaper .
O niinku seitsemännessä taivaassa (dialectical proverb) means
it is as in seventh heaven.
If one examines dialectic situationism, one is faced with a choice: either reject neocapitalist conceptual theory or conclude that society, surprisingly, has significance. Hanfkopf[5] implies that we have to choose between capitalist subcultural theory and postcapitalist cultural theory. But the primary theme of la Tournier’s[6] analysis of dialectic situationism is the role of the writer as artist.
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unleashing m.assive violence on the people despite abhorring it in theory, faced with a perennial persecution by .
and through building a concrete understanding of concrete situations. Unlike the capitalist forces, who keep on .
the uniformed goons of the capitalist world order, Marxists have always been honest about their readiness to of politics to merely engaging in anarchic violence while failing to build a revolutionary class consciousness .
engage in revolutionary violence if the need arises. However, that does not mean reducing all our understanding among the masses. Moreover, in order to formulate appropriat~ strategies to overthrow the existing system, it is stabilize itself. On th~ one hand the Indian State has a truly terrifying command over a wide range of sophisticated .
imperative that we develop a concrete understanding ofthe different ways in which the capitalist Indian state seeks to we have already seen in the case ofthe North East and Kashmir. On the other hand, the State has also erected several weapons ofannihilation, which it has never hesitated at the slightest to unleash even ifit were against its own people as .
hegemonic stn1ctures through which it seeks to legitimize its existence, structures which have to be combated .
It is a well accepted fact that the extent ofdeprivation in our country has reached ovexwhelming proportions such that .
more than three quatiers of our population subsist on less than Rs 20 a day. The 77o/o of our population violentlyideologically and cannot be undermined or overthrown by an.armed struggJe alone. .
pushed to the margins of existence consists of not just adivasis, but rural and urban poor as well. In such a scenario, .
isolated struggles for adivasis or other such oppressed identities may win individual victories and concessions, but will .
surely not be enough in bringing about a comprehensive systemic change. The only way forward for building a .
countering the hegemonic structures created and maintained by the appropriating classes. A revolutionary.
revolutionary praxis is one in which all oppressed sections are politicized and made truly conscious of the .
contradictions that keep them chained and divided. A strong solidarity among and with the struggling masses .
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must be forged in order to strengthen the bonds of class consciousness which would be most effective in .
politics can never get built ·without intensifying class struggle, which in turn is impossible in our country without smashing the structures of caste, con1munalism and patriarchy, the structures which divide working classes and the Introduction to Karl Marx's ((The Class Struggles in France -1848 to 1850" pointed out as early as 1895 itselfthat are exploited by the right-wing forces to pit sections ofthe working classes against each other. Frederick Engels in .
((The time ofsurprise attacks, ofrevolutions, carried through by small conscious minorities at the headof unconscious .
masses} is past. Where it is a question ofa complete transformation ofthe social organization, the masses themselves .
soul... But in order that the masses may understand what is to be done, longpersistent work is required ... " must also be in it, must themselves already have gra::,ped what is at stake, ·what they are going in for with body and .
This is not to position parliamentary democracy as the solution to all our problems. Engels, while speaking on the .
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subject ofuniversal suffrage, wrote, ~'In election agitation, it provide[s] us with a means, second to none, ofgelling h1 touch with the mass ofthe people where they still stand alooffrom us; offorcing all parties to defend their views and .
the cause of building a revolutionary consciousness? Parliam.entary democracy as practiced by the mainstream left has amongst the ma.<,SC5 and represent their interests, how does entering into dubious alliances with reactionary forces serve become nothing but a hollow brand of politics, where opportunistic alliances are formed in a bid to retain power, and .
where remaining in power is the end in itself and not the means to advance a social transformation. The degeneration.
actions against our attacks before all the people... " If parliamentary democracy allows you to assess your standing .
ahead and forge alliances with exactly the same powers that pledge to crush these movements. An instance of .
and depoliticization that has set in among the mainstream left parties is selfevident when on the one hand they .
this can be seen in Orissa where adivasis are resisting corporate depredation and exploitation (without any continue to rhetorically pledge their solidarity with people's movements emerging across the country, but go .
However the parliamentary left in the name of'not opposing industrialisation' not only entered into an alliance with the Maoist intervention) carried out by Vedanta, Posco and Tata actively promoted by the BJD government. BJD but has also refused to stand in solidarity with the emergent mass movement. .
PSU stands in firm solidarity with the people ofJbarkhand, Orissa, Chattisgarh and all others who are valiantly .
resisting the ploys of the Indian bourgeoisie and appeals to all progressive and left-democratic forces to join .
bands against this new phase ofcapitalist war against the working masses ofIndia. We bel'ieve that only through .
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a process ofunity against the enemy and critical debate within the left wingforces, will the road be paved towards .
enemy and also those, who in the name ofstruggle and unity, forget the critical debates within. An appreciation ofthis .
Sd/-Divya, PSU-JNU.
revolution. All those forces will be condemned by history, that in the name of debate, expose their fissures to the .
~.
dialectics is the need ofthe hour. . · .
Sdl-Vibba, PSU-JNU .
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"Objects in a park suggest static repose rather than any ongoing dialectic. Parks are finished landscapes for finished art ."
~Robert Smithson
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A submerged dialectic. Here, the heavy timber of the Artifex rests upon a dark mirror, creating a perfect enigma (αἴνιγμα) of reflection and reality. In this liquid library, the sky is brought down to the mud, and the vertical strength of the trees becomes a horizontal silence. It is a study in reverberatio, the cosmic echo of the Word as it ripples across the surface of the dark
The "Hall of Trivium and of Quadrivium", also called "Room of the Liberal Arts", contains frescoes related to the seven liberal arts, which are allegorically depicted as women seated on thrones. The first three arts are known as the "trivium", or the "Arts of the Word" and are considered the lower division arts: grammar, logic (dialectic), and rhetoric. The last four arts are known as the "quadrivium", or "Arts of Number or Quantity", taught after trivium and consisting of the next subjects: arithmetic, astronomy, music, and geometry. The frescoes from this hall are: "Grammar" (Trivium), "Dialectic" (Trivium), "Rhetoric" (Trivium), "Music" (Quadrivium), "Geometry" (Quadrivium), "Astrology" (Quadrivium) and "Arithmetic" (Quadrivium).
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ERF's Mission is to deliver, promote and embed a new, inclusive balanced education that enables young people to learn from the contributions of diverse civilisations and cultures.
ERF's balanced and Inclusive Education is based on four foci: intraculturalism, transdisciplinarity, dialecticism, and contextuality.
SPECIAL GUEST E. MORIN AND J. LANG
photo credit: ERF/PM VIROT
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.
Left at its wits endI .
01/09/2007 .
Friends,.
The agony of the Left is understandable. But there is no sympathy fOf; it because of the .
statement asking it to shut up or get out has made its position untenable..
duplicitous role it has been playing for the last three years. Only that the Prime Minister's blunt Ifthe Left is serious about opposing the nuclear deal in particular and the US hegemony in general, it has no other option but withdraw support to the UPA government. Now it does not even have the fig leaf of the Prime Minister's confusing and misleading statement in Parliament on August 13, to .
postpone the painful decision. The PM's idea was largely intended to cajole the Left. But within 24 hours of .
the Prime Minister's statement the US State Department has made a clarification, which in a way snubbed .
There is no way now for the Prime Minister to pretend that the deal is in India's interest..
and called the Manmohan bluff. For the Indian audience It came as a reality check. This is a one-way street where only the big hully has all the right of way. Our nuclear energy will come after ten years when the domestic demand will be ten times more than the projected .
t.
J capacity. Further, before that if India pursues the fast breeder technology, we will be a leader in the field.
..c and produce cheaper energy. This will be the way to make use of the huge thorium reserve, which India has .
E.
t, in bounty. The nuke deal will cripple us. .
Prakash Karat has said, because the Prime Minister is very sensitive when it comes to his relations with theKnowing all this Manmohan Singh is going ahead, to put it mildly, as the CPM general secretary .
re .
u .
v The deal and the Prime Minister's hard talk have given a golden opportunity for the Left to .
.
US..
p. .
they have been doing all these years. If the deal is through they will have to own up responsibility forintrospect. No longer can the comrades continue to enjoy power without accountability the way .
ar.
ar .
.
allowmg it and torpedoing the united opposition of the maJority of Indians both 1ns1de and outs1de .
m Parliament. For it is no joke that the long nurtured national consensus on foreign policy is finally and fully .
Kc .
.
undermmed by the UPA supported by the Left. The consequences will inevitably follow. .
The challenge the Left is facing today is not so much of national import. It is its own existential.
"tIUr . .
fndiasave have made life more comfortable for the ce-mrades. It also succeeded in advancing its divisive agenda .
through fomenting caste and communal discrimination, rromoting minority separatism with government aid .
Way .
and reaping some political mileage in the process. Like getting terror accused Madhani released, delaying .
the hanging of Afzal, soft-pedalling on serial terror attack investigations. Are these enough to convince the .
be jw of Hin cadre of the sincerity of the Left to its adherence to party manifesto? No. The CPM is a divided house in all .
its strongholds. Money has come to micromanage the party. Tycoons with dubious antecedents have the .
BangI ,dism .
guts to dictate terms, even castigate its, own chief ministers, like in Kerala. .
situati The nuke deal and the Prime Minister's tight fist have at last brought the party its moment of truth. in Kas perpet .
Congressmen are toasting their PM for his tough talk. Even Sonia Gandhi, comrades' last abode of appeal, .
has thrown her weight behind the deal. Can the comrades brazen out this ignominy? However much they try .
Kashrr .
to deceive themselves and present a brave front invoking dialectical pusillanimity, the lack of scruples will audaci.
inflictGita a show..
naitat. Sd/-.
o/antfe 9rf.ataraml (86,arat ~ata7(jJail. .
weakn .
Saurabh DubeyWe Sd/-Vice-President, ABVP, JNU..
the ....." Amit singhShrine .
President, ABVP, JNU. .
.
Periphysion - The Division of Nature
Periphyseon (often called On the Division of Nature or De Divisione Naturae) is the major philosophical work by the 9th‑century Irish‑born theologian and Neoplatonist Johannes Scotus Eriugena. It is a dense, systematic treatise written in Latin as a dialogue between a master and pupil, and is widely regarded as one of the culminating achievements of late antique and early medieval philosophy.[1][2][3][4]
Title and structure
The Greek title Periphyseon means “concerning nature” or “On the Division of Nature,” a subtitle later translated and popularized in Latin as De Divisione Naturae. The work is divided into five books, originally planned to correspond to four “divisions” of nature, but the treatment of creation expanded the structure beyond the initial scheme.[2][1]
Core doctrine: the fourfold nature
Eriugena divides natura—the totality of all that is or is not—into four species:
1.That which creates and is not created: God as the uncaused source and principle of all things.
2.That which is created and creates: the world of primordial causes or Platonic ideas.
3.That which is created and does not create: the world of sensible, contingent phenomena.
4.That which neither is created nor creates: God again, as the final end into which all things return.[4][1][2]
God thus appears both as the origin and the goal of the cosmological process, in a strongly Neoplatonic framework of emanation and return.[3][1]
Philosophical and theological significance
Eriugena develops a highly speculative, pantheistic‑leaning Neoplatonism, insisting that God is beyond being and non‑being and that all reality is ultimately contained in God. His treatment of the dialectical relation between creator and created, and the idea that creation continuously returns to God, influenced later mystics and philosophers and has been described as synthesizing roughly fifteen centuries of philosophical reflection.[1][3][4]
⁂
1.https://en.wikipedia.org/wiki/De_divisione_naturae
2.https://archive.org/details/periphyseon-the-division-of-nature
3.https://www.hup.harvard.edu/books/9780884024620
4.https://www.goodreads.com/en/book/show/4335531-periphyseon
5.https://www.bol.com/nl/nl/p/periphyseon-on-the-division-of-nature/9200000001549027/
6.https://www.scribd.com/document/467759904/JOANNES-SCOTUS-ERIUGENA-on-the-Division-of-Nature
7.https://archive.org/details/johannisscottier0000erig