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desperado2008

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  1. Perhaps you are correct. I don't understand this statement. This 'Truth' that I am inherently ignorant, and cannot understand things that are painfully simple. Could you please explain to me why I don't understand? I realize that it is hard to debate with a man with an incredible god-like intelligence, but will you make an exception with me and explain why my hypothesis and debate is false? All I want to know is why my opinion is worthless, and why I don't understand anything about genetics... what you don't understand is that you can't decide anything of significance, whatever you are debating here is useless, you as an expert can't even deny my contra-argument, that means you arenot able to predict the consequence of HGE, not to mention convincing people that you can handle all the potential possibilities. do I make it clear enough?
  2. please don't take it personally, I'm just respecting the truth. Yes, I am not a native english speaker, I can fairly read but hardly wirte. Good Day to you as well.
  3. *off topic* she won't, she treat me nice. they just want to isolate me. *back on topic*
  4. that's right. @LHammonds maybe you can accuse me of spamming. :biggrin:
  5. I suggest that you nip the personal attack ideas in the bud right now. In prior conversations you have been extremely sensitive to your appearance regarding intelligence and if you don't learn to control that problem, it will be controlled for you. LHammonds he doesn't understand, does he? so it's not a personal attack but a fact. I emphasized I was not talking about intelligence, are you able to read?
  6. Since when hemophilia could be cured by medicine? I wonder. As far as I know, if a patient of hemophilia get internal or external bleeding, the only way to save his life is tranfusing blood constantly. the fate of human is(shall never) not for scientists to decide. Enrico Fermi invented atomic bomb but it's Trumen who decided to use it. I don't expect you are able to understand.
  7. My second example was ignored, deliberately. let's make it clear, all descendants of "Grandmother of Europe" Queen Victoria are victims of hemophilia, you can put them all on the lists of extinction, can't you? I am not talking about ethical issues nor anyone's intelligence of which I have very little curiosity(nice sarcasm, right?), it's a question of POWER. I don't think those who promote human genetic engineering are powerful enough no matter what their true motivation is.
  8. Yes, we can, we always can be optimists by burning the body into ash, they shall never feed combustion engine with calcium powder. :thumbsup:
  9. as a reasonable man, I am not going to confront an old lady, we all know that would be pointless and dishonorable. there are too many casualties of innocent passerby unintentionally involved. I'd like to say history is a knowledge with minimum importance if you don't specialize in it, concentrate fire on me without missing
  10. "your name, life, EVERYTHING is unimportant?" of course not, to those who don't know you exist. example: everyday you piss more than once, everytime you piss is an event, such events are not historical to you and you hardly remember, unless oneday you find youself gotten contagious disease while pissing, that event becomes historical to you. that is "Only an interest resulting from present life can move the inquiry of an historical event"(see the article above)
  11. that's the difference between history and chronicle, history is thought and nothing exists outside thought while chronicle is rememberance, both are based on testimonies, documents... though. I quote the full article about Croce, hope it helps. Croce's main identification of philosophy and history influences all his historiographical methodology. The reference work on methodology of history is Zur Teorie und Geschichte der Historiographie. Every history is contemporary history, for history is the unity of life and thought. Every thought is historical, for thought has already been and every history has already thought. Contemporaneity is an intrinsic character of every history, for history is thought, a synthetic unity with life. Only an interest resulting from present life can move the inquiry of an historical event; and contemporary history can be defined really history only if it answers the demands of the present. History is always constructed on documents, for without reference to documents it would remained unproved. As testimonies, documents are simple data or simple facts, they are the statement of the historian's living interest. The difference between history and chronicle is based on the historian's spiritual attitude and not on the selection of historical or non-historical events. Events are historical, for they are thought and nothing exists outside of thought. A non-historical event would not be thought and therefore would not be existing. History is living history, while chronicle is dead history, and after all it is not longer history. Contemporary history as an act of thought is opposed to chronicle as an act of volition. Every history becomes chronicle when it is not more thought, but only remembered. History separate from the alive document is chronicle and it is no more a spiritual action, but just a complex of sounds and empty words. Even if recombined and reordered, chronicles remain empty narrations. Restored, reproduced documents remain always and solely dumb things. Philological history is a simple compilation, often useful, but always deprived of historical thought, for truth does lie in itself but in the extrinsic authority of the documents. Croce criticizes not only the historical form of chronicles, but also poetic pseudo-history. If history is the history of spirit, and if the spirit is the only conceivable value, it follows that history is always history of values. The determining value, however, is not the artistic feeling expressed by poetry, which is neither life nor thought. It is not an error to write poetic pseudo-history, it is an error to pretend to write history instead of poems or narrations. In fact, poetry is a subject that is spiritually inferior to history. Not all history, however, can be universal history if it does not regard a concrete action or event and claims instead to construct empty narrations out of a number of elements. History must not to universal history, but it must be history of the universal. History is thought, therefore it is thought of the universal in its concreteness always determined in the particular. History is expression of judgments, it is synthesis of the individual and the universal. The individual is the subject of the judgment and the universal is the predicate. According to Croce, however, the true subject of history is the predicate, because the judgment determines the way to characterize the universal. Before the Second World War, Croce excludes from his historical methodology the moral evaluation of events. Historians must not apply moral qualifications to events or human beings. Historical consciousness, as thought, is logical and not practical consciousness. The lived history is thought in consciousness, and in thought disappears the antithesis of volition and feeling. In history there are no bad or good events, all events are good if they are conceived in the light of the concept. The history is never executioner, it justifies always. It could be executioner only by becoming unjust, i.e, when it confuses thought with life or the judgment of thought with the attractions and the repulsions of feeling. The task of history instead, according to Croce, lies in setting man free from the oppressive weight of the past. Philosophy is a necessary moment of the methodology of history, i.e., it is the clarification of the constituent categories of the historical judgments.
  12. Tutta la storia e' contemporanea---Benedetto Croce translation:"all history is contemporary."
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