The idea of not treating citizens that smoke or who are overweight

This is country becoming a thought province of the USA ,where we immitate their policies as our leaders have no real depth of thought of their own.
where is the forward ideological thinking that produced great men such as Greenwood ,attlee and Bevan who undertook their duties with pride to help the poorest member of society .
They helped to transform this countries health care into a world leader that it is, free , at point of need, and into this it signifies around the world our free healthcare .
Not like in america where there are oasis's of excellence and seas of squalor with their healthcare .50.7 million Americans—16.7% of the population are were uninsured,Thats almost our population without healthcare . If there is one thing we do amazingly well in this country it's our healthcare ,looking after the weakest memebers of society yes there are mistakes as there are in all walks of life but it's free . Instead of refusing to help them ,point out what they are doing is detrimental to their health.
Are we going to stop repairing the limbs of cavers hand-gliders or rock climbers as it has associated dangerous elements , no this government insisting to persecute the people who are the lowest income thats all . absolutely puerile

Diverge

WHAYTOLUIKE

What you like is to look.
You like to absorb it up in your gaze,
What you like is to become dependent.
What you like is when necessity becomes a place which is a place but requires no consequences Of you.
What you like is to look, to admire, to appreciate,less conspicuous Or less conspicuously limited to what you believe you are.
what you like is to jump in and you keep yourself outside .

The Walk to last

On summer evenings,
we shall walk down the paths,
Viewing summer nights
memories that will last
We will see the way we feel
with out to speak or touch
within the mist of the heat emotions to lust.
I dream of the way it should be
pain moves in my heart
greater than you will ever see.

Love that endures eternity needs
no introduction to you and me.
Endless love frames my soul declares
its intentions to you wholly..
Stripped back viewed
For the coterie to stare
No notice of them we take
Our hearts are on show,
Bare.

I was bored. I kept on looking outside at the trees and the spring rain lightly falling. I watched the waves rolling across the bay and the birds dart

"In the thought of will to power Nietzsche anticipates the metaphysical ground of the consummation of the modern age. In the thought of will to power, metaphysical thinking itself completes itself in advance. Nietzsche, the thinker of the thought of will to power, is the last metaphysican of the West.
The age whose consummation unfolds in his thought, the modern age, is a final age. This means an age in which at some point and in some way the historical decision arises as to whether this final age is the conclusion of Western history, or the counterpart to another beginning. To go to the length of Nietzsche's pathway of thought to the will to power means to catch sight of this historical decision."

"There are people who are genuinely interested in philosophical subjects and eager to discuss it with other enthusiasts, and then there are those that have made an institutional career out of philosophy, and need to please their patrons to get grants, tenure, and get published. And there are the clever few that manage both, getting both the respect of their peers, their books sold in bookstores, and their ideas spread. I don't think there's anything wrong with being published in specialized journals, but in the long run, what's the point of doing philosophy, or anything else for that matter, only to have your work gather dust in a few libraries?"
"Philosophy has, at this historical moment, its true interest in what Hegel, in accordance with tradition, proclaimed his disinterest: in the non-conceptual, the individual and the particular; in what, ever since Plato, has been dismissed as transient and inconsequential and which Hegel stamped with the label of lazy existence.
Its theme would be the qualities which it has degraded to the merely contingent, to quantité négligeable [French: negligible quantity]. What is urgent for the concept is what it does not encompass, what its abstraction-mechanism eliminates, what is not already an exemplar of the concept. Bergson as well as Husserl, the standard-bearers of philosophical modernity, innervated this, but shrank away from it back into traditional metaphysics.
Bergson created, by fiat, a different type of cognition for the sake of the non-conceptual. The dialectical salt was washed away in the undifferentiated flow of life; that which was materially solidified was dismissed as subaltern, instead of being understood along with its subalternity. Hatred of the rigid general concept produced a cult of irrational immediacy, of sovereign freedom amidst unfreedom."

The non-conceptual, the individual and the particular. Is not another name for this difference? Can we not see this in terms of Nietzsche affirming difference in opposition to a natural science (and we can add neo-classical economic science) that denies difference in favour of logical identity, mathematical quality and thermodynamic equlibrium? Difference is what is left over as waste matter by the conceptual structure of either economic and natural science
I was bored. I kept on looking outside at the trees and the spring rain lightly falling. I watched the waves rolling across the bay and the birds darting here and there. I struggled to return to the text.

I was annoyed with all the soul stuff that turned it into a mystical experience of ecstasy, revelation and renunciation.
living outside meaning and sense; a mystic caught up in the image of a circle arising out of intense emotional chaos beyond knowledge and communication.
Why is so much fuss made of all this romanticism I kept wondering. It reeks of Bataille and hallucinations.

Distribution of I

Road to revolution

devotion to socialism remained steadfast. It involved an animus against 'capitalism.' An entry in his diary, dated 17 June, 1844, commends the Fourierists for condemning mercantilism and modern industrialism as 'a syphilitic sore infecting the blood and bone of society.' On the positive side, it was a commitment to a humane ideal, now free from supernaturalism. The goal was a secular, rationally organized society. Not that he was clear what form the organization ought to take. Certainly the available blueprints were far from satisfactory. In the writings of Saint-Simon and Fourier there were prophetic hints, he thought, but also des niaiseries. Proudhon's denunciation of private property appealed to him, but he was unable to rid himself of the feeling that private property was essential to a complete personality. As for communism, he could discover in it nothing but 'negation.' Before long he would describe it as 'Russian autocracy upside down.' In any event, socialism was not a subject one could deal with in print. As a writer, he inveighed against quietism in philosophy and indirectly advocated greater freedom in private life.

Some of the Westernists, like the Decembrists before them, assumed that if everyone were assured human rights and the opportunity to pursue his economic advantage, all would be well. Others found this view no longer acceptable. From the West came sinister rumours of the disastrous effects of the laissez-faire policy on the masses. These reports were echoed in the native literature. In a book of philosophic dialogues, published in Petersburg in 1844, one year before the appearance of Engels' The Condition of the Working Class in England, it was argued that unrestricted economic competition wreaks havoc on the health, the happiness, the morals of generations. In 1847 an instructor in the University of Petersburg published a study in which he commended 'the social school of economists' who would restrict freedom of competition, replace anarchy with order, and impose a just and rational organization on industry.

Socialism seemed to offer an escape from the prospect of falling from the frying-pan of quasi-feudalism into the fire of capitalism. It teased the imagination with the dream-like vision of a society where body and spirit were at ease. A contemporary notes that by 1843 the works of Proudhon, Cabet, Fourier, and Leroux were in the hands of everyone in Petersburg, forming 'the object of study, ardent discussion, questions, and all manner of hopes.' In Moscow Saint-Simon was popular. Herzen has it that there socialism went hand in hand with Hegelianism. Nor was the vogue restricted to the capitals. A young engineer, writing from a small town in the province of Yaroslavl, requested his brother to get him La Phalange or the works of Considerant, saying he would rather go without boots than without the books of one of Fourier's apostles. The importation of such literature was of course forbidden, but dealers were careful to stock up on the titles they found on the Index, and pedlars called at the homes of trusted customers, prepared either to lend or sell bootlegged books. Though Slavophilism had adumbrated a connexion between the European Utopias and such native realities as the obshchina and the artel, socialism was plainly an imported article.

i look at all my saved little tubes of what they use to sell crack in .
jumbo 5 dollar hits of rock cocaine.you could get actually three blasts out of a rock well i had like three pillow cases filled with emtys crack viles.smoked them all and would do more if not for shortage and laws interventions

The Petrashevists apocalyptic Coterie

now here nowhere

were not worthy

One from another

LOUIS XVI CHAIR

Ghost Bikes

!! !! !!

I got it until i drop it i just wanna keep on

movement from within