vecas ziņas https://www.youtube.com/watch?v=zb6-x
Es nezinu, ko jūs darīsiet pa Jāņiem, bet es iešu uz NIN :P
The Death of Stalin. Nenoskatījos līdz galam.
Blade Runner 2049. Vizuāli baudāmi, it īpaši brutālisms.
If liberalism is the politics of the universal, then nationalism is the politics of the specific. It may be specific culturally or genetically or both. Its object is selected by passion not by reason and just that constitutes its legitimacy.
( tālāk )
Moby - https://www.youtube.com/watch?v=8fbC57O
Bus labs albums.
T.Snyder par Sadopopulism: https://www.youtube.com/watch?v=oOjJtEk
Pédéjá laiká klausos FSOL Environment Six un 6.5
Es esmu noguris.
Labs Startup https://youtu.be/w3k0iTsFqyc
Solomun is pure class https://soundcloud.com/solomun
Viss jau ir.
Nekå jau nav.
Elbow & John Grant! https://www.youtube.com/watch?v=Z1XT7Iw
"Dewey thought, as I now do, that there was nothing bigger, more permanent and more reliable, behind our sense of moral obligation to those in pain than a certain contingent historical phenomenon - the gradual spread of the sense that the pain of others matters, regardless of whether they are of the same family, tribe, colour, religion, nation or intelligence as oneself. This idea, Dewey thought, cannot be shown to be true by science, or religion or philosophy - at least if 'shown to be true' means 'capable of being made evident to anyone, regardless of background'. It can only be made evident to people whom it is not too late to acculturate into our own particular, late-blooming, historically contingent form of life.
This Deweyan claim entails a picture of human beings as children of their time and place, without any significant metaphysical or biological  limits on their plasticity. It means that a sense of moral obligation is a matter of conditioning rather than of insight. It also entails that the notion of insight (in any area, physics as well as ethics) as a glimpse of what is there, apart from any human needs and desires, cannot be made coherent. As William James put it, 'The trail of the human serpent is over all.' More specifically, our conscience and our aesthetic taste are, equally, products of the cultural environment in which we grew up. We decent, liberal humanitarian types (representatives of the moral community to which both my reviewers and I belong) are just luckier, not more insightful, than the bullies with whom we struggle.'
This view is often referred to dismissively as 'cultural relativism'. But it is not relativistic, if that means saying that every moral view is as good as every other. Our moral view is, I firmly believe, much better than any competing view, even though there are a lot of people whom you will never be able to convert to it. It is one thing to say, falsely, that there is nothing to choose between us and the Nazis. It is another thing to say, correctly, that there is no neutral, common ground to which an experienced Nazi philosopher and I can repair in order to argue out our differences. That Nazi and I will always strike one another as begging all the crucial questions, arguing in circles."
- R. Rorty, Trotsky and the Wild Orchids
The War On Drugs - A Deeper Understanding https://www.youtube.com/watch?v=JMZNt0M
yes yes yes
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