Siegfried Marcus was born in 1831 in a tiny town that now lies in northern Germany - his parents Rosa and Lippman, leaders of the town’s Jewish community.
Marcus was a one-man patents office. During his life, he worked on many projects in the fields of mechanics, electronics, lighting, ultra-mechanics, and the development of artillery employing electric ignition. As many as 131 patents were registered in his name. The collection included eclectic inventions: Light bulbs, triggers for underwater mines, a printing instrument, a whale-hunting knife, a distributor and carburetor for an internal combustion engine, and more.
In 1887, Marcus began to collaborate with the Märky, Bromovsky & Schulz motor company. That collaboration gave rise to what would be called the “Marcuswagen.” People were finally knocking on the scatterbrained genius’s door. The automobile was displayed in the Technisches Museum Wien (Vienna’s museum of technology) and ASME (the American Society of Mechanical Engineers) officially recognized him as the vehicle’s inventor. Karl Benz, who upgraded Marcus’s motored carriage to a real motorcar with a cooling system, brakes, a stable frame, and everything necessary to drive longer distances, patented it. That would eventually become the first Mercedes, which was named after a Jewish girl.
September 16, 1889, is the birthdate of “Mercedes” Adrienne Manuela Ramona Jellinek, the third child, and first daughter, of Emil Jellinek (1853-1918) and the former Rachel Goggman Cenrobert (1854-1893). Emil’s father was Rabbi Adolf Aharon Jellinek, was not only probably the best-known rabbinic orator of his day in Vienna, but also a scholar of midrashic and mystical literature.
The nickname Mercedes, meaning “mercies” in Spanish. Emil spent the winters in Nice, on the French Rivera, where he liked to race cars, calling his team by his daughter’s nickname. In April 1900, Jellinek and Daimler agreed that the company would design a new engine, which would be called “Daimler-Mercedes.” By 1903, Emil Jellinek had legally changed his surname to Jellinek-Mercedes.
Spirituality used to be a pastime topic among the philosophers. Today, it has becomes even more important to ask these big question about humanity and humanism....
.....e.g. before sapiens start genetic engineering for making of homo erectus, etc
Dear all, *This is the nature of the God of Spinoza:*
*God would have said:*
*"Stop praying and giving yourselves blows on your chests, what I want you to do is to go out into the world to enjoy your life.* *I want you to enjoy, to sing, to have fun and enjoy everything I've done for you.* *Stop going to those gloomy, dark and cold temples that you built yourself and that you call my house.* *My home is in the mountains, in the forests, the rivers, the lakes, the beaches. That's where I live and express all my love for you.* *Stop blaming me for your miserable life; I never told you that you were a sinner.*
*Stop being so scared. I do not judge you, nor criticize you, nor am I ever angry with you, nothing bothers me, nor do I devise punishment. I am pure love.*
*Stop asking me forgiveness, there's nothing to forgive. If I made you... I filled you with passions, pleasures, feelings, needs, limitations, inconsistencies... of free will, how can I blame you if you do or say something out of that what I put in you? How can I punish you for being as you are, if I'm the one who made you? Do you think I could create a place to burn all my children who misbehave, for the rest of eternity?*
*What kind of God can do that?* *Forget about any kind of commandments, of any kind of laws; those are wiles to manipulate you, to control you and only to create guilt in you.*
*Respect your peers and don't do to others what you don't want for you. The only thing I ask is that you pay attention in your life, that your alert status is your guide. This life is the only thing there is, here and now and the only thing you need.*
*I have made you absolutely free, there are no prizes or punishments, there are no sins or virtues, no one carries a marker, no one carries a record.* *You are absolutely free to create in your life a heaven or hell.*
*I couldn't tell you if there's anything after this life, but I can give you a tip. Live as if there wasn't.* *As if this was your only chance to enjoy, to love, to exist.*
*So, if there is nothing, then you will have enjoyed the opportunity I gave you. And if there is, be sure that I will not ask you if you behaved well or not. I will ask you, Did you like it?... did you have fun ?..What did you enjoy the most? What did you learn?...*
*Stop believing in me; believe is to assume, guess, imagine. I don't want you to believe in me, I want you to feel me when you kiss your beloved, when you play with your little girl, when you love your dog, when you bathe in the sea.*
*Stop praising me. What kind of egotistical God do you think I am?* *I'm bored of your praise; I'm fed up with thanks. Do you feel grateful? Prove it by taking care of yourself, your health, your relationships, and the world around you. Do you feel overwhelmed?... Express your joy! That's the way to praise me.*
*The only thing sure is that you are here, that you are alive, that this world is full of wonders.*
*What do you need more miracles for? Why so many explanations?*
*Don't look for me outside, you won't find me. Find me inside... I'm beating in there for you."*
Grateful that someone spoke with good moral sense......
"Politicians from both sides of the divide, once voted into office, must work hard for the common good and welfare of the people. They owe it to the people to work tirelessly to improve the socio-economic progress of the country and not scheme for political survival, creating distrust, hatred and disunity among the people. Most politicians appear totally ignorant of the global economic downturn leading to a recession. Besides, they have low integrity, poor commitment, and are bad leaders. They should not be in politics in the first place. With such poor attributes and if they are on their own in the private sector, they will also fail miserably, " Patriot President Brig-Jen (Rtd) Datuk Mohamed Arshad said.
Many conservatives still drag out the old bogeyman when they want to scare the masses and rally the thugs.
*But the prevailing thought of the second decade of the 21st century is not like the medieval era. Law, virtue, and a shame culture have risen to prominence in recent years, signaling that moral relativism may be going the way of the buggy whip.
Moral relativism is the view that moral judgments are true or false only relative to some particular standpoint (for instance, that of a culture or a historical period) and that no standpoint is uniquely privileged over all others. It has often been associated with other claims about morality: notably, the thesis that different cultures often exhibit radically different moral values;
ENGINEERING PHILOSOPHY: A CASE FOR PROGRESSIVE MORALITY (New Dawn For Humanism)
The most serious objection to moral relativism is that relativism implies that obvious moral wrongs are acceptable. The objection is that if we say beliefs and actions are right or wrong only relative to a specific moral standpoint, it then becomes possible to justify almost anything. We are forced to abandon the idea that some actions are just plain wrong. Nor can we justify the idea that some forms of life are obviously and uncontroversially better than others, even though almost everyone believes this.
*According to the relativists, say the critics, the beliefs of slave-owners and Nazis should be deemed true and their practices right relative to their conceptual-moral frameworks; and it is not possible for anyone to prove that their views are false or morally misguided, or that there are better points of view. This is a reductio ad absurdum of moral relativism.
Relativism Undermines the Possibility of a Society Being Self-Critical (From imperfect old norms to better new norms)
If the rightness or wrongness of actions, practices, or institutions can only be judged by reference to the norms of the culture in which they are found, then how can members of that society criticize those norms on moral grounds? And how can they argue that the prevailing norms should be changed? If, for instance, a society has a caste system under which one caste enjoys great privileges while another caste is allowed to do only menial work, then this system will necessarily appear just according to its own norms. So there will be nothing to criticize.
Closely related to the argument concerning a society’s capacity for self-criticism is the objection that moral relativism implies there is no such thing as moral progress. A society may change its norms by, say, ending systematic discrimination against certain groups, or becoming less indifferent to the suffering of animals. But if there is no neutral point of view from which such changes can be appraised, how can one argue that they constitute progress? Indeed, from the point of view of the old norms, any changes must appear suspect, since the old norms dictate what is right.
The Relativist Position on Tolerance is Problematic
(i) Tolerance is not the same as respect.
Showing genuine respect for a culture means taking its beliefs seriously, and that means viewing them as candidates for critical appraisal. The relativist eschews any evaluation of other cultures’ norms in the name of tolerance; however, this attitude is actually patronizing. It suggests that the beliefs could not withstand critical scrutiny, or perhaps that they are just not worth appraising.
The Relativist Position on Tolerance is Problematic
(i) Tolerance is not the same as respect.
Showing genuine respect for a culture means taking its beliefs seriously, and that means viewing them as candidates for critical appraisal. The relativist eschews any evaluation of other cultures’ norms in the name of tolerance; however, this attitude is actually patronizing. It suggests that the beliefs could not withstand critical scrutiny, or perhaps that they are just not worth appraising.
(ii) Moral relativists inconsistently posit a principle of tolerance as a universal obligation
(iii) The relativist’s advocacy of tolerance is morally misguided since not everything should be tolerated.
Many third world communities are shaped by their religiosity. But the great superpowers of the 21st century are mainly shaped by their spirituality* and their quality of being concerned with the humnaity, humanism an human spirit.
*almost opposite to religiosity -more about courageously embarking on a life-long journey seeking answers to big questions that once haunted great thinkers and religion leaders like Zoroasters/Pythogoras/Zalmoxis of the past millennia
its not called relativism, its called hypocrites or real stuffs. People know what is good morals but whether people choose to be moral or choose to be hypocrites.
Turbulent times ahead - the present epoch is characterised by startling advances on the one hand and conditions of extreme socio-economic retrogression and distress on the other!
In this post cold war epoch one of the most significant phenomena which has come to the fore is Islamic fundamentalism. There are several forms of fundamentalism linked to movements of revivalism of various religions, yet internationally Islamic fundamentalism is more pronounced and widespread. In large parts of Asia and Africa it has become the focal point of political activity in a unipolar world rapidly spinning out of control of the "sole super power" (US imperialism).
From Egypt to Algeria it has increasingly become a threat to the existing social order. In the socio-political quagmire of the Middle East it has become an increasingly dominant factor. In Indonesia, the Philippines, Msia and other "Islamic" countries of the far east it has started asserting itself more vigorously in the context of the decaying social order. In the Indian Sub-continent it has surfaced in the chronic national ad ethnic conflicts which have marred this unfortunate land. Its resurgence in Central Asia has created anxiety and stress amongst the regimes in Moscow and Beijing. Iran, Saudi Arabia and Afghanistan are in the stranglehold of different versions of this phenomenon. Pakistan stands at the threshold of fundamentalist b*rbarism.
There were some progressive elements, but based on the ideology of social relations of a primitive period in history these movements could not make much headway.
The main current of modern fundamentalism was based on Ikhwan-ul-Muslimeen (Muslim brotherhood) in Egypt and other countries of the Middle East and the Jamaat-e-Islami in Pakistan. The Ikhwan-ul-Muslimeen was founded in 1928 in Egypt by Hasan al Banna (1906-1949). Jamaat-e-Islami was a continuation of this process. It was founded in 1941 in British India by Maulana Abdul Ala Moudoodi (1903-1978). As compared to Sufism and other moderate currents of Islamic revivalist movements, the Ikhwan-ul-Muslimeen and Jamaat-e-Islami were of a virulent character with strong neo-fascist overtones. This led to the growth of a more fanatical version of Islamic fundamentalism in the decades to come.
In Syria, Yemen, Somalia, Ethiopia and other Islamic countries, there were left wing coups and the overthrow of rotting feudal/capitalist regimes which led to the creation of proletarian bonapartist, or deformed workers states. In the others there were strong waves of mass movements with left leaning populist leaders emerging on the crest of these waves.
Most of these states were also of a reactionary nature and unstable. These regimes were also heavily dependent on imperialism to quell the mass revolt they were facing from below. Hence in several countries the fundamentalists became stooges of these feudal/capitalist states in connivance with imperialism.
*They carried out espionage, vandalism and the murder of left wing activists. They ransacked left newspaper offices, harassed women and carried out acts of thuggery. The vigilante gangs of these fanatics became a major tool of reaction and counter-revolution in these countries.
It has become a policy of the CIA to use drugs and other forms of crime to finance most of the counter-revolutionary operations it indulges in.
This drugs policy of the USA in Afghanistan is having a disastrous impact on the youth around the world. Today 70% of the world supply of heroin comes from the Afghanistan-Pakistan Mafia nexus . The modern laboratories on the Pak-Afghan border (which convert raw opium into heroin) were installed with CIA help.
CIA has blown out of proportion people like Qaddafi, Saddam, the Iranian Mullahs, the Talibans and Osam Bin Ladin as barbaric monsters who drink blood and eat babies. This is all being done with a specific purpose in mind. The brutalities of the S*udi and other similar regimes subservient to imperialism are criminally concealed.
The historical betrayal on the part of the left parties, trade union leaders and traditional populist leaderships has added insult to global economic recession. The corrupt and plundering democracies have increased social frustration.
*With no way forward some backward sections of the masses and petty bourgeoisie have started looking backwards. The strategists of fundamentalism have exploited the vices of the present leaders and system and are offering the illusion of the virtues of a distant past epoch.
The hypocrisy of imperialism and fundamentalism is very reciprocal. These fanatic leaders use the anti-IMF and anti-imperialist sentiments amongst the masses to further expand their base. The massive levels of unemployment give rise to large scale lumpenisation in society. This is capitalised on by the fundamental organisations, who not only provide weapons and money to these hordes of lumpen youth, but also give them sanctuary where they are safely hidden away from the hands of the state machine.
Large sections of deprived, frustrated and bewildered youth enter into fundamentalism in the same way as many tries to find an escape in a drug dose. They cannot face the challenges, hence they try to use fundamentalism as a path into oblivion. Sooner rather than later they will have to wake up.
A large number of raw youth, especially those migrating from rural to urban areas, are shocked by the social and cultural conditions they find in the cities. They revert to fundamentalism seeking piety and honesty.
They try to find eternal peace in religiosity to get solace for their souls and minds. But when these captives of faith face the stark reality of fundamentalism and it bares its ugly face it is perhaps too late. This comes at the point of no return. In sheer desperation they give themselves away to become fodder of this frenzy and most of them are lost from life forever . Those who survive find themselves as some of the most corrupted and monstrous creatures on this planet.
Part 3: The Curse of Hypocrisy in the 21st Century - poverty, misery and back-pedalling vicious cycle (A curse that can only be broken by proper education)
Significant sections of the ruling class who have plundered the state and society also use fundamentalism as a shield. The majority of them are the drug barons and godfathers of black money who classically fit into this fundamentalist approach.
On the one hand, they use anti-imperialist rhetoric to save their money from the clutches of the IMF, the mainstream economy and state taxation. On the other hand, they use religiosity to justify and protect their crimes.
In countries like P*kistan this cancerous growth of the black economy has far outgrown the body of the so-called white economy. Hence this Mafia has assumed on enormous role in the economy, politics, society and the state. The main source of finance of fundamentalism is based on huge sums of money from the drugs trade and other sectors of the black economy. This process was initiated by US imperialism. Now this black economy is disrupting the functioning of capitalism itself.
In a society where the state has failed to provide affordable health care, proper education and quality jobs, fundamentalism has used these deprivations to build up its own forces and momentum. With huge amounts of black money flowing in freely they have built schools of religiosity to train and develop fanatics from a very young age to become raw fodder for religious frenzy.
In reality fundamentalism is a reactionary phenomenon representing a peculiar phase of a sick capitalist society, a society that has stagnated due to the organic crisis of capitalism. The failure of capitalism to eliminate feudalism and the existence of primitive forms of human society creates a breeding ground for fundamentalism.
In their attempts to develop capitalism and its political superstructure, so-called "Parliamentary Democracy", they have brought most of these societies to the brink of disaster. Misery, poverty and disease stalk the land. Their liberalism and democracy has failed to deliver food, clothing and shelter to the masses.
However, fundamentalism is a temporary and superficial phenomenon. All the efforts to modernise it have ended up undermining it. Hence the brutality and hysterical frenzy re-emerges to reinvigorate it. Its greatest enemy is history and human civilisation.
Solution to bring extinction to hypocrites: EMPOWERMENT OF EDUCATED WORKING CLASS (THIRD FORCE)
Once the working class starts to move, this fundamentalism will vanish as a drop of water vanishes from the surface of red hot iron.
*But if the basic contradictions and crisis of society are not eliminated, it will come back again and again in new periods of reaction. It will keep on ravaging and raping society and human civilisation until it is eradicated and the basic cause of its existence, deprivation, is uprooted.
ENGINEERING PHILOSOPHY: A CASE FOR PROGRESSIVE MORALITY BY 21st CENTURY DESIGN (New Dawn For Humanism)
Introduction
Traditional morality was adapted to conditions that no longer existed. Hidebound and unreflective, it was incapable of changing to address the problems raised by new circumstances. Traditional philosophical ethics sought to discover and justify fixed moral goals and principles by dogmatic methods. Its preoccupation with reducing the diverse sources of moral insight to a single fixed principle subordinated practical service to ordinary people to the futile search for certainty, stability, and simplicity. In practice, both traditional morality and philosophical ethics served the interests of elites at the expense of most people.
Reconstruction of Morality and Philosophical Ethics (by design)
We make moral progress by adopting habits of reflectively revising our value judgments in response to the widest consequences for everyone of following them. The conditions of warrant for value judgments lie in human conduct, not in any a priori fixed reference point outside of conduct, such as ancient or medieval scriptures.
Moral insights come from the demands of others, not from any individual’s isolated reflections. And insights come from all social quarters. Intelligent revision of norms therefore requires practices of moral inquiry that stress mutual responsiveness to others’ claims, and social inclusion of all members of society. Such practices are constitutive features of democracy, understood as a form of everyday life (not simply as a type of state constitution).
The reconstruction of moral theory is accomplished by replacing fixed moral rules and ends with an experimental method that treats norms for valuing as hypotheses to be tested in practice, in light of their widest consequences for everyone. To implement this method requires institutions that facilitate three things:
(1) habits of critical, experimental inquiry;
(2) widespread communication of the consequences of instituting norms, and
(3) extensive sympathy, so that the consequences of norms for everyone are treated seriously in appraising them and imagining and adopting alternatives.
The main institutions needed to facilitate these things are PROGRESSIVE POST-MODERN SCHOOLS and a democratic civil society (THIRD FORCE). Experimentalism in ethics leads to a democratic political philosophy.
so why so many hypocrites in America is because of their two party system,,....constantly at war with each other....surely such a system produces lots of hypocrites...............
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Siegfried Marcus was born in 1831 in a tiny town that now lies in northern Germany - his parents Rosa and Lippman, leaders of the town’s Jewish community.
Marcus was a one-man patents office. During his life, he worked on many projects in the fields of mechanics, electronics, lighting, ultra-mechanics, and the development of artillery employing electric ignition. As many as 131 patents were registered in his name. The collection included eclectic inventions: Light bulbs, triggers for underwater mines, a printing instrument, a whale-hunting knife, a distributor and carburetor for an internal combustion engine, and more.
In 1887, Marcus began to collaborate with the Märky, Bromovsky & Schulz motor company. That collaboration gave rise to what would be called the “Marcuswagen.” People were finally knocking on the scatterbrained genius’s door. The automobile was displayed in the Technisches Museum Wien (Vienna’s museum of technology) and ASME (the American Society of Mechanical Engineers) officially recognized him as the vehicle’s inventor. Karl Benz, who upgraded Marcus’s motored carriage to a real motorcar with a cooling system, brakes, a stable frame, and everything necessary to drive longer distances, patented it. That would eventually become the first Mercedes, which was named after a Jewish girl.
September 16, 1889, is the birthdate of “Mercedes” Adrienne Manuela Ramona Jellinek, the third child, and first daughter, of Emil Jellinek (1853-1918) and the former Rachel Goggman Cenrobert (1854-1893). Emil’s father was Rabbi Adolf Aharon Jellinek, was not only probably the best-known rabbinic orator of his day in Vienna, but also a scholar of midrashic and mystical literature.
The nickname Mercedes, meaning “mercies” in Spanish. Emil spent the winters in Nice, on the French Rivera, where he liked to race cars, calling his team by his daughter’s nickname. In April 1900, Jellinek and Daimler agreed that the company would design a new engine, which would be called “Daimler-Mercedes.” By 1903, Emil Jellinek had legally changed his surname to Jellinek-Mercedes.