“We’re going to make sure pro-Israel students take over the student government . . . this is how AIPAC operates in our nation’s capital.”
Someone swears this is legit. Two right turns followed by two left turns. Line segments a fixed length.
Man, I don’t think I could vacation in Egypt…
The daughter of a British couple who died while on holiday in Egypt claims her parents’ bodies were sent home with missing organs.
John Cooper, 69, and his wife Susan, 63, died in August while in their hotel room at the Seigenberger Aqua Magic Hotel in the Red Sea resort of Hurghada.
Their daughter Kelly Ormerod, 40, is now criticising UK test delays and claiming her parents are ‘missing body parts’.
This comes as new reports have emerged that another Brit, David Humphries, 62, had had his heart and kidneys removed, before his body was sent back to the UK.
Below is a video of the behind-the-scenes work CNN did to stage the photo-op with Muslims holding up signs that read, ‘ISIS WILL LOSE’.
Five major US newspapers—the New York Times, Washington Post, USA Today, Wall Street Journal and New York Daily News—offered no opinion space to anyone opposed to Donald Trump’s Thursday night airstrikes. By contrast, the five papers ran a total of 18 op-eds, columns or “news analysis” articles (dressed-up opinion pieces) that either praised the strikes or criticized them for not being harsh enough:
New York Times
After the Missiles, We Need Smart Diplomacy on Syria (4/7/17)
Acting on Instinct, Trump Upends His Own Foreign Policy (4/7/17) (originally headlined “On Syria Attack, Trump’s Heart Came First”—presumably changed due to social media mockery)
Trump Raises the Stakes for Russia and Iran (4/7/17)
Syria’s ‘Conundrum’: Limited Strikes Risk Entrenching Assad’s Strategy (4/7/17)
Editorial: Trump’s Chance to Step Into the Global Leadership Vacuum (4/7/17)
Trump Enforces the ‘Red Line’ on Chemical Weapons (4/6/17)
Trump Has an Opportunity to Right Obama’s Wrongs in Syria (4/6/17)
Syrian Opposition Leader: Trump Has a Chance to Save Syria (4/7/17)
Was Trump’s Syria Strike a Moral Impulse or a Policy Change? (4/7/17)
Will Trump’s Decision to Strike Syria Reset His Presidency? (4/7/17)
Trump Might Be Going to War. But He Has No Plans for Establishing Peace (4/7/17) (Though the piece has criticism of Trump, it starts by declaring that the missile strikes were “an appropriate response to an act of unspeakable horror.”)
Wall Street Journal
Editorial: Trump’s Syria Opportunity (4/7/17)
With Strike on Syria, Trump Sends a Global Message (4/7/17)
Editorial: Trump Pulls the Trigger in Syria (4/7/17)
Syria Missile Strike Could Lead to Political Solution (4/7/17)
Praise Trump’s Syria Action, but Question His Explanation (4/7/17)
Trump’s Syria Response Raises Urgent Questions (4/7/17)
Trump’s Syria Action: A Limited Strike for a Specific Purpose (4/7/17)
Some, such as “The Riddle of Trump’s Syria Attack” (New York Times, 4/7/17) and “Was That Syria Attack Legal? Only Congress Can Say” (USA Today, 4/7/17) were value neutral—neither expressly in support of the attacks nor opposing them.
Cable news coverage was equally fawning. In the hours immediately following the attack, MSNBC had on a seemingly never-ending string of military brass and reporters who uncritically repeated the assertion the strikes were “proportional” and “limited.” MSNBC didn’t give a platform to a single dissenting voice until four hours after the attacks began, when host Chris Hayes, according to his own account, had on two guests opposed to the airstrikes in the midnight slot. MSNBC host Brian Williams got into a bit of hot water when he lovingly admired a slick video sent over by the Pentagon showing tomahawk missiles being fired from US navy vessels (FAIR.org, 4/7/17).
CNN’s resident Serious Military Person Lt. Gen Mark Hertling repeated over and over—seemingly on script—that the strikes were “bold, tactical.” CNN’s Fareed Zakaria gushed praise on Trump Friday morning (4/7/17; FAIR.org, 4/7/17), telling host Alisyn Camerota, “I think Donald Trump became president of the United States…. This was a big moment.”
Due to the mostly bipartisan support for the airstrikes, it’s somewhat predictable that corporate media would follow suit. No need to debate the morality or utility of the strikes, because the scene played out per usual: Dictator commits an alleged human rights violation, the media calls on those in power to “do something” and the ticking time bomb compels immediate action, lest we look “weak” on the “global stage.” Anything that deviates from this narrative is given token attention at best.
—” The grandiose narcissist doesn’t seem motivated to avoid rejection, but just to try to maximize his or her pleasure in gaining attention and power. The vulnerable narcissist doesn’t just seek to avoid negative outcomes or even rejection, but to avoid outcomes that will reflect unfavorably on his or her self-image.”—
Victims searching desperately for oppressors. But its hard to brand rejection of parasitism as oppression. Expect more melting snowflakes.
Goal of leftist ideology isnt truth it’s action. Specious enough to inspire action (usually by providing an excuse + an enemy). Dangerous.
“the wretched are alone the good; the poor, the weak, the lowly, are alone the good; the suffering, the needy, the sick, the loathsome, are the only ones who are pious, the only ones who are blessed, for them alone is salvation—but you, on the other hand, you aristocrats, you men of power, you are to all eternity the evil, the horrible, the covetous, the insatiate, the godless; eternally also shall you be the unblessed, the cursed, the damned!”
NIETZSCHE ON JEWS, CHRISTIANITY, AND “FREETHINKERS”
“The reader will have already surmised with what ease the priestly mode of valuation can branch off from the knightly aristocratic mode, and then develop into the very antithesis of the latter: special impetus is given to this opposition, by every occasion when the castes of the priests and warriors confront each other with mutual jealousy and cannot agree over the prize. The knightly-aristocratic “values” are based on a careful cult of the physical, on a flowering, rich, and even effervescing healthiness, that goes considerably beyond what is necessary for maintaining life, on war, adventure, the chase, the dance, the tourney—on everything, in fact, which is contained in strong, free, and joyous action. The priestly-aristocratic mode of valuation is—we have seen—based on other hypotheses: it is bad enough for this class when it is a question of war! Yet the priests are, as is notorious, the worst enemies—why? Because they are the weakest. Their weakness causes their hate to expand into a monstrous and sinister shape, a shape which is most crafty and most poisonous. The really great haters in the history of the world have always been priests, who are also the cleverest haters—in comparison with the cleverness of priestly revenge, every other piece of cleverness is practically negligible. Human history would be too fatuous for anything were it not for the cleverness imported into it by the weak—take at once the most important instance. All the world’s efforts against the “aristocrats,” the “mighty,” the “masters,” the “holders of power,” are negligible by comparison with what has been accomplished against those classes by the Jews—the Jews, that priestly nation which eventually realised that the one method of effecting satisfaction on its enemies and tyrants was by means of a radical transvaluation of values, which was at the same time an act of the cleverest revenge. Yet the method was only appropriate to a nation of priests, to a nation of the most jealously nursed priestly revengefulness. It was the Jews who, in opposition to the aristocratic equation (good = aristocratic = beautiful = happy = loved by the gods), dared with a terrifying logic to suggest the contrary equation, and indeed to maintain with the teeth of the most profound hatred (the hatred of weakness) this contrary equation, namely, “the wretched are alone the good; the poor, the weak, the lowly, are alone the good; the suffering, the needy, the sick, the loathsome, are the only ones who are pious, the only ones who are blessed, for them alone is salvation—but you, on the other hand, you aristocrats, you men of power, you are to all eternity the evil, the horrible, the covetous, the insatiate, the godless; eternally also shall you be the unblessed, the cursed, the damned!” We know who it was who reaped the heritage of this Jewish transvaluation. In the context of the monstrous and inordinately fateful initiative which the Jews have exhibited in connection with this most fundamental of all declarations of war, I remember the passage which came to my pen on another occasion (Beyond Good and Evil, Aph. 195)—that it was, in fact, with the Jews that the revolt of the slaves begins in the sphere of morals; that revolt which has behind it a history of two millennia, and which at the present day has only moved out of our sight, because it—has achieved victory.
“But you understand this not? You have no eyes for a force which has taken two thousand years to achieve victory?—There is nothing wonderful in this: all lengthy processes are hard to see and to realise. But this is what took place: from the trunk of that tree of revenge and hate, Jewish hate,—that most profound and sublime hate, which creates ideals and changes old values to new creations, the like of which has never been on earth,—there grew a phenomenon which was equally incomparable, a new love, the most profound and sublime of all kinds of love;—and from what other trunk could it have grown? But beware of supposing that this love has soared on its upward growth, as in any way a real negation of that thirst for revenge, as an antithesis to the Jewish hate! No, the contrary is the truth! This love grew out of that hate, as its crown, as its triumphant crown, circling wider and wider amid the clarity and fulness of the sun, and pursuing in the very kingdom of light and height its goal of hatred, its victory, its spoil, its strategy, with the same intensity with which the roots of that tree of hate sank into everything which was deep and evil with increasing stability and increasing desire. This Jesus of Nazareth, the incarnate gospel of love, this “Redeemer” bringing salvation and victory to the poor, the sick, the sinful—was he not really temptation in its most sinister and irresistible form, temptation to take the tortuous path to those very Jewish values and those very Jewish ideals? Has not Israel really obtained the final goal of its sublime revenge, by the tortuous paths of this “Redeemer,” for all that he might pose as Israel’s adversary and Israel’s destroyer? Is it not due to the black magic of a really great policy of revenge, of a far-seeing, burrowing revenge, both acting and calculating with slowness, that Israel himself must repudiate before all the world the actual instrument of his own revenge and nail it to the cross, so that all the world—that is, all the enemies of Israel—could nibble without suspicion at this very bait? Could, moreover, any human mind with all its elaborate ingenuity invent a bait that was more truly dangerous? Anything that was even equivalent in the power of its seductive, intoxicating, defiling, and corrupting influence to that symbol of the holy cross, to that awful paradox of a “god on the cross,” to that mystery of the unthinkable, supreme, and utter horror of the self-crucifixion of a god for the salvation of man? It is at least certain that sub hoc signo Israel, with its revenge and transvaluation of all values, has up to the present always triumphed again over all other ideals, over all more aristocratic ideals.
“But why do you talk of nobler ideals? Let us submit to the facts; that the people have triumphed—or the slaves, or the populace, or the herd, or whatever name you care to give them—if this has happened through the Jews, so be it! In that case no nation ever had a greater mission in the world’s history. The ‘masters’ have been done away with; the morality of the vulgar man has triumphed. This triumph may also be called a blood-poisoning (it has mutually fused the races)—I do not dispute it; but there is no doubt but that this intoxication has succeeded. The ‘redemption’ of the human race (that is, from the masters) is progressing; swimmingly; everything is obviously becoming Judaised, or Christianised, or vulgarised (what is there in the words?). It seems impossible to stop the course of this poisoning through the whole body politic of mankind— but its tempo and pace may from the present time be slower, more delicate, quieter, more discreet—there is time enough. In view of this context has the Church nowadays any necessary purpose? Has it, in fact, a right to live? Or could man get on without it? Quaeritur. It seems that it fetters and retards this tendency, instead of accelerating it. Well, even that might be its utility. The Church certainly is a crude and boorish institution, that is repugnant to an intelligence with any pretence at delicacy, to a really modern taste. Should it not at any rate learn to be somewhat more subtle? It alienates nowadays, more than it allures. Which of us would, forsooth, be a freethinker if there were no Church? It is the Church which repels us, not its poison—apart from the Church we like the poison.”