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FringeElements

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Φασίστες να το ίνδαλμά σας!
« on: October 15, 2012, 09:36:08 am »

Shang Yang (Chinese: 商鞅; pinyin: Shāng Yāng; Wade–Giles: Shang Yang, 390–338 BC) was an important statesman of the State of Qin during the Warring States Period of Chinese history. Born Wei Yang (simplified Chinese: 卫鞅; traditional Chinese: 衛鞅) in the State of Wey, with the support of Duke Xiao of Qin Yang enacted numerous reforms in Qin. These were in accordance with his legalist philosophy as recorded in The Book of Lord Shang and assisted Qin in its change from a peripheral state to that of a militarily powerful and strongly centralized kingdom.

The Book of Lord Shang (Shang chün shu, Shangjunshu[1], or colloquially Shangzi; 商君書[2]) was an early Legalist work generally[3] attributed to the eponymous Lord Shang. It is a foundational[4] work of that harsh tradition: ""The Book of Lord Shang teaches that laws are designed to maintain the stability of the state from the people, who are innately selfish and ignorant. There is no such thing as objective goodness or virtue; it is obedience that is of paramount importance."[5] The philosophy espoused in this work is quite explicitly anti-Confucian:“   


Sophistry and cleverness are an aid to lawlessness; rites and music are symptoms of dissipations and licence; kindness and benevolence are the foster‑mother of transgressions; employment and promotion are opportunities for the rapacity of the wicked. If lawlessness is aided, it becomes current; if there are symptoms of dissipation and licence, they will become the practice; if there is a foster‑mother for transgressions, they will arise; if there are opportunities for the rapacity of the wicked, they will never cease. If these eight things come together, the people will be stronger than the government; but if these eight things are non‑existent in a state, the government will be stronger than the people. If the people are stronger than the government, the state is weak; if the government is stronger than the people, the army is strong. For if these eight things exist, the ruler has no one to use for defence and war, with the result that the state will be dismembered and will come to ruin; but if there are not these eight things, the ruler has the wherewithal for defence and war, with the result that the state will flourish and attain supremacy.   

—Chapter 2, Paragraph 5 of The Book of Lord Shang, pg 109 of J.J.-L. Duyvendak, 1928

Ορίστε τι σημαίνει πραγματικός κρατισμός:

According to Shang's teaching, two forces determine the life of society. One of them Shang calls the ruler or the state, evidently regarding them as different terms for essentially the same thing. Shang identifies himself with this force. The aim of the whole treatise is to point out the best paths and means for achieving the goals of this force in the most perfect fashion. The goal consists essentially of increasing to the maximum degree possible the ruler's influence and power both inside the country and beyond its borders through expansion. The ideal is full dominion under-the-heavens. The other force is the people. The author describes the interrelations between the ruler and the people as analogous to those between the artisan and his raw material. The people are likened to ore in the hands of a metal worker or to clay in the hands of a potter. And even more--the aspirations of the two forces are diametrically opposed; they are enemies, the one getting stronger only at the expense of the other. "Only he who has conquered his own people first can conquer a strong enemy." (84: p. 210) "When the people are weak the state is strong; when the state is weak the people are strong. Hence the state that follows a true course strives to weaken the people." (84: p. 219) The section in Shang's book from which the last quotation is taken is in fact entitled: "How to Weaken the People."
In order to transform his people into clay in his hands, the ruler is advised to renounce love of man, of justice and of the people--qualities that the author categorizes collectively as virtue. These qualities should not be assumed among the people either; they must be ruled like a collection of potential criminals with an appeal made only to fear and selfish advantage. "If the state is governed by virtuous methods, large numbers of criminals are sure to appear." (84: p. 156) "In a state where the depraved are treated as if they were virtuous, sedition is inevitable. In a state where the virtuous are treated as if they were depraved, order shall reign and the state surely shall be powerful." (84: p. 163) "When the people derive profit from the ways in which they are used, they can be made to do anything the ruler wishes. ...However, should the ruler turn away from the law and begin to rely upon his love for the people, there will be an outbreak of crime in the land." (84: p. 220)

The law is at the basis of life; it rules over the people through fear and, to a lesser extent, through the profit motive: "The law is the basis for the people.. ..A situation is considered just when dignitaries are loyal, when sons are respectful to their parents, when juniors are observant of their seniors, when the distinction between man and woman is established. But all this is achieved not through justice but by means of immutable laws. And then, even a starving man will not strain to reach for food, just as a condemned man will not cling to life. He who is perfectly wise does not value justice, but he values laws. If the laws are absolutely clear and decrees are absolutely obeyed, nothing more is needed." (84: pp. 215-216)

Of the two key factors, punishment and reward, with the help of which the law governs the people, considerable preference is given to the first: "In a state striving for dominion under-the-heavens, there are nine punishments to one reward, and in states doomed to disintegrate, there are nine rewards to one punishment." (84: p. 165) It is only punishment that breeds morality: "Virtue originated with punishment." (84: p. 165) Speaking of how to apply punishment, the author sees only the following alternatives: mass punishment applied across the board or the less frequently used but particularly harsh punishment. He definitely recommends the second course: "People can be made  worthy without mass punishment, if the punishment is severe." (84: p. 212) In this he even discerns a mark of the ruler's love for his people: "Should punishments be severe and rewards few, the ruler loves his people and the people are ready to give up their lives for the ruler. Should rewards be considerable and punishments mild, the ruler does not love his people, and the people will not give up their lives for his sake." (84: pp. 158-159)
The primary goal of punishment is to sever the ties that bind people together; therefore, a whole system of informers must supplement punishment. "If the people are ruled as virtuous, they will love those closest to them; if they are ruled as depraved, they will become fond of this system. Unity among people and their mutual support spring from the fact that they are ruled as virtuous; estrangement among the people and mutual surveillance spring from their being ruled as depraved." (84: pp. 162-163) The ruler "should issue a law on mutual surveillance; he should issue a decree that the people ought to correct each other." (84: p. 214) "Regardless of whether the informer is of the nobility or of low origin, he inherits fully the nobility, the fields and the salary of the senior official whose misconduct he reports to the ruler." (84: p. 207) Denunciation is tied to a system of extended mutual liability. "A father sending his son to war, the elder sending his younger brother, or the wife seeing off her husband, shall all say: 'Don't come back without victory!' And they will add 'Should you break the law or disobey an order, we shall perish together with you.'" (84: p. 211) "In a well-regulated country, husband, wife and their friends will not be able to conceal a crime one from the other without courting disaster for the relatives of the culprit; the rest will not be able to cover each other either." (84: p. 231)

The author pictures this entire system as a more profound and significant form of humanity, a path toward the dying away of punishment, execution and denunciation, almost a withering away of the state--through its maximum increase in strength. "If punishment be made severe and a system of mutual responsibility for crime is established, people will not dare to expose themselves to the force of law. And when people begin to fear the results, the very necessity of punishment will disappear." (84: p. 207) "Therefore, if by war, war can be abolished, then even war is permissible; if by murder, murder can be abolished, then even murder is permissible; if by punishment, punishment can be abolished, then even harsh punishment is permissible." (84: p. 210) "Such is my method of returning to virtue, by the path of capital punishment and reconciliation of justice and violence." (84: p. 179)
What is the social structure that Shang Yang proposes to achieve by these means? He singles out two concerns for the sake of which other human interests should be suppressed and to which everything should be subordinated: agriculture and war. He ascribes such exclusive importance to these entities that he introduces a special term to define them, translated as "concentration on the One Thing" or "unification." The whole future of the country depends upon this factor: "The country that achieves unification, be it for one year, will be powerful for ten years; the state that achieves unification for ten years will be powerful for a hundred years; the state that achieves unification for a hundred years will be powerful for a thousand years and will achieve dominion under-the-heavens." (84: p. 154) Only the following activities must be encouraged by the state: "He who wants the flowering of the state should inspire in the people the knowledge that official posts and ranks of nobility can be obtained only by engaging in the One Thing." (84: p. 148)

All economic activity was to have a single goal--agriculture. Two explanations are given for this: in the first place, "when all thoughts are turned to agriculture, people are simple and easily governed." (84: p. 153) Secondly, agriculture helps feed the army during prolonged wars. Colonization and cultivation of virgin lands is proposed; peasants are to be attracted from other lands to this end by promises of release from labor and military duties for three generations. It seems that the peasants who settled on virgin lands were usually under greater control and belonged to a "royal domain." Thus the proposal to be free for three generations must have sounded especially attractive. Over and over, proposing this or that official measure, Shang Yang concludes the passage with the words: "And then the virgin lands are certain to be cultivated."

For the nobility, the only way to riches and a career must be through military service: "All privileges and salaries, official posts and ranks of nobility, must be given only for service in the army; there must be no other way. For only by this path is it possible to take a clever man and a fool, nobles and common folk, brave men and cowards, worthy men and those good for nothing, and extract all that is in their heads and their backs and force them to risk their lives for the sake of the ruler." (84: p. 204)

In military activity there is no place for moral considerations. On  the contrary: "If the army commits actions that the enemy would not dare to commit, then this means that the country is strong. If in war the country commits actions the enemy would be ashamed of committing, then it will have gained an advantage." (84: p. 156)
The ruler, too, is released from moral obligations toward his soldiers. He rules over them, as over all people by means of rewards and punishments. Three enemy heads cut off results in a promotion to the rank of nobility. "If after three days a commander has not conferred this title upon anyone, he is sentenced to two years hard labor. ...A warrior displaying cowardice is torn to pieces by carriages, a warrior daring to disapprove of an order is branded, his nose is cut off and he is thrown down at the city wall." (84: pp. 218-219) As with the general population, the warrior is bound by extended responsibility. Soldiers are divided into fives and for ail offense by one all are executed.
Thus: "It is necessary to drive people into such a state that they should suffer if not engaged in agriculture, that they should live in fear if they are not engaged in war." (84: p. 234) Therefore, all "external" occupations (that is, not part of the One Thing) are systematically suppressed. As a result, activities outside direct state control, those in which personal initiative and individuality were displayed, were the first to be cut off. Hence the abolition of private trade in grain is proposed. Then merchants will be compelled to turn to working the land, and "wastelands are certain to be cultivated." Taxes were to be raised sharply so as to make trade unprofitable. And in general the role of gold was to be diminished so that it should play the least possible role. "When gold appears, grain disappears--and when grain appears, gold disappears." (84: p. 161) Merchants and their people should be drawn into performing state labor duties. The crafts are also not to be encouraged: "Common people are engaged in trade and are masters of various crafts so as to avoid agriculture and war. If such things take place, the state is in danger." (84: p. 148) Hired labor should be abolished so that private persons would not be able to undertake construction work. Mining and water transportation should become state monopolies: "If the right of ownership to mountains and reservoirs is concentrated in the same hand, then lands lying fallow will certainly be cultivated." And inhabitants should be attached to the land. "If the people are deprived of the right of free migration, then lands lying fallow will certainly be cultivated." (84: pp. 144-145) All these measures can be summed up in one general principle: "Under-the-heavens there hardly was ever a case where a state did not perish  when infested with worms or when a crack appeared. That is why a wise ruler makes laws eliminating private interests, thereby delivering the state from worms and cracks." (84: p. 198)
The implementation of these principles, however, is prevented by a force which the book deals with at length. To denote this force Shang Yang uses a term that is translated as "parasites" or (literally) "lice." Sometimes six parasites are enumerated, sometimes eight, in still other instances ten. These are the Shih Ching and the Shu Ching (The Book of Songs and The Book of History, the sources of artistic and historical education), music, virtue, veneration of old customs, love of mankind, selflessness, eloquence, wit, etc. Elsewhere, knowledge, talent and learning are added. What seems to be meant is culture in its broadest understanding and involving a certain level of ethical and moral demands. The existence of such "parasites" is incompatible with the One Thing that the author elaborates, as well as with his whole program. "If there are ten parasites in a state. ..the ruler will not be able to find a single man whom he might use for defense or to wage war." (84: p. 151) "Wherever there exist these eight parasites simultaneously, the authorities are weaker than their people." (84: p. 162) In this case, the state will be torn apart. "If knowledge is encouraged and not nipped in the bud, it will increase, and when it will have increased, it will become impossible to rule the land." (84: p. 182) "If the eloquent and the intelligent are valued, if vagrant scholars are brought into the service of the state, if a man becomes well known thanks to his learning and personal glory, then ways are open in the land to the unrighteous. If these three kinds of persons are not checked in their path, it will be impossible to engage the people in war." (84: p. 224) And Shang Yang warns darkly: "The people in the whole country have changed, they have taken to eloquence and find pleasure in study; they have started to engage in various crafts and trade; they have begun to neglect agriculture and war. If this trend continues, the hour of death is near for the land." (84: p. 152) In olden times, he says, things were not this way: "The gifted were of no use and the ungifted could do no harm. Therefore, the art of ruling well consists precisely in the ability of removing the clever and the gifted." (84: p. 231) Finally, this idea is expressed in its most naked form: "If the people are stupid, they can be easily governed." (84: p. 237)



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kitrinofasistas

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Re: Φασίστες να το ίνδαλμά σας!
« Reply #1 on: October 15, 2012, 12:38:06 pm »
Ο Λεγκαλισμός και ο Αντικομφουκιανισμός είναι οι ρίζες του Μαοϊσμού. Ο Μαοϊσμός είναι η αρχέγονη μορφή του Εθνικοσοσιαλισμού, που εφαρμόστηκε ολοκληρωτικά μόνο στην Καμπότζη το 1975-1979 από τον Πολ Ποτ και τους Κόκκινους Χμερ.

Όλα τα άλλα είναι ψευδοεπιστήμες για αμερικανάκια.

FringeElements

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Re: Φασίστες να το ίνδαλμά σας!
« Reply #2 on: October 15, 2012, 04:01:06 pm »
Ο Λεγκαλισμός και ο Αντικομφουκιανισμός είναι οι ρίζες του Μαοϊσμού. Ο Μαοϊσμός είναι η αρχέγονη μορφή του Εθνικοσοσιαλισμού, που εφαρμόστηκε ολοκληρωτικά μόνο στην Καμπότζη το 1975-1979 από τον Πολ Ποτ και τους Κόκκινους Χμερ.

Όλα τα άλλα είναι ψευδοεπιστήμες για αμερικανάκια.
Μα αυτό λέει και παραπάνω ρε. Ο Σανγκ Γιανγκ ήταν ο προπάτορας του Κιτσινοφασισμού-Μαοϊσμού. Εφηύρε τον Λεγκαλισμό και ήταν σφόδρα αντικονφουκιανός. Ορίστε προοδευτικότητα! Οι κοινωνίες χαζών σκλάβων και πρωτογόνων gooks τα ιδανικά σας! Και σταμάτα να λερώνεις το ww5 με τον Μάο και την ανύπαρκτη ιδεολογία του, τράβα δες τον maoist rebel news και την παραπληγική παρέα του.

stalin

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Re: Φασίστες να το ίνδαλμά σας!
« Reply #3 on: October 15, 2012, 06:54:02 pm »
Όποιος μπορεί να βρει μια γαμάτη συνέντευξη που είχε δώσει ο Πολ Ποτ(είχε ανέβει στο παλιό ww)

National Bolshevik

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Re: Φασίστες να το ίνδαλμά σας!
« Reply #4 on: October 15, 2012, 07:44:07 pm »
Η πλάκα είναι ότι ενώ ο Μαρξισμός-Λενινισμός σαν ιδεολογία απορρίπτει το λεγκαλισμό, ο Μαοϊσμός (και ειδικά ο υπερ-ριζοσπαστικός Μαοϊσμός της Συμμορίας των Τεσσάρων) θεωρεί το λεγκαλισμό πηγή έμπνευσης και απαραίτητο για τη σύγχρονη κοινωνία.

Υ.Γ. Δε με παραξενεύει καθόλου που ο fringeelements το μόνο που ξέρει για Μαοϊσμό είναι το... maoist-rebel-news.
Όποιος μπορεί να βρει μια γαμάτη συνέντευξη που είχε δώσει ο Πολ Ποτ(είχε ανέβει στο παλιό ww)
http://komepan.blogspot.gr/2009/12/1978.html

Κεντροναζι

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Re: Φασίστες να το ίνδαλμά σας!
« Reply #5 on: October 15, 2012, 10:02:32 pm »
Ο Μαοϊσμός είναι η αρχέγονη μορφή του Εθνικοσοσιαλισμού, που εφαρμόστηκε ολοκληρωτικά μόνο στην Καμπότζη το 1975-1979 από τον Πολ Ποτ και τους Κόκκινους Χμερ.


κατι ηξερε οταν δηλωνε Μαοικος


mia putsa gia thn anula

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Re: Φασίστες να το ίνδαλμά σας!
« Reply #6 on: October 16, 2012, 08:54:02 pm »
Τσινγκ-Σαινκ-Γιουν! (εις την ύστατη νίκη, σύνθημα του ΜΑΟ)

National Bolshevik

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Re: Φασίστες να το ίνδαλμά σας!
« Reply #7 on: October 16, 2012, 10:18:10 pm »
Ο Μαοϊσμός είναι η αρχέγονη μορφή του Εθνικοσοσιαλισμού, που εφαρμόστηκε ολοκληρωτικά μόνο στην Καμπότζη το 1975-1979 από τον Πολ Ποτ και τους Κόκκινους Χμερ.


κατι ηξερε οταν δηλωνε Μαοικος


πότε είπε ο πάγκαλος ότι είναι μαοϊκός; Δώσε λινκ.

National Bolshevik

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Re: Φασίστες να το ίνδαλμά σας!
« Reply #8 on: October 16, 2012, 10:28:21 pm »
Μου τη δίνει όταν ο κάθε παπάρας αστός αυτοαποκαλείται Μαοϊκός. Μαοϊκοί υπήρξαν μόνο ο Μάο (φωτεινός καθοδηγητής και μεγάλος τιμονιέρης), ο Τσανγκ Τσουντσιάο, ο Γουάν Χονγκγουέν, ο Γιάο Γουενγιουάν, ο Πολ Ποτ, ο Ιένγκ Σάρι, ο Νουόν Τσέα, ο Κιέου Σαμφάν και ο Γκονζάλο Αμπιμαέλ Γκουζμάν. Όταν ακούω κάτι φλωράκια ΚΟΕτζήδες να λένε ότι είναι Μαοϊκοί μου 'ρχεται εμετός. Μαοϊσμός σημαίνει κονσερβοκούτιασμα σε κάθε μπουρζουά και διανοούμενο.

FringeElements

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Re: Φασίστες να το ίνδαλμά σας!
« Reply #9 on: October 17, 2012, 12:18:29 pm »
Μου τη δίνει όταν ο κάθε παπάρας αστός αυτοαποκαλείται Μαοϊκός. Μαοϊκοί υπήρξαν μόνο ο Μάο (φωτεινός καθοδηγητής και μεγάλος τιμονιέρης), ο Τσανγκ Τσουντσιάο, ο Γουάν Χονγκγουέν, ο Γιάο Γουενγιουάν, ο Πολ Ποτ, ο Ιένγκ Σάρι, ο Νουόν Τσέα, ο Κιέου Σαμφάν και ο Γκονζάλο Αμπιμαέλ Γκουζμάν. Όταν ακούω κάτι φλωράκια ΚΟΕτζήδες να λένε ότι είναι Μαοϊκοί μου 'ρχεται εμετός. Μαοϊσμός σημαίνει κονσερβοκούτιασμα σε κάθε μπουρζουά και διανοούμενο.

Και ο Σανγκ Γιανγκ, ένας πρωτόγονος πολέμαρχος, ήταν Μαοϊκός και έλεγε ότι ο λαός πρέπει να αποβλακωθεί και να είναι απολίτιστος για να τον κυβερνάτε εύκολα!

Κεντροναζι

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Ο Μαοϊσμός είναι η αρχέγονη μορφή του Εθνικοσοσιαλισμού, που εφαρμόστηκε ολοκληρωτικά μόνο στην Καμπότζη το 1975-1979 από τον Πολ Ποτ και τους Κόκκινους Χμερ.


κατι ηξερε οταν δηλωνε Μαοικος


πότε είπε ο πάγκαλος ότι είναι μαοϊκός; Δώσε λινκ.

ηταν στην ΠΠΣΠ (φοιτητική οργάνωση της μαοϊκής αριστεράς)

National Bolshevik

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Ο Μαοϊσμός είναι η αρχέγονη μορφή του Εθνικοσοσιαλισμού, που εφαρμόστηκε ολοκληρωτικά μόνο στην Καμπότζη το 1975-1979 από τον Πολ Ποτ και τους Κόκκινους Χμερ.


κατι ηξερε οταν δηλωνε Μαοικος


πότε είπε ο πάγκαλος ότι είναι μαοϊκός; Δώσε λινκ.

ηταν στην ΠΠΣΠ (φοιτητική οργάνωση της μαοϊκής αριστεράς)
Κλάιν μάιν. Σε μια τέτοια νεολαία ήταν και ο Μπαρόζο.

Μαοϊσμός εκτός Κίνας, Καμπότζης και Βιετνάμ είναι γιαλαντζί Μαοϊσμός. Ο Μαοϊσμός είναι ιδεολογία με συγκεκριμένα standards. Δεν μπιορεί το κάθε αθηναίο τσουτσέκι να είναι Μαοϊκός.

Pepe the Frog

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Ο Μαοϊσμός είναι η αρχέγονη μορφή του Εθνικοσοσιαλισμού, που εφαρμόστηκε ολοκληρωτικά μόνο στην Καμπότζη το 1975-1979 από τον Πολ Ποτ και τους Κόκκινους Χμερ.


κατι ηξερε οταν δηλωνε Μαοικος


πότε είπε ο πάγκαλος ότι είναι μαοϊκός; Δώσε λινκ.

ηταν στην ΠΠΣΠ (φοιτητική οργάνωση της μαοϊκής αριστεράς)
Κλάιν μάιν. Σε μια τέτοια νεολαία ήταν και ο Μπαρόζο.

Μαοϊσμός εκτός Κίνας, Καμπότζης και Βιετνάμ είναι γιαλαντζί Μαοϊσμός. Ο Μαοϊσμός είναι ιδεολογία με συγκεκριμένα standards. Δεν μπιορεί το κάθε αθηναίο τσουτσέκι να είναι Μαοϊκός.
ΜΑΟΙΣΜΟΣ=ΣΙΝΟΦΑΣΙΣΜΟΣ