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Long read, the rest is under the fold.

 

“I would like to explain to you the method that the Black Panther Party used to arrive at our ideological position, and more than that, I would like to give to you a framework or a process of thinking that might help us solve the problems and the contradictions that exist today. Before we approach the problem we must get a clear picture of what is really going on; a clear image divorced from the attitudes and emotions that we usually project into a situation. We must be as objective as possible without accepting dogma, letting the facts speak for themselves. But we will not remain totally objective; we will become subjective in the application of the knowledge received from the external world. We will use the scientific method to acquire this knowledge, but we will openly acknowledge our ultimately subjectivity. Once we apply knowledge in order to will a certain outcome our objectivity ends and our subjectivity begins. We call this integrating theory with practice, and this is what the Black Panther Party is all about.

In order to understand a group of forces operating at the same time, science developed what is called the scientific method. One of the characteristics or properties of this method is disinterest. Not uninterest, but disinterest: no special interest in the outcome. In other words, the scientist does not promote an outcome, he just collects the facts. Nevertheless, in acquiring the facts he must begin with a basic premise. Most basic premises stem from a set of assumptions because it is very difficult to test a first premise without these assumptions. After an agreement is reached on certain assumptions, an intelligent argument can follow, for then logic and consistency are all that is required to reach a valid conclusion.

Tonight I ask you to assume that an external world exists. An external world that exists independently of us. The second assumption i would like for you to make is that things are in a constant state of change, transformation, or flux. With agreement on these two assumption we can go on with our discussion.

The scientific method relies heavily on empiricism. But the problem with empiricism is that it tells you very little about the future; it tells you only about the past, about information which you have already discovered through observation and experience. It always refers to past experience.

Long after the rules of empirical knowledge had been ascertained, a man by the name of Karl Marx integrated these rules with a theory developed by Immanuel Kant called rationale. Kant called his process of reasoning pure reason because it did not depend on the external world. Instead it only depended on consistency in manipulating symbols in order to come up with a conclusion based upon reason. For example, in this sentence “If the sky is above my head when I turn my head upwards, I will see the sky” there is nothing wrong with the conclusion. As a matter of fact, it is accurate. But I haven’t said anything about the existence of the sky. I said “if.” With rationale we are not dependent upon the external world. With empiricism we can tell very little about the future. So what will we do? What Marx did. In order to understand what was happening in the world Marx found it necessary to integrate rationale with empiricism. He called his concept dialectical materialism. If, like Marx, we integrate these two concepts or these two ways of thinking, not only are we in touch with the world outside us but we can also explain the constant state of transformation. Therefore, we can also make some predictions about the outcome of certain social phenomena that is not only in constant change but also in conflict.

Marx, as a social scientist, criticized other social scientists for attempting to explain phenomena, or one phenomenon, by taking it out of its environment, isolating it, putting it into a category, and not acknowledging the fact that once it was taken out of its environment the phenomenon was transformed. For example, if in a discipline such as sociology we study the activity of groups–how they hold together and why they fell apart–without understanding everything else related to that group, we may arrive at a false conclusion about the nature of the group. What Marx attempted to do was to develop a way of thinking that would explain phenomena realistically.

In the physical world, when forces collide they are transformed. When atoms collide, in physics, they divide into electrons, protons, and neutrons, if I remember correctly. What happened to the atom? It was transformed. In the social world a similar thing happens. We can apply the same principle. When two cultures collide a process or condition occurs which the sociologists call acculturation: the modification of cultures as a result of their contact with each other. Marx called the collision of social forces or classes a contradiction. In the physical world, when forces collide we sometimes call it just that–a collision. For example, when two cars meet head on, trying to occupy the same space at the same time, both are transformed. Sometimes other things happen. Had those two cars been turned back to back and sped off in opposite directions they would not be a contradiction; they would be contrary, covering different spaces at different times. Sometimes when people meet they argue and misunderstand each other because they think they are having a contradiction when they are only being contrary. For example, I can say the wall is ten feet tall and you can say the wall is red, and we can argue all day thinking we are having a contradiction when actually we are only being contrary. When people argue, when one offers a thesis and the other offers an anti-thesis, we say there is a contradiction and hope that if we argue long enough, provided that we agree on one premise, we can have some kind of synthesis. Tonight, I hope I can have some form of agreement or synthesis with those who have criticized the Black Panther Party.

I think that the mistake is either that some people have taken the apparent as the actual fact in spite of their claims of scholarly research and following the discipline of dialectical materialism. They fail to search deeper, as the scientist is required to do, to get beyond the apparent and come up with the more significant. Let me explain how this relates to the Black Panther Party. The Black Panther Party is a Marxist-Leninist party because we follow the dialectical method and we also integrate theory with practice. We are not mechanical Marxists and we are not historical materialists. Some people think they are Marxists when actually they are following the thoughts of Hegel. Some people think they are Marxist-Leninists but they refuse to be creative, and are, therefore, tied to the past. They are tied to a rhetoric that does not apply to the present set of conditions. They are tied to a set of thoughts that approaches dogma–what we call flunkyism.

Marx attempted to set up a framework which could be applied to a number of conditions. And in applying this framework we cannot be afraid of the outcome because things change and we must be willing to acknowledge that change because we are objective. If we are using the method of dialectical materialism we don’t expect to find anything the same even one minute later because “one minute later” is history. If things are in a constant state of change, we cannot expect them to be the same. Words used to describe old phenomena may be useless to describe the new. And if we use the old words to describe then new events we run the risk of confusing people and misleading them into thinking that things are static.

 

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Totalitarianism is bad. When it is cloaked in ‘progressive ideals’ it is even worse.

Anti-Porn Feminists

Academics working in the field of gender identity have warned that hostility and threats from student activists are affecting their ability to research the possible effects of proposed reforms to the law.

Rosa Freedman, a law professor at Reading University, revealed last week that one student had called her “a transphobic Nazi who should get raped” because of her work on the legal implications of reforms that would make it easier for people to change their gender.

Selina Todd, a history professor at St Hilda’s College, Oxford, said yesterday that she feared a “witch-hunt” would target anyone who dared to challenge proposals to open female-only spaces — such as changing rooms and refuges — to men who identify as women.

Other leading lecturers have called on universities to defend their freedom after protests against academics who signed an open letter two weeks ago complaining they were being “harassed over research…

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Because nothing says “holy” like a billion dollar weapons sale to s murderous regime.

 

 

 

In 1965, Piazzolla began writing Cuatro Estraciones Porteñas, a homage to both the tango and Vivaldi’s The Four Seasons, and completed the work in 1970.

The Cuatro Estaciones Porteñas, also known as the Estaciones Porteñas or The Four Seasons of Buenos Aires, are a set of four tango compositions written by Ástor Piazzolla, which were originally conceived and treated as different compositions rather than one suite, although Piazzolla performed them together from time to time. The pieces were scored for his quintet of violin (viola), piano, electric guitar, double bass and bandoneón. By giving the adjective porteño, referring to those born in Buenos Aires, the Argentine capital city, Piazzolla gives an impression of the four seasons in Buenos Aires.

The Seasons

Verano Porteño (Buenos Aires Summer)
written in 1965[1], originally as incidental music for the play ‘Melenita de Oro’ by Alberto Rodríguez Muñoz.[2]
Invierno Porteño (Buenos Aires Winter)
written in 1969.
Primavera Porteña (Buenos Aires Spring)
written in 1970, contains counterpoint.
Otoño Porteño (Buenos Aires Autumn)
written in 1970.

In 1996-1998, the Russian composer Leonid Desyatnikov made a new arrangement of the above four pieces with more obvious link between Vivaldi and Piazzolla, by converting each of pieces into three-section pieces, and re-arranging for solo violin and string orchestra. In each piece he included several quotations from original Vivaldi’s work but due to seasons being inverted between northern and southern hemispheres, thus, for example, Verano Porteño had added elements of L’inverno (Winter) of Vivaldi.

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