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Megan Murphy last night at the Vancouver Public Library:

“Despite what transactivists claim it is not illegal to understand that biological sex is real and that it matters which is essentially what I and other women have been smeared, censored and no-platformed for saying . It’s also not illegal to understand that a woman is an adult human female. It’s not illegal to defend women’s transition houses and to argue that when women are escaping male violence they should have access to spaces that make them feel safe where they can speak to women who understand what it’s like to grow up female in this world and where they can be assured that they won’t be made more vulnerable by having to share a room with a man.

It is not illegal to understand that male bodies and female bodies are different and that women and girls have the right to compete in sports under fair terms against other women and girls not against men who, in most cases, would have an unfair advantage…

It’s not illegal in Canada for lesbians to limit their choices in intimate partners to women only and to refuse sexual partners with penises.”

— Meghan Murphy (Excerpt from speech at Vancouver Public Library)

Feminism has a voice in Canada.  Meghan Murphy continues the struggle against male power and for the rights of women.   This event almost didn’t happen thanks to the ‘progessive, inclusive’ left.

Thank you for persevering Ms.Murphy.

 

Canadian feminism at its finest.

 

Made the news as well.

 

As an atheist it is sometime easy to become hyper focused on what those people over there are doing wrong and how they need to fix their views and join the 21st century.  Sheldon Wolin takes this view and compares it to what we have going on right now in society, rightly criticizing the capitalist-consumption aesthetic that, by any other name, is doing exactly what religion does.

 

“There was , he [Max Weber] contended, no room any longer for occult forces, supernatural deities, or divinely revealed truth.  In a world dominated by scientifically established facts and with no privileged or sacrosanct areas, myth would seemingly have a difficult time retaining a foothold.  Not only did Weber underestimate the staying power of credulity; he could not foresee that the great triumphs of modern science would themselves provide the basis for technological achievements which, far from banishing the mythical, would unwittingly inspire it.

    The mythical is also nourished from another source, one seemingly more incongruous that the scientific-technological culture,  Consider the imaginary world continuously being created and re-created by contemporary advertising and rendered virtually escape-proof by the enveloping culture of the modern media.  Equally important, the culture produced by modern advertising, which seems at first glance to be resolutely secular and materialistic, the antithesis of religious and evangelical teachings, actually reinforces the dynamic.  Almost every product promises to change your life: it will make you more beautiful, cleaner, more sexually alluring, and more successful.  Born again, as it were.  The messages contain promises about the future, unfailingly optimistic, exaggerating, miracle-promising – the same ideology that invites corporate executives to exaggerate profits and conceal losses, but always with a sunny face.  The virtual reality of the advertiser and the “good news” of the evangelist complement each other, a match made in heaven.  Their zeal to transcend the ordinary and their bottomless optimism both feed the hubris of Superpower.  Each colludes with the other.  The evangelist looks forward to the “last days”, while the corporate executive systematically exhausts the world’s scare resources.”

Sheldon Wolin.  Democracy Incorporated, pp. 12-13.

So, I think it is time to work on our own epistemology.  I’d like to be able to square our expectations of others with those we place on ourselves.

 

“Arensky was born in a music-loving, affluent family in Novgorod, Russia. He was musically precocious and had composed a number of songs and piano pieces by the age of nine. With his mother and father, he moved to Saint Petersburg in 1879, after which he studied composition at the Saint Petersburg Conservatory with Nikolai Rimsky-Korsakov.

After graduating from the Saint Petersburg Conservatory in 1882, Arensky became a professor at the Moscow Conservatory. Among his students there were Alexander Scriabin, Sergei Rachmaninoff and Alexander Gretchaninov.[1]

In 1895 Arensky returned to Saint Petersburg as the director of the Imperial Choir, a post for which he had been recommended by Mily Balakirev. He retired from this position in 1901, living off a comfortable pension and spending his remaining time as a pianist, conductor, and composer.

Arensky died of tuberculosis in a sanatorium in Perkjärvi, in what was then the Russian-administered Grand Duchy of Finland, at the age of 44. While very little is known about his private life, Rimsky-Korsakov alleges that drinking and gambling undermined his health.[2] He was buried in the Tikhvin Cemetery.

The Antarctic Arensky Glacier was named after him.
Music

Pyotr Ilyich Tchaikovsky was the greatest influence on Arensky’s musical compositions. Indeed, Rimsky-Korsakov said, “In his youth Arensky did not escape some influence from me; later the influence came from Tchaikovsky. He will quickly be forgotten.” The perception that he lacked a distinctive personal style contributed to long-term neglect of his music, though in recent years a large number of his compositions have been recorded. Especially popular are the Variations on a Theme of Tchaikovsky for string orchestra, Op. 35a – arranged from the slow movement of Arensky’s 2nd string quartet, and based on one of Tchaikovsky’s Songs for Children, Op. 54.

Arensky was perhaps at his best in chamber music, in which genre he wrote two string quartets, two piano trios, and a piano quintet.”

  Information and education break folks.  Let’s take a peek at what Dialectical Materialism actually is and help shoo away some of the bogymen people like to propagate when discussion Marxist thought.

This article outlines Marx’s method, dialectical materialism, a theory and manner of understanding change. It is a theory that grasps how many of the competing social forces driving the movement of society are often hidden or mystified, and that gives us a way of uncovering them. It is a method that understands that unveiling social forces must be done in such a way as to foster class-for-self-consciousness within the working class as a revolutionary force. Toward these ends this article introduces the major components of dialectical materialism, including the negation of the negation, sublation, the unity of opposites, and the transformation of quantity into quality.

What is Marx’s method?

In developing his method, Marx challenged what he considered to be vulgar materialism for its tendency to ignore the totality and the relationship between consciousness and material reality. A philosophical term, the “totality” refers to the total of existence in any given moment. At the same time, Marx rejected pure idealism for substituting material reality with the idea of reality (i.e. with abstract thought). Idealism therefore leads to the false assumption that alienation or estrangement can be overcome in the realm of thought alone, as if we could change our material reality by changing our ideas and beliefs.

Rather, Marx’s dialectical method is based on “the unifying truth of both” (1844/1988, 154). What this means is that “it is not enough that thought should seek to realize itself; reality must also strive toward thought.” In other words, Marx’s method entails the examination of the relationship between ideas and material reality, specifically as it pertains to class struggle and the emancipation of the proletariat. Marx’s dialectics are called “dialectical materialism” in contrast with Hegel’s dialectics. Marx wrote that he “discover[ed] the rational kernel within the mystical shell” (1867/1967, 29) of Hegel’s dialectics.

To realize this revolution the working-class must not only understand the interaction of forces behind the development of society, but it must understand itself as one of those forces. The dialectic is a powerful weapon because it breaks through the capitalist illusion of individualism and atomism and disrupts the idea that isolated facts speak for themselves. Only by situating facts or ideas in the historical totality of society do they begin to make real sense. To comprehend this revolutionary movement we must conceive the interaction of forces as much more than the interaction of static and independent entities. When the parts of the totality change, their relationship to the totality changes, and they themselves change. Dialectics presents reality as an ongoing social process; nothing is ever static or fixed.”

I suggest reading the whole article, it is quite non-threatening and informative. :)

 

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