The Cantatas of Johann Sebastian Bach (German: Bachkantaten) consist of at least 209 surviving works.

As far as is known, Johann Sebastian Bach’s earliest surviving cantatas date from 1707, the year he moved to Mühlhausen (although he may have begun composing them at his previous post at Arnstadt). Most of Bach’s cantatas date from his first years as Thomaskantor (director of church music in Leipzig), a position which he took up in 1723. Working especially at the Thomaskirche and the Nikolaikirche, it was part of his job to perform a church cantata every Sunday and Holiday, conducting soloists, the Thomanerchor, and orchestra as part of the church service. In his first years in Leipzig, starting after Trinity of 1723, it was not unusual for him to compose a new work every week.[1] Works from three annual cycles of cantatas for the liturgical calendar have survived. These relate to the readings prescribed by the Lutheran liturgy for the specific occasion.

He composed his last cantata probably in 1745.

In addition to the church cantatas, Bach composed sacred cantatas for functions like weddings or Ratswahl (the inauguration of a new town council), music for academic functions of the University of Leipzig at the Paulinerkirche, and secular cantatas for anniversaries and entertainment in nobility and society, some of them Glückwunschkantaten (congratulatory cantatas) and Huldigungskantaten (homage cantatas).
His cantatas usually require four soloists and a four-part choir, but he also wrote solo cantatas for typically one soloist and dialogue cantatas for two singers. The words for many cantatas combine Bible quotes, contemporary poetry, and chorale, but he also composed a cycle of chorale cantatas based exclusively on one chorale.

Speaking up for women comes with a price. We’ll see if Lord Hunt will be forced to pay it.

I think I’ve looked up and had explained to me what the term “inflation” is.  The concept has remained a bit of a mystery.  Mark Blyth the Scottish-American (Austerity – The History of a Dangerous Idea) economist parsed down the meaning of inflation to this – “too much money chasing not enough goods in an economy”.  I like that definition as it sticks easily in the mind.  However, without the necessary context, understanding what inflation is remains elusive.

Enter Yanis Varoufakis and his book “Talking to My Daughter About the Economy or, How Capitalism Works – and How it Fails”.  This short quote describes how inflation and deflationary pressures work in an economy – he tells a story based on a famous paper by R.A. Radford titled The Economic Organization of a P.O.W. camp (original linked here).

“The Exchange Value of Money

When I was your age I recall hearing a grown-up saying something I could not get my head around. I just did not get it, however hard I tried. Even when I thought I had understood it, I tried to explain it to a friend and realized that I hadn’t. What was it that this grown-up had said? That a one-thousand-drachma note (the currency we had then) cost only twenty drachmas to produce. How can it be worth a thousand dratchmas, I kept wondering, when it only cost twenty.

Maybe you are smarter than I was, but humour me nevertheless as I attempt to explain this puzzle in the context of Radford’s POW camp. Periodically, the Red Cross Would place a few more cigarettes in the prisoners’ packages but keep the quantity of chocolate, tea, and coffee the same. When extra cigarettes arrived, each cigarette now bought less coffee, less chocolate, and less tea.

Why?

Since overall a larger number of cigarettes now corresponded to the same amount coffee and tea, each individual cigarette corresponded to less coffee and less tea. The opposite also held true: the fewer cigarettes there were in comparison to the other goods that the Red Cross placed in the packages, the great the exchange value, or purchasing power, of each cigarette. In short, the purchasing power of a unit of currency has nothing to do with how much it costs to produce but, rather, its relative abundance or scarcity.

Imagine that a prisoner has been hoarding his cigarettes in order to make a large purchase when suddenly the Red Cross sends tons of cigarettes to the captives. Suddenly, the exchange value or his cigarettes drops, and his parsimony and abstinence have been to no avail.

In this way we see how having access to a currency lubricates transactions to no end, helping the economy move more commodities more quickly. On the other hand, for a currency to function it requires trust and faith: the trust that everyone will continue to accept it in return for any commodity, which is in turn based on faith that the currency’s exchange value will be maintained. It is no coincidence that in your second language, Greek, the word for “coin: (nomisma) straddles the verb “to think” (nomizo) and the noun for “law” (nomos). Indeed, what gives value to coins and paper money is the legal obligation to accept them across the realm and the belief that they are and will remain valuable.

One night Allied Bombers hammered the area where the camp was located. The bombs landed closer and closer, some falling in the camp itself. All night long the prisoners wondered whether they would live to see daybreak. The next day the exchange value of cigarettes had gone through the roof! Why? Because over the course of that endless night, surrounded by exploding bombs and consumed by anxiety, the prisoners had smoked cigarette after cigarette. In the morning the total number of cigarettes had shrunk dramatically in relation to the other goods. If previously five cigarettes had been needed to buy one chocolate bar, now only one cigarette was needed to buy that same bar.

In short, the bombardment had caused what is known as price deflation – a decrease in all prices as a result of a reduction of the quantity of money in relation to all other goods. The opposite, a genderal increase in prices as a larger quantity of money in the overall system, is known as price inflation.”

Talking to My Daughter About the Economy or, How Capitalism Works – and How It Fails. Yanis Varoufakis, pp 142 -144.

 

So, this is how I increased my knowledge of basic economic theory and what I think is a great heuristic tool if you happen to be trying to explain what inflation is and how it works in an economy.  I will need to reread both Blyth’s ( his writing is for the layperson but remains quite dense and meaty, a slow but rewarding go) and Varoufakis’s books again as both were invaluable to understand how our economy works.

 

Whelp…

I’d just like to take a small bite of one of the problems that occurs when having discussions with people who believe in the current gender fad.  Let’s start with the biggest fish on the plate – what is the definition of being ‘Transgendred’.  This from Wikipedia:

“Transgender people have a gender identity or gender expression that differs from the sex that they were assigned at birth.[1][2][3] Some transgender people who desire medical assistance to transition from one sex to another identify as transsexual.[4][5]Transgender, often shortened as trans, is also an umbrella term; in addition to including people whose gender identity is the opposite of their assigned sex (trans men and trans women), it may include people who are not exclusively masculine or feminine (people who are non-binary or genderqueer, including bigender, pangender, genderfluid, or agender).[2][6][7] Other definitions of transgender also include people who belong to a third gender, or else conceptualize transgender people as a third gender.[8][9] The term transgender may be defined very broadly to include cross-dressers.[10]

I stopped because I have no idea what a ‘gender identity’ is.  So let’s define that.

“Gender identity is the personal sense of one’s own gender.[1] Gender identity can correlate with a person’s assigned sex at birth or can differ from it.[2]Gender expression typically reflects a person’s gender identity, but this is not always the case.[3][4] While a person may express behaviors, attitudes, and appearances consistent with a particular gender role, such expression may not necessarily reflect their gender identity. “All societies have a set of gender categories that can serve as the basis of a person’s self-identity in relation to other members of society.[6] In most societies, there is a basic division between gender attributes assigned to males and females,[7] a gender binary to which most people adhere and which includes expectations of masculinity and femininity in all aspects of sex and gender: biological sex, gender identity, and gender expression.[8] Some people do not identify with some, or all, of the aspects of gender assigned to their biological sex;[9] some of those people are transgender, non-binary, or genderqueer. Some societies have third gender categories.”

The first (of many) problems with these definitions is that they do not correspond to the reality we inhabit:

  Transgender people have a gender identity or gender expression that differs from the sex that they were assigned at birth”

This most basic premise is wrong.  Sex is not “assigned” at birth.  Sex observed at birth as obstetricians in the vast majority of cases can easily categorize members of the male sex class and members of the female sex class.  It is worthwhile at this juncture to note that human beings cannot change the sex that they were born with, simply stated:

Biological sex is immutable.

So we have to note that right from the start, one of the foundational premises of trans-ideology is fundamentally flawed.  Any argument based on the premise that sex is assigned at birth will necessarily be false.  But, of course, there is just more than one flawed premise in the mix.

  in addition to including people whose gender identity is the opposite of their assigned sex (trans men and trans women), it may include people who are not exclusively masculine or feminine (people who are non-binary or genderqueer, including bigender, pangender, genderfluid, or agender)

It’s here that swirling morass of haphazard generalizations and faulty reasoning kick in.  Gender identity is the ‘personal sense of one’s own gender’.  What the hell does that actually mean?  What is it like to experience the personal sense of one’s gender?

To be perfectly honest – I have no idea what it is like to experience my own gender.  I know what it is like to be me, and my personality, but I have no intuitive sense of what my supposed gender identity is.  Try it for yourself describe your ‘gender identity’ to yourself.  Try it with this added challenge – describe your gender identity without using sex stereotypes.  Here is a handy list you should avoid.

I’ll wait.

 

It would seem like the personal sense of one’s gender identity rests on the adoption of a particular set of negative sex stereotypes about the class of people you happen to be born into.  That is what gender is; an arbitrary  societally prescribed set of behaviours/expectations that are imposed on females and males in society.  These social norms exist in society and are in no way present in human beings prior to social exposure.  How do we know this?  For instance we know that social gender norms change over time – the girl pink/boy blue situation was reversed or not present prior to the 1950’s.  Thus, gender is something that is outside of us and we are exposed to it once we start interacting with society.

So how does one ‘identify’ with being female or male then, without resorting to the (mostly) negative sex stereotypes (a.k.a gender) that society imposes on people?  Said another way, what does ‘feeling like’ a man or women feel like?

Sounds like nebulous bullshit to me.

While a person may express behaviors, attitudes, and appearances consistent with a particular gender role, such expression may not necessarily reflect their gender identity. “All societies have a set of gender categories that can serve as the basis of a person’s self-identity in relation to other members of society.

We need to approach the idea of ‘identity’ with a great deal of caution because ‘identity’ is inherently subjective and thus unreliable as an indicator of correspondence to reality.

In most societies, there is a basic division between gender attributes assigned to males and females,[7] a gender binary to which most people adhere and which includes expectations of masculinity and femininity in all aspects of sex and gender: biological sex, gender identity, and gender expression.[8] Some people do not identify with some, or all, of the aspects of gender assigned to their biological sex;

This sentence conflates the personalities we all have with gender identity and gender stereotypes.  You as an individual in society are not a gatekeeper for the gendered expectations that are rightly or wrongly, imposed on you.  Most certainly you can defy them, a man wearing pink for instance or a woman being aggressive, but your personal identification is irrelevant to societal expectations.  Nor does adopting the stereotypes of the other class of people make you a member of that class of people.  A man wearing a dress is still a man.

Should it be okay if a man wants to wear a dress?  Absolutely.  It should be encouraged as gender non compliant behaviour illustrates the coercive and arbitrary nature of the system we know as ‘gender’.

What wearing a dress for a man does not do is make him a woman.

This is tip of the iceberg level of what is going on in the faux-progressive areas of society.  Feelings and the subjectivity inherent within them are being lauded over the empirical reality we all share.  The implications for females in our society are quite foreboding, but that is another post.

 

 

 

 

 

 

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