For anyone here on ATS who knows me, they know I have been researching events that most of you speak of as "conspiracy theories"
for a very
long time. However, I do not speak of them as merely conspiracy theories
, but as crimes, cover-ups, and complicit as well as tacit actions
pulled off by many different sources.
Usually, somewhere in the mix, our own Government has covered up something so detrimental so as to be seen as criminal due to negligence, malfeasance,
or downright dirty as Hell, so it is with pleasure that I do this thread based on September 11th and some of the things I have researched in my entire
four, going on five, years on ATS.
Without further ado, I present to you videos, facts, and lies by omission of our own Government within the confines of the events of that fateful days
with clear, concise, and clarity of view for your consideration, and know that no matter which view you happen to take, no matter which theory you may
believe, no matter your particular moral, ethical, or religious view, I will behave in my replies to you.
All that I ask, is that you show me the same respect, that I show you.
Remember, the Golden Rule, Do Unto Others, As You Would Have Done Unto You
If you do not know who Mike Ruppert is, you need to do your own research on him, but I will provide some information on him according to what I’ve
found, so far.
Quote from : Wikipedia : Michael Ruppert
Michael Ruppert is the founder and editor of From The Wilderness, a newsletter and website dedicated to investigating political cover-ups.
On August 16, 2006 Ruppert announced that he was leaving the United States permanently, citing years of harassment for his ongoing dissident
After returning to Los Angeles, Ruppert started writing again from retirement.
On March 24, 2008, Ruppert published an article called RETROSPECTIVE - 2008.
He has written three more articles dated September 17, September 29, and November 5, 2008.
All four of these new articles are posted at his From The Wilderness website.
In the Sep. 29th article, Ruppert wrote, "I have broken an unspoken deal with the government to remain retired and not speak out."
If you do not know, understand, or know how to practice the Hegelian Dialectic, you will not fully understand the events of that fateful day.
I am not stating you will be wrong, because even a blind man can toss a rock and hit the side of a barn, eventually, but knowing the Hegelian
Dialectic will only add to your comprehension, allowing you to better be able to grasp, understand, and explain it to your friends, family, and fellow
Hegelian Dialectic- Problem, Reaction, Solution explained 1/3
Hegelian Dialectic- Problem, Reaction, Solution explained 2/3
Hegelian Dialectic- Problem, Reaction, Solution explained 3/3
Quote from : Wikipedia : Dialectic : Hegelian Dialectic
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Hegelian dialectic, usually presented in a three-fold manner, was stated by Heinrich Moritz Chalybäus as comprising three dialectical stages of
development: a thesis, giving rise to its reaction, an antithesis, which contradicts or negates the thesis, and the tension between the two being
resolved by means of a synthesis.
Although this model is often named after Hegel, he himself never used that specific formulation.
Hegel ascribed that terminology to Kant.
Carrying on Kant's work, Fichte greatly elaborated on the synthesis model, and popularized it.
On the other hand, Hegel did use a three-valued logical model that is very similar to the antithesis model, but Hegel's most usual terms were:
Sometimes Hegel would use the terms, Immediate-Mediated-Concrete.
Hegel used these terms hundreds of times throughout his works.
The formula, Thesis-Antithesis-Synthesis, does not explain why the Thesis requires an Antithesis.
However, the formula, Abstract-Negative-Concrete, suggests a flaw in any initial thesis—it is too abstract and lacks the negative of trial, error
The same applies to the formula, Immediate-Mediated-Concrete.
For Hegel, the Concrete, the Synthesis, the Absolute, must always pass through the phase of the Negative, that is, Mediation.
This is the actual essence of what is popularly called Hegelian Dialectics.
To describe the activity of overcoming the negative, Hegel also often used the term Aufhebung, variously translated into English as "sublation" or
"overcoming," to conceive of the working of the dialectic. Roughly, the term indicates preserving the useful portion of an idea, thing, society,
etc., while moving beyond its limitations.
(Jacques Derrida's preferred French translation of the term was relever).
In the Logic, for instance, Hegel describes a dialectic of existence: first, existence must be posited as pure Being (Sein); but pure Being, upon
examination, is found to be indistinguishable from Nothing (Nichts).
When it is realized that what is coming into being is, at the same time, also returning to nothing (in life, for example, one's living is also a
dying), both Being and Nothing are united as Becoming.
As in the Socratic dialectic, Hegel claimed to proceed by making implicit contradictions explicit: each stage of the process is the product of
contradictions inherent or implicit in the preceding stage.
For Hegel, the whole of history is one tremendous dialectic, major stages of which chart a progression from self-alienation as slavery to
self-unification and realization as the rational, constitutional state of free and equal citizens.
The Hegelian dialectic cannot be mechanically applied for any chosen thesis.
Critics argue that the selection of any antithesis, other than the logical negation of the thesis, is subjective.
Then, if the logical negation is used as the antithesis, there is no rigorous way to derive a synthesis.
In practice, when an antithesis is selected to suit the user's subjective purpose, the resulting "contradictions" are rhetorical, not logical, and
the resulting synthesis is not rigorously defensible against a multitude of other possible syntheses.
The problem with the Fichtean "Thesis-Antithesis-Synthesis" model is that it implies that contradictions or negations come from outside of
Hegel's point is that they are inherent in and internal to things.
This conception of dialectics derives ultimately from Heraclitus.
Hegel has outlined that the purpose of dialectics is "to study things in their own being and movement and thus to demonstrate the finitude of the
partial categories of understanding"
One important dialectical principle for Hegel is the transition from quantity to quality, which he terms the Measure.
The measure is the qualitative quantum, the quantum is the existence of quantity.
"The identity between quantity and quality, which is found in Measure, is at first only implicit, and not yet explicitly realised.
In other words, these two categories, which unite in Measure, each claim an independent authority.
On the one hand, the quantitative features of existence may be altered, without affecting its quality.
On the other hand, this increase and diminution, immaterial though it be, has its limit, by exceeding which the quality suffers change.
[...] But if the quantity present in measure exceeds a certain limit, the quality corresponding to it is also put in abeyance.
This however is not a negation of quality altogether, but only of this definite quality, the place of which is at once occupied by another.
This process of measure, which appears alternately as a mere change in quantity, and then as a sudden revulsion of quantity into quality, may be
envisaged under the figure of a nodal (knotted) line".
As an example, Hegel mentions the states of aggregation of water:
"Thus the temperature of water is, in the first place, a point of no consequence in respect of its liquidity: still with the increase or
diminution of the temperature of the liquid water, there comes a point where this state of cohesion suffers a qualitative change, and the water is
converted into steam or ice".
As other examples Hegel mentions the reaching of a point where a single additional grain makes a heap of wheat; or where the bald-tail is produced, if
we continue plucking out single hairs.
Another important principle for Hegel is the negation of the negation, which he also terms Aufhebung (sublation): Something is only what it is in its
relation to another, but by the negation of the negation this something incorporates the other into itself.
The dialectical movement involves two moments that negate each other, a somewhat and an another.
As a result of the negation of the negation, "something becomes an other; this other is itself somewhat; therefore it likewise becomes an other,
and so on ad infinitum".
Something in its passage into other only joins with itself, it is self-related.
In becoming there are two moments: coming-to-be and ceasing-to-be: by sublation, i.e. negation of the negation, being passes over into nothing, it
ceases to be, but something new shows up, is coming to be.
What is sublated (aufgehoben) on the one hand ceases to be and is put to an end, but on the other hand it is preserved and maintained.
In dialectics, a totality transform itself, it is self-related.
Mod Edit: replaced vid links to working vids per member request.
[edit on 1/10/2010 by JacKatMtn]