Brig, Soren and Reidar-

Why is the information from this Scientist being blocked? Unless she has information that is true. I have download her paper so you can read it here. Covid-19 is a man-made virus. Her arguments, her facts and her evidence are unassailable information that the coronavirus came out of the Wuhan laboratory. Read here:

She is a brave woman. You can brave like her too. Always seeks the truth. Ideas cannot hurt you. Love Papa.

#LiesDestroyLives. The truth sets you free.

Watch this american propaganda film from 1945… and recall that almost all “bad people” in Hollywood films are stereo-typically displayed as German. It is hilarious and insane at the same time.

This explains everything…

No fathers, no rationality, no structure, no discipline. Most importantly, no truth- lies and false allegations are allowed #believeallwomen. Apparently everything is allowed to be lie if you are a single mother. This is single most important chart showing the destruction of our civilization. Break the family unit, and you destroy humanity.

Brig – Soren – Reidar:

Your mother and I lived in New York during the terror attack on 9/11, and it changed our lives. Mostly it accelerated the hurry to have children (you) and leave NYC.

At the time I did not anticipate that the bigger cost from this terror attack was the loss of personal liberties. Airline stupidity, controls, surveillance changed remarkably after this event, and we still live with the loss of personal freedom and liberties.

Coronavirus looks like the same type of societal event, and I can tell you the future impact is much bigger- something I could not predict in September 2001. The original loss of life is tragic by Coronavirus, but it will be small compared to the loss of freedom and liberties and political tyranny. Expect masks and temperature checks (even while skiing)- Shutting down schools and offices and huts…. endless excuses for scared people. These regulations will have the same efficiency as requirement to shut off your phone while in the airplane. Prepare for rules which restrict your freedom. Prepare for nonsense.

The terrorists win in the long run if you let them. Stay Brave, Stay Free.

Brig, Soren and Reidar- this is so cool. 🙂 love papa

https://twitter.com/i/status/1304133426174255104

Black Lives Matter #BLM except to anyone with a BLM tshirt or part of the organization. They are marxist thugs. There are hundreds of videos like this.

Brig, Soren and Reidar: Do not believe the words from your mother, instead watch he actions. It is the same as BLM. They do no care about black lives or any live. They endorse violence and destruction.

BLM activists think they own everything and can shut down freeways anytime they please

Here is an example on a highway in or near Seattle

pic.twitter.com/xDYupAniQq

— Drew Hernandez (@DrewHLive) September 4, 2020

Brig, Soren and Reidar:

Wes Bertrand understands psychology and feelings… and how to achieve happiness in your life… His book and blogs are worth reading. Here is a key insight:

Own your feelings, then change them!

If you claim to be a victim (like your mother), you can never be happy. Take agency for yourself, and you can find happiness.

wbertrandPublished onSeptember 24, 2009

One of the most important and psychological insights is that feelings are not irreducible primaries. While most people take them as “the given,” feelings are actually the result of our subconscious assessments or interpretations, in the form of super rapid thoughts (or “silent assumptions,” as Cognitive Behavior Therapy (CBT) calls them). This means that feelings are not to be viewed as detached from the evaluative context in which they arise.

Because feelings are derived from subconscious, super-rapid assessments, they’re ultimately derived from our basic premises and value-judgments. In addition to Nathaniel Branden‘s stellar work on this subject, David Burns has a great CBT book called Feeling Good: The New Mood Therapy. It’s profound —and incredibly liberating—to discover that by changing the way you are thinking about a particular subject (i.e., specifically how you are interpreting it), you can change how you feel.

But there’s a bit more to it than that, especially given the fact that in the moment you are feeling something, only by fully accepting or “owning” that feeling, will you be able to discover a new way of interpretation. After all, you have to admit where you are in order to get to where you want to go. Feeling something in the moment, while simultaneously wanting to change that very same feeling can be problematic. Without truly coming to terms with what you are feeling, yearning to feel differently is a prescription for denial and repression. Fighting against reality doesn’t work, and it’s actually detrimental to understanding reality in an honest way.

When you feel badly (angry, anxious, fearful, humiliated, ashamed, depressed, etc.), you may experience the tendency to disown that feeling or distract yourself from the nature of it—to not acknowledge it in a genuine sense. Because of the additional negative emotion you may feel about the implications of that genuine acknowledgement, you may even have conscious habit of saying “This is not what I should be feeling!” or “It’s wrong to feel this way!” Of course, this tendency often stems from how you learned to treat your feelings as a child; oftentimes, adults fail to assist children in developing an emotional vocabulary that’s in line with cultivating emotional intelligence. Thus, feelings tend to be stifled and not totally acknowledged, which fosters a pattern of repression that can lead to self-estrangement and all sorts of dysfunctional behavior.

As I noted in “The Pursuit of Happiness” section of The Psychology of Liberty:Yet our emotional world may have become fragmented in childhood. We may have been recipients of practices that neglected our feelings. Since most parents treat their children as they themselves had been treated when young, cycles continue. Branden wrote about the varieties of unfavorable treatment:For the majority of children, the early years of life contain many frightening and painful experiences. Perhaps a child has parents who never respond to his need to be touched, held and caressed; or who constantly scream at him or at each other; or who deliberately invoke fear and guilt in him as a means of exercising control; or who swing between over-solicitude and callous remoteness; or who subject him to lies and mockery; or who are neglectful and indifferent; or who continually criticize and rebuke him; or who overwhelm him with bewildering and contradictory injunctions; or who present him with expectations and demands that take no cognizance of his knowledge, needs or interests; or who subject him to physical violence; or who consistently discourage his efforts at spontaneity and self-assertiveness.9(p.8)These influences may be subtle or not so subtle. Either way, they can encourage a child to repress and disown his or her emotional world. Such influences, not surprisingly, can also be noticed in people we encounter in our daily adult life, although the forms may be different. Repressing and disowning major parts of ourselves necessarily affects our behavior, self-assessment, and treatment of others. How we deal with and think about ourselves ultimately influences how we deal with and think about others.Yet our emotional world may have become fragmented in childhood. We may have been recipients of practices that neglected our feelings. Since most parents treat their children as they themselves had been treated when young, cycles continue. Branden wrote about the varieties of unfavorable treatment:”For the majority of children, the early years of life contain many frightening and painful experiences. Perhaps a child has parents who never respond to his need to be touched, held and caressed; or who constantly scream at him or at each other; or who deliberately invoke fear and guilt in him as a means of exercising control; or who swing between over-solicitude and callous remoteness; or who subject him to lies and mockery; or who are neglectful and indifferent; or who continually criticize and rebuke him; or who overwhelm him with bewildering and contradictory injunctions; or who present him with expectations and demands that take no cognizance of his knowledge, needs or interests; or who subject him to physical violence; or who consistently discourage his efforts at spontaneity and self-assertiveness.”9(p.8)These influences may be subtle or not so subtle. Either way, they can encourage a child to repress and disown his or her emotional world. Such influences, not surprisingly, can also be noticed in people we encounter in our daily adult life, although the forms may be different. Repressing and disowning major parts of ourselves necessarily affects our behavior, self-assessment, and treatment of others. How we deal with and think about ourselves ultimately influences how we deal with and think about others.Here are some sentence completion exercises related to this topic to work through (write 8-10 endings for each, quickly, without thinking too much):

Right now I’m feeling…

As I learn to “own” what I’m feeling in the moment…

As I look back on how I came to feel this way…

I am becoming aware…

It’s important for us to realize that feelings are neither “rational” nor “irrational,” because the virtue of rationality pertains to using reason, which is the identifying aspect of the human mind. Feelings are part of the interpreting aspect of the human mind. In other words, rationality comes from the cognitive aspect of consciousness, and feelings come from the evaluative aspect of consciousness. Cognition (identifying what things are) and evaluation (determining whether they are good or bad for us and our value system) are the two main functions of consciousness. Hence, we experience reason and emotion as two primary aspects of mind. I expanded on this in The Psychology of Liberty, btw.

However, as noted, feelings can be based on irrational or faulty assumptions or interpretations, and these can be explored and remedied via psychotherapeutic exercises and curious introspection. Questioning the nature of our values can lead to new insights and new ways of feeling about things. Of course, something—some feeling—needs to motivate us to begin questioning in the first place. Feelings are indeed invaluable indicators of the sort of thinking we have done (or failed to do). They can also give us immense insights into the nature of our experiences. So much of our evaluative world lies in the subconscious realm that it’s always important to not just note but also experience what we are feeling, especially when it seems to contradict our conscious beliefs as well as new evidence or new arguments. Ultimately, by using a process of non-contradictory identification, coupled with authentic emotional acceptance, we can attain increased levels of serenity, joy, and happiness.

=)
W

Brig, Soren and Reidar- we are entering a world where the communists have taken over politically. Beyond #BLM , and Critical Race theory, they are promoting “Looting” as Proletarian Shopping. It is incredible how basic moral tenets are being erased in society- human rights to dignity and property. Your mother has stolen, or looted all of our family property. She has destroyed the family structure.

The Pinnacle of Looting Apologia

If the real, lasting change you wish to effect is burning society to cinders, then perhaps looting is the right tool.SEPTEMBER 2, 2020

Graeme Wood Staff writer at The Atlantic (fair use for publication)

Last week, NPR’s Code Switch published an interview with Vicky Osterweil, the author of In Defense of Looting: A Riotous History of Uncivil Action. NPR summarizes the book as an argument that “looting is a powerful tool to bring about real, lasting change in society.” If the real, lasting change you wish to effect is burning society to cinders and crippling for a generation its ability to serve its poorest citizens, then I suppose I am forced to agree. Osterweil sees an upside. Looting is good, she says, because it exposes a deep truth about the great American confidence game, which is that “without police and without state oppression, we can have things for free.” She came to this conclusion six years ago, and in her book, which is written “in love and solidarity with looters the world over,” she defends this view as ably as anyone could.

Osterweil’s argument is simple. The “so-called” United States was founded in “cisheteropatriarchal racial capitalist” violence. That violence produced our current system, particularly its property relations, and looting is a remedy for that sickness. “Looting rejects the legitimacy of ownership rights and property, the moral injunction to work for a living, and the ‘justice’ of law and order,” she writes. Ownership of things—not just people—is “innately, structurally white supremacist.”

The rest of the remedy is more violence, which she celebrates as an underrated engine for social justice. The destruction of businesses is an “experience of pleasure, joy, and freedom,” Osterweil writes. It is also a form of “queer birth.” “Riots are violent, extreme, and femme as fuck,” according to Osterweil. “They rip, tear, burn, and destroy to give birth to a new world.” She reserves her most pungent criticism for advocates of nonviolence, a “bankrupt concept” primarily valuable for enlisting “northern liberals.” Liberal is pejorative in this book. Martin Luther King Jr. is grudgingly acknowledged as a positive figure, but not as positive a figure as he would have been if he had kicked some white-capitalist ass and put a few pigs in the ICU. The “I Have a Dream” speech was, Osterweil writes, “the product of a series of sellouts and silencings, of nonviolent leaders dampening the militancy of the grass roots” and “sapping the movement’s energy.” More to her taste is Robert F. Williams, who practiced armed resistance, and Assata Shakur, who murdered a New Jersey police officer and remains a fugitive in Cuba. The violence needn’t be in self-defense—Shakur’s certainly was not. Osterweil quotes the “wisdom” of Stokely Carmichael: “Responsibility for the use of violence by black men, whether in self-defense or initiated by them [emphasis mine], lies with the white community.”

By now you have guessed that I am not the audience for this book. I have a job, and am therefore invested in building a system where you get paid for your work and pay others for theirs, and then everyone pays taxes to make sure that if these arrangements don’t work out, you can still have a dignified life. (Easily my favorite line in the book was written not by the author but by her publisher, right under the copyright notice: “The scanning, uploading, and distribution of this book without permission is a theft of the author’s intellectual property,” it says. “Thank you for your support of the author’s rights.”) My job sometimes entails traveling to countries recently or currently destroyed by civil unrest, and that experience has made me appreciate the fragility of peace, and has not made me eager to conduct a similar experiment in my own city.

I am also from recent-immigrant stock. Osterweil euphemizes looting as “proletarian shopping,” and no one from a place that has recently experienced this phenomenon can take seriously her assurance that it can happen justly and bloodlessly. When I think of riots and smashed storefronts, I think of Kristallnacht. I think of American businesses built by penniless immigrants who preferred to forfeit their vacations and weekends for 30 years rather than see their children suffer as they did; I think of these businesses ransacked in 30 minutes and left in ruins. Osterweil at least has the psychology right when she says that looting can be “joyous and liberatory.” I have never seen a sullen looter, but I have seen plenty of shop owners crying next to the smoking remains of their children’s future.

Absent from this book is even fleeting recognition that anyone (or nearly everyone) might prefer the current nonrevolutionary arrangement. Osterweil does not say what property-less system of government or anti-government she prefers, but I suspect it is not democracy, a term she uses only sneeringly. Nor is it clear how she intends to move from the past disgraces and present unrest to her goal, whatever it is, other than by rioting and stealing things until morale improves. What do you do when the free stuff runs out, the businesses and ordinary people who invested in your city decide not to make that mistake again, and—oops!—a few shopkeepers get beaten to death? This messy process is the “new world opening up, however briefly, in all its chaotic frenzy,” she writes. To me it sounds like a prequel to The Road.

Read: Where have all the rioters gone?

Osterweil is unable or unwilling to relate to anyone at all with anything resembling a sense of humanity. Comrades and enemies alike are described without compassion, emotional detail, or distinction as people endowed with feelings or moral complexity. Once cast as a villain, a villain one remains, with no intricacies of the human condition explored under any circumstances. In the NPR interview, Osterweil describes the Los Angeles convenience store where Latasha Harlins was shot to death in 1991 as the location of “white-supremacist violence.” That shooting, which came two weeks after the beating of Rodney King and contributed to riots that killed 63 people, was perpetrated by the store owner, a female Korean immigrant—an irony that surely deserves probing. But Osterweil’s great class war has only two sides, so a working-class Korean woman is effortlessly enlisted on the side of the white-supremacist cisheteropatriarchs. Osterweil quotes a communist magazine: “Just as Jews were in 1965, Koreans in 1992 were ‘on the front-line of the confrontation between capital and the residents of central LA—they are the face of capital for these communities.’” As explanations of communal violence go, this is contemptibly inane.

Her conviction that her opponents deserve violence would be easier to abide if it were not obvious that nearly everyone counts as an opponent. Up against the wall are members of the media; “liberal commentators, de-escalators, nonprofiteers, right-wing trolls, vigilantes, and, of course, the police”; clergy who physically intercede between cops and protesters; and Nation of Islam members whose crime was to “broker a peace between gang leaders” and “chase looters” from neighborhood stores. You are not safe, at least not forever, even if you yourself are a victim of racism or capitalism. Perhaps you think that Dr. King’s speeches were more inspiring because he did not deliver them with a rifle in his hand, like Saddam Hussein. People like you are not part of the real civil-rights movement. “They must allow the real movement to change them,” Osterweil writes, “or they can only live to see themselves become its enemy.”

Happily I see very few people sharing Osterweil’s NPR interview approvingly, and nearly everyone consuming it in that joyous and liberatory mode known as “hate reading.” I haven’t yet encountered anyone who has read the actual book, which combines tedium and indecency in ways I had not previously contemplated. America is, after all, the country that nominated Joe Biden, who said that looters and rioters “make a mockery” of Black Lives Matter and “should be tried, arrested, and put in jail.” The consensus, especially among Donald Trump supporters, seems to be that NPR must be beyond salvage if it uncritically distributes sophomoric agitprop. (A sample question: “A lot of people who consider themselves radical or progressive criticize looting. Why is this so common?” I might have led with: “What do you think will do more for your community—a store that employs six people, or in that same location, a pile of bricks and broken glass?”)

Instead of writing off NPR or Code Switch, I prefer to think of them as coming very close to doing excellent journalism—and indeed I am jealous that I did not think of conducting this interview first. Since looting became widely reported in this season of protest over police violence, the reaction has split among those who do not support the protests or the looting, those who support the protests but denounce the looting, and those who support the protests and consider the looting a condign response to systemic injustice. Osterweil is enthusiastically in the last category and has given voice to a view that has heretofore been only gestured at. Good journalists find such voices and interrogate them roughly and fairly. The roughly part could, in the case of the NPR interview, have used a little work.

Graeme Wood: The United States is now in the midst of an extended moral holiday

In a funny reversal of the normal polarities of “cancel culture,” conservatives might object to NPR’s decision to give Osterweil a platform at all, given that her defense of looting is a call to criminal behavior likely, even if not intended, to cause death and impoverishment. Should NPR also interview Nazis? Yes, actually—if the year is 1933, and most Americans don’t know what Nazis believe. Osterweil is not a Nazi (I have even sweeter compliments for her where that came from), but she has taken up a position that others espouse implicitly. A full exploration of that position is exactly what we need, and Code Switch found its best defender. If Osterweil’s defense is a bad one, she has now given other pro-looters a chance to reply to it and say why. If they do not, we can assume that they agree with Osterweil, and her argument is the pinnacle of looting apologia. A week ago, you could have said that looting might not be so bad, and I might have wondered what you meant by that. Now I will ask you if your reasons are the same as Osterweil’s, and I will make fun of you if you say yes. This is progress. For that, thank Code Switch.

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Casey Peterson has finally had it up to his eyeballs with this Social Justice nonsense. He explains “critical race theory” and “systematic racism”. He is a scientist at Sandia National Laboratory. It is worth listening to a rational person like Casey, rather than the emotional charlatans who always claim to be victims without facts or evidence- just emotion. Data, facts and critical thinking is exactly what you lack right now. Enjoy. Love Papa.

Oops… I thought it was white people that had privilege… Another Fraud, just like your mother. She pretends to black- and in fact was head of her NAACP chapter. It is embarrassing. It is real. Read her statement here.