tag:blogger.com,1999:blog-41275324971320161832024-02-19T07:30:23.668+01:00Conscience Sociale<a href="http://conscience-sociale.blogspot.fr/p/publications-et-travaux-frdeesiten.html">Avec les sciences, avec l'humain, sur le chemin de la Tradition. L'appel du Sacré.</a> <a href="http://www.blogger.com/blogger.g?blogID=4127532497132016183#overviewstats"><img src="http://4.bp.blogspot.com/-Hla2CcVwli8/VqyIRXnj8pI/AAAAAAAAD7E/O9Hco-Oogdk/s320/pi-berational.jpg" height="10" width="10"></a>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.comBlogger307125tag:blogger.com,1999:blog-4127532497132016183.post-69063909051848673922022-09-24T00:13:00.005+02:002022-09-24T08:39:50.180+02:00As Western hegemony comes to an end, the EU bloc may eventually be forced to redefine itself as the western peninsula of Greater Eurasia<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgZT4HRoghGX7YBJ8ZZOQ6R6EiNdGvKMxXcSbvY_agWcnTmGVz5aUSHFJ0fNAN3OTEZ-3UX597zWO_3Y1xDZn-IwLBZp6mGtiUMU1wUYWEU4ApPapw0LdAc_qGDm73Ov2m_4SCqvlvcJTYQHgPLj8a1rIMTxOS2W5vAntWBWQzuT0JWSrEzkNGXHGoo/s612/lumieres%20eurasie.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="336" data-original-width="612" height="176" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgZT4HRoghGX7YBJ8ZZOQ6R6EiNdGvKMxXcSbvY_agWcnTmGVz5aUSHFJ0fNAN3OTEZ-3UX597zWO_3Y1xDZn-IwLBZp6mGtiUMU1wUYWEU4ApPapw0LdAc_qGDm73Ov2m_4SCqvlvcJTYQHgPLj8a1rIMTxOS2W5vAntWBWQzuT0JWSrEzkNGXHGoo/s320/lumieres%20eurasie.jpg" width="320" /></a></div><br /><div></div><div style="text-align: justify;"><a href="#">Lucidity is the engine of our own freedom: independent minds influence history.</a></div><div style="text-align: justify;"><br /></div><div style="text-align: center;">~*~<br /></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">After the UK's exit, Hungary's turn to the East once again exposes how liberal fanaticism is tearing the EU apart.</div><div style="text-align: left;"><br /></div><div style="text-align: justify;"><i>By Glenn Diesen, Professor at the <a href="https://www.usn.no/english/">University of South-Eastern Norway</a>,</i> 09/23/2022<br /></div><div style="text-align: left;"><br /></div><div style="text-align: justify;">The
meeting of the Shanghai Cooperation Organisation (SCO) in Uzbekistan
has prompted a geo-economic earthquake, as Eurasian giants such as
China, India, Russia, Pakistan and Iran are integrating their economies
to new levels.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">Meanwhile, Turkey wants to be the first NATO country to join the group.</div><div style="text-align: left;"><br /></div><div style="text-align: justify;">The
aftershocks of the meeting are also being felt in Europe. More
specifically, as I sit here at the Budapest Economic Forum, organised by
the Central Bank of Hungary, I can feel the Samarkand Spirit of the
SCO, as a Eurasian future is being charted. </div><div style="text-align: left;"><br /></div><div style="text-align: left;"><b>The collapse of the international economic system</b></div><div style="text-align: justify;">Liberal
international economic systems tend to form when there is a
concentration of economic power under a strong leader. With an immense
concentration of fiscal heft, the collective West was able to act as a
“benign hegemon” that could deliver public goods and create trust in a
stable international economic order. This was the European Union that
Hungary integrated into in the 1990s when the US was the sole superpower
and the EU was considered a locomotive for economic and social
prosperity across the continent. </div><div style="text-align: left;"><br /></div><div style="text-align: justify;">However,
three decades later the world is a very different place. The EU’s
relative share of the global economy continues its steady decline as
industrial competitiveness deteriorates, debt reaches unsustainable
heights, and the future of the euro looks grim. In the US, the economic
picture and issues with political stability also give cause for
concern. </div><div style="text-align: left;"><br /></div><div style="text-align: justify;">Brussels is
also incapable of facilitating wider cooperation. The bloc was never
able to accommodate Russia, the largest state on the continent, causing a
revival of Cold War dynamics. The British demand for preserving the
political sovereignty of national parliaments could not be accommodated,
and Britain thus left the EU. It now appears there is also no room in
the European tent for the conservative aspirations of Hungary and
Poland. As the bloc threatens to suspend billions in funds to Hungary,
it becomes more difficult to preserve political independence. </div><div style="text-align: left;"><br /></div><div style="text-align: justify;">When
an economic hegemon is in relative decline, the international economic
system begins to fragment. To defend their position in the international
system, the US and EU use economic coercion against both allies and
adversaries. The West disrupts the supply chains of rival powers such as
China and Russia to prevent their rise, while friends and allies such
as India, Turkey and Hungary are also punished for failing to display
geoeconomic loyalty. Subsequently, the unipolar era is over. The West is
no longer capable of acting as a benign hegemon by providing public
goods or administrating an international economic system based on
trust. </div><div style="text-align: left;"><br /></div><div style="text-align: left;"><b>Eurasia rising</b></div><div style="text-align: justify;">The
international economic system is fragmenting as economic dependencies
formed over the past decades are weaponised. A multitude of problems
ranging from disruptive technologies, war and environmental degradation
threaten the world, yet the necessary cooperation is faltering. It is
evident that the unipolar order is already over, and a multipolar order
is emerging in its place to revive economic connectivity and restore
stability. </div><div style="text-align: left;"><br /></div><div style="text-align: justify;">This is
facilitated by the Greater Eurasian partnership, which entails the
development of a new multipolar geoeconomic ecosystem. The countries on
the Eurasian super-continent are developing connectivity between their
technological hubs and financial hubs, while connecting physically with
huge infrastructure projects to form new transportation corridors.</div><div style="text-align: left;"><br /></div><div style="text-align: justify;">Budapest’s
objective is to become a key node in the new Eurasian geoeconomic
ecosystem and to revive economic connectivity in a multipolar format.
Hungary was the first country in Central and Eastern Europe to sign a
currency swap agreement with China, and the first in Europe to join
China’s trillion-dollar Belt and Road infrastructure initiative. Not
only is Budapest connecting itself closer to the growth engine of Asia,
but it is also setting itself up as a bridge between the East and West.</div><div style="text-align: left;"><br /></div><div style="text-align: justify;">Hungary
is also resisting further sanctions on Russia to maintain access to
energy resources. Simply put, Eurasia is reviving globalisation.</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><b>A conservative path</b></div><div style="text-align: justify;">Hungary’s
Eurasian path is also consistent with its conservative aspirations.
After decades of communism and the development of Marxist Man, Hungary
naturally seeks to restore the role of national culture, the Church and
traditional values in its national consciousness.</div><div style="text-align: left;"><br /></div><div style="text-align: justify;">As
new technologies and rampant market forces cause disruptions, it is
necessary to balance change with continuity. Conservatism therefore
anchors stability in the eternal as the focus on family, faith and
traditions connect the past with the future, to prepare society for
disruptions. </div><div style="text-align: left;"><br /></div><div style="text-align: justify;">Yet,
liberalism in the collective West is not especially tolerant of
conservative values. While the liberal nation-state was previously a
vehicle for success, liberalism has begun decoupling itself from the
nation-state over the past years. Liberal Man is rapidly liberating
himself from his own past through multiculturalism, radical secularism, a
departure from recognising the family as the main institution of a
stable society, and an aversion to traditional values. </div><div style="text-align: left;"><br /></div><div style="text-align: justify;">In
contrast, cooperation in a multipolar Eurasia does not entail exporting
a political system or conformity around “values”. The various
civilisations in the Eurasian house pursue economic and cultural
connectivity, whilst preserving their respective cultural
distinctiveness. As a conservative country, it paradoxically becomes
easier for Hungary to preserve its European distinctiveness in the
multipolar Eurasian format.</div><div style="text-align: left;"><br /></div><div style="text-align: justify;">Hopefully,
Hungary will show the way for the rest of Europe in terms of
transitioning from the confrontational unipolar order to a cooperative
multipolar format – as the <a href="https://conscience-sociale.blogspot.com/2015/12/le-reveil-de-la-force.html">western peninsula of Greater Eurasia</a>.</div>
<blockquote style="text-align: left;">
</blockquote><div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-54021567736782076282022-09-23T13:21:00.002+02:002022-09-24T08:29:59.873+02:00Petition against arms supply to Ukraine<p><a data-ctbtn="2" data-cthref="/url?sa=t&rct=j&q=&esrc=s&source=web&cd=&cad=rja&uact=8&ved=2ahUKEwie5NaM2Kr6AhUeiv0HHe1HBkEQFnoECBIQAQ&url=https%3A%2F%2Ftwitter.com%2Fhashtag%2FStopKillingDonbass&usg=AOvVaw2lPbSBKSEbIDSm_mKBT_5q" data-jrwt="1" data-jsarwt="1" data-usg="AOvVaw2lPbSBKSEbIDSm_mKBT_5q" data-ved="2ahUKEwie5NaM2Kr6AhUeiv0HHe1HBkEQFnoECBIQAQ" href="https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=&cad=rja&uact=8&ved=2ahUKEwie5NaM2Kr6AhUeiv0HHe1HBkEQFnoECBIQAQ&url=https%3A%2F%2Ftwitter.com%2Fhashtag%2FStopKillingDonbass&usg=AOvVaw2lPbSBKSEbIDSm_mKBT_5q"></a></p><p class="LC20lb MBeuO DKV0Md" style="text-align: left;"><span style="font-weight: normal;">We</span><span style="font-weight: normal;">, the people of Europe, cannot remain indifferent:</span> <a data-ctbtn="2" data-cthref="/url?sa=t&rct=j&q=&esrc=s&source=web&cd=&cad=rja&uact=8&ved=2ahUKEwie5NaM2Kr6AhUeiv0HHe1HBkEQFnoECBIQAQ&url=https%3A%2F%2Ftwitter.com%2Fhashtag%2FStopKillingDonbass&usg=AOvVaw2lPbSBKSEbIDSm_mKBT_5q" data-jrwt="1" data-jsarwt="1" data-usg="AOvVaw2lPbSBKSEbIDSm_mKBT_5q" data-ved="2ahUKEwie5NaM2Kr6AhUeiv0HHe1HBkEQFnoECBIQAQ" href="https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=&cad=rja&uact=8&ved=2ahUKEwie5NaM2Kr6AhUeiv0HHe1HBkEQFnoECBIQAQ&url=https%3A%2F%2Ftwitter.com%2Fhashtag%2FStopKillingDonbass&usg=AOvVaw2lPbSBKSEbIDSm_mKBT_5q"> #StopKillingDonbass</a></p>
<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwalzCXqp1IwykPHNaQFWFwSrFszhu2dqoFHqsmqHvCrQ_pf4XrvDA_s8LUzg4UTp-ucPygSQ_Lly6JR6gLiO9NAoQu75zWcYmxLqPubHP25Z4zxOCdnC71R8hTpHxsDO7vf4yYs2f-7M5JIdWZA1hmT3cRTY0uuODUZ5puQyGYmV3dbtf_3XjcAg2/s2400/g7.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1350" data-original-width="2400" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwalzCXqp1IwykPHNaQFWFwSrFszhu2dqoFHqsmqHvCrQ_pf4XrvDA_s8LUzg4UTp-ucPygSQ_Lly6JR6gLiO9NAoQu75zWcYmxLqPubHP25Z4zxOCdnC71R8hTpHxsDO7vf4yYs2f-7M5JIdWZA1hmT3cRTY0uuODUZ5puQyGYmV3dbtf_3XjcAg2/s320/g7.jpg" width="320" /></a></div><br /><p style="text-align: center;">~*~<br />
</p><h2 style="text-align: center;"><b>Petition against arms supply to Ukraine</b></h2>
<p style="text-align: justify;">Dear leaders of European states and
leading international organizations, including the United Nations and
the <a href="https://www.osce.org/gsearch?qr=Dpr">Organization for Security and Cooperation in Europe</a>!</p>
<p style="text-align: justify;">We, the people of Europe, based on our
civil and political rights guaranteed by international law and national
legislation, appeal to you to stop supporting the incitement of hatred
and enmity carried out by Ukraine and the spread of senseless bloodshed
in the center of our continent, as well as its possible escalation into
the world war.</p>
<p style="text-align: justify;">Unfortunately, today, contrary to the
fundamental principles set forth in <a href="https://legal.un.org/repertory/art2.shtml">Article 2 of the UN Charter</a>, in
particular, the principles of sovereign equality and the peaceful
settlement of international disputes, our countries supply Ukraine with
weapons that cause massive deaths and injuries of civilians in Donbass,
including children. This process multiplies human suffering and
sacrifice in the very heart of Europe, which does not allow us to remain
indifferent observers. We share the pain of Donbass people, we deeply
sympathize with their grief and categorically condemn the supply of
weapons and ammunition, which is ultimately directed against the
civilian population. Moreover, we believe that this practice increases
the possibility of hostilities spreading to the entire continent and
even the risk of third world war outbreak.</p>
<p style="text-align: justify;">Obvious consequences of such a
short-sighted militaristic policy are also the instability in the
European security sphere, the incitement of hatred and enmity between
peoples, severing cultural and mutually beneficial economic ties. All
this has a direct correlation with a sharp decline in living standards
in our countries today, in contradiction to <a href="https://treaties.un.org/doc/Treaties/1976/01/19760103%2009-57%20PM/Ch_IV_03.pdf">Article 11 of the International Covenant on Economic, Social and Cultural Rights</a>, and
tomorrow it can lead to catastrophic consequences for an already very
fragile peace.</p>
<p style="text-align: justify;">We urge you to remember the lessons of
the most terrible in the history of mankind World War II and not to
repeat these mistakes today. In this regard, we strongly urge the
governments of European states and the heads of leading international
organizations, including the United Nations and the Organization for
Security and Cooperation in Europe, to make a feasible contribution to
stopping the targeted extermination of civilians in Donbass, including
the killing of children, destruction of houses, schools and hospitals.
We demand an end to (i) the financing of state terrorism and genocide
against the people of Donbass, (ii) as well as the ongoing violations of the
<a href="https://www.icrc.org/en/doc/war-and-law/treaties-customary-law/geneva-conventions/overview-geneva-conventions.htm">Geneva Conventions of 1949</a> and other acts of international humanitarian
law since 2014.</p><p style="text-align: justify;"> </p><p style="text-align: center;"> ~*~</p><div style="margin-left: 40px; text-align: justify;">
In keeping silent about evil, in burying it so deep within us that no sign of it appears on the surface, we are <i>implanting </i>it,
and it will rise up a thousand fold in the future. When we neither
punish nor reproach evildoers, we are not simply protecting their
trivial old age, we are thereby ripping the foundations of justice from
beneath new generations. </div>
<blockquote class="tr_bq">
<span style="text-align: justify;">(A.I. Solzhenitsyn, 1918 – 2008 ; </span><i style="text-align: justify;">The Gulag Archipelago</i><span style="text-align: justify;">, 1958-68)</span> </blockquote>
<blockquote class="tr_bq" style="text-align: justify;">
The simple act of an ordinary brave man is not to participate in lies,
not to support false actions! His rule: let that come into the world,
let it even reign supreme -- only not through me. But it is within the
power of writers and artists to do much more: to defeat the lie! For in
the struggle with lies art has always triumphed and shall always
triumph! Visibly, irrefutably for all! Lies can prevail against much in
this world, but never against art.</blockquote>
<blockquote>
<div style="text-align: justify;">
(A.I. Solzhenitsyn, 1918 – 2008 ; <i>Nobel Prize acceptance speech</i>, 1970)</div>
</blockquote><p style="text-align: justify;"> </p><p>
</p><blockquote>
</blockquote><div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-88300262808258852262021-01-02T11:53:00.003+01:002021-01-02T20:53:58.811+01:00Etude scientifique majeure: les patients "asymptomatiques" ne transmettent pas la COVID-19<div style="text-align: justify;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhEl91-x1cU90cd2OqINQJk4nJu8qGRsephdaARTNq87hVxGxbhZSf35bD50heXs_94zEOmvxbhgZD9z-JjUx8J8YLq0haqYiQ3ntTYRiBgekJT22ypfbgZXhj0qbz6mkKhy0zVas1Q4Ms/s771/Nature+-+wuhan+10+millions+study.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="305" data-original-width="771" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhEl91-x1cU90cd2OqINQJk4nJu8qGRsephdaARTNq87hVxGxbhZSf35bD50heXs_94zEOmvxbhgZD9z-JjUx8J8YLq0haqYiQ3ntTYRiBgekJT22ypfbgZXhj0qbz6mkKhy0zVas1Q4Ms/s320/Nature+-+wuhan+10+millions+study.png" width="320" /></a></div><br /></div><div style="text-align: justify;">Une étude scientifique majeure a été publiée le 20/11/2020 dans la prestigieuse revue <i>Nature Communications</i>: <a href="https://www.nature.com/articles/s41467-020-19802-w" target="_blank">Post-lockdown SARS-CoV-2 nucleic acid screening in nearly ten million residents of Wuhan, China</a>. (1) Notre article a pour objectif de résumer en français cette étude, au vu de l'importance de ses conclusions qui mettent en défaut la politique sanitaire dans les pays occidentaux. En effet, cette étude n'est semblable à aucune autre par le protocole utilisé : 87.4% de la population <i>totale</i> de Wuhan soit presque <b>10 millions</b> de personnes ont été testées en 19 jours. Les résultats statistiques sont donc extrêmement significatifs.<br /></div><div style="text-align: justify;"><p>En tant que foyer le plus gravement touché par la COVID-19 en Chine,
Wuhan avait été confinée très sévèrement du 23 janvier au 8 avril 2020.
Au cours des mois suivant, les autorités se sont toujours inquiétées du
risque de reprise de la COVID-19.</p>
<p>Pour déterminer l’état actuel de l’épidémie, le gouvernement de l'agglomération de Wuhan a effectué un <b>dépistage complet</b> de l’infection par le
SRAS-CoV-2 à l’échelle de l'agglomération du 14 mai 2020 au 1er juin 2020.
Environ 50 000 professionnels de la santé (principalement des médecins
et des infirmières des centres de santé communautaires) et plus de 280
000 travailleurs et bénévoles de la communauté ont contribué à la
collecte d’échantillons, au transport d’équipements et d’échantillons
recueillis, à l’organisation du processus de participation et au
maintien de l’ordre des sites d’échantillonnage.</p>
<p>La campagne de tests PCR ciblait 10 652 513 personnes âgées de 6
ans et plus à Wuhan (94,1 % de la population totale). Le dépistage de l’acide
nucléique a été effectué en 19 jours
et a testé un total de 9 899 828 personnes sur les 10 652 513 personnes
prévues (taux de participation, 92,9 %). Sur ces 9 899 828 participants,
9 865 404 n’avaient pas de diagnostic antérieur de COVID-19, et 34 424
patients étaient supposés guéris de la COVID-19. </p><p>Les techniques de
prélèvement, acheminement et d’analyse des tests ont suivi des
recommandations nationales bien détaillées (1).</p><p>Le dépistage des 9 865 404 participants sans antécédents de COVID-19 n’a révélé aucun cas de malades COVID-19, c'est-à-dire avec des symptômes, et <b>a identifié 300 cas positifs asymptomatiques</b>. 1174 contacts étroits des cas positifs asymptomatiques ont été identifiés, tous testés négatifs pour la COVID-19.</p>
<p>34 424 cas de COVID-19 guéris ont participé au dépistage massif dont <b>107 ont de nouveau donné un résultat positif avec le test PCR</b>,
ce qui indique un taux de repositif de 0,31 % avec le test PCR. <br /></p>
<p>La proportion de cas asymptomatique positifs au test PCR qui se sont révélés négatifs lors des tests antigènes IgM (−) et IgG (−) était de 36,7 %, <b>indiquant la possibilité de faux résultats positifs</b> des tests d’acide nucléique. Information majeure: les cultures virales effectuées à la suite ont été <b>négatives</b> pour tous les cas asymptomatiques de tests PCR positifs et repositifs, n’indiquant <b>aucun « <i>virus viable</i> » dans tous ces cas positifs détectés dans cette étude par le test PCR<i>. <br /></i></b></p>
<p>Tous les cas asymptomatiques positifs au test PCR, ainsi que les cas repositifs et leurs contacts étroits ont été isolés pendant au moins 2 semaines dans des lieux spécialisés<b> </b>jusqu’à ce que les résultats de 2 tests PCR consécutifs aient été négatifs. <b>Aucun
des cas positifs détectés par le test PCR ou leurs contacts étroits n’est devenu
symptomatique.</b></p>
<p>Cette étude scientifique permet d'affirmer les conclusions suivantes:</p><ul><li>une
personne asymptomatique testée positive au test PCR n'est pas porteuse
d'un virus SARS-cov-2 viable. Elle ne développe pas cette maladie, et ne
transmet pas ce virus. </li><li>après le premier confinement général,
le reconfinement généralisé ou partiel, temporaire, intermitent
(couvre-feu) ou de longue durée, géographiquement limité ou
auto-confinement est inutile : seuls les malades, c'est-à-dire ceux qui
développent des symptômes, doivent être isolés. </li><li>les mesures de
distanciation sociale et les gestes barrière suffisent pour protéger
les personnes à risque (personnes immunodéprimées ou présentant des
facteurs de comorbidité).</li><li>L'estimation intérêt/risques d'une campagne de vaccination massive doit être établie à nouveau à partir de ces nouvelles données. </li></ul><p> </p><p>(1) : Cao, S., Gan, Y., Wang, C. <i>et al.</i> Post-lockdown SARS-CoV-2 nucleic acid screening in nearly ten million residents of Wuhan, China.
<i>Nat Commun</i> <b>11, </b>5917 (2020). <a href="https://doi.org/10.1038/s41467-020-19802-w">https://doi.org/10.1038/s41467-020-19802-w</a> </p><p>(2) : La méthode Real-time reverse transcriptase-polymerase chain reaction (RT-PCR) a été utilisée pour les tests d'acide nucléique. Le protocole indique que 2 cibles géniques ont été simultanément
amplifiées et testées: open reading frame 1ab
(ORF1ab) et la protéine nucléocapside (N).
Une valeur seuil du cycle (Ct-value) inférieure à 37 a été définie comme un résultat positif, et une absence de Ct-value ou une valeur de Ct-value supérieure ou égale à 40 ont été définies comme un résultat négatif. Pour les valeurs de Ct-values entre 37 to 40, l'échantillon a été retesté. Tous
les échantillons positifs au test PCR ont bénéficié de tests antigéniques IgM et IgG
réalisés dans des laboratoires de niveau 2 et leurs cultures virales ont été
effectués dans des laboratoires de niveau 3 de biosécurité.</p><br /></div><div style="text-align: justify;"><span><a name='more'></a></span><br /></div><blockquote>
</blockquote><div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-89743023285334240052019-09-29T19:34:00.003+02:002021-01-09T09:21:09.901+01:00The crisis of the modern world, by René Guénon - Foreword
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;">
<span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-GB;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivbSyrNj6WI7PJ4BO9FetO-9q-XSQvEbVAPEPsJZYL5YOSEq7R2ozNw2IkXspU52ht0WBA__RNVRjdY4uk1tWBx5Al4YCrzHnxPlr6lwo5PxRhnrRiqBTPMexk5_dLase1ML2aFE8QRDw/s371/the+crisis+of+the+modern+world.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="371" data-original-width="238" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivbSyrNj6WI7PJ4BO9FetO-9q-XSQvEbVAPEPsJZYL5YOSEq7R2ozNw2IkXspU52ht0WBA__RNVRjdY4uk1tWBx5Al4YCrzHnxPlr6lwo5PxRhnrRiqBTPMexk5_dLase1ML2aFE8QRDw/s320/the+crisis+of+the+modern+world.png" /></a></div> </span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-GB;">This digital edition is a <u>new</u> translation of the 1946 edition of <i style="mso-bidi-font-style: normal;">La crise du monde moderne </i>published in
French, with no modifications or additions. The original edition dates from
1927. </span></div>
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<span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-GB;">Despite the care taken with this translation, it is not perfect, but its
license allows it to be improved. The French edition is the<b> </b>reference to the
meaning to be given to each sentence.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-GB;"> </span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: justify;"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-GB;">René Guénon died January 7, 1951. Depending on the country, copyright
can be exercised during 50 years (in Canada) and up to 100 years (in Mexico) after the
author's death.</span></div>
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<span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-GB;">Readers of this digital edition are invited to comply with the copyright
legislation in force in their country.</span></div>
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<br /></div>
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The author of this digital edition is identified using: <br />6531AD177CA0B8D87C9397F5B0F37EF2A434B0819FE58EC1745F7C39E674A25E <br />This <a href="http://onlinemd5.com/">SHA-256</a> print is the one of his author's name. <br /><br />This digital edition is distributed under the CC BY SA license. (<a href="https://creativecommons.org/licenses/by-sa/4.0/">https://creativecommons.org/licenses/by-sa/4.0/</a> ).</div>
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This Guénon's book has already been translated into english in 1942 and <a href="https://archive.org/details/in.ernet.dli.2015.78726/page/n1/mode/2up">published</a> under a commercial licence. </div>
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<span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-GB;"><h1>
<span lang="EN-GB" style="mso-ansi-language: EN-GB;">FOREWORD</span><span lang="EN-GB" style="mso-ansi-language: EN-GB;"></span></h1>
</span><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-GB;">
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<br /></div>
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<div class="MsoNormal" style="line-height: 99%; margin-bottom: 0cm; mso-layout-grid-align: none; mso-pagination: none; punctuation-wrap: simple; text-align: justify; text-autospace: none; text-indent: 35.4pt; text-justify: inter-ideograph;">
<span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 14pt; line-height: 99%; mso-ansi-language: EN-GB;">When we wrote <i>East
and West a</i> few years ago, we thought we had given, on the questions that
were the subject of this book, all the useful information, at least for the
moment. Since then, events have been rushing by at an ever-increasing speed,
and, without changing a single word we were saying at the time, they make
certain additional clarifications timely and lead us to develop points of view
on which we did not think it was necessary to insist first of all. These
clarifications are all the more necessary as we have seen some of the
confusions that we have already tried to dispel in a rather aggressive way in
recent times, while carefully refraining from getting involved in any
controversy, we have seen fit to put things right once again. There are, in
this order, considerations, even elementary ones, which seem so foreign to the
vast majority of our contemporaries, that, in order to make them understand
them, we must not tire of returning to them repeatedly, presenting them in
their different aspects, and explaining them more fully, as circumstances
permit, which may give rise to difficulties that it was not always possible to
foresee at first sight.</span><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 99%; mso-ansi-language: EN-GB;"></span></div>
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<div class="MsoNormal" style="line-height: 99%; margin-bottom: 0cm; mso-layout-grid-align: none; mso-pagination: none; punctuation-wrap: simple; text-align: justify; text-autospace: none; text-indent: 35.4pt; text-justify: inter-ideograph;">
<span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 14pt; line-height: 99%; mso-ansi-language: EN-GB;">The very title of
this volume requires some explanation, which we must provide first of all, so
that we know how we understand it and so that there is no ambiguity in this
regard. That we can speak of a crisis in the modern world, taking the word
"crisis" in its most ordinary sense, is something that many no longer
question, and, in this respect at least, a fairly significant change has occurred:
under the very action of events, some illusions are beginning to dissipate, and
we can only welcome them, because there is, despite everything, a rather favourable
symptom, the indication of a possibility of a recovery of the contemporary
mentality, something that appears to be a weak glow in the midst of the current
chaos. Thus, the belief in indefinite "progress", which was once
considered a kind of intangible and indisputable dogma, is no longer as
generally accepted; some people glimpse more or less vaguely, more or less
confusedly, that Western civilization, instead of always continuing to develop
in the same direction, could one day reach a standstill, or even sink entirely
into some cataclysm. Perhaps they do not see clearly where the danger is, and
the chimeric or childish fears they sometimes manifest are sufficient proof of
the persistence of many mistakes in their minds; but it is already something
that they realize that there is a danger, even if they feel it more than they<a href="https://www.blogger.com/null" name="page4"></a> really understand it, and that they manage to conceive that
this civilization whose modern ones are so infatuated does not occupy a
privileged place in the history of the world, that it can have the same fate as
so many others who have already disappeared at more or less distant times, and
some of whom have left behind only minute traces, remnants with hardly
perceptible or difficult to recognize.</span><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 99%; mso-ansi-language: EN-GB;"></span></div>
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<span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 14pt; line-height: 99%; mso-ansi-language: EN-GB;">So, if we say that
the modern world is in crisis, what we usually mean by this is that it has
reached a critical point, or, in other words, that a more or less profound
transformation is imminent, that a change of direction will inevitably have to
take place in the short term, willingly or forcibly, in a more or less sudden
way, with or without disaster. This meaning is perfectly legitimate and
corresponds well to a part of what we think ourselves, but only to a part,
because, for us, and by placing ourselves in a more general point of view, it
is the whole of modern times, as a whole, that represents for the world a
period of crisis; it seems that we are approaching the end, and that is what
makes the abnormal nature of this state of affairs, which has lasted for a few
centuries, but whose consequences have not yet been as visible as they are now,
more sensitive today than ever. This is also why events are taking place at
this accelerated speed to which we were referring first of all; undoubtedly,
this can continue for some time, but not indefinitely; and even, without being
able to assign a precise limit, one has the impression that it can no longer
last very long.</span><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 99%; mso-ansi-language: EN-GB;"></span></div>
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<br /></div>
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<span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 14pt; line-height: 99%; mso-ansi-language: EN-GB;">But in the very
word "crisis", other meanings are contained, which make it even more
capable of expressing what we want to say: its etymology, in fact, which is
often lost sight of in everyday use, but to which we must refer as we always do
when we want to restore to a term the fullness of its proper meaning and its
original value, its etymology, let us say, the fact partially synonymous with
"judgment" and "discrimination". The phase that can be
called truly "critical", in any order of things, is the one that
immediately leads to a favourable or unfavourable solution, the one in which a
decision is taken in one direction or the other; it is then, therefore,
possible to make a judgment on the results achieved, to weigh the "for"
and the "against", by making a sort of classification among these
results, some positive, others negative, and to see on which side the balance
is finally tilted. Of course, we have no claim to establish such discrimination
in any comprehensive way, which would be premature, since the crisis has not
yet been resolved and it may not even be possible to say exactly when and how
it will be resolved, especially since it is always preferable to refrain from
certain forecasts that cannot be based on reasons that are clearly
understandable to all, and that would subsequently be too likely to be
misinterpreted and add to the confusion rather than remedy it. All we can
propose, therefore, is to contribute, to a certain extent and to the extent
that the means at our disposal will allow us, to making those who are capable
aware of it aware of some of the results that seem well established from now
on, and thus preparing, if only in a very partial and rather indirect way, the
elements that will subsequently serve<a href="https://www.blogger.com/null" name="page5"></a> the future "judgment",
from which a new period in the history of terrestrial humanity will open.</span><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 99%; mso-ansi-language: EN-GB;"></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 99%; margin-bottom: 0cm; margin-left: .35pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 0.35pt; mso-layout-grid-align: none; mso-pagination: none; punctuation-wrap: simple; text-align: justify; text-autospace: none; text-indent: 35.4pt; text-justify: inter-ideograph;">
<span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 14pt; line-height: 99%; mso-ansi-language: EN-GB;">Some of the expressions we have just used will
undoubtedly evoke, in the minds of some, the idea of what is called the
"last judgment", and, to be honest, it will not be wrong; indeed, it
will be literally or symbolically, or both, because they are by no means
exclusive in reality, no matter here, and this is not the time or place to
fully explain this point to us. In any case, this balancing of the
"for" and "against", this discrimination of positive and
negative results, of which we were talking earlier, can certainly remind us of
the division of the "elected" and the "damned" into two
groups that are now immutably fixed; even if there is only one analogy, we must
recognize that it is at least a valid and well-founded analogy, in accordance
with the very nature of things; and this still requires some explanation.</span><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 99%; mso-ansi-language: EN-GB;"></span></div>
<div class="MsoNormal" style="line-height: 0.85pt; margin-bottom: 0cm; mso-layout-grid-align: none; mso-line-height-rule: exactly; mso-pagination: none; text-autospace: none;">
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<div class="MsoNormal" style="line-height: 98%; margin-bottom: 0cm; margin-left: .35pt; margin-right: 1.0pt; margin-top: 0cm; margin: 0cm 1pt 0cm 0.35pt; mso-layout-grid-align: none; mso-pagination: none; punctuation-wrap: simple; text-align: justify; text-autospace: none; text-indent: 35.4pt; text-justify: inter-ideograph;">
<span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 14pt; line-height: 98%; mso-ansi-language: EN-GB;">It is certainly not by chance that so many minds are
now haunted by the idea of the "end of the world"; we can regret it
in some respects, because the extravagances to which this misunderstood idea
gives rise, the "messianic" ramblings which are the consequence in
various circles, all these manifestations resulting from the mental imbalance
of our time, only aggravate this same imbalance even further in proportions
which are not absolutely negligible; but finally it is nonetheless certain that
there is a fact here which cannot be ignored. The most convenient attitude,
when such things are observed, is certainly to dismiss them purely and simply
without further examination, to treat them as mistakes or unimportant reveries;
we think, however, that, even if they are indeed errors, it is better, while
denouncing them as such, to seek the reasons that caused them and the more or
less distorted part of truth that can be contained in them despite everything,
because, since error has in sum only a purely negative mode of existence,
absolute error cannot be found anywhere and is only a meaningless word. If we
look at things in this way, we can easily see that this concern for the
"end of the world" is closely linked to the general state of unease
in which we are currently living: the obscure presentiment of something that is
actually about to end, acting without control over certain imaginations, quite
naturally produces disorderly representations, and most often grossly
materialized, which, in turn, are externally reflected in the extravagances to
which we have just referred. This explanation is not an excuse in favour of them;
or at least, if we can excuse those who involuntarily fall into error, because
they are predisposed to it by a mental state for which they are not
responsible, it can never be a reason to excuse the error itself. Moreover, as
far as we are concerned, we cannot surely be blamed for excessive indulgence
towards the "pseudo-religious" manifestations of the contemporary
world, nor towards all modern errors in general; we even know that some would
rather be tempted to blame us for the opposite, and perhaps what we say here
will make them better understand how we see these things,<a href="https://www.blogger.com/null" name="page6"></a>
always trying to place ourselves in the only point of view that matters to us,
that of impartial and disinterested truth.</span><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 98%; mso-ansi-language: EN-GB;"></span></div>
<div class="MsoNormal" style="line-height: 0.8pt; margin-bottom: 0cm; mso-layout-grid-align: none; mso-line-height-rule: exactly; mso-pagination: none; text-autospace: none;">
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<div class="MsoNormal" style="line-height: 99%; margin-bottom: 0cm; mso-layout-grid-align: none; mso-pagination: none; punctuation-wrap: simple; text-align: justify; text-autospace: none; text-indent: 35.4pt; text-justify: inter-ideograph;">
<span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 14pt; line-height: 99%; mso-ansi-language: EN-GB;">That is not all: a
merely "psychological" explanation of the idea of the "end of
the world" and its current manifestations, however just it may be in its
order, cannot be regarded as fully sufficient in our eyes; to leave it at that
would be to be influenced by one of those modern illusions against which we are
rising precisely on every occasion. Some, we were saying, feel confused about
the imminent end of something whose nature and scope they cannot define
exactly; it must be admitted that they have a very real, albeit vague,
perception, subject to misinterpretation or imaginative distortions, since,
whatever that end, the crisis that must necessarily lead to it is quite
apparent, and a multitude of unequivocal and easily observed signs all lead to
the same conclusion in a consistent way. This end is probably not the "end
of the world", in the total sense in which some people want to hear it,
but it is at least the end of a world; and if what must end is Western
civilization in its present form, it is understandable that those who have
become accustomed to seeing nothing outside it, to considering it as
"civilization" without an epithet, easily believe that everything
will end with it, and that, if it does disappear, it will truly be the
"end of the world".</span><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 99%; mso-ansi-language: EN-GB;"></span></div>
<div class="MsoNormal" style="line-height: 1.2pt; margin-bottom: 0cm; mso-layout-grid-align: none; mso-line-height-rule: exactly; mso-pagination: none; text-autospace: none;">
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<div class="MsoNormal" style="line-height: 99%; margin-bottom: 0cm; mso-layout-grid-align: none; mso-pagination: none; punctuation-wrap: simple; text-align: justify; text-autospace: none; text-indent: 35.4pt; text-justify: inter-ideograph;">
<span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 14pt; line-height: 99%; mso-ansi-language: EN-GB;">We will therefore
say, to bring things back to their proper proportions, that it seems that we
are really approaching the end of a world, that is, the end of a historical era
or cycle, which may also be in correspondence with a cosmic cycle, according to
what all traditional doctrines teach in this respect. There have been many such
events in the past, and there will undoubtedly be more in the future; events of
unequal importance, moreover, depending on whether they end more or less
extensive periods and whether they concern either the whole of humanity on earth
or only one or the other of its portions, a particular race or people. It is to
be assumed, in the present state of the world, that the change that will take
place will be very general in scope, and that, whatever form it takes, and
which we do not intend to seek</span><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 99%; mso-ansi-language: EN-GB;"></span></div>
<div class="MsoNormal" style="line-height: 0.65pt; margin-bottom: 0cm; mso-layout-grid-align: none; mso-line-height-rule: exactly; mso-pagination: none; text-autospace: none;">
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<div class="MsoNormal" style="line-height: 99%; margin-bottom: 0cm; mso-layout-grid-align: none; mso-pagination: none; punctuation-wrap: simple; text-align: justify; text-autospace: none; text-justify: inter-ideograph;">
<span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 14pt; line-height: 99%; mso-ansi-language: EN-GB;">to be defined, it will more or less affect the entire
earth. In any case, the laws governing such events are applicable analogically
at all levels; so what is said about the "end of the world", in a
sense as complete as it is possible to conceive it, and which moreover usually
refers only to the terrestrial world, is it still true, all things considered,
when it is simply the end of any world, understood in a much more restricted
sense.</span><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 99%; mso-ansi-language: EN-GB;"></span></div>
<div class="MsoNormal" style="line-height: 0.8pt; margin-bottom: 0cm; mso-layout-grid-align: none; mso-line-height-rule: exactly; mso-pagination: none; text-autospace: none;">
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<div class="MsoNormal" style="line-height: 99%; margin-bottom: 0cm; mso-layout-grid-align: none; mso-pagination: none; punctuation-wrap: simple; text-align: justify; text-autospace: none; text-indent: 35.4pt; text-justify: inter-ideograph;">
<span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 14pt; line-height: 99%; mso-ansi-language: EN-GB;">These preliminary
observations will greatly help to understand the considerations that follow; we
have already had occasion in other works to make frequent references to
"cyclical laws"; indeed, it may be difficult to make these laws a
complete exposition in a form easily accessible to Western minds, but at least
it is necessary to have some data on this subject if we want to get a true idea
of what the present era is and what it represents exactly in the whole history
of the world. This is why we will begin by showing that the characters of this
era are indeed those that traditional doctrines have always indicated for the<a href="https://www.blogger.com/null" name="page7"></a> cyclical period to which it corresponds; and it will also show
that what is anomalous and disorder in a certain respect is nevertheless a
necessary element of a broader order, an inevitable consequence of the laws
that govern the development of any manifestation. Moreover, let us say it right
away, this is not a reason to be content with passively suffering the trouble
and darkness that seem momentarily to triumph, for, if it were so, we would only
have to remain silent; on the contrary, it is one, on the contrary, to work, as
much as we can, to prepare the way out of this "dark age" from which
many indications already allow us to glimpse the end more or less soon, if not
quite imminent. This too is in order, because balance is the result of the
simultaneous action of two opposing tendencies; if one or the other could
completely cease to act, the balance would never be found again, and the world
itself would vanish; but this assumption is unfeasible, because the two terms
of an opposition only make sense one by one, and, whatever the appearances, we
can be sure that all partial and transitional imbalances ultimately contribute
to the achievement of total equilibrium.</span><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 99%; mso-ansi-language: EN-GB;"></span></div>
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Name="List Table 6 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="52"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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</xml><![endif]--><!--[if gte mso 10]>
<style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Tableau Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
mso-style-parent:"";
mso-padding-alt:0cm 5.4pt 0cm 5.4pt;
mso-para-margin-top:0cm;
mso-para-margin-right:0cm;
mso-para-margin-bottom:8.0pt;
mso-para-margin-left:0cm;
line-height:107%;
mso-pagination:widow-orphan;
font-size:11.0pt;
font-family:"Calibri",sans-serif;
mso-ascii-font-family:Calibri;
mso-ascii-theme-font:minor-latin;
mso-hansi-font-family:Calibri;
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<![endif]--><a href="https://www.blogger.com/blogger.g?blogID=4127532497132016183"></a>
<blockquote>
</blockquote>
<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-43020424675286075812019-09-14T21:18:00.002+02:002020-12-27T16:47:22.915+01:00Les problématiques de la Tradition<br />
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L'article "<a href="https://www.rigenerazionevola.it/problemi-della-tradizione/">Problemi della Tradizione</a>" de René Guénon a été publié dans le numéro de novembre 1937 de <i>La Vita Italiana</i>. Il a, à nouveau, été publié dans la revue italienne <i>Arthos </i>(Anno II, N. 3, mai-août 1973).</div>
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Son contenu a été traduit en français et intégré par Guénon, en y ajoutant quelques développements et toutes les notes, dans le chapitre 6 ("Synthèse et syncrétisme") et le chapitre 7 ("Contre le mélange des formes traditionnelles ") des <i>Aperçus sur l'initiation</i> paru en 1946.</div>
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On remarque que Guénon n'a pas repris en 1946 la conclusion de son article de 1937, lequel n'a semble-t-il été publié qu'en italien. Ce qui était une alerte pour les intellectuels italiens un an avant le début de la guerre avait certainement perdu son auditoire en 1946. Je vous en livre ici une traduction rapide et certainement perfectible, parce qu'elle sonne toujours comme un besoin d'actualité à une échelle occidentale, et parce qu'il n'est jamais tout à fait trop tard pour le pèlerin :</div>
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"L'ensemble des observations que nous avons faites ici ne doit pas
être considéré comme purement abstrait. Si nous voulons toujours
nous maintenir au niveau des principes purs, les conséquences qui
peuvent en découler peuvent aussi atteindre des problèmes d'ordre
concret et d'importance immédiate. Par exemple, dans une période
comme celle que nous vivons, où la nécessité de dépasser tout
particularisme au nom de la solidarité spirituelle devient de plus
en plus urgente, parce que c'est le seul moyen de s'opposer
efficacement à l'action concertée des forces de subversion et de
destruction du monde, il est d'autant plus important d'étudier les
conditions dans lesquelles on peut concilier différence et unité ;
dans lesquelles un même esprit peut survivre derrière les
différentes formes ; selon lequel la fidélité à une
tradition ne constitue pas du sectarisme ni ne se traduit dans un
principe de schisme ou de désorganisation. C'est pour cette
raison que nous avons cru opportun d'insister, ici-même, sur
quelques points fondamentaux, sans lesquels il n'est pas possible
de définir une véritable orientation dans les problématiques
identiques d'organisation des forces spirituelles en lutte contre la décadence
moderne."</div>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://www.bibliotecadibabele.com/upload/files/catalogo/AB0292.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="800" data-original-width="599" height="320" src="https://www.bibliotecadibabele.com/upload/files/catalogo/AB0292.jpg" width="239" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Un exemplaire de février 1932</td></tr>
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<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-82601918277069993172019-08-29T11:32:00.000+02:002019-08-29T11:32:40.113+02:00René Guénon et la crise du monde moderne, par Jean Borella <div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQ8mK8keH-6N4GB1Xxr8SGs-qkr0T1OIpJRoI4sW0-1bjOpOtDgmZJpVrh-afchlTq3G-PQSzo08tDqMLFInNHz5w_1Co9uQktcOv46wgfCXkMgt18Hkstqp_uIqXJVEx0-FrKTss3rCk/s1600/guenon_la-crise-du-monde-moderne-1927+couv.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="386" data-original-width="250" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQ8mK8keH-6N4GB1Xxr8SGs-qkr0T1OIpJRoI4sW0-1bjOpOtDgmZJpVrh-afchlTq3G-PQSzo08tDqMLFInNHz5w_1Co9uQktcOv46wgfCXkMgt18Hkstqp_uIqXJVEx0-FrKTss3rCk/s320/guenon_la-crise-du-monde-moderne-1927+couv.JPG" width="207" /></a></div>
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<![endif]--><span style="font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 115%; mso-ansi-language: FR; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">« </span><span style="font-size: 12pt;">Une société est en crise, non quand elle
connaît des tensions internes ou des agressions externes, mais lorsque
les institutions et les règles qui la constituent et qui sont chargées
d’assurer la vie du groupe humain représentent elles-mêmes une source de
difficultés et s’opposent à la satisfaction des besoins auxquelles
elles devaient répondre.</span></div>
<div style="text-align: justify;">
<span style="font-size: 12pt;"> </span> </div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">L‘état de crise survient pour deux raisons majeures : d’une part les
principes ou valeurs qui inspirent les institutions perdent leur force
et leur évidence à mesure que le temps s’écoule ; d’autre part et
corrélativement, toute structure institutionnelle ou juridique tend à se
durcir et à engendrer des structures chargées de remédier aux défauts
des structures premières. La force propre de la loi est en effet
inversement proportionnelle à la force intrinsèque du principe,
c’est-à-dire à son immanence dans le cœur et l’intelligence des hommes
quand ils se soumettent spontanément à la norme. Au paradis terrestre la
règle ou la loi est presque inexistante et l’immanence de la norme dans
l’être adamique est presque totale. Mais, par le péché originel,
l’homme a perdu la grâce de cette immanence, alors la société
institutionnelle devient nécessaire afin de combler la perte de cette
grâce par la contrainte de l’obligation légale. Et comme la chute se
continue jusqu’à épuisement des possibilités les plus inférieures de
l’état terrestre, la société est forcée d’accroître les contraintes
obligatoires. Les lois prolifèrent, tachant, sans y parvenir, de combler
par leur démultiplication réticulaire le vide de plus en plus béant
qu’engendre l’effacement des principes dans le cœur humain. Or, avec les
règlements prolifèrent aussi les contradictions qu’ils soutiennent
entre eux. Vient le moment où les contradictions propres au système
institutionnel l’emportent sur les satisfactions qu’il devait procurer.
Toute l’énergie sociale s’emploie à remédier aux défauts du système et
non plus à répondre aux besoins permanents de la vie des hommes. C’est
alors que la société est en crise. </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">Il
résulte de cette mise en place du concept de crise trois conséquences
essentielles. La première est qu’une crise est toujours interne à une
société donnée. Les événements extérieurs, cataclysmes et guerres,
peuvent la détruire complètement, ils n’ont pas de signification
pertinente relativement à l’état de crise. De dures conditions de vie
peuvent même, par la simplification qu’elles imposent, favoriser la
guérison d’une société malade et l’aider à retrouver le sens de
l’essentiel. La deuxième conséquence est qu’une crise est aussi un
jugement. C’est d’ailleurs le sens du mot <span class="SpellE"><i>Krisis</i></span>
en grec, qui signifie également : triage, choix, discrimination. C’est
une sorte de jugement immanent : la société en crise révèle
nécessairement la vérité sur elle-même. Le voile des illusions se
déchire parce que le mensonge des intentions est des prétentions
déclarées se révèle insoutenable. En sorte qu’il devient de plus en plus
aisé d’y voir clair, si du moins on dispose de la lumière doctrinale
qui permet de faire accéder la simple contradiction des faits à la
vérité de l’intelligible, car le sens de l’histoire ne se donne jamais
tel quel et demande toujours à être déchiffré et reconnu. Enfin,
troisième et dernière conséquence, la crise, envisagée en elle-même, se
produit lorsque les tensions équilibrées que la société avait établies
entre ses principes inspirateurs et ses règles instituées se
transforment et s’activent en conflits, comme si la dialectique du Ciel
et de la Terre, de l’Amour et de la loi, de l’inspiration et de la
discipline, comme si cette dialectique devenait folle : les principes ne
portent plus la loi, son joug se fait plus lourd sur le front des
hommes révoltés, en même temps que sa force se dilue dans la
proliférations des prescriptions.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<b><span style="font-size: 12pt;"> </span></b></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<b><span style="font-size: 12pt;"> </span></b></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<b><span style="font-size: 12pt;"> </span></b></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<b><span style="font-size: 12pt;"> </span></b></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<b><span style="font-size: 12pt;">Les trois moments de la critique guénonienne du monde moderne</span></b></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<b><span style="font-size: 12pt;"> </span></b></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<b><span style="font-size: 12pt;"> </span></b></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span class="GramE">Chose
remarquable, on constate que ces trois conséquences correspondent
exactement aux trois axes de la critique guénonienne du monde moderne.
Cette critique en effet, s’est <span style="font-size: 12pt;">exprimé essentiellement</span></span><span style="font-size: 12pt;"> en trois <a href="https://oeuvre-de-rene-guenon-libre.quebec/oeuvre.html">ouvrages</a> : <i>Orient et Occident</i> en 1924, <i>La crise du monde moderne</i> en 1927, <i>Le règne de la quantité et les signes des temps</i>
en 1945. Chacun de ces ouvrages est construit sur une opposition :
opposition, dans l’espace, de l’Orient et de l’Occident, opposition,
dans le temps, du monde traditionnel et du monde moderne, opposition,
dans l’être, de la qualité ou essence et de la quantité <span class="GramE">ou</span> matière.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">Or,
l’opposition dans l’espace de l’Orient et de l’Occident a pour objet de
rendre évidente la nature interne de la crise Occidentale : l’Orient
vit dans l’équilibre et l’harmonie des principes régissant <span class="SpellE">immémorialement</span>
la vie humaine. Tout y est en ordre parce que chacun occupe la place à
laquelle le destine sa nature. Au contraire, l’espace occidental est un
espace brouillé, dérangé, désordonné. La société occidentale ne doit
chercher qu’en elle-même, dans ses contradictions internes, les causes
de ses difficultés. Nul danger extérieur ne la menace. L’espace oriental
ignore l’espace occidental et c’est plutôt l’Orient qui doit craindre
de voir son propre espace tout entier envahi par l’Occident.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;"><br />Le deuxième ouvrage, <i>La crise du monde moderne</i>, bâti sur l’opposition temporelle entre un passé traditionnel et une modernité <span class="SpellE">antitraditionnelle</span>
correspond à notre deuxième conséquence : toute crise est un jugement,
elle est la vérité du moment cyclique qui se fait jour, celui où les
tensions internes ont eu suffisamment de temps pour développer
entièrement leur nature de contradictions potentielles et la rendre
effective. Or, comment ce passage de la tension à la contradiction
est-il possible, sinon par l’apparition d’un déséquilibre entre les
tendances dont les oppositions s’annulaient dans l’unité synthétique
d’un équilibre ? </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">L’édifice
social ne peut alors que s’écrouler, de même que s’écroule la voûte de
l’église, si la poussée qu’exerce l’une des moitiés de l’arcature
l’emporte sur l’autre. Cette image est d’autant plus exacte que le
déroulement du temps s’effectue comme le parcours d’un cycle dont
l’origine se situe dans le principe divin et dont le mouvement consiste
au fond à épuiser successivement toutes les possibilités d’éloignement à
l’égard de ce principe. Il arrive donc un moment où la force <span class="SpellE"><i>sattvique</i></span> d’attraction que le Principe exerce sur les réalités manifestées cesse progressivement de prévaloir sur la force <span class="SpellE"><i>tamasique</i></span> d’éloignement, ces deux forces agissant en sens contraire sur le diamètre <span class="SpellE"><i>rajasique</i></span> de la roue cosmique afin de la faire tourner. Alors son mouvement s’accélère de plus en plus, la forme <span class="SpellE">sattvique</span> freinant de moins en moins l’attraction vers le bas. Mais, bien évidemment, la roue cosmique s’immobilise lorsque <i>sattva</i> devient nul. Tel est le schéma général de la doctrine cyclique que Guénon expose précisément au 1<sup>er</sup> chapitre de <i>La crise du monde moderne</i>, chapitre intitulé d’ailleurs l’Age sombre, c’est-à-dire, en sanskrit, l’Age <i>kali</i>. </span><span style="font-size: 12pt;"><span class="module__title__link">À</span> la vérité, le mot <i>kali</i> signifie bien la couleur sombre ou noire, lorsqu’il est écrit avec un <i>a</i> long. Mais, dans l’expression <span class="SpellE"><i>kâli-yuga</i></span>, on le trouve le plus souvent écrit avec un <i>a</i>
court, et il signifie alors « l’âge des conflits », époque où toutes
les contradictions s’avivent et deviennent destructives, ce qui répond
très exactement à la deuxième conclusion de notre analyse initiale.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;"> </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">Avec <i>Le règne de la quantité et les signes des temps</i>,
ce qui était un schéma cyclique général, donc envisagé, selon la
dimension temporelle, est maintenant considéré du point de vue des
principes cosmologiques qui régissent notre monde et tout ce qu’il
contient. Tout se passe comme si les deux descriptions précédentes selon
l’espace et selon le temps se combinaient pour aboutir à une
description générale, faite cette fois du point de vue de l’être, et
sous l’éclairage doctrinal le plus élevé. Cet éclairage est celui que
fournit la dialectique du pôle essentiel et du pôle substantiel de la
Manifestation universelle, et plus particulièrement de la forme et de la
matière, ou de la qualité et de la quantité, qui en sont l’expression
au niveau humain. Cette dialectique concerne tous les êtres, toutes les
productions de ce monde et toutes les formes que peuvent revêtir les
activités des hommes. C’est ici, croyons-nous, que Guénon a donné la
mesure de son génie. Les deux ouvrages précédents, principalement le
second, justement célèbre, renferment des analyses rigoureuses et
convaincantes. Mais, d’une certaine manière ils ne sont pas sans
analogue dans la littérature de l’époque. Si Guénon publie <i>La</i> <i>crise du monde moderne</i> en 1927, c’est en 1928 que Freud écrit <i>Malaise dans la civilisation</i>, en 1931 que Valéry publie <i>Regards sur le monde actuel</i> et Bernanos <i>La grande peur des</i> <span class="SpellE"><i>biens-pensants</i></span>, enfin en 1935 que Husserl publie La <i>crise des sciences européennes</i>,
pour ne citer que quelque uns des ouvrages où s’exprime la conscience
vive d’une impasse pour toute la civilisation occidentale. Certaines de
ces études ne sont pas sans mérite, bien que la manière dont Guénon
traite son sujet dans ses deux premiers livres l’emporte déjà par sa
rigueur intransigeante, par sa maîtrise intellectuelle et une puissance
synthétique peu commune. Mais dans le troisième, il offre à son lecteur
des aperçus sur le temps, sur l’espace, les métiers, la monnaie, la
solidification du cosmos physique, les modes idéologiques, etc., qu’à
notre connaissance on ne rencontre nulle part ailleurs. Ce livre est
vraiment le couronnement de son œuvre critique.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;"> </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<b><span style="font-size: 12pt;">Signification et fonction de la critique de Guénon</span></b><span style="font-size: 12pt;"></span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;"> </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">Après
avoir mis en place le concept de crise, nous avons rappelé les trois
moments essentiels de la description qu’en a donnée Guénon relativement
au monde moderne, nous efforçant d’en rendre la cohérence manifeste.
Mais cette critique n’est pas de l’art pour l’art, ou de la science pour
la science. Si magistral et si impressionnant qu’en soit le tableau, il
a une signification et une fonction bien précises sur lesquelles il
convient maintenant de nous interroger. Au demeurant, quel intérêt y
aurait-il à répéter les analyses guénoniennes ?<span> </span>Elles sont connues et l’on ne peut qu’inviter à s’y reporter. Si notre propre discours <span class="GramE">a</span>
un sens, ce ne peut être que dans la mesure où il se demande ce que
peuvent être la signification et la fonction d’une critique de la
société actuelle. Demande plus difficile qu’il n’y paraît et que la
seule théorie est sans doute impuissante à satisfaire.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">La première réponse qu’on puisse apporter à la question posée, c’est que la critique de Guénon est un combat. Le <span class="SpellE">Sheykh</span> <span class="SpellE">Abd</span> <span class="SpellE">El-Wahid</span>
n’est pas un sociologue s’abandonnant aux charmes de ses constructions
théoriques, c’est un pourfendeur d’idoles. Le but poursuivi n’est pas
mince et il est d’ailleurs avoué : il s’agit de faire disparaître le
monde moderne. Il écrit, dans les dernières pages de son deuxième livre,
cette phrase extraordinaire : « si tous les hommes comprenaient ce
qu’est le monde moderne, celui-ci cesserait d’exister ». Et certes
l’auteur ne poursuit d’autre fin que de nous amener à cette
compréhension. </span><span style="font-size: 12pt;"><span class="module__title__link">À</span> cet égard, la dernière phrase du livre résume tout son
contenu en même temps qu’elle assigne au lecteur de bonne volonté la
tâche qui désormais lui incombe et l’espérance qui l’anime ; il s’agit
de l’antique devise initiatique : « <span class="SpellE"><i>Vincit</i></span><i> <span class="SpellE">Omnia</span> <span class="SpellE">Veritas</span></i>
». Devise qui convient d’abord à un ordre de chevalerie. La vérité,
ici, n’est pas envisagée comme le repos de l’intelligence dans la paix
de l’être, mais comme une arme, et même comme la seule arme victorieuse.<br /> <br /> </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">Il
semble que cette partie de l’œuvre guénonienne ait fait l’unanimité.
Même ceux qui refusent la doctrine métaphysique ou les thèses sur la
Tradition primordiale reconnaissent volontiers que ce combat, Guénon le
mena de main de maître. Aussi bien <span class="SpellE">y-a-t-il</span>
toujours quelque chose de réjouissant dans un jeu de massacre : les
idoles ne sont vraiment plaisantes que renversées. Toutefois, et plus
particulièrement sur ceux qui ont adhéré véritablement à l’œuvre de l’<span class="SpellE">iconclaste</span>,
l’effet d’une telle critique n’est probablement pas sans danger.
L’unanimité des adhésions repose peut-être ici sur quelques malentendu.
C’est ce que nous devons examiner, du double point de vue, objectif et
subjectif, et, bien entendu, sans récuser la nécessité et la salubrité
d’une telle critique, car, sur qui l’a comprise, les prestiges de la
modernité sont sans pouvoir.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">Du
point de vue objectif, il s’agit de savoir si les discriminations ou
les oppositions radicales que formulent Guénon répondent toujours à la
nature des choses. Assurément, une certaine simplification est
inévitable en la matière, surtout au regard de l’importance de l’enjeu.
Mais il ne faut pas non plus tuer le patient à force de remède. Ainsi de
l’opposition à peu près absolue que Guénon établit entre l’Orient et
l’Occident. Sans mettre en question la supériorité<span> </span>intrinsèque de la <span class="SpellE">contemplativité</span>
orientale, il est permis cependant d’observer que l’Orient comporte
aussi ses imperfections et ses manques, et nous n’en citerons qu’un seul
exemple, exemple qu’aucun guénonien ne saurait contester : c’est un
fait que la quasi-totalité des hindous croit, dur comme fer, à la
réincarnation, qui est, pour Guénon, une hérésie métaphysique ; c’est un
autre fait que la quasi-totalité des chrétiens n’y croit pas, et donc
que sur ce point ils se situent à un niveau doctrinal supérieur à celui
des orientaux. D’une manière <span class="GramE">générale ,</span> on a
l’impression que, dans cette comparaison entre l’Orient et l’Occident,
tous les orientaux sont de purs shankariens, adeptes du <span class="SpellE">Vedânta</span>
le plus élevé, tandis que les occidentaux se situent, dans l’ensemble,
au niveau de l’exotérisme le plus obtus, et, dans le meilleur des cas,
au niveau le plus irrémédiablement <span class="SpellE">onto-théologique</span>. C’est évidemment insoutenable. Le <span class="SpellE">Vedânta</span> shankarien n’est que l’une des cinq écoles que l’on distingue traditionnellement dans l’interprétation du <span class="SpellE">Védânta</span>. Et le courant néo-platonicien, d’Origène, de S. Augustin, de S. Denys l’<span class="SpellE">Aéropagite</span> à S. Anselme, S. <span class="SpellE">Albert</span> le Grand, Maître Eckhart, Thomas Gallus, Nicolas de Cues et même S. Thomas d’<span class="SpellE">Aquin</span>, a illuminé beaucoup d’esprits.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;"> </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">En
outre, dès lors que cette critique et ce rejet de l’Occident
s’adressent à des occidentaux, ne risquent-ils pas de les désespérer sur
eux-mêmes et sur les possibilités que leur offre leur propre tradition ?
Guénon ne tire-t-il pas d’une main ce qu’il donne de l’autre ?<span> </span>Nous voici conduit par là<span> </span>au deuxième point que nous voulions examiner.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;"> </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">Il
s’agit d’apprécier les effets subjectifs qu’une telle critique ne peut
manquer d’avoir sur ceux qui en prennent connaissance. Assurément, nous
l’avons dit, elle est en mesure de libérer nos intelligences et de les
guérir. Mais, il faut bien l’admettre, elle place aussi son lecteur dans
une situation quelque peu étrange, ce qui, du reste, ne tient nullement<span> </span>à Guénon lui-même, mais à la nature de toute critique de la modernité, et ce dont il convient de prendre conscience.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;"> </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">Toute
critique est un savoir de l’illusion. Mais le savoir de l’illusion
n’équivaut pas à sa disparition. Certes, le monde moderne disparaîtrait<span> </span>si
tous les hommes en apercevaient la vraie nature. Mais cette supposition
ne se réalisera pas. Seul, un petit nombre d’esprits entreront dans
cette connaissance. Et c’est justement pourquoi cette connaissance est
aussi redoutable que salvatrice. Entrer en possession de la vérité,
fût-ce dans un domaine aussi contingent que les erreurs de la modernité
est un bien inestimable. Mais le monde dont on est alors
irrémédiablement et définitivement séparé, continue d’être ce qu’il
était. Le regard que nous jetons sur lui ne le réduit pas en cendres.
Les idoles semblent se rire de nos lucidités. Grande est la force du
présent, inlassablement attestée à chaque minute de notre vie, alors que
s’effacent l’un après l’autre, les signes du Transcendant dont la
Tradition nous avait miséricordieusement entourés.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;"> </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">Nous introduire dans le savoir du <span class="SpellE"><i>Kâli-yuga</i></span>,
c’est assurément nous protéger, mais au moyen d’une clôture invisible
et immatérielle. C’est en nous-mêmes qu’elle est dressée, tandis que
notre vie quotidienne et extérieure continue de se dérouler au milieu
des impies. </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;"> </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<b><span style="font-size: 12pt;">Du bon usage spirituel de la critique guénonienne</span></b></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<b><span style="font-size: 12pt;"> </span></b></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<b><span style="font-size: 12pt;"> </span></b></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">On voit bien que le savoir de la modernité, comme tout savoir authentique mais théorique, ne déchire le voile de <i>Mâyâ</i><span> </span>qu’au regard de l’esprit. Et peut-être n’a-t-on pas suffisamment remarquer l’analogie<span> </span>profonde
qui unit la voie de la discrimination métaphysique entre le Réel et
l’illusoire, et la voie de la critique de la modernité qui délivre
l’esprit des erreurs de l’actualité. Au vrai, la seconde n’est que le
prolongement de la première, ou plutôt elle n’en est qu’une application
rendue nécessaire par le malheur des temps. Telle est la vraie
signification de cette critique qui se présente comme le premier moment
d’un <span class="SpellE"><i>jnäna-yoga</i></span> dont les siècles anciens n’avaient sans aucun doute aucun besoin.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;"> </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">Mais
alors il en résulte qu’elle ne saurait avoir sa fin en elle-même.
Hélas, c’est pourtant ce que nous sommes presque invinciblement
entraînés à oublier, d’une part parce que l’effort requis pour une telle
prise de conscience est déjà considérable, et d’autre <span class="GramE">part ,</span> parce que la lucidité conquise nous installe dans une situation de supériorité à l’égard de tous les aveugles subjugués par le <i>Baal</i>
Modernité ; elle nous offre même la satisfaction suprême de pouvoir
nous considérer légitimement comme des martyrs de la cause
traditionnelle. Et de cela, nous n’avons que trop tendance à nous
suffire dans la colère et l’amertume cent fois remâchées. Nous ayant
éveillés à la conscience de la misérable indigence du temps présent, la
critique guénonienne nous permet de mesurer, à la petitesse de ce qui
nous reste, la grandeur de ce que nous avons perdu. Et cette conscience
est déjà, par elle-même, un tel prodige, qu’elle peut combler notre
besoin de vérité. D’autant que la modernité n’est pas avare de
décadence, ravivant constamment notre sens critique, provoquant à
plaisir notre bile prophétique et nous conduisant peu à peu à perdre de
vue l’essentiel. Quand, dans la paix d’une civilisation traditionnelle,
un homme entreprend le voyage de l’Esprit, et qu’il cherche à se
déprendre de l’illusion d’un monde qui se donne pour la seule réalité,
ce qui demeure une fois <span class="GramE">traversé</span> le voile de <i>Mâyâ</i>, c’est <span class="SpellE"><i>Atma</i></span>, le Soi divin.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">Lorsque
l’homme d’aujourd’hui entre dans la connaissance du monde moderne, ce
qui reste, quand il a traversé l’illusion de la modernité, c’est encore
le monde. Et trop souvent, oubliant que le voyage n’est même pas
commencé, et qu’il faut laisser les morts enterrer les morts, nous
retournons vers cette modernité que nous venons de quitter pour
l’accuser encore. Craignons alors, comme la femme de Lot fascinée par
Sodome et Gomorrhe sous le soufre et le feu, d’être pétrifiés en statue
de sel.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">On
le voit, le bon usage d’une critique de la modernité est moins évident
qu’il n’y paraît. Pour nous en avertir, il suffit du reste de rappeler
cette étonnante parole du Prophète Muhammad : « N’insultez pas au <span class="GramE">siècle ,</span>
car le siècle lui-même est Dieu ». Autrement dit, ce qui nous est
demandé, c’est un effort de discrimination objective et subjective :
rejeter l’erreur sans haïr les hommes. Ce monde dont nous refusons les
mensonges et les impostures, implacablement, c’est aussi le nôtre, c’est
le temps de notre vie, celui que Dieu nous a donné pour notre bonheur
et notre sanctification.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;"> </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">Il
nous faut donc, pour conclure, intégrer la critique de la modernité
dans la voie spirituelle et tenter de définir ce que pourrait être une
spiritualité de la critique. Ce n’est qu’ainsi qu’il est possible
d’échapper à l’illusoire suffisance d‘une critique de l’illusion. </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">Le
premier point qu’il faut souligner, c’est que le combat mené est celui
de la vérité. Si, par son premier terme, la devise que Guénon nous a
conférée réfère à la chevalerie, par son dernier terme, <span class="SpellE"><i>veritas</i></span>, elle <span class="SpellE">référe</span>
au sacerdoce. Si la vérité vainc tout, ce n’est pas qu’elle soit plus
forte, c’est qu’elle dépasse toute opposition et tout plan d’existence.
Elle les dépasse sans avoir d’effort à fournir, par elle-même et la
simple réalité de son essence. C’est nous, serviteurs inutiles de la
vérité, qui combattons. La vérité ne combat [pas], elle est la victoire. Et
c’est pourquoi aussi la critique guénonienne ne ressemble à aucune
autre. On pourrait objecter, en effet, que dans un monde en crise, donc
en conflit, cette œuvre n’est elle-même que l’une des forces en présence
et donc quelle accroît le désordre. Mais cela n’est pas, car elle ne
situe pas sur le plan même où s’affrontent les combattants, mais
perpendiculairement, comme l’éclair jaillissant du Ciel. Et sans doute
est-ce cela que la doctrine <span class="SpellE">évolienne</span> n’a
pas compris. Nous n’avons aucun tigre à chevaucher. Nous n’avons pas à
descendre dans l’arène, et ne serait-ce que pour la simple raison que,
de toutes manières, nous y sommes déjà. Bref, Guénon ne nous enrôle sous
aucune bannière. Mais nous avons d’abord et avant tout à faire exister
la vérité en nous-mêmes, dans notre intelligence. Le combat que nous
menons est contre nos propres ténèbres. Par le simple fait que la
lumière se fait dans un esprit, le monde moderne tout entier vacille.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;"> </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">Le
deuxième point est que la critique de la modernité nous instaure
prophètes du présent. La lumière que nous recevons par elle et sous
laquelle seule les figures de la modernité se révèlent pour ce qu’elles
sont, nous situe d’emblée dans l’axe de l’origine. Elle nous ramène
spéculativement à l’aube du temps, là où repose la vérité de l’être.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">Contemporains, par la connaissance, <span class="GramE">du commencement éternel, établis</span>
dans l’invariable permanence du Principe, nous contemplons en même
temps le déroulement du cycle dans l’épuisement de ses dernières
possibilités. Du même coup nous sommes libérés des surprises du vivace
aujourd’hui. Par une conséquence qui n’est paradoxale qu’en apparence,
d’apercevoir le surgissement du présent dans la lumière intemporelle de
l’origine, nous le <span class="GramE">rend</span> intelligible et
familier, parce que nous en comprenons le sens et la raison d’être.
Notre refus de la modernité ne résulte ni de la haine ni de l’ignorance<br /> <br /> </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">Mais
le troisième point est le plus secret et le plus intérieur. Toute voie
spirituelle est retour à l‘Origine, remontée du temps, réminiscence, au
cœur même du devenir dont nous sommes le fruit, de l’acte créateur par
lequel Dieu nous enfante. C’est à quoi nous initie la critique de la
modernité en opérant la conversion de toute notre âme, en rééduquant en
nous un esprit, une sensibilité, une mémoire, un sens du réel et de la
beauté à nous-mêmes ignoré, en <span class="SpellE">désenfouissant</span> l’homme nouveau hors des sédiments du présent, en nous offrant le pressentiment de l’homme verdoyant dans sa grâce originelle.</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;"> </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;">La
critique que Guénon a faite de la modernité est elle-même un signe des
temps. Sa vérité est telle qu’elle a rompu, pour beaucoup de ses
lecteurs, les charmes les plus puissants des idoles quotidiennes. Mais
si nous voulons qu’elle soit autre chose qu’une idéologie de rejet face
aux idéologies d’acquiescement, autre chose qu’une amertume lucide au
milieu des enivrements ténébreux, nous devons la laisser nous enseigner
sa vérité profonde qui est de nous restituer à notre enfance la plus
transcendante.</span><span style="font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 115%; mso-ansi-language: FR; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> »</span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<br /></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;"> </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;"> </span></div>
<div class="MsoFootnoteText" style="text-align: justify;">
<span style="font-size: 12pt;"> </span></div>
<div style="text-align: justify;">
<span style="font-size: 12pt;">[Texte de</span><span style="font-size: 12pt;"><span style="font-size: 12pt;"> <a href="https://fr.wikipedia.org/wiki/Jean_Borella">Jean Borella</a> </span>publié in <a href="https://www.connaissancedesreligions.com/sommaires/1985-1994/"><i>Connaissance des religions</i></a>, vol. V, numéro 1, juin 1989 sous le titre "René Guénon et la crise du monde moderne".]</span></div>
<div style="text-align: justify;">
<span style="font-size: 12pt;"> </span></div>
<div style="text-align: justify;">
</div>
<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com3tag:blogger.com,1999:blog-4127532497132016183.post-26280076437893595612019-04-14T18:31:00.002+02:002022-05-01T17:28:35.795+02:00Julian Assange consegnato alla polizia: come reagire<div style="text-align: center;">
<span style="font-size: x-small;">[<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-livre-la-police-comment.html">FR</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregado-la-policia.html">ES</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregue-policia-como.html">PT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-consegnato-alla-polizia.html">IT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/how-to-react-to-rendition-of-julian.html">EN</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-przekaza-policji-jak.html">PL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/blog-post.html">RU</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-overhandigde-het-aan-de.html">NL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-der-polizei-ubergeben.html">DE</a>]</span></div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s275/assange.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="183" data-original-width="275" height="183" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s1600/assange.jpg" width="275" /></a></div><br />
<div style="text-align: center;">
Hai fallito il test di <a href="https://news.un.org/fr/tags/julian-assange">Assange</a>?</div>
<br />
<br />
<a class="ds-link ds-link--styleSubtle ui-captionStrong u-inlineBlock link link--darken link--darker" data-action-type="hover" data-action-value="c40ec5bece47" data-action="show-user-card" data-user-id="c40ec5bece47" dir="auto" href="https://medium.com/@caityjohnstone/assange-has-been-arrested-for-us-extradition-the-time-to-act-is-now-aad3578ee82d">Caitlin Johnstone</a> : <br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
"L'arresto di Julian Assange è un momento di pericolo mortale per il giornalismo reale - un momento in cui il potere è responsabile. E' giunto il momento di giudicare coloro che dicono di essere giornalisti. Sono disposti a difendere il diritto di dire verità scomode o sono semplicemente lealisti dell'impero?<br />
<br />
Non è il momento per i giornalisti di dither su Assange o di seguire i loro consigli. Se credi nella libertà di stampa e nel diritto di mettere a disagio i potenti, devi esprimerti. <b>In caso contrario, non aspettatevi mai più di essere presi sul serio come giornalista.<br /><br />(...) Se non superiamo questo test, gli oligarchi e le agenzie governative opache alleate con loro ci porteranno all'estinzione</b> o alla distopia orwelliana, e non ci sarà modo nella nostra cassetta degli attrezzi per fermarli".</div>
</blockquote>
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f">Relatore speciale delle Nazioni Unite sulla tortura, <a href="https://citizen.co.za/news/news-world/2117102/un-torture-expert-warns-over-assange-extradition-to-us/">Nils Melzer</a> :</span></abbr></span></span></span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM">qualunque sia la sua personale visione di Assange, "dal punto di vista dei diritti umani, stava facendo essenzialmente la stessa cosa dei giornalisti investigativi in tutto il mondo", pubblicando informazioni che gli stati stanno cercando di nascondere. Le implicazioni per la sicurezza nazionale delle accuse, insieme al fatto che gli Stati Uniti eseguono la pena di morte, sono "ovviamente una preoccupazione molto seria".</abbr></span></span></span></blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"></abbr></span></span></span><br />
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><a class="_5pcq" href="https://www.facebook.com/maria.zakharova.167/posts/10219312940603959" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f">Maria Zakharova, 11 aprile alle 11:53 del mattino</span></abbr></a> :</span></span></span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation">La mano della "democrazia" strangola la libertà.</span></blockquote>
</div>
Margarita Simonian, <span class="v_17_ce8780k"><span class="fsm fwn fcg"><a aria-label="Video, Duration: 55 seconds" class="async_saving _400z _2-40 _5pcq" data-channel-caller="channel_view_from_user_timeline" data-onclick="[{"mod":"TahoeController","meth":"openFromVideoLinkHelper","a":[{"__elem":1},"user_timeline","unknown",null,10]}]" data-video-channel-id="651382304" href="https://www.facebook.com/margarita.simonyan.5/videos/10157099744497305/" rel="async" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1555018492" title="4/11/19, 1:49 PM"><span class="timestampContent" id="js_1uf">11 aprile alle 14:34 </span></abbr></a></span></span><span aria-hidden="true" class="_6spk" role="presentation">:</span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation">"Il verdetto più ovvio alla vergogna che i media di tutto il mondo rappresentano è che siamo gli unici che hanno filmato l'arresto di Assange oggi. Anche se tutti aspettano da giorni che venga espulso. E ora devono contattarci per mostrarci le nostre foto.<br /><br />La CNN e il Guardian hanno ancora l'impudenza di chiamarci e chiederci perché eravamo soli.<br /><br /><b>Perché sei un servo vergognoso e ipocrita della tua oligarchia, non un giornalista. Ecco perche' e' successo</b>".</span></blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><span aria-hidden="true" class="_6spk" role="presentation"><a href="https://www.bloomberg.com/news/articles/2019-04-11/assange-s-arrest-captured-exclusively-by-russian-backed-tv-crew">Bloomberg</a> </span>: </span><br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">"Il momento drammatico in cui, giovedì scorso, la polizia ha trascinato Julian Assange fuori dall'ambasciata ecuadoriana nel centro di Londra in manette è stato girato da una sola troupe cinematografica - una donna russa.<br /><br />Le immagini su cui il fondatore di WikiLeaks viene trascinato nell'auto della polizia sette anni dopo l'inizio del confronto con le autorità britanniche, appartengono all'agenzia di stampa Ruptly. La sede centrale dell'agenzia si trova a Berlino, ma questa organizzazione è una filiale di RT TV, finanziata dalle autorità russe.<br /><br />Nessuno dei principali canali britannici - né la BBC, ITV, Channel 4, né Sky News - è stato in grado di filmare ciò che è successo a pochi passi da Hyde Park.<br /><br />Oggi, i media di tutto il mondo sono costretti a pagare Ruptly per il diritto di mostrare queste immagini.</span></div>
</blockquote>
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">L'unico giornale stampato che ho trovato <i>a Parigi</i> con Assange in prima pagina:</span></div>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="800" data-original-width="600" height="640" src="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" width="480" /></a></div>
<br />
<div style="text-align: justify;">
<br />
E molto prima ancora:<br />
<br />
"Il potere non concede nulla senza una richiesta. Non l'ha mai fatto e non lo farà mai. Scoprite a che cosa si sottometterà tranquillamente una persona e voi avete scoperto l'esatta misura dell'ingiustizia e del male che sarà loro imposto, e questi continueranno fino a quando non saranno resistiti con parole o colpi, o entrambi. "I limiti dei tiranni sono prescritti dalla resistenza di coloro che opprimono."<br />
- F.A.W. Bailey, detto 'Frederick Douglass', (1818 - 1895).<br />
<br />
"La giustizia è la coscienza, non una coscienza personale, ma la coscienza di tutta l'umanità. Chi riconosce chiaramente la voce della propria coscienza riconosce anche la voce della giustizia. "<br />
- A.I. Solzhenitsyn, (1918 - 2008); <i>Lettera a tre studenti</i>, ottobre 1967.<br />
<br />
"<b>Silenzio sul male, seppellirlo così in profondità in noi che nessun segno appare sulla superficie, lo impianteremo, e in futuro aumenterà mille volte di più. Quando non puniamo o rimproveriamo coloro che fanno il male, non ci limitiamo a proteggere i loro tempi inutili, getteremo così le basi della giustizia su cui si basano le nuove generazioni</b>".<br />
- A. I. Solzhenitsyn; <i>Arcipelago dei Gulag</i>, 1958-68.<br />
<br />
"Il semplice atto di un uomo comune coraggioso è di non partecipare alle menzogne, né di sostenere azioni false! La sua regola: che essa viene al mondo, che egli regna anche come maestro - solo non attraverso di me. Ma gli scrittori e gli artisti hanno il potere di fare molto di più: sconfiggere le menzogne! Perché nella lotta contro la menzogna, l'arte ha sempre trionfato e trionferà sempre! Ovviamente, inconfutabilmente per tutti! Le bugie possono prevalere su molte cose in questo mondo, ma mai sull'arte".<br />
- A. I. Solzhenitsyn; discorso del premio Nobel per la pace, 1970. <br />
<br />
"<span style="color: red;">Se non puoi eliminare l'ingiustizia, almeno denunciala a tutti</span>".<br />
- A. Shariati, (1933 - 1977). </div>
<br />
<br />
<a href="https://www.blogger.com/blogger.g?blogID=4127532497132016183"></a>
<br />
<blockquote>
</blockquote>
<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-38623177013488732712019-04-14T18:22:00.001+02:002022-05-01T17:30:23.493+02:00 Julian Assange przekazał policji: jak zareagować<div style="text-align: center;">
<span style="font-size: x-small;">[<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-livre-la-police-comment.html">FR</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregado-la-policia.html">ES</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregue-policia-como.html">PT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-consegnato-alla-polizia.html">IT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/how-to-react-to-rendition-of-julian.html">EN</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-przekaza-policji-jak.html">PL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/blog-post.html">RU</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-overhandigde-het-aan-de.html">NL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-der-polizei-ubergeben.html">DE</a>]</span></div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s275/assange.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="183" data-original-width="275" height="183" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s1600/assange.jpg" width="275" /></a></div><br />
<div style="text-align: center;">
Nie zdałeś testu <a href="https://news.un.org/fr/tags/julian-assange">Assange</a>'a?</div>
<br />
<br />
<a class="ds-link ds-link--styleSubtle ui-captionStrong u-inlineBlock link link--darken link--darker" data-action-type="hover" data-action-value="c40ec5bece47" data-action="show-user-card" data-user-id="c40ec5bece47" dir="auto" href="https://medium.com/@caityjohnstone/assange-has-been-arrested-for-us-extradition-the-time-to-act-is-now-aad3578ee82d">Caitlin Johnstone</a> : <br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
"Aresztowanie Juliana Assange'a jest momentem śmiertelnego zagrożenia dla realnego dziennikarstwa - takiego, które rozlicza władzę. Nadszedł czas, aby osądzić tych, którzy twierdzą, że są dziennikarzami. Czy są skłonni bronić prawa do wypowiadania niewygodnych prawd, czy też są po prostu lojalistami imperium?<br />
<br />
To nie jest czas na to, by dziennikarze mówili o Assange'u lub słuchali jego rad. Jeśli wierzysz w wolność prasy i prawo do tego, by sprawiać, że potężni stają się niewygodni, musisz wyrazić siebie. <b>Jeśli nie, nigdy więcej nie oczekuj, że będziesz traktowany poważnie jako dziennikarz.<br /><br />(...) Jeśli nie zdamy tego testu, oligarchowie i nieprzezroczyste agencje rządowe sprzymierzone z nimi doprowadzą nas do wymarcia</b> lub dystopii orwellowskiej, a w naszym zestawie narzędzi nie da się ich powstrzymać".</div>
</blockquote>
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f">Specjalny sprawozdawca ONZ ds. tortur, <a href="https://citizen.co.za/news/news-world/2117102/un-torture-expert-warns-over-assange-extradition-to-us/">Nils Melzer</a> :</span></abbr></span></span></span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM">bez względu na jego osobisty pogląd na Assange'a, "z perspektywy praw człowieka robił zasadniczo to samo, co dziennikarze śledczy na całym świecie", publikując informacje, które państwa próbują ukryć. Wpływ opłat na bezpieczeństwo narodowe w połączeniu z faktem, że Stany Zjednoczone wykonują karę śmierci, są "oczywiście bardzo poważnym problemem".</abbr></span></span></span></blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"></abbr></span></span></span><br />
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><a class="_5pcq" href="https://www.facebook.com/maria.zakharova.167/posts/10219312940603959" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f">Maria Zakharova, 11 kwietnia o 11:53 rano</span></abbr></a> :</span></span></span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation">Ręka "demokracji" udusi wolność.</span></blockquote>
</div>
Margarita Simonian, <span class="v_17_ce8780k"><span class="fsm fwn fcg"><a aria-label="Video, Duration: 55 seconds" class="async_saving _400z _2-40 _5pcq" data-channel-caller="channel_view_from_user_timeline" data-onclick="[{"mod":"TahoeController","meth":"openFromVideoLinkHelper","a":[{"__elem":1},"user_timeline","unknown",null,10]}]" data-video-channel-id="651382304" href="https://www.facebook.com/margarita.simonyan.5/videos/10157099744497305/" rel="async" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1555018492" title="4/11/19, 1:49 PM"><span class="timestampContent" id="js_1uf">11 kwietnia o 14:34 </span></abbr></a></span></span><span aria-hidden="true" class="_6spk" role="presentation">:</span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation">"Najbardziej oczywistym werdyktem hańby, jaką reprezentują media na całym świecie, jest to, że jesteśmy jedynymi, którzy sfilmowali dziś aresztowanie Assange'a. Chociaż wszyscy czekali na jego deportację od kilku dni. A teraz muszš się z nami skontaktować, żeby pokazać nasze zdjęcia.<br /><br />CNN i The Guardian nadal mają bezczelność, by zadzwonić do nas i zapytać, dlaczego byliśmy sami.<br /><br /><b>Bo jesteś haniebnym i obłudnym sługą swojej oligarchii, a nie dziennikarzem. Dlatego to się stało.</b>"</span></blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><span aria-hidden="true" class="_6spk" role="presentation"><a href="https://www.bloomberg.com/news/articles/2019-04-11/assange-s-arrest-captured-exclusively-by-russian-backed-tv-crew">Bloomberg</a> </span>: </span><br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">"Dramatyczny moment, kiedy w czwartek policja wyciągnęła Juliana Assange'a z ambasady ekwadorskiej w centrum Londynu w kajdankach, został sfilmowany tylko przez jedną ekipę filmową - Rosjankę.<br /><br />Obrazy, na których założyciel WikiLeaks zostaje wciągnięty do samochodu policyjnego siedem lat po rozpoczęciu konfrontacji z władzami brytyjskimi, należą do agencji prasowej Ruptly. Siedziba agencji znajduje się w Berlinie, ale organizacja ta jest spółką zależną RT TV, finansowaną przez władze rosyjskie.<br /><br />Żaden z głównych brytyjskich kanałów - ani BBC, ITV, Channel 4, ani Sky News - nie był w stanie sfilmować tego, co wydarzyło się kilka kroków od Hyde Parku.<br /><br />Dziś media na całym świecie są zmuszone płacić Ruptly'emu za prawo do pokazywania tych obrazów".</span></div>
</blockquote>
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">Jedyna drukowana gazeta, którš znalazłem <i>w Paryżu</i> z Assange'em na pierwszej stronie:</span></div>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="800" data-original-width="600" height="640" src="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" width="480" /></a></div>
<br />
<div style="text-align: justify;">
<br />
I to znacznie wcześniej:<br />
<br />
"Władza nie przyznaje nic bez prośby. Nigdy tego nie robił i nigdy tego nie zrobi. Odkryj, co którykolwiek z ludzi po cichu podda się i odkryłeś dokładną miarę niesprawiedliwości i zła, które będzie im narzucane, a te będą kontynuowane, dopóki nie staną się oporne na słowa, ciosy lub obie te rzeczy. Granice tyranów sš przepisane przez wytrwałość tych, których uciskajš."<br />
- F.A.W. Bailey, znany jako "Frederick Douglass" (1818-1895).<br />
<br />
"Sprawiedliwość to świadomość, nie osobista świadomość, ale świadomość całej ludzkości. Ci, którzy wyraźnie rozpoznają głos swojego sumienia, rozpoznają również głos sprawiedliwości. "<br />
- A.I. Solzhenitsyn, (1918 - 2008); <i>List do trzech studentów</i>, październik 1967.<br />
<br />
"<b>Milcząc na temat zła, grzebiąc je tak głęboko w nas, że na powierzchni nie pojawia się żaden znak, wszczepiamy go, a w przyszłości wzrośnie on tysiąc razy większy. Kiedy nie karze się i nie wytyka tych, którzy czynią zło, nie chronimy po prostu ich daremnych czasów, w konsekwencji położymy podwaliny sprawiedliwości, na których opierają się nowe pokolenia</b>".<br />
- A. I. Solzhenitsyn; <i>Archipelag Gułag</i>, 1958-68.<br />
<br />
"Prostym aktem zwykłego dzielnego człowieka nie jest uczestniczenie w kłamstwach ani wspieranie fałszywych czynów! Jego regułą jest, że przychodzi na świat, że króluje nawet jako mistrz - nie tylko przeze mnie. Ale pisarze i artyści mają moc zrobić znacznie więcej: pokonać kłamstwa! Ponieważ w walce z kłamstwem sztuka zawsze triumfowała i zawsze będzie triumfować! Oczywiście, nieodwołalnie dla wszystkich! Kłamstwo może zwyciężyć nad wieloma rzeczami w tym świecie, ale nigdy nad sztuką".<br />
- A. I. Solzhenitsyn; przemówienie z okazji przyznania Pokojowej Nagrody Nobla, 1970. <br />
<br />
"<span style="color: red;">Jeśli nie możesz wyeliminować niesprawiedliwości, przynajmniej ujawnij ją wszystkim</span>".<br />
- A. Shariati, (1933 - 1977). </div>
<br />
<br />
<a href="https://www.blogger.com/blogger.g?blogID=4127532497132016183"></a>
<br />
<blockquote>
</blockquote>
<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-2932988636039034402019-04-14T18:08:00.001+02:002022-05-01T17:31:02.026+02:00Julian Assange overhandigde het aan de politie: hoe te om te reageren<div style="text-align: center;">
<span style="font-size: x-small;">[<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-livre-la-police-comment.html">FR</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregado-la-policia.html">ES</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregue-policia-como.html">PT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-consegnato-alla-polizia.html">IT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/how-to-react-to-rendition-of-julian.html">EN</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-przekaza-policji-jak.html">PL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/blog-post.html">RU</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-overhandigde-het-aan-de.html">NL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-der-polizei-ubergeben.html">DE</a>]</span></div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s275/assange.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="183" data-original-width="275" height="183" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s1600/assange.jpg" width="275" /></a></div><br />
<div style="text-align: center;">
Ben je gezakt voor de <a href="https://news.un.org/fr/tags/julian-assange">Assange</a>-test?</div>
<br />
<br />
<a class="ds-link ds-link--styleSubtle ui-captionStrong u-inlineBlock link link--darken link--darker" data-action-type="hover" data-action-value="c40ec5bece47" data-action="show-user-card" data-user-id="c40ec5bece47" dir="auto" href="https://medium.com/@caityjohnstone/assange-has-been-arrested-for-us-extradition-the-time-to-act-is-now-aad3578ee82d">Caitlin Johnstone</a> : <br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
"De arrestatie van Julian Assange is een moment van dodelijk gevaar voor de echte journalistiek - een moment dat de macht verantwoordelijk houdt. Het is tijd om te oordelen over degenen die beweren journalisten te zijn. Zijn ze bereid om het recht te verdedigen om ongemakkelijke waarheden te vertellen of zijn ze gewoon loyalisten van het rijk?<br />
<br />
Dit is niet het moment voor journalisten om over Assange te duisteren of om hun advies op te volgen. Als je gelooft in de persvrijheid en het recht om de machtigen ongemakkelijk te maken, moet je jezelf uitdrukken. <b>Zo niet, verwacht dan nooit meer serieus genomen te worden als journalist.<br /><br />(...) Als we deze test niet doorstaan, zullen de oligarchen en de ondoorzichtige overheidsinstanties die met hen verbonden zijn, ons tot uitsterven of Orwelliaanse dystopie leiden</b>, en er zal geen enkele manier in onze gereedschapskist zijn om ze tegen te houden".</div>
</blockquote>
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f">Speciaal VN-rapporteur inzake foltering, <a href="https://citizen.co.za/news/news-world/2117102/un-torture-expert-warns-over-assange-extradition-to-us/">Nils Melzer</a> :</span></abbr></span></span></span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM">wat zijn persoonlijke visie op Assange ook is, "vanuit een mensenrechtenperspectief deed hij in wezen hetzelfde als onderzoeksjournalisten over de hele wereld", hij publiceerde informatie die staten proberen te verbergen. De gevolgen van de beschuldigingen voor de nationale veiligheid, in combinatie met het feit dat de Verenigde Staten de doodstraf uitvoeren, zijn "uiteraard een zeer ernstig probleem".</abbr></span></span></span></blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"></abbr></span></span></span><br />
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><a class="_5pcq" href="https://www.facebook.com/maria.zakharova.167/posts/10219312940603959" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f">Maria Zakharova, 11 april om 11:53 uur</span></abbr></a> :</span></span></span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation">De hand van de "democratie" wurgt de vrijheid.</span></blockquote>
</div>
Margarita Simonian, <span class="v_17_ce8780k"><span class="fsm fwn fcg"><a aria-label="Video, Duration: 55 seconds" class="async_saving _400z _2-40 _5pcq" data-channel-caller="channel_view_from_user_timeline" data-onclick="[{"mod":"TahoeController","meth":"openFromVideoLinkHelper","a":[{"__elem":1},"user_timeline","unknown",null,10]}]" data-video-channel-id="651382304" href="https://www.facebook.com/margarita.simonyan.5/videos/10157099744497305/" rel="async" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1555018492" title="4/11/19, 1:49 PM"><span class="timestampContent" id="js_1uf">11 april om 14:34 uur </span></abbr></a></span></span><span aria-hidden="true" class="_6spk" role="presentation">:</span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation">"Het meest voor de hand liggende oordeel tot schaamte die de media over de hele wereld vertegenwoordigen is dat wij de enigen zijn die vandaag de dag de arrestatie van Assange hebben gefilmd. Hoewel iedereen al dagen wacht op zijn deportatie. En nu moeten ze contact met ons opnemen om onze foto's te tonen.<br /><br />CNN en The Guardian hebben nog steeds de brutaliteit om ons te bellen en ons te vragen waarom we alleen waren.<br /><br /><b>Omdat je een beschamende en hypocriete dienaar van je oligarchie bent, geen journalist. Daarom is het gebeurd.</b>"</span></blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><span aria-hidden="true" class="_6spk" role="presentation"><a href="https://www.bloomberg.com/news/articles/2019-04-11/assange-s-arrest-captured-exclusively-by-russian-backed-tv-crew">Bloomberg</a> </span>: </span><br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">"Het dramatische moment dat de politie donderdag Julian Assange in handboeien uit de Ecuadoriaanse ambassade in het centrum van Londen sleepte, werd gefilmd door slechts één filmploeg - een Russische vrouw.<br /><br />De beelden waarop de oprichter van WikiLeaks zeven jaar na het begin van de confrontatie met de Britse autoriteiten in de politieauto wordt gesleept, zijn van het Ruptly Press Agency. Het hoofdkantoor van het agentschap is gevestigd in Berlijn, maar deze organisatie is een dochteronderneming van RT TV, die door de Russische autoriteiten wordt gefinancierd.<br /><br />Geen van de belangrijkste Britse kanalen - noch de BBC, ITV, Channel 4, noch Sky News - waren in staat om te filmen wat er een paar stappen van Hyde Park is gebeurd.<br /><br />Vandaag de dag worden de media over de hele wereld gedwongen om Ruptly te betalen voor het recht om deze beelden te tonen".</span></div>
</blockquote>
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">De enige gedrukte krant die ik <i>in Parijs</i> vond met Assange op de voorpagina:</span></div>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="800" data-original-width="600" height="640" src="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" width="480" /></a></div>
<br />
<div style="text-align: justify;">
<br />
En ruim daarvoor:<br />
<br />
"De macht geeft niets toe zonder een verzoek. Dat heeft hij nooit gedaan en zal hij ook nooit doen. Ontdek waar een volk zich rustig aan zal onderwerpen en je hebt ontdekt hoe onrechtvaardig en slecht dat hun precies zal worden opgelegd, en dat zal zo lang duren tot ze met woorden of klappen, of beide, worden tegengewerkt. De grenzen van tirannen worden voorgeschreven door het uithoudingsvermogen van degenen die ze onderdrukken."<br />
- F.A.W. Bailey, bekend als 'Frederick Douglass', (1818 - 1895).<br />
<br />
"Gerechtigheid is bewustzijn, niet een persoonlijk bewustzijn, maar het bewustzijn van de hele mensheid. Wie duidelijk de stem van zijn geweten herkent, herkent ook de stem van de gerechtigheid."<br />
- A.I. Solzhenitsyn, (1918 - 2008); <i>Brief aan drie studenten</i>, oktober 1967.<br />
<br />
"<b>Door te zwijgen over het kwaad, door het zo diep in ons te begraven dat er geen teken aan de oppervlakte verschijnt, implanteren we het, en het zal in de toekomst duizend keer zo groot worden. Als we degenen die kwaad doen niet straffen of verwijten maken, beschermen we niet alleen hun nutteloze tijden, maar leggen we ook de fundamenten voor gerechtigheid waarop de nieuwe generaties zijn gebaseerd</b>".<br />
- A. I. Solzhenitsyn; <i>De Goelag-archipel</i>, 1958-68.<br />
<br />
"De simpele daad van een gewone dappere man is niet deel te nemen aan leugens, noch om valse acties te steunen! Zijn regel: dat het in de wereld komt, dat hij zelfs als een meester regeert - alleen niet door mij. Maar schrijvers en kunstenaars hebben de macht om veel meer te doen: leugens verslaan! Want in de strijd tegen leugens heeft de kunst altijd gezegevierd en zal altijd gezegevierd worden! Uiteraard, onweerlegbaar voor iedereen! Liegen kan over veel dingen in deze wereld zegevieren, maar nooit over kunst".<br />
- A. I. Solzhenitsyn; Nobelprijs voor de Vrede, 1970. <br />
<br />
"<span style="color: red;">Als je onrecht niet kunt elimineren, stel het dan tenminste bij iedereen aan de kaak.</span>"<br />
- A. Shariati, (1933 - 1977). </div>
<br />
<br />
<a href="https://www.blogger.com/blogger.g?blogID=4127532497132016183"></a>
<br />
<blockquote>
</blockquote>
<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-82008536040068041592019-04-14T17:46:00.001+02:002022-05-01T17:31:35.257+02:00Julian Assange entregue à polícia: como reagir<div style="text-align: center;">
<span style="font-size: x-small;">[<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-livre-la-police-comment.html">FR</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregado-la-policia.html">ES</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregue-policia-como.html">PT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-consegnato-alla-polizia.html">IT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/how-to-react-to-rendition-of-julian.html">EN</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-przekaza-policji-jak.html">PL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/blog-post.html">RU</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-overhandigde-het-aan-de.html">NL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-der-polizei-ubergeben.html">DE</a>]</span></div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s275/assange.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="183" data-original-width="275" height="183" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s1600/assange.jpg" width="275" /></a></div><br />
<div style="text-align: center;">
Chumbaste no teste de <a href="https://news.un.org/fr/tags/julian-assange">Assange</a>?</div>
<br />
<br />
<a class="ds-link ds-link--styleSubtle ui-captionStrong u-inlineBlock link link--darken link--darker" data-action-type="hover" data-action-value="c40ec5bece47" data-action="show-user-card" data-user-id="c40ec5bece47" dir="auto" href="https://medium.com/@caityjohnstone/assange-has-been-arrested-for-us-extradition-the-time-to-act-is-now-aad3578ee82d">Caitlin Johnstone</a> : <br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
"A detenção de Julian Assange é um momento de perigo mortal para o jornalismo real - que responsabiliza o poder. Chegou o momento de julgar aqueles que se dizem jornalistas. Eles estão dispostos a defender o direito de dizer verdades incômodas ou são simplesmente leais ao império?<br />
<br />
Este não é o momento para os jornalistas falarem sobre Assange ou seguirem os seus conselhos. Se você acredita na liberdade de imprensa e no direito de fazer o poderoso desconfortável, você deve se expressar. <b>Se não, nunca mais espere ser levado a sério como jornalista.<br /><br />(...) Se não passarmos nesse teste, os oligarcas e os órgãos governamentais opacos aliados a eles nos levarão à extinção</b> ou à distopia orwelliana, e não haverá como detê-los em nossa caixa de ferramentas".</div>
</blockquote>
<div style="text-align: justify;">
Relator Especial da ONU para a Tortura, <span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f"><a href="https://citizen.co.za/news/news-world/2117102/un-torture-expert-warns-over-assange-extradition-to-us/">Nils Melzer</a></span></abbr></span></span></span> :</div>
<div style="text-align: justify;">
<blockquote class="tr_bq">
qualquer que seja a sua visão pessoal de Assange, "de uma perspectiva de direitos humanos, ele estava fazendo essencialmente o mesmo que os jornalistas investigativos em todo o mundo", publicando informações que os estados estão tentando esconder. As implicações das acusações para a segurança nacional, aliadas ao facto de os Estados Unidos aplicarem a pena de morte, são "obviamente uma preocupação muito séria".</blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"></abbr></span></span></span><br />
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><a class="_5pcq" href="https://www.facebook.com/maria.zakharova.167/posts/10219312940603959" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f">Maria Zakharova, 11 de abril às 11:53 da manhã</span></abbr></a> :</span></span></span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation">A mão da "democracia" estrangula a liberdade.</span></blockquote>
</div>
Margarita Simonian, <span class="v_17_ce8780k"><span class="fsm fwn fcg"><a aria-label="Video, Duration: 55 seconds" class="async_saving _400z _2-40 _5pcq" data-channel-caller="channel_view_from_user_timeline" data-onclick="[{"mod":"TahoeController","meth":"openFromVideoLinkHelper","a":[{"__elem":1},"user_timeline","unknown",null,10]}]" data-video-channel-id="651382304" href="https://www.facebook.com/margarita.simonyan.5/videos/10157099744497305/" rel="async" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1555018492" title="4/11/19, 1:49 PM"><span class="timestampContent" id="js_1uf">11 de abril às 14:34 </span></abbr></a></span></span><span aria-hidden="true" class="_6spk" role="presentation">:</span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation">"O veredicto mais óbvio para a vergonha que a mídia ao redor do mundo representa é que somos os únicos que filmaram a prisão de Assange hoje. Embora toda a gente esteja à espera que ele seja deportado há dias. E agora têm de nos contactar para mostrar as nossas fotos.<br /><br />A CNN e o The Guardian ainda têm o descaramento de nos ligar e perguntar por que estávamos sozinhos.<br /><br /><b>Porque és um servo vergonhoso e hipócrita da tua oligarquia, não um jornalista. Foi por isso que aconteceu.</b>"</span></blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><span aria-hidden="true" class="_6spk" role="presentation"><a href="https://www.bloomberg.com/news/articles/2019-04-11/assange-s-arrest-captured-exclusively-by-russian-backed-tv-crew">Bloomberg</a> </span>: </span><br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">"O momento dramático em que, na quinta-feira, a polícia arrastou Julian Assange da embaixada equatoriana no centro de Londres, algemado, foi filmado por apenas uma equipe de filmagem - uma mulher russa.<br /><br />As imagens em que o fundador do Wikileaks é arrastado para o carro da polícia sete anos após o início do confronto com as autoridades britânicas, pertencem à agência noticiosa Ruptly. A sede da agência situa-se em Berlim, mas esta organização é uma filial da RT TV, que é financiada pelas autoridades russas.<br /><br />Nenhum dos principais canais britânicos - nem a BBC, ITV, Channel 4, nem a Sky News - conseguiu filmar o que aconteceu a poucos passos do Hyde Park.<br /><br />Hoje, a mídia ao redor do mundo está sendo forçada a pagar Ruptly pelo direito de mostrar essas imagens."</span></div>
</blockquote>
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">O único jornal impresso que encontrei <i>em Paris</i> com Assange na primeira página:</span></div>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="800" data-original-width="600" height="640" src="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" width="480" /></a></div>
<br />
<div style="text-align: justify;">
<br />
E bem antes disso:<br />
<br />
"O poder não concede nada sem um pedido. Ele nunca o fez e nunca o fará. Descubra o que qualquer povo irá submeter-se calmamente e você terá descoberto a exata medida da injustiça e do mal que lhe será imposta, e estes continuarão até que eles sejam resistidos com palavras ou golpes, ou ambos. Os limites dos tiranos são prescritos pela resistência daqueles que eles oprimem."<br />
- F.A.W. Bailey, conhecido como "Frederick Douglass", (1818-1895).<br />
<br />
"A justiça é consciência, não uma consciência pessoal, mas a consciência de toda a humanidade. Aqueles que reconhecem claramente a voz da sua consciência também reconhecem a voz da justiça. "<br />
- A.I. Solzhenitsyn, (1918 - 2008); <i>Carta a três estudantes</i>, Outubro de 1967.<br />
<br />
"<b>Mantendo silêncio sobre o mal, enterrando-o tão profundamente dentro de nós que nenhum sinal aparece na superfície, nós o implantamos, e ele subirá mil vezes mais no futuro. Quando não castigamos ou reprovamos aqueles que praticam o mal, não nos limitamos a proteger os seus tempos fúteis, mas, consequentemente, lançamos as bases da justiça sobre as quais assentam as novas gerações</b>".<br />
- A. I. Solzhenitsyn; <i>The Gulag Archipelago</i>, 1958-68.<br />
<br />
"O simples ato de um homem corajoso comum não é participar de mentiras, nem apoiar ações falsas! Sua regra: que ela vem ao mundo, que ele reina como um mestre - só que não através de mim. Mas os escritores e artistas têm o poder de fazer muito mais: derrotar mentiras! Porque na luta contra a mentira, a arte sempre triunfou e sempre triunfará! Obviamente, irrefutavelmente para todos! A mentira pode prevalecer sobre muitas coisas neste mundo, mas nunca sobre a arte."<br />
- A. I. Solzhenitsyn; discurso do Prêmio Nobel da Paz, 1970. <br />
<br />
"<span style="color: red;">Se não consegues eliminar a injustiça, pelo menos denuncia-a a todos.</span>"<br />
- A. Shariati, (1933 - 1977). </div>
<br />
<br />
<a href="https://www.blogger.com/blogger.g?blogID=4127532497132016183"></a>
<br />
<blockquote>
</blockquote>
<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-37479764116014244102019-04-14T17:32:00.001+02:002022-05-01T17:32:03.385+02:00Julian Assange entregado a la policía: cómo reaccionar<div style="text-align: center;">
<span style="font-size: x-small;">[<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-livre-la-police-comment.html">FR</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregado-la-policia.html">ES</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregue-policia-como.html">PT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-consegnato-alla-polizia.html">IT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/how-to-react-to-rendition-of-julian.html">EN</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-przekaza-policji-jak.html">PL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/blog-post.html">RU</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-overhandigde-het-aan-de.html">NL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-der-polizei-ubergeben.html">DE</a>]</span></div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s275/assange.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="183" data-original-width="275" height="183" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s1600/assange.jpg" width="275" /></a></div><br />
<div style="text-align: center;">
¿Fallaste el examen de <a href="https://news.un.org/fr/tags/julian-assange">Assange</a>?</div>
<br />
<br />
<a class="ds-link ds-link--styleSubtle ui-captionStrong u-inlineBlock link link--darken link--darker" data-action-type="hover" data-action-value="c40ec5bece47" data-action="show-user-card" data-user-id="c40ec5bece47" dir="auto" href="https://medium.com/@caityjohnstone/assange-has-been-arrested-for-us-extradition-the-time-to-act-is-now-aad3578ee82d">Caitlin Johnstone</a> : <br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
"El arresto de Julian Assange es un momento de peligro mortal para el periodismo real, un momento en el que el poder debe rendir cuentas. Ha llegado el momento de juzgar a los que dicen ser periodistas. ¿Están dispuestos a defender el derecho a decir verdades incómodas o son simplemente leales al imperio?<br />
<br />
No es el momento para que los periodistas duden sobre Assange o sigan sus consejos. Si crees en la libertad de prensa y en el derecho de incomodar a los poderosos, debes expresarte. Si no, nunca más esperes que te tomen en serio como periodista.<br />
<br />
(...) Si no pasamos esta prueba, los oligarcas y las agencias gubernamentales opacas aliadas con ellos nos llevarán a la extinción o a la distopía orwelliana, y no habrá manera en nuestra caja de herramientas de detenerlos".</div>
</blockquote>
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f">Relator Especial de la ONU sobre Tortura, <a href="https://citizen.co.za/news/news-world/2117102/un-torture-expert-warns-over-assange-extradition-to-us/">Nils Melzer</a> :</span></abbr></span></span></span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM">sea cual sea su visión personal de Assange, "desde la perspectiva de los derechos humanos, estaba haciendo esencialmente lo mismo que los periodistas de investigación de todo el mundo", publicando información que los Estados están tratando de ocultar. Las implicaciones de los cargos para la seguridad nacional, junto con el hecho de que Estados Unidos aplica la pena de muerte, son "obviamente una preocupación muy seria".</abbr></span></span></span></blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"></abbr></span></span></span><br />
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><a class="_5pcq" href="https://www.facebook.com/maria.zakharova.167/posts/10219312940603959" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f">Maria Zakharova, 11 de abril a las 11:53 AM</span></abbr></a> :</span></span></span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation"> La mano de la "democracia" estrangula la libertad.</span></blockquote>
</div>
Margarita Simonian, <span class="v_17_ce8780k"><span class="fsm fwn fcg"><a aria-label="Video, Duration: 55 seconds" class="async_saving _400z _2-40 _5pcq" data-channel-caller="channel_view_from_user_timeline" data-onclick="[{"mod":"TahoeController","meth":"openFromVideoLinkHelper","a":[{"__elem":1},"user_timeline","unknown",null,10]}]" data-video-channel-id="651382304" href="https://www.facebook.com/margarita.simonyan.5/videos/10157099744497305/" rel="async" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1555018492" title="4/11/19, 1:49 PM"><span class="timestampContent" id="js_1uf">11 de abril a las 2:34 PM</span></abbr></a></span></span><span aria-hidden="true" class="_6spk" role="presentation">:</span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation">"El veredicto más obvio a la vergüenza que representan los medios de comunicación de todo el mundo es que somos los únicos que filmamos el arresto de Assange hoy. Aunque todos han estado esperando a que lo deporten durante días. Y ahora tienen que ponerse en contacto con nosotros para mostrarnos nuestras fotos.<br /><br />CNN y The Guardian todavía tienen el descaro de llamarnos y preguntarnos por qué estábamos solos.<br /><br /><b>Porque eres un servidor vergonzoso e hipócrita de tu oligarquía, no un periodista. Por eso sucedió</b>".</span></blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><span aria-hidden="true" class="_6spk" role="presentation"><a href="https://www.bloomberg.com/news/articles/2019-04-11/assange-s-arrest-captured-exclusively-by-russian-backed-tv-crew">Bloomberg</a> </span>: </span><br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">"El dramático momento en el que, el jueves, la policía sacó a Julian Assange de la embajada ecuatoriana en el centro de Londres esposado fue filmado por un solo equipo de filmación: una mujer rusa.<br /><br />Las imágenes en las que el fundador de WikiLeaks es arrastrado en el coche de policía siete años después del inicio del enfrentamiento con las autoridades británicas, pertenecen a la agencia de prensa Ruptly. La sede de la agencia está situada en Berlín, pero esta organización es una filial de RT TV, financiada por las autoridades rusas.<br /><br />Ninguno de los principales canales británicos -ni la BBC, ni ITV, ni Channel 4, ni Sky News- pudo filmar lo que sucedió a pocos pasos de Hyde Park.<br /><br />Hoy en día, los medios de comunicación de todo el mundo se ven obligados a pagar a Ruptly por el derecho a mostrar estas imágenes".</span></div>
</blockquote>
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">El único periódico impreso que encontré <i>en París</i> con Assange en primera plana:</span></div>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="800" data-original-width="600" height="640" src="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" width="480" /></a></div>
<br />
<div style="text-align: justify;">
<br />
Y mucho antes de eso:<br />
<br />
"El poder no concede nada sin una petición. Nunca lo ha hecho y nunca lo hará. Descubran a lo que cualquier persona se someterá silenciosamente y habrán descubierto la medida exacta de injusticia y maldad que se les impondrá, y esto continuará hasta que sean resistidos con palabras o golpes, o ambos. Los límites de los tiranos están prescritos por la resistencia de los que oprimen".<br />
- F.A.W. Bailey, conocido como 'Frederick Douglass', (1818 - 1895).<br />
<br />
"La justicia es la conciencia, no una conciencia personal, sino la conciencia de toda la humanidad. Aquellos que reconocen claramente la voz de su conciencia también reconocen la voz de la justicia. "<br />
- A.I. Solzhenitsyn, (1918-2008); <i>Carta a tres estudiantes</i>, octubre de 1967.<br />
<br />
"<b>Al guardar silencio sobre el mal, al enterrarlo tan profundo dentro de nosotros que no aparece ningún signo en la superficie, lo implantamos, y se elevará mil veces más en el futuro. Cuando no castigamos o reprochamos a los que hacen el mal, no sólo protegemos sus tiempos inútiles, sino que, por consiguiente, sentaremos las bases de la justicia en la que se basan las nuevas generaciones</b>".<br />
- A. I. Solzhenitsyn; <i>The Gulag Archipelago</i>, 1958-68.<br />
<br />
"El simple acto de un hombre valiente ordinario no es participar en mentiras, ni apoyar acciones falsas! Su regla: que venga al mundo, que hasta reine como un maestro - sólo que no a través de mí. Pero los escritores y artistas tienen el poder de hacer mucho más: ¡derrotar mentiras! Porque en la lucha contra la mentira, el arte siempre ha triunfado y siempre triunfará! Obviamente, irrefutablemente para todos! La mentira puede prevalecer sobre muchas cosas en este mundo, pero nunca sobre el arte".<br />
- A. I. Solzhenitsyn; discurso del Premio Nobel de la Paz, 1970. <br />
<br />
"<span style="color: red;">Si no puedes eliminar la injusticia, al menos denúnciala a todos.</span>"<br />
- A. Shariati, (1933 - 1977). </div>
<div style="text-align: justify;">
<div style="text-align: center;">
</div>
</div>
<br />
<a href="https://www.blogger.com/blogger.g?blogID=4127532497132016183"></a>
<br />
<blockquote>
</blockquote>
<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-65275733367485402782019-04-14T17:12:00.001+02:002022-05-01T17:32:31.968+02:00Джулиан Ассанж передал полиции: как реагировать<div style="text-align: center;">
<span style="font-size: x-small;">[<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-livre-la-police-comment.html">FR</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregado-la-policia.html">ES</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregue-policia-como.html">PT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-consegnato-alla-polizia.html">IT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/how-to-react-to-rendition-of-julian.html">EN</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-przekaza-policji-jak.html">PL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/blog-post.html">RU</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-overhandigde-het-aan-de.html">NL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-der-polizei-ubergeben.html">DE</a>]</span></div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s275/assange.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="183" data-original-width="275" height="183" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s1600/assange.jpg" width="275" /></a></div><br />
<div style="text-align: center;">
Ты провалил тест <a href="https://news.un.org/fr/tags/julian-assange">Ассанжа</a>?</div>
<br />
<br />
<a class="ds-link ds-link--styleSubtle ui-captionStrong u-inlineBlock link link--darken link--darker" data-action-type="hover" data-action-value="c40ec5bece47" data-action="show-user-card" data-user-id="c40ec5bece47" dir="auto" href="https://medium.com/@caityjohnstone/assange-has-been-arrested-for-us-extradition-the-time-to-act-is-now-aad3578ee82d">Caitlin Johnstone</a> : <br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
"Арест Джулиана Ассанджа - это момент смертельной опасности для реальной журналистики, которая привлекает власть к ответственности. Пришло время судить тех, кто претендует на роль журналистов. Готовы ли они отстаивать право говорить неудобные истины или же они просто лоялисты империи?<br />
<br />
Сейчас не время журналистам спорить об Асандже или прислушиваться к их советам. Если вы верите в свободу прессы и право причинять неудобства влиятельным людям, вы должны выражать свое мнение. <b>Если нет, никогда больше не ожидайте, что к ним будут относиться серьезно, как к журналисту.</b><br />
<br />
(...) <b>Если мы не пройдем это испытание, олигархи и связанные с ними непрозрачные правительственные учреждения приведут нас к исчезновению</b> или оруэлльской дистопии, и в нашем наборе инструментов их не остановить".</div>
</blockquote>
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f">Специальный докладчик ООН по вопросу о пытках, <a href="https://citizen.co.za/news/news-world/2117102/un-torture-expert-warns-over-assange-extradition-to-us/">Nils Melzer</a> :</span></abbr></span></span></span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM">каково бы ни было его личное мнение об Асанже, "с точки зрения прав человека, он в основном делал то же самое, что и журналисты, проводящие расследования во всем мире", публикуя информацию, которую пытаются скрыть государства. Последствия предъявленных обвинений для национальной безопасности в сочетании с тем фактом, что в Соединенных Штатах применяется смертная казнь, "очевидно, вызывают серьезную озабоченность".</abbr></span></span></span></blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"></abbr></span></span></span><br />
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><a class="_5pcq" href="https://www.facebook.com/maria.zakharova.167/posts/10219312940603959" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f">Мария Захарова, апреля в 11:53 утра</span></abbr></a> :</span></span></span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
"<span aria-hidden="true" class="_6spk" role="presentation">Рука «демократии» сжимает горло свободе."</span></blockquote>
</div>
<span class="v_17_ce8780k"><span class="fsm fwn fcg"><a aria-label="Video, Duration: 55 seconds" class="async_saving _400z _2-40 _5pcq" data-channel-caller="channel_view_from_user_timeline" data-onclick="[{"mod":"TahoeController","meth":"openFromVideoLinkHelper","a":[{"__elem":1},"user_timeline","unknown",null,10]}]" data-video-channel-id="651382304" href="https://www.facebook.com/margarita.simonyan.5/videos/10157099744497305/" rel="async" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1555018492" title="4/11/19, 1:49 PM"><span class="timestampContent" id="js_1uf">Маргарита Симоньян, 11 апреля в 14:34</span></abbr></a></span></span><span aria-hidden="true" class="_6spk" role="presentation">:</span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation">"</span><span class="_44bj">Самый очевидный приговор позорищу, в которое
превратились мировые СМИ - это то, что арест Ассанжа сегодня сняли
только мы. Хотя все ждали его выдворения не первый день. И теперь они
вынуждены показывать наши кадры. <br /> <br /> Сиэнэн и Гардиан еще имеют бесстыдство звонить нам и спрашивать, а как это так получилось, что сняли только мы. <br /> <br /> <b>Да потому что вы бесстыжая лицемерная обслуга своего истеблишмента, а никакие не журналисты. Вот поэтому так получилось.</b>"</span></blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><span aria-hidden="true" class="_6spk" role="presentation"><a href="https://www.bloomberg.com/news/articles/2019-04-11/assange-s-arrest-captured-exclusively-by-russian-backed-tv-crew">Bloomberg</a> </span>: </span><br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">"Драматический момент, когда в четверг полиция вытащила Джулиана Асанжа из посольства Эквадора в центре Лондона в наручниках, был снят только одной съемочной группой - русской женщиной.<br /><br />Изображения, на которых основатель WikiLeaks затаскивается в полицейскую машину через семь лет после начала конфронтации с британскими властями, принадлежат агентству Ruptly Press. Штаб-квартира агентства находится в Берлине, но это дочернее предприятие RT TV, которое финансируется российскими властями.<br /><br />Ни один из основных британских каналов - ни Би-би-си, ни ITV, ни 4-й канал, ни Sky News - не смогли снять то, что произошло в нескольких шагах от Гайд-парка.<br /><br />Сегодня средства массовой информации во всем мире вынуждены платить Руптли за право на показ этих изображений."</span></div>
</blockquote>
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">Единственная печатная газета, которую я нашла <i>в Париже</i>, на первой полосе которой был Ассанж:</span></div>
<br />
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<a href="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="800" data-original-width="600" height="640" src="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" width="480" /></a></div>
<br />
<div style="text-align: justify;">
<br />
И задолго до этого:<br />
<br />
"Власть ничего не уступает без просьбы. Он никогда этого не делал и никогда не будет делать. Узнайте, чему люди будут спокойно подчиняться, и вы обнаружили точную меру несправедливости и зла, которая будет навязана им, и это будет продолжаться, пока им не будет оказано сопротивление словами или ударами, или и тем и другим. Границы тиранов определяются выносливостью тех, кого они угнетают."<br />
- Ф.А.В. Бейли, известный как "Фредерик Дуглас", (1818-1895).<br />
<br />
"Справедливость - это сознание, не личное сознание, а сознание всего человечества. Те, кто четко осознает голос своей совести, также признают голос справедливости."<br />
- Солженицын А.И. (1918 - 2008), <i>Письмо к трем студентам</i>, октябрь 1967.<br />
<br />
"<b>Умалчивая о зле, закапывая его так глубоко внутри нас, что на поверхности не появляется никаких признаков, мы имплантируем его, и в будущем оно будет расти в тысячу раз больше. Если мы не будем наказывать или упрекать злых людей, мы не просто защитим их бесполезные времена, мы заложим основы справедливости, на которой зиждемся новые поколения</b>".<br />
- А. И. Солженицын; <i>Архипелаг ГУЛАГ</i>, 1958-68.<br />
<br />
"Простой поступок простого храбреца - не участвовать во лжи и не поддерживать ложные действия! Его правило: что он приходит в мир, что он даже царствует как хозяин - только не через меня. Но писатели и художники могут сделать гораздо больше: победить ложь! Потому что в борьбе с ложью искусство всегда побеждало и всегда будет побеждать! Очевидно, неопровержимо для всех! Ложь может преобладать над многими вещами в этом мире, но никогда не над искусством."<br />
- Выступление А.И. Солженицына, лауреата Нобелевской премии мира 1970 года. <br />
<br />
"<span style="color: red;">Если ты не можешь устранить несправедливость, хотя бы донеси ее до всех.</span>"<br />
- A. Шариат (1933-1977). </div>
<div style="text-align: justify;">
<br /></div>
<br />
<a href="https://www.blogger.com/blogger.g?blogID=4127532497132016183"></a>
<br />
<blockquote>
</blockquote>
<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-29694228459893844352019-04-14T14:51:00.001+02:002022-05-01T17:32:54.711+02:00Julian Assange der Polizei übergeben: Wie man reagiert<div style="text-align: center;">
<span style="font-size: x-small;">[<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-livre-la-police-comment.html">FR</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregado-la-policia.html">ES</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregue-policia-como.html">PT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-consegnato-alla-polizia.html">IT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/how-to-react-to-rendition-of-julian.html">EN</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-przekaza-policji-jak.html">PL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/blog-post.html">RU</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-overhandigde-het-aan-de.html">NL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-der-polizei-ubergeben.html">DE</a>]</span></div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s275/assange.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="183" data-original-width="275" height="183" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s1600/assange.jpg" width="275" /></a></div><br />
<div style="text-align: center;">
Hast du den <a href="https://news.un.org/fr/tags/julian-assange">Assange</a>-Test nicht bestanden? </div>
<br />
<br />
<a class="ds-link ds-link--styleSubtle ui-captionStrong u-inlineBlock link link--darken link--darker" data-action-type="hover" data-action-value="c40ec5bece47" data-action="show-user-card" data-user-id="c40ec5bece47" dir="auto" href="https://medium.com/@caityjohnstone/assange-has-been-arrested-for-us-extradition-the-time-to-act-is-now-aad3578ee82d">Caitlin Johnstone</a> : <br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
"Die Verhaftung von Julian Assange ist ein Moment der tödlichen Gefahr für den echten Journalismus - einer, der die Macht zur Verantwortung zieht. Es ist an der Zeit, diejenigen zu verurteilen, die behaupten, Journalisten zu sein. Sind sie bereit, das Recht zu verteidigen, unbequeme Wahrheiten zu sagen, oder sind sie einfach Loyalisten des Imperiums?<br />
<br />
Dies ist nicht der Zeitpunkt für Journalisten, um über Assange zu schwanken oder ihren Rat anzunehmen. Wenn Sie an die Pressefreiheit und das Recht glauben, den Mächtigen Unbehagen zuzufügen, müssen Sie sich äußern. <b>Wenn nicht, erwarte nie wieder, dass du als Journalist ernst genommen wirst.<br /><br />(...) Wenn wir diesen Test nicht bestehen, werden die mit ihnen verbündeten Oligarchen und undurchsichtigen Regierungsbehörden uns zum Aussterben</b> oder zur orwellschen Dystopie führen, und es wird keine Möglichkeit geben, sie zu stoppen."</div>
</blockquote>
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f">UN-Sonderberichterstatter für Folter, <a href="https://citizen.co.za/news/news-world/2117102/un-torture-expert-warns-over-assange-extradition-to-us/">Nils Melzer</a> :</span></abbr></span></span></span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM">unabhängig von seiner persönlichen Sichtweise auf Assange, "aus Menschenrechtssicht tat er im Wesentlichen dasselbe wie investigative Journalisten auf der ganzen Welt" und veröffentlichte Informationen, die Staaten zu verbergen versuchen. Die Auswirkungen der Anklage auf die nationale Sicherheit sowie die Tatsache, dass die Vereinigten Staaten die Todesstrafe verhängen, sind "offensichtlich ein sehr ernstes Problem".</abbr></span></span></span></blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"></abbr></span></span></span><br />
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><a class="_5pcq" href="https://www.facebook.com/maria.zakharova.167/posts/10219312940603959" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f">Maria Zakharova, April 11 at 11:53 AM</span></abbr></a> :</span></span></span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation"> Die Hand der "Demokratie" erwürgt die Freiheit.</span></blockquote>
</div>
Margarita Simonian, <span class="v_17_ce8780k"><span class="fsm fwn fcg"><a aria-label="Video, Duration: 55 seconds" class="async_saving _400z _2-40 _5pcq" data-channel-caller="channel_view_from_user_timeline" data-onclick="[{"mod":"TahoeController","meth":"openFromVideoLinkHelper","a":[{"__elem":1},"user_timeline","unknown",null,10]}]" data-video-channel-id="651382304" href="https://www.facebook.com/margarita.simonyan.5/videos/10157099744497305/" rel="async" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1555018492" title="4/11/19, 1:49 PM"><span class="timestampContent" id="js_1uf">April 11 at 2:34 PM</span></abbr></a></span></span><span aria-hidden="true" class="_6spk" role="presentation">:</span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation">"Das offensichtlichste Urteil zu der Schande, die die Medien auf der ganzen Welt darstellen, ist, dass wir die einzigen sind, die heute die Verhaftung von Assange gefilmt haben. Obwohl alle darauf gewartet haben, dass er tagelang abgeschoben wird. Und jetzt müssen sie uns kontaktieren, um unsere Bilder zu zeigen.</span> </blockquote>
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation">CNN und The Guardian haben immer noch die Frechheit, uns anzurufen und uns zu fragen, warum wir allein waren.<u><b><br /><br />Weil du ein beschämender und heuchlerischer Diener deiner Oligarchie bist, kein Journalist. Deshalb ist es passiert.</b></u>" </span></blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><span aria-hidden="true" class="_6spk" role="presentation"><a href="https://www.bloomberg.com/news/articles/2019-04-11/assange-s-arrest-captured-exclusively-by-russian-backed-tv-crew">Bloomberg</a> </span>: </span><br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">"Der dramatische Moment, als die Polizei am Donnerstag Julian Assange in Handschellen aus der ecuadorianischen Botschaft in London in die Innenstadt schleppte, wurde von nur einem Filmteam gefilmt - einer russischen Frau.</span> </div>
</blockquote>
<blockquote class="tr_bq">
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">Die Bilder, auf denen der Gründer von WikiLeaks sieben Jahre nach Beginn der Konfrontation mit den britischen Behörden in den Polizeiwagen geschleppt wird, gehören der Presseagentur Ruptly. Der Hauptsitz der Agentur befindet sich in Berlin, aber diese Organisation ist eine Tochtergesellschaft von RT TV, die von den russischen Behörden finanziert wird.<br /><br />Keiner der wichtigsten britischen Sender - weder die BBC, ITV, Channel 4 noch Sky News - konnte filmen, was nur wenige Schritte vom Hyde Park entfernt geschah.<br /><br />Heute sind die Medien auf der ganzen Welt gezwungen, Ruptly für das Recht zu bezahlen, diese Bilder zu zeigen."</span></div>
</blockquote>
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">Die einzige gedruckte Zeitung, die ich <i>in Paris</i> fand, mit Assange auf der Titelseite :</span></div>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="800" data-original-width="600" height="640" src="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" width="480" /></a></div>
<br />
<div style="text-align: justify;">
<br />
Und das schon lange vorher:<br />
<br />
"Macht gewährt nichts ohne Aufforderung. Das hat er nie und wird er auch nie. Entdecke, was alle Menschen leise tun werden, und du hast das genaue Maß an Ungerechtigkeit und Bösem entdeckt, das ihnen auferlegt wird, und diese werden weitergehen, bis sie mit Worten oder Schlägen oder beidem widerstanden werden. Die Grenzen der Tyrannen werden durch die Ausdauer derer vorgegeben, die sie unterdrücken."<br />
<b>– </b>F.A.W. Bailey, bekannt als 'Frederick Douglass', (1818 - 1895). <br />
<br />
"Gerechtigkeit ist Bewusstsein, nicht ein persönliches Bewusstsein, sondern das Bewusstsein der gesamten Menschheit. Diejenigen, die die Stimme ihres Gewissens klar erkennen, erkennen auch die Stimme der Gerechtigkeit."<br />
<b>– </b>A.I. Solschenizyn, (1918 - 2008); <i>Brief an drei Studenten</i>, Oktober 1967.<br />
<br />
"Indem wir über das Böse schweigen, es so tief in uns vergraben, dass kein Zeichen an der Oberfläche erscheint, implantieren wir es, und es wird in Zukunft tausendfach größer werden. Wenn wir diejenigen, die Böses tun, nicht bestrafen oder vorwerfen, schützen wir nicht nur ihre sinnlosen Zeiten, sondern legen damit auch die Grundlagen für die Gerechtigkeit, auf der die neuen Generationen beruhen."<br />
<b>– </b>A. I. Solschenizyn; <i>Das Gulag-Archipel</i>, 1958-68.<br />
<br />
"Der einfache Akt eines gewöhnlichen tapferen Mannes ist es nicht, an Lügen teilzunehmen oder falsche Handlungen zu unterstützen! Seine Regel: dass es in die Welt kommt, dass er sogar als Meister regiert - nur nicht durch mich. Aber Schriftsteller und Künstler haben die Macht, noch viel mehr zu tun: Niederlage lügt! Denn im Kampf gegen die Lügen hat die Kunst immer gesiegt und wird immer gesiegt! Natürlich, unwiderlegbar für alle! Lügen kann über viele Dinge in dieser Welt siegen, aber nie über Kunst."<br />
<b>– </b>A. I. Solschenizyn; Rede zur Verleihung des Friedensnobelpreises, 1970. <br />
<br />
"<span style="color: red;">Wenn du Ungerechtigkeit nicht beseitigen kannst, dann denunziere sie zumindest bei allen</span>."<br />
<b>– </b>A. Shariati, (1933 - 1977). </div>
<div style="text-align: justify;">
<br /></div>
<br />
<a href="https://www.blogger.com/blogger.g?blogID=4127532497132016183"></a>
<br />
<blockquote>
</blockquote>
<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-67210268483781509582019-04-14T10:00:00.004+02:002022-05-01T17:33:15.143+02:00Julian Assange livré à la police : comment réagir<div style="text-align: center;">
<span style="font-size: x-small;">[<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-livre-la-police-comment.html">FR</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregado-la-policia.html">ES</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregue-policia-como.html">PT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-consegnato-alla-polizia.html">IT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/how-to-react-to-rendition-of-julian.html">EN</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-przekaza-policji-jak.html">PL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/blog-post.html">RU</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-overhandigde-het-aan-de.html">NL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-der-polizei-ubergeben.html">DE</a>]</span></div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s275/assange.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="183" data-original-width="275" height="183" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s1600/assange.jpg" width="275" /></a></div><br />
<div style="text-align: center;">
Avez-vous échoué au test d'<a href="https://news.un.org/fr/tags/julian-assange">Assange</a> ?</div>
<br />
<br />
<a class="ds-link ds-link--styleSubtle ui-captionStrong u-inlineBlock link link--darken link--darker" data-action-type="hover" data-action-value="c40ec5bece47" data-action="show-user-card" data-user-id="c40ec5bece47" dir="auto" href="https://medium.com/@caityjohnstone/assange-has-been-arrested-for-us-extradition-the-time-to-act-is-now-aad3578ee82d">Caitlin Johnstone</a> : <br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
"L'arrestation de Julian Assange est un moment de danger mortel pour le vrai journalisme - du genre à tenir le pouvoir responsable. Le moment est venu de juger ceux qui prétendent être journalistes. Sont-ils prêts à défendre le droit de dire des vérités inconfortables ou sont-ils simplement des loyalistes de l'empire ?<br />
<br />
Ce n'est pas le moment pour les journalistes de tergiverser au sujet d'Assange ou de tenir leur conseil. Si vous croyez en la liberté de la presse et au droit de mettre les puissants mal à l'aise, vous devez vous exprimer. <b><u>Si ce n'est pas le cas, ne vous attendez plus jamais à être pris au sérieux en tant que journaliste</u></b>.<br />
<br />
(...) <b>Si nous ne réussissons pas ce test, les oligarques et les agences gouvernementales opaques qui leur sont alliées vont nous mener à l'extinction</b> ou à la dystopie orwellienne, et il n'y aura aucun moyen dans notre boîte à outils pour les arrêter."</div>
<div style="text-align: justify;">
</div>
</blockquote>
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f">Le rapporteur spécial des Nations Unies sur la torture, <a href="https://citizen.co.za/news/news-world/2117102/un-torture-expert-warns-over-assange-extradition-to-us/">Nils Melzer</a> :</span></abbr></span></span></span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM">quel que soit son point de vue personnel sur Assange, "du point de vue des droits de l'homme, il faisait essentiellement la même chose que les journalistes d'investigation dans le monde entier", en publiant des informations que les États tentent de dissimuler. Les implications des accusations pour la sécurité nationale, combinées au fait que les États-Unis pratiquent la peine de mort, sont "évidemment une très grave préoccupation".</abbr></span></span></span></blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f"></span></abbr></span></span></span><br />
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><a class="_5pcq" href="https://www.facebook.com/maria.zakharova.167/posts/10219312940603959" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f">Maria Zakharova, 11 avril à 11:53</span></abbr></a> :</span></span></span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation">La main de la "démocratie" étrangle la liberté.</span></blockquote>
</div>
Margarita Simonian, <span class="v_17_ce8780k"><span class="fsm fwn fcg"><a aria-label="Video, Duration: 55 seconds" class="async_saving _400z _2-40 _5pcq" data-channel-caller="channel_view_from_user_timeline" data-onclick="[{"mod":"TahoeController","meth":"openFromVideoLinkHelper","a":[{"__elem":1},"user_timeline","unknown",null,10]}]" data-video-channel-id="651382304" href="https://www.facebook.com/margarita.simonyan.5/videos/10157099744497305/" rel="async" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1555018492" title="4/11/19, 1:49 PM"><span class="timestampContent" id="js_1uf">11 avril à 14:34 </span></abbr></a></span></span><span aria-hidden="true" class="_6spk" role="presentation">:</span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation">"Le verdict le plus évident à la honte que les médias du monde entier représentent est que nous sommes les seuls à avoir filmé l'arrestation d'Assange aujourd'hui. Bien que tout le monde attende qu'il soit expulsé depuis des jours. Et maintenant, ils doivent nous contacter pour montrer nos images.<br /><br />CNN et The Guardian ont encore l'impudence de nous appeler et de nous demander comment il se fait que nous étions seuls.<u><b><br /><br />Parce que vous êtes un serviteur honteux et hypocrite de votre oligarchie, pas un journaliste. C'est pour ça que c'est arrivé.</b></u>" </span></blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><span aria-hidden="true" class="_6spk" role="presentation"><a href="https://www.bloomberg.com/news/articles/2019-04-11/assange-s-arrest-captured-exclusively-by-russian-backed-tv-crew">Bloomberg</a> </span>: </span><br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">"Le moment dramatique où, jeudi, la police a traîné Julian Assange menotté pour le sortir de l'ambassade de l'Équateur, au centre-ville de Londres, n'a été filmé que par une seule et unique équipe de tournage - une Russe.<br /><br />Les images sur lesquelles le fondateur de WikiLeaks est traîné dans la voiture de police sept ans après le début de la confrontation avec les autorités britanniques, appartiennent à l'agence de presse Ruptly. Le siège de l'agence est situé à Berlin, mais cette organisation est une filiale de la chaîne RT TV, qui est financée par les autorités russes.<br /><br />Aucune des principales chaînes britanniques - ni la BBC, ni ITV, ni Channel 4, ni Sky News - n'a été en mesure de filmer ce qui s'est passé à quelques pas de Hyde Park.<br /><br />Aujourd'hui, les médias du monde entier sont contraints de payer Ruptly pour le droit de montrer ces images."</span></div>
</blockquote>
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">Le seul journal imprimé que j'ai trouvé <i>à Paris</i> avec Assange à sa une :</span></div>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="800" data-original-width="600" height="640" src="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" width="480" /></a></div>
<br />
<div style="text-align: justify;">
<br />
Et bien avant encore : <br />
<br />
"Le pouvoir ne concède rien sans une demande. Il ne l'a jamais fait et ne le fera jamais. Découvrez à quoi n'importe quel peuple se soumettra tranquillement et vous avez découvert la mesure exacte de l'injustice et du mal qui lui sera imposée, et ceux-ci continueront jusqu'à ce qu'il soit résisté avec des mots ou des coups, ou avec les deux. Les limites des tyrans sont prescrites par l'endurance de ceux qu'ils oppriment." <br />
- F.A.W. Bailey, dit 'Frederick Douglass', (1818 - 1895). <br />
<br />
"La justice est conscience, non pas une conscience personnelle, mais la conscience de toute l'humanité. Ceux qui reconnaissent clairement la voix de leur conscience reconnaissent aussi la voix de la justice. "<br />
- A.I. Soljenitsyne, (1918 - 2008) ; <i>Lettre à trois étudiants</i>, octobre 1967. <br />
<br />
"<b>En gardant le silence à propos du mal, en l'enfouissant si profondément en nous qu'aucun signe n'apparaît à la surface, nous l'implantons, et il s'élèvera mille fois plus grand dans le futur. Quand nous ne punissons ni ne reprochons ceux qui font le mal, nous ne protégeons pas simplement leur époque futile, nous arasons en conséquence les fondations de la justice sur lesquelles reposent les nouvelles générations</b>." <br />
- A.I. Soljenitsyne ; <i>L'archipel du Goulag</i>, 1958-68. <br />
<br />
"Le simple acte d'un homme courageux ordinaire n'est pas de participer à des mensonges, ni de soutenir de fausses actions ! Sa règle : que cela vienne au monde, qu'il règne même en maître - seulement pas à travers moi. Mais les écrivains et les artistes ont le pouvoir de faire beaucoup plus : vaincre le mensonge ! Car dans la lutte contre le mensonge, l'art a toujours triomphé et triomphera toujours ! Visiblement, irréfutablement pour tous ! Le mensonge peut l'emporter sur beaucoup de choses dans ce monde, mais jamais sur l'art." <br />
- A.I. Soljenitsyne ; discours de remise du prix Nobel de la Paix, 1970. </div>
<br />
<div style="text-align: justify;">
"<span style="color: red;">Si tu ne peux pas éliminer l'injustice, dénonce la au moins auprès de tout le monde.</span>"<br />
- A. Shariati, (1933 - 1977).<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWkSB5oAVa1tN0bh5ZVGF7s7dyYfxRohPQ_MJnl1ZQPp-RWEn5AZodjl1NMyOc6s71IZsSh1f2D5-RkgOnaRvNgD-I8aIzA2qA2ha3PZ_axJticoAAtPpevuDKBQ6cwWhlqpGEaoNK-3E/s1600/Je_suis_Assange.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="246" data-original-width="523" height="149" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWkSB5oAVa1tN0bh5ZVGF7s7dyYfxRohPQ_MJnl1ZQPp-RWEn5AZodjl1NMyOc6s71IZsSh1f2D5-RkgOnaRvNgD-I8aIzA2qA2ha3PZ_axJticoAAtPpevuDKBQ6cwWhlqpGEaoNK-3E/s320/Je_suis_Assange.jpg" width="320" /></a></div>
</div>
<br />
<a href="https://www.blogger.com/blogger.g?blogID=4127532497132016183"></a>
<br />
<blockquote>
</blockquote>
<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-88814195166573454812019-04-13T22:21:00.001+02:002022-05-01T17:33:46.542+02:00How to react to the rendition of Julian Assange<div style="text-align: center;">
<span style="font-size: x-small;">[<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-livre-la-police-comment.html">FR</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregado-la-policia.html">ES</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-entregue-policia-como.html">PT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-consegnato-alla-polizia.html">IT</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/how-to-react-to-rendition-of-julian.html">EN</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-przekaza-policji-jak.html">PL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/blog-post.html">RU</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-overhandigde-het-aan-de.html">NL</a>] [<a href="https://conscience-sociale.blogspot.com/2019/04/julian-assange-der-polizei-ubergeben.html">DE</a>]</span></div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s275/assange.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="183" data-original-width="275" height="183" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhP5LllP4t10JYzQ9DOrrThFNGJbuSXoYk4J02tMlFtGfwNoDmTgpxYYaguwuQnEx2tVeX-coJsCEmyHZEglCnM3o-lTq3k7Ti9wpBvMjDq_4y3RXp9alf0et-OdIOeJv_jP6YGSdj0aq32bPrKO5CIK-jtYO6bz3ibRT1DHcf4GS-HkxOpkp8SRORO/s1600/assange.jpg" width="275" /></a></div><br />
<div style="text-align: center;">
Did you fail the <a href="https://news.un.org/fr/tags/julian-assange">Assange</a> test ?</div>
<br />
<br />
<a class="ds-link ds-link--styleSubtle ui-captionStrong u-inlineBlock link link--darken link--darker" data-action-type="hover" data-action-value="c40ec5bece47" data-action="show-user-card" data-user-id="c40ec5bece47" dir="auto" href="https://medium.com/@caityjohnstone/assange-has-been-arrested-for-us-extradition-the-time-to-act-is-now-aad3578ee82d">Caitlin Johnstone</a> : <br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
"Julian <span class="_5afx"><span class="_58cm">Assange</span></span>'s
arrest is a moment of mortal danger for true journalism - of the kind
that holds power to account. Now is the time to judge those who profess
to be journalists. Are they ready to defend the right to tell
uncomfortable truths, or are they simply empire loyalists?</div>
<div style="text-align: justify;">
This
is no time for journalists to equivocate about Assange or hold their
counsel. If you believe in a free press and the right to make the
powerful uncomfortable, you have to speak up. <u><b>If you don't, don't expect
anyone to take you seriously as a journalist ever again.</b></u></div>
<div style="text-align: justify;">
[...] If we can’t
pass this test,<b> </b><u><b>the oligarchs and the opaque government agencies which
are allied with them will march us into extinction</b></u> or Orwellian
dystopia, and there’ll be no tool in our toolbox to stop them."</div>
</blockquote>
<br />
The United Nations special rapporteur on torture and other cruel, inhuman or degrading treatment, <a href="https://citizen.co.za/news/news-world/2117102/un-torture-expert-warns-over-assange-extradition-to-us/">Nils Melzer</a> :<br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
regardless of one’s personal view of Assange, “from a human rights
perspective, he was basically doing the same thing that investigative
journalists do all over the world,” by publishing information that
states try to conceal.
The national security implications of the charges, combined with the
fact that the US practices the death penalty, is “obviously a very
serious concern.”</blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><span class="v_17_ce8780k"><span class="fsm fwn fcg"><a class="_5pcq" href="https://www.facebook.com/maria.zakharova.167/posts/10219312940603959" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1554975492" title="4/11/19, 11:53 AM"><span class="timestampContent" id="js_3f">Maria Zakharova, April 11 at 11:53 AM</span></abbr></a> :</span></span></span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation">The hand of "democracy" squeezes the throat of freedom.</span></blockquote>
</div>
Margarita Simonian, <span class="v_17_ce8780k"><span class="fsm fwn fcg"><a aria-label="Video, Duration: 55 seconds" class="async_saving _400z _2-40 _5pcq" data-channel-caller="channel_view_from_user_timeline" data-onclick="[{"mod":"TahoeController","meth":"openFromVideoLinkHelper","a":[{"__elem":1},"user_timeline","unknown",null,10]}]" data-video-channel-id="651382304" href="https://www.facebook.com/margarita.simonyan.5/videos/10157099744497305/" rel="async" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1555018492" title="4/11/19, 1:49 PM"><span class="timestampContent" id="js_1uf">April 11 at 2:34 PM</span></abbr></a></span></span><span aria-hidden="true" class="_6spk" role="presentation">:</span><br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
<span aria-hidden="true" class="_6spk" role="presentation">"The most obvious verdict to the shame that the world's media have turned into is that we are the only ones who have lifted Assange's arrest today. Although everybody's been waiting for him to be expelled for days. And now they have to show us our footage.<br /><br />CNN and The Guardian still have the shamelessness to call us and ask, and how it happened to be just us.<br /><br /><u><b>Because you're a shameless, hypocritical servant to your establishment, not a journalist. That's why it happened.</b></u>" </span></blockquote>
</div>
<span aria-hidden="true" class="_6spk" role="presentation"><a href="https://www.bloomberg.com/news/articles/2019-04-11/assange-s-arrest-captured-exclusively-by-russian-backed-tv-crew">Bloomberg</a> : </span><br />
<blockquote class="tr_bq">
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">"The dramatic moment when on Thursday the police dragged Julian Assange in handcuffs from the Ecuadorian embassy in<i> </i>central London, was captured on camera by only one film crew - the Russian one.</span><br />
<span aria-hidden="true" class="_6spk" role="presentation"></span><br />
<span aria-hidden="true" class="_6spk" role="presentation">The footage on which the founder of WikiLeaks is dragged to the police car seven years after the start of the confrontation with the British authorities, belongs to the news agency Ruptly. The head office of the agency is located in Berlin, but this organization is a subsidiary of the RT TV channel, which is funded by the Russian authorities.</span><br />
<span aria-hidden="true" class="_6spk" role="presentation"></span><br />
<span aria-hidden="true" class="_6spk" role="presentation">None of the leading British channels - neither the BBC, nor ITV, nor Channel 4, nor Sky News - have been able to capture what happened just a few steps away from Hyde Park.</span><br />
<span aria-hidden="true" class="_6spk" role="presentation"></span><br />
<span aria-hidden="true" class="_6spk" role="presentation">Now the media around the world are forced to pay Ruptly for the right to show these images."</span></div>
<span aria-hidden="true" class="_6spk" role="presentation"></span></blockquote>
<div style="text-align: justify;">
<span aria-hidden="true" class="_6spk" role="presentation">The only printed newspaper I found <i>in Paris</i> with Assange on its frontpage :</span></div>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="800" data-original-width="600" height="640" src="https://scontent-cdt1-1.xx.fbcdn.net/v/t1.0-9/56942518_10157036715978516_8072015880323596288_n.jpg?_nc_cat=100&_nc_ht=scontent-cdt1-1.xx&oh=018355a4543d14a0b41109422d988f44&oe=5D466468" width="480" /></a></div>
<br />
And much before them : <br />
<br />
<div style="text-align: justify;">
"Power concedes nothing without a demand. It never did and it never
will. Find out just what any people will quietly submit to and you have
found out the exact measure of injustice and wrong which will be imposed
upon them, and these will continue till they are resisted with either
words or blows, or with both. The limits of tyrants are prescribed by
the endurance of those whom they oppress." </div>
<div style="text-align: justify;">
– F.A.W. Bailey, '<i>Frederick Douglass</i>' (1818 - 1895).</div>
<br />
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
"Justice is conscience, not a personal conscience but the conscience of
the whole of humanity. Those who clearly recognize the voice of their
own conscience usually recognize also the voice of justice." </div>
<div style="text-align: justify;">
<b>– </b>A.I. Solzhenitsyn, (1918 – 2008) ; <i>Letter to three students</i>, October 1967.</div>
<br />
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
"<b>In keeping silent about evil, in burying it so deep within us that no
sign of it appears on the surface, we are implanting it, and it will
rise up a thousand fold in the future. When we neither punish nor
reproach evildoers, we are not simply protecting their trivial old age,
we are thereby ripping the foundations of justice from beneath new
generations</b>." </div>
<div style="text-align: justify;">
<b>– </b>A.I. Solzhenitsyn, (1918 – 2008) ; <i>The Gulag Archipelago</i>, 1958-68.</div>
<br />
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
"The simple act of an ordinary brave man is not to participate in lies,
not to support false actions! His rule: let that come into the world,
let it even reign supreme -- only not through me. But it is within the
power of writers and artists to do much more: to defeat the lie! For in
the struggle with lies art has always triumphed and shall always
triumph! Visibly, irrefutably for all! Lies can prevail against much in
this world, but never against art." </div>
<div style="text-align: justify;">
<b>– </b>A.I. Solzhenitsyn, (1918 – 2008) ; <i>Nobel Prize acceptance speech</i>, 1970.</div>
<br />
<div style="text-align: justify;">
"<span style="color: red;">If you can't eliminate injustice, at least tell everyone about it.</span>"<br />
– A. Shariati, (1933 - 1977). </div>
<br />
<a href="https://www.blogger.com/blogger.g?blogID=4127532497132016183"></a>
<br />
<blockquote>
</blockquote>
<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-59928316625059075032019-04-01T23:23:00.000+02:002019-04-14T12:42:04.993+02:00Le développement des banques centrales et de la haute finance au détriment des peuples<!--[if gte mso 9]><xml>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-WhY5XpPEcAfFu9hHEM7i4_QFM8Cs5NoJnomoueGxF93c2c16WIAT8yNdN9hIvmoikQig3-qSk_H1NS_NX-EP5IhftR5sRyJ6rbIXrcZ15gtlUZr9ZjRzS-fnPurP1cUeygtm4Wpa3Bo/s1600/monkey-business-alina-sofia-and-joe-k.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="427" data-original-width="640" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-WhY5XpPEcAfFu9hHEM7i4_QFM8Cs5NoJnomoueGxF93c2c16WIAT8yNdN9hIvmoikQig3-qSk_H1NS_NX-EP5IhftR5sRyJ6rbIXrcZ15gtlUZr9ZjRzS-fnPurP1cUeygtm4Wpa3Bo/s1600/monkey-business-alina-sofia-and-joe-k.jpg" width="320" /></a></div>
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<b><span style="font-family: "times new roman" , serif; font-size: 13.5pt;"><br /></span></b></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[Cet article est la traduction de <a href="https://conscience-sociale.blogspot.com/2015/03/central-banking-and-haute-finance-have.html">l’article
original</a> publié en anglais.]</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Nos recherches ont montré que l'histoire de l'Occident est tissée depuis le XVIIe siècle par l'entrelacement de trois mouvements en
progression :</span></div>
<ul type="disc">
<li class="MsoNormal" style="line-height: normal; mso-list: l1 level1 lfo1; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; tab-stops: list 36.0pt; text-align: justify;"><span lang="EN-US"><a href="http://conscience-sociale.blogspot.com/2017/08/la-crise-spirituelle-en-occidentvue-au.html"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">le sabbataïsme et le frankisme</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> - étudiés
à travers l'histoire des religions, la philosophie morale et la
sociologie ;</span></li>
<li class="MsoNormal" style="line-height: normal; mso-list: l1 level1 lfo1; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; tab-stops: list 36.0pt; text-align: justify;"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">le développement des </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.com/2014/03/la-politique-profonde-et-letat-profond.html"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">États profonds</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> et leurs relations
transnationales <a href="https://conscience-sociale.blogspot.com/2017/05/la-clef-de-lhistoire-moderne.html">secrètes</a> - étudiés à travers les sciences politiques,
l'histoire, la sociologie, les technologies et la géopolitique ; </span></li>
<li class="MsoNormal" style="line-height: normal; mso-list: l1 level1 lfo1; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; tab-stops: list 36.0pt; text-align: justify;"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">la <a href="https://conscience-sociale.blogspot.com/2016/03/letrange-cas-du-roi-henry-et-de-mister.html">haute finance</a> (internationale) et les banques centrales - étudiées au moyen des sciences politiques, l’histoire, la sociologie et la géoéconomie. </span></li>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Aucune solution à la </span><span lang="EN-US"><a href="https://conscience-sociale.blogspot.com/2017/05/la-clef-de-lhistoire-moderne.html"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">crise occidentale</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> actuelle ne peut être efficace si l'un de ces trois mouvements reste
ignoré.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Notre étude se concentre ici sur le dernier aspect. Elle est révélatrice de
la façon dont la haute finance n'a cessé de croître au détriment du peuple,
alors même que de nombreuses voix de premier plan l'ont combattue au fil des
siècles. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">En lisant ces citations classées dans une perspective historique, vous
aurez une image très claire de ce qui se passait et de la façon dont le peuple
américain, en particulier, a été piégé. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Alors, vous pourrez lire l'épilogue.</span></div>
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<br /></div>
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<b><span style="font-family: "times new roman" , serif; font-size: 13.5pt;">Avant-propos </span></b></h4>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Seuls les petits secrets ont besoin de protection. Les grands secrets
sont protégés par l'incrédulité publique. Vous pouvez en fait dissiper une
situation délicate en lui donnant une couverture maximale. Pour ce qui est
d'alarmer les gens, c'est fait par les rumeurs, pas par la couverture
médiatique." - <b>H.M. McLuhan</b>, 1911 - 1980, dans "<i> Take Today
: The Executive as Dropout</i> ", 1972. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Peu d'entre nous peuvent facilement abandonner leur croyance que la
société doit avoir un sens. Il est intolérable de penser que l'État a perdu la
tête et punit tant d'innocents. Et donc les preuves doivent être niées dans
leur for intérieur." - <b>A.A. Miller</b>, 1915 - 2005. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Suivez l'argent." - <b>M. Felt</b>, dit "Gorge profonde",
1913 - 2008. </span></div>
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<br /></div>
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<b><span style="font-family: "times new roman" , serif; font-size: 13.5pt;">La banque
centrale se développe au détriment des droits des citoyens </span></b></h4>
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<span lang="EN-US"><a href="http://en.wikipedia.org/wiki/Samuel_Oppenheimer"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Samuel
Oppenheimer</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> (1635-1703) était juif de cour et banquier sous l'empereur Léopold I
d'Autriche. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"La banque bénéficie d'intérêts sur tout l'argent qu'elle crée à
partir de rien." - <b>William Paterson</b>, fondateur de la Banque
d'Angleterre, 1694. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Le petit-fils de Samuel Oppenheimer a enseigné à <b>Meyer Amschel Bauer
Rothschild des</b> connaissances utiles en commerce d’import-export et en
change. Durant cette période, Meyer Amschel a eu l'occasion de servir le
lieutenant-général Baron von Estorff qui était le conseiller principal du </span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/Frederick_II,_Landgrave_of_Hesse-Kassel"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">landgrave Frédéric
II de Hesse-Kassel</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, l'un des hommes les plus riches en Europe.
Frédéric était riche de 70 à 100 millions de florins, dont une grande partie a
été héritée de son père, Guillaume VIII, frère du roi de Suède. Le baron von
Estorff recommenda Mayer Amschel <span style="mso-spacerun: yes;"> </span>auprès
du Landgrave. Mayer Amschel qui retourna travailler avec ses frères à Francfort
en 1763. Il devint marchand de monnaies rares et obtint le patronage de <b>Frédéric
II de Hesse-Kassel</b>, puis le patronage du </span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/William_I,_Elector_of_Hesse"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">prince héritier
Guillaume de Hesse,</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> obtenant le titre de "</span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/Court_Jew"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">juif de cour</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"
(Hoffaktor) en 1769. Après la mort subite de Frédéric le 31 octobre 1785,
Guillaume devint Guillaume IX von Hessen-Kassel, puis Guillaume I von Hessen
après 1805.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Si jamais notre nation tombe à nouveau dans le piège des emprunts non
financés, ce sera sûrement comme la mort pour notre corps politique. Ce pays va
s'effondrer." - <b>George Washington</b>, 1732-1799. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Un vol de plus grande ampleur et encore plus ruineux, c'est la
fabrication de papier-monnaie ; il est plus grand parce que dans cette monnaie
il n'y a absolument aucune valeur réelle ; il est plus ruineux parce que, du
fait de sa dépréciation progressive pendant la durée de son existence, il
produit l'effet qui serait équivalent au prorata des pièces [en or]. Toutes ces
iniquités sont fondées sur l'idée fausse que la monnaie n'est rien d’autre qu'une
écriture." - <b>Comte Destutt de Tracy</b>, 1754-1836. </span></div>
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<b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Nathan Mayer Rothschild</span></b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> (1777-1836) acquiert un tel pouvoir dans la ville
de Londres qu'en 1825-1826, il parvient à fournir suffisamment de pièces d’or à
la Banque d'Angleterre pour lui permettre d'éviter une crise de liquidités. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Toutes les perplexités, les confusions et les angoisses en Amérique
ne proviennent pas de défauts dans la constitution ou la confédération, ni du
manque d'honneur ou de vertu, mais plutôt de l'ignorance pure et simple de la
nature de la monnaie, du crédit et du circuit [de la monnaie]." - <b>John
Adams</b>, 1735-1826, <i>lettre à Thomas Jefferson</i>. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Si jamais le peuple américain permet aux banques privées de contrôler
l'émission de leur monnaie, d'abord par l'inflation, puis par la déflation, les
banques[...] priveront les gens de toute propriété jusqu'à ce que leurs enfants
se réveillent sans abri sur le continent que leurs pères avait conquis [...].
Le pouvoir d'émission devrait être retiré aux banques et restitué au peuple, à
qui il appartient."</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Le papier-monnaie, c'est la pauvreté. C'est le fantôme de l'argent et
non l'argent lui-même." - <b>Thomas Jefferson</b>, 1743-1826. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"L'histoire montre que les changeurs de monnaie ont utilisé toutes les
formes d'abus, d'intrigues, de tromperies et de moyens violents possibles pour
maintenir leur contrôle sur les gouvernements en contrôlant l'argent et son
émission." - <b>James Madison</b>, 1751-1836. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">" Ayant fait la paix avec le monde entier, Bonaparte s'est attelé à sa
tâche de se préparer et de préparer le peuple français au retour au système
divin. Il a ordonné que l'argent ne soit exporté de France sous quelque
prétexte que ce soit qu'avec le consentement du gouvernement et qu'en aucun cas
il ne soit fait appel à l'emprunt pour couvrir les dépenses courantes, civiles
ou militaires. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">L'objectif était de retirer à la finance le pouvoir de contraindre le
gouvernement comme il avait contraint le gouvernement de Louis XVI. <i>"Quand
un gouvernement</i>, a déclaré<b> Bonaparte</b>,<i> dépend pour son argent des
banquiers, ce sont eux et non les dirigeants de ce gouvernement qui </i></span><span lang="EN-US"><a href="http://www.dailymotion.com/video/xztbh_le-choix-de-la-defaite_news"><i><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">contrôlent la
situation</span></i></a></span><i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, puisque " la main qui donne est au-dessus de
la main qui prend </span></i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">" ". Il ne permit à personne d'oublier les expéditions d'or vers
l'Angleterre organisées par Barras aux frais de l'armée en campagne en Italie,
et à un moment où la France était dénuée de la monnaie métallique. "L'<i>argent,</i>
a-t-il déclaré,<i> n'a pas de patrie ; les financiers sont sans patriotisme et
sans décence : leur seul but est le gain. </i></span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">" - Wilson R. McNair, <i>Monarchy
or Money Power</i>, Londres : Eyre et Spottiswoode (1933). </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Réimprimé sous
le titre <i>God and the Goldsmiths</i>, Hawthorne, Californie : Omni
Publications (1961).</span></div>
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<span style="mso-ansi-language: FR;">La main qui
donne est au-dessus de celle qui reçoit" est un dicton italien, cité par <b>Bonaparte
</b>pendant la première campagne d'Italie pour souligner la dépendance
pécuniaire du Directoire envers l'armée d'Italie qui lui procura des millions
et des trésors, butin des pays conquis.</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> - Lucian S. Regenbogen, <i>Napoléon
a dit : aphorismes, citations et opinions</i>, Paris : Les Belles lettres
(1996).</span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Rien d’autre que la souffrance généralisée n'aura d'effet sur le
Congrès... Notre seule sécurité est de poursuivre une politique constante de
restrictions fermes - et je n'ai aucun doute qu'une telle politique conduira finalement
au rétablissement du papier-monnaie et à la reprise de la charte de la banque
centrale. - <b>Nicholas Biddle</b>, 1786-1844, banquier et financier américain.
</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Vous êtes un repaire de vipères ! J'ai l'intention de vous expulser,
et par le Dieu éternel, je vous expulserai. Si le peuple comprenait l'injustice
de notre système monétaire et bancaire, il y aurait une révolution avant le
matin."</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Si le Congrès a le droit, en vertu de la Constitution, d'émettre du
papier-monnaie, il leur a été donné de s'en servir eux-mêmes, et non d'être
délégués à des individus ou des sociétés." - <b>Président Andrew Jackson</b>,
1829-1837. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Un pouvoir s'est levé dans le gouvernement plus grand que le peuple
lui-même, composé d'intérêts puissants, nombreux et variés, réunis en une seule
masse, et maintenus ensemble par le pouvoir cohésif de l'énorme surplus des
banques. - <b>John C. Calhoun</b>, vice-président (1825-1832) et sénateur
américain, </span><span lang="EN-US"><a href="http://en.wikiquote.org/wiki/John_C._Calhoun"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">dans un
discours prononcé le 27 mai 1836</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Panique de </span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/Panic_of_1837"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">1837</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><br />
"</span><span style="mso-ansi-language: FR;"> La banque envisagée ainsi
devient toute une politique, elle exige une tête puissante, et porte alors un
homme bien trempé à se mettre au-dessus des lois de la probité dans lesquelles
il se trouve à l'étroit.<br />
– Tu as raison, mon fils, dit Blondet. Mais nous seuls, nous comprenons que
c'est alors la guerre portée dans le monde de l'argent. Le banquier est un
conquérant qui sacrifie des masses pour arriver à des résultats cachés; ses
soldats sont les intérêts des particuliers, il a ses stratagèmes à combiner,
ses embuscades à tendre, ses partisans à lancer, ses villes à prendre. La
plupart de ces hommes sont si contigus à la politique, qu'ils finissent par
s'en mêler, et leurs fortunes y succombent. [...] Dans chaque siècle, il se
trouve un banquier de fortune colossale qui ne laisse ni fortune ni successeur.
[...] La Banque est comme le Temps, elle dévore ses enfants. Pour pouvoir
subsister, le banquier doit devenir noble, fonder une dynastie comme les
prêteurs de Charles-Quint, les Fugger, créés princes de Babenhausen, et qui
existent encore... dans l'almanach de Gotha.</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> " - <b>Honoré de Balzac</b>,
<i>La Haute Banque. La maison Nucingen</i>, roman, 1838, </span><span lang="EN-US"><a href="https://books.google.fr/books?id=Nbs5AAAAcAAJ&pg=PA17&lpg=PA17&dq=la+banque+cherche+la+noblesse+par+instinct+de+conservation&source=bl&ots=iabfxA0B0Q&sig=Gc-mLCVYL1UKxwFBArmRswvfJ_U&hl=fr&sa=X&ved=0ahUKEwjl7NSSl9fJAhVCURoKHXh8B5kQ6AEIJTAB#v=onepage&q=la%20banque%20cherche%20la%20noblesse%20par%20instinct%20de%20conservation&f=false"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Pp 17</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"De tous les artifices pour tromper les classes laborieuses de
l'humanité, aucun n'a été plus efficace que celui qui les trompe avec du
papier-monnaie." </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Nous risquons d'être submergés de papier-monnaie non-remboursable, du
simple papier, ne représentant ni métal or ou argent ; non, monsieur, ne
représentant rien d'autre que des promesses non tenues, la mauvaise foi, des
sociétés en faillite, des créanciers floués et un peuple ruiné. " - <b>Daniel
Webster</b>, vers 1845, homme d'État américain de premier plan. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Quand le pillage devient un mode de vie pour un groupe d'hommes
vivant ensemble dans la société, ils se créent au fil du temps, un système
juridique qui l'autorise et un code moral qui le glorifie." - <b>Fréderic
Bastiat, </b><i>Sophismes économiques</i>, 1801-1850. </span></div>
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<br /></div>
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<b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Junius Spencer Morgan</span></b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, quand il résidait à Londres, devient en 1854 un
agent de George Peabody à Londres. En 1857, la Banque d'Angleterre a accordé un
prêt à George Peabody & Co. et l'a sauvé, tandis que 9000 autres
entreprises ont sombré dans un grand krach financier. Avec cet argent, Peabody
a acheté de grandes quantités de titres bon marché et les a vendus à un stade
ultérieur avec d'énormes profits. En 1864, alors que Peabody prend sa retraite,
George Peabody & Company devient Junius S. Morgan Company. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"J'ai deux grands ennemis, l'armée du Sud devant moi et les banquiers
à l'arrière. Des deux, celui qui est derrière moi est mon plus grand ennemi."
</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Je vois s'approcher dans un avenir proche une crise qui me perturbe
et me fait trembler pour la sécurité de mon pays. En conséquence de la guerre,
les grandes entreprises ont été intronisées et une ère de corruption dans les
hautes sphères suivra, et le pouvoir monétaire du pays s'efforcera de prolonger
son règne en œuvrant au préjudice du peuple jusqu'à ce que toutes les richesses
soient rassemblées dans quelques mains, et la République soit détruite. Je suis
plus inquiet en ce moment pour la sécurité de mon pays que jamais, même en
pleine guerre." - <b>Abraham Lincoln,</b> dans une <i>lettre écrite à
William Elkin</i>, 1860. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Le gouvernement devrait créer, émettre et mettre en circulation
toutes les devises et tous les crédits nécessaires pour satisfaire le pouvoir
de dépenser du gouvernement et le pouvoir d'achat des consommateurs. L'adoption
de ces principes permettra aux contribuables d'économiser d'énormes sommes
d'intérêts. L'argent cessera d'être le maître et deviendra le serviteur de
l'humanité. <b>"Abraham Lincoln</b>, 1809-1865. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Si cette politique financière malicieuse, qui a ses origines en
Amérique du Nord, doit être endurée jusqu'à son terme, alors ce gouvernement
fournira son propre argent sans frais. Il remboursera sa dette et sera sans
dette. Elle aura tout l'argent nécessaire pour poursuivre son commerce. Elle
deviendra d’une prospérité sans précédent dans l'histoire du monde. Les cerveaux
et la richesse de tous les pays iront en Amérique du Nord. Ce pays doit être
détruit ou il détruira toutes les monarchies du monde." - Éditorial dans
le <b>Times of London</b>, 1862. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Ceux qui comprennent le système seront soit tellement intéressés par
ses profits, soit tellement dépendants de ses faveurs qu'il n'y aura pas
d'opposition de la part de cette classe, tandis que, d'autre part, le grand
corps du peuple mentalement incapable de comprendre l'énorme avantage que le
capital tire du système portera son fardeau sans plainte et peut-être même sans
soupçonner que le système est contraire à leurs intérêts.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">- Lettre prétendument envoyée par la Rothschild Bros. de Londres en 1863,
citée dans <b>J. F. Rutherford</b>'s </span><span lang="EN-US"><a href="http://www.strictlygenteel.co.uk/vindication2/vindication2_6.html"><i><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Vindication</span></i><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">, Book II,
Chapter 6</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1932. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Loi sur la Banque Nationale, </span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/National_Bank_Act"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">1863</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Nous avons brisé les chaînes (d’esclave) de quatre millions d'êtres
humains et ramené tous les travailleurs à un niveau commun, non pas tant par
l'émancipation des anciens esclaves que par la réduction pratique de toute la
population active, blanche et noire, à une condition de servage. Tout en nous
vantant de nos nobles actions, nous prenons soin de cacher le vilain fait que,
par un système monétaire inique, nous avons nationalisé un système d'oppression
qui, bien que plus raffiné, n'en est pas moins cruel que l'ancien système
d'esclavage." - <b>Horace Greeley, </b>1811-1872, fondateur du New York
Tribune. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Le pouvoir de l'argent s'attaque à la nation en temps de paix et
conspire contre elle en temps d'adversité. C'est plus despotique que la
monarchie, plus insolent que l'autocratie et plus égoïste que la
bureaucratie." - <b>Abe Lincoln</b>, 1864. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Mon action favorisant l'adoption de la Loi sur la banque nationale a
été la plus grande erreur financière de ma vie. Il a construit un monopole qui
affecte tous les intérêts du pays." - <b>Salmon P. Chase</b>, juge en chef
de la cour suprême des États-Unis et conseiller de Lincoln, 1864. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"La division des Etats-Unis en fédérations de force égale a été
décidée bien avant la guerre civile par les grandes puissances financières de
l'Europe. Ces banquiers craignaient que les États-Unis, s'ils restaient dans un
bloc et en tant que nation, n'atteignent l'indépendance économique et
financière, ce qui perturberait leur domination financière sur le monde. La
voix des Rothschild l'emporta... Ils envoyèrent donc leurs émissaires sur le
terrain pour exploiter la question de l'esclavage et ouvrir un abîme entre les
deux sections de l'Union." - <b>Otto von Bismarck</b>, chancelier
allemand, 1865. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Je suis allé en Amérique à l'hiver 1872-1873 pour obtenir, si je le
pouvais, l'adoption d'un projet de loi démonétisant les pièces d’argent. Il
était dans l'intérêt de ceux que je représentais - les gouverneurs de la Banque
d'Angleterre - que cela soit fait. En 1873, les pièces d'or étaient la seule
forme de monnaie." - <b>Earnest Seyd</b>, agent de la Banque d'Angleterre,
1873. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Panique de </span><span lang="EN-US"><a href="https://en.wikipedia.org/wiki/Panic_of_1873"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">1873</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Il est conseillé de faire tout ce qui est en votre pouvoir pour
soutenir les journaux quotidiens et hebdomadaires de premier plan, en
particulier la presse agricole et religieuse, qui s'opposeront à l'émission de
billets du gouvernement (Greenback) et vous retirerez également votre soutien à
tous les demandeurs (de prêts) qui ne sont pas disposés à s'opposer à
l'émission de billets par le gouvernement... Annuler la loi créant les billets de
banque ou remettre en circulation la monnaie du gouvernement permettre de
fournir à la population les liquidités et cela affectera sérieusement nos
profits personnels comme banquiers et prêteurs. Rencontrez immédiatement votre
député et engagez-le à nous soutenir, afin que nous puissions contrôler la
législation." - <b>James Buel</b>, American Bankers Association, 1877. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"La mort de Lincoln fut un désastre pour la chrétienté. Il n'y avait
pas d'homme aux États-Unis assez grand pour porter ses bottes et les banquiers
sont repartis pour s'emparer des richesses. Je crains que les banquiers
étrangers, par leur astuce et leurs tours tortueux, ne contrôlent entièrement
les richesses exubérantes de l'Amérique et ne l'utilisent pour corrompre
systématiquement la civilisation moderne. Ils n'hésiteront pas à plonger toute
la chrétienté dans les guerres et le chaos pour que la terre devienne leur
héritage (celui des banquiers)". - <b>C. von Bauditz Siem</b>, 1861 - 1931
; </span><span lang="EN-US"><a href="http://en.wikiquote.org/wiki/Banking"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">The C.S.L.T.:
containing views on Abraham Lincoln as expressed by <b style="mso-bidi-font-weight: normal;">Bismarck</b> in 1878, from the recollections of Conrad von Bauditz Siem</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1915. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Celui qui contrôle le volume de monnaie dans n'importe quel pays est
le maître absolu de toute l'industrie et du commerce. Et quand vous réaliserez
que tout le système est très facile à contrôler, d'une façon ou d'une autre par
quelques hommes puissants au sommet, vous n'aurez pas à vous faire dire comment
les périodes d'inflation et de dépression prennent naissance." - <b>Président
James Garfield</b>, 1881. Il a été assassiné quelques semaines seulement après
avoir fait cette déclaration. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Panique de </span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/Panic_of_1893"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">1893</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Le 1er septembre 1894, nous ne renouvellerons pas nos emprunts sous
aucune considération. Le 1er septembre, nous exigerons notre argent. Nous
allons saisir et devenir des créanciers hypothécaires en possession. Nous
pouvons aussi prendre les deux tiers des fermes à l'ouest du Mississippi, à
notre propre prix... Alors les agriculteurs deviendront locataires, comme en
Angleterre." – document interne de 1891 de l'<b>American Bankers
Association</b>, enregistré comme témoignage dans le Congressional Record, 29
avril 1913. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Nous répondrons à leur demande d'un étalon-or en leur disant
:"Vous ne poserez pas sur le front du travail cette couronne d'épines ;
vous ne crucifierez pas l'humanité sur une croix d'or." </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Le pouvoir de l'argent dénonce, en tant qu'ennemis publics, tous ceux
qui remettent en question ses méthodes ou mettent en lumière ses crimes" -
<b>William Jennings Brian</b>, 1896. </span></div>
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<span lang="EN-US"><a href="http://www.themoneymasters.com/the-wonderful-wizard-of-oz-a-monetary-reformers-brief-symbol-glossary/"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Le merveilleux
Magicien d'Oz</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, </span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/The_Wonderful_Wizard_of_Oz"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">1900</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Panique de </span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/Panic_of_1907"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">1907</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Sous la surface, les Rothschild (la famille bancaire européenne
dominante encore aujourd'hui) ont eu une influence puissante sur les lois
financières américaines. Les archives des débats législatifs montrent qu’ils
incarnaient le pouvoir dans l'ancienne Banque des États-Unis." - <b>Gustavus
Myers</b>, dans <i>History of the Great American Fortunes</i>, 1907-1910. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Le fait est que ce pays risque fort de devenir une plouto-démocratie,
c'est-à-dire une république bidon avec le vrai gouvernement entre les mains
d'une petite clique d'hommes extrêmement riches, qui parlent à travers leur
argent et dont l'influence, encore aujourd'hui, rayonne dans tous les coins des
Etats-Unis. - <b>William McAdoo</b>, vice-président de la campagne nationale du
président Wilson, dans <i>Crowded Years, </i>1912. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"La monnaie c’est l'or, et rien d'autre." </span></div>
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<b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">J.P. Morgan</span></b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1837 - 1913 ; </span><span lang="EN-US"><a href="http://memory.loc.gov/service/gdc/scd0001/2006/20060517001te/20060517001te.pdf"><i><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Témoignage de
J.P. Morgan devant la Chambre des représentants</span></i></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1912.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 5.0pt; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Dans la phase critique actuelle du développement américain, j'attire
votre attention sur la maxime suivante des " prêteurs d'argent " de
l'Ancien Monde : "<i> Contrôlons la monnaie d'un pays, et peu nous importe
qui fait ses lois</i> ". Ceux qui favorisent le maintien des banques
d'émission dans ce pays doivent être classés dans l'histoire avec </span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/John_Sherman"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">John Sherman</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> et </span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/Nelson_W._Aldrich"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Nelson W.
Aldrich</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> et le pouvoir de l’argent." </span></div>
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<b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">- T.C. Daniel</span></b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1857-1923 ; lettre au président W. Wilson, 8 mai 1913 ; citée dans sa
déclaration aux </span><span lang="EN-US"><a href="http://books.google.fr/books?id=Q7MPAAAAIAAJ&pg=PA771&dq=%22let+us+control+the+money+of+a+country%22&redir_esc=y"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">audiences
conjointes devant les sous-comités des commissions des banques et de la monnaie
du Sénat et de la Chambre des représentants, chargés de l'enquête sur le crédit
rural, 63e Congrès, deuxième session</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, première partie, p. 664, 16
février 1914 ; </span><span lang="EN-US"><a href="http://archive.org/stream/ruralcreditsjoin01unit/ruralcreditsjoin01unit_djvu.txt"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">transcription</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> intégrale ; </span></div>
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<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Daniel est l'auteur de <i>Real Money versus Bank
Credit as a Substitute for Money</i>, 1911, et de </span><span lang="EN-US"><a href="http://babel.hathitrust.org/cgi/pt?id=uc2.ark:/13960/t1sf2p55c;view=1up;seq=1"><i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">The High Cost of Living : Cause -
Remède</span></i></a></span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1912 ; </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Plus loin dans sa déclaration du 16 février 1914, p. 771 : "<i>Contrôlons
l'argent d'un pays et nous nous moquons de qui fait ses lois.</i>" C'est
la maxime de la maison Rothschild et le principe fondateur des banques
européennes.<span style="mso-spacerun: yes;"> </span></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Cette maxime était bien connue en 1910. Elle a été citée de nouveau lors
d'une autre commission en 1939 : </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"<i>Donnez-moi le contrôle de l’émission monétaire d'une nation, et je
me fiche de qui fait ses lois.</i>" Cette phrase est citée par le sénateur
<b>Robert L. Owen</b>, ancien président du Senate Committee on Banking and
Currency et l'un des auteurs du Federal Reserve Act, dans <i>National Economy
and the Banking System</i>, (Washington, D.C. : U.S. Government Printing
Office, 1939), p. 99. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Depuis mon entrée en politique, des hommes m’ont confié
principalement leurs opinions en privé. Certains des plus grands hommes aux
États-Unis, dans le domaine du commerce et de la fabrication, ont peur de
quelqu'un, ont peur de quelque chose. Ils savent qu'il y a un pouvoir quelque
part si organisé, si subtil, si vigilant, si imbriqué, si complet, si
omniprésent, qu'il vaut mieux qu'ils ne parlent pas plus fort qu’en chuchotant
lorsqu'ils en condamnent l'existence. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Ils savent que l'Amérique n'est pas un endroit où l'on peut dire, comme
c'était le cas auparavant, qu'un homme peut choisir sa propre vocation et la
poursuivre dans la mesure où ses capacités le lui permettent ; car aujourd'hui,
s'il entre dans certains domaines, il existe des organisations qui utilisent
des moyens contre lui qui l'empêchent de bâtir une entreprise dont ils ne
veulent pas qu'elle soit créée et des organisations qui font en sorte de retirer
toute certitude et lui ferment les marchés. Car s'il commence à vendre à
certains détaillants, à n’importe quels détaillants, le monopole refusera de
vendre à ces détaillants, et ces derniers, effrayés, n’achèteront pas les
nouvelles marchandises de l’homme [...]. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">La politique en Amérique est dans un cas qui, malheureusement, nécessite
une attention particulière. Le système mis en place par notre loi et notre
usage ne fonctionne pas, ou du moins on ne peut pas en dépendre ; on ne le fait
fonctionner que par une dépense de travail et de douleurs des plus
déraisonnables. Le gouvernement, qui a été conçu pour les gens, est entre les
mains des patrons et de leurs employeurs, les intérêts particuliers. Un empire
invisible s'est mis en place au-dessus des formes de la démocratie. [...] </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">La seule façon de garder un gouvernement pur est de garder ces canaux
ouverts, afin que personne ne puisse s'estimer humble au point de ne pas
constituer une partie du corps politique, afin qu'il y ait constamment du sang
nouveau dans les veines du corps politique, afin que nul homme ne soit si
obscur qu'il ne puisse briser l'écorce d'aucune classe à laquelle il
appartient, ne puisse monter en puissance et compter parmi les dirigeants de
l'Etat. Tout ce qui déprime, tout ce qui rend l'organisation plus grande que
l'homme, tout ce qui bloque, décourage, consterne l'homme humble, est contre
tous les principes du progrès. Quand je vois des alliances formées, comme elles
le sont maintenant, par des hommes d'affaires prospères avec des organisateurs
politiques prospères, je sais que quelque chose a été fait qui contrôle la
vitalité et le progrès de la société. Une telle alliance, faite au sommet, est
une alliance faite pour abaisser les niveaux, pour les maintenir là où ils
sont, sinon pour les couler ; et, par conséquent, c'est l'affaire constante de
la bonne politique de briser de tels partenariats, pour rétablir et rouvrir les
liens entre le grand corps du peuple et les bureaux du gouvernement. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Aujourd'hui, alors que notre gouvernement est jusqu'ici passé entre les
mains d'intérêts particuliers ; aujourd'hui, alors que la doctrine est
implicitement avouée que seules certaines classes disposent de l'équipement
nécessaire à l'exercice de la fonction gouvernementale ; aujourd'hui, alors que
tant de citoyens consciencieux, frappés par la scène du mal social et de la
souffrance, sont tombés victimes du sophisme selon lequel un gouvernement
bienveillant peut être donné au peuple par des administrateurs bienveillants de
la prospérité et des gardiens du bien-être d'employés dévoués, -aujourd'hui, en
fin de compte, est-ce qu'il appartient à cette nation de se souvenir qu'un
peuple doit se sauver avec le pouvoir qui dort en son sein, ou par aucun ; qu’il
doit se renouveler dans l'espérance, dans la conscience, dans la force, par les
eaux qui jaillissent de ses propres sources permanentes d’eau douce. Pas d'en
haut, pas par le patronage de ses aristocrates. [...] </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Le grand monopole dans ce pays est le monopole des gros crédits. Tant que
cela existera, notre ancienne variété, notre liberté et notre énergie
individuelle de développement sont hors d’atteinte. Une grande nation
industrielle est contrôlée par son système de crédit. Notre système de crédit
est concentré dans le secteur privé. La croissance de la nation, donc, et
toutes nos activités sont entre les mains de quelques hommes qui, même si leur
action est honnête et destinée à l'intérêt public, sont nécessairement
concentrés sur les grandes entreprises dans lesquelles leur propre argent est
impliqué et qui, en raison même de leurs propres limites, gèlent, freinent et
détruisent nécessairement une véritable liberté économique. C'est la plus
grande question de toutes, et les hommes d'État doivent s'y adresser avec une
détermination sincère pour servir le long terme et les vraies libertés de
l'homme. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Cette fiducie de l'argent, ou, comme on devrait plutôt l'appeler, cette
fiducie du crédit, à propos de laquelle le Congrès a ouvert une enquête, n'est
pas un mythe ; ce n'est pas une chose imaginaire. Ce n'est pas une fiducie
ordinaire comme une autre. [...] </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Allons-nous essayer d'arracher l’emprise que le monopole a sur nos vies, ou
ne le ferons-nous pas ? Allons-nous retenir notre main et dire que le monopole
est inévitable, que tout ce que nous pouvons faire, c'est le réglementer ?
Devons-nous dire que tout ce que nous pouvons faire, c'est mettre le
gouvernement en concurrence avec le monopole et essayer de lui résister ?
Devons-nous admettre que la créature née de nos propres mains est plus forte
que nous ? Nous redoutons depuis le début que le pouvoir combiné de la haute
finance soit plus grand que celui du gouvernement. Sommes-nous arrivés à un
moment où le président des États-Unis ou tout homme qui souhaite être président
doit se déshabiller devant cette haute finance et dire : "Vous êtes notre
maître inévitable, mais nous allons voir comment nous pouvons en tirer le
meilleur parti ?" </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Nous sommes à la croisée des chemins. Nous n'avons pas un, deux ou trois
monopoles, mais de nombreux monopoles établis et formidables aux États-Unis.
Nous avons, non pas un ou deux, mais de nombreux domaines d'activité dans
lesquels il est difficile, voire impossible, pour l'entrepreneur indépendant
d'entrer. Nous avons limité le crédit, nous avons limité les possibilités, nous
avons contrôlé le développement et nous en sommes venus à être l'un des
gouvernements les plus mal gouvernés, l'un des plus complètement contrôlés et
dominés du monde civilisé, non plus un gouvernement par libre opinion, non plus
un gouvernement par conviction et vote de la majorité, mais un gouvernement par
opinion et sous la contrainte de petits groupes de puissants hommes. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Si le gouvernement doit dire aux hommes d'affaires comment gérer leur
entreprise, ne voyez-vous pas que les hommes d'affaires doivent se rapprocher
du gouvernement même s'ils ne le font pas maintenant ? Ne voyez-vous pas qu'ils
doivent capturer le gouvernement, afin de ne pas être trop restreints par lui ?
Devoir capturer le gouvernement ? Ils l'ont déjà capturé. Allez-vous inviter
ceux qui sont à l'intérieur à rester à l'intérieur ? Ils n'ont pas besoin d'y rentrer.
Ils sont déjà là. Allez-vous posséder ce qui vous appartient, oui ou non ?
C'est votre choix. Allez-vous dire : "Tu n'es pas entré dans la maison de
la bonne façon, mais tu es là, que Dieu te bénisse ; nous allons rester ici
dans le froid et tu pourras nous distribuer quelque chose de temps en temps ?"</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">À tout le moins, en vertu du plan auquel je m'oppose, il y aura un
partenariat avoué entre le gouvernement et les fiducies. [...] </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Il n'y a aucun espoir pour le peuple des États-Unis tant que le partenariat
ne sera pas dissous." - T.<b>W. Wilson</b>, 28e président des États-Unis,
1856 - 1924 ; </span><span lang="EN-US"><a href="http://www.gutenberg.org/etext/14811"><i><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">La nouvelle liberté : Appel à
l'émancipation des énergies généreuses d'un peuple</span></i></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1913. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Cet acte fonde la fiducie la plus gigantesque du monde. Lorsque le
président signera ce projet de loi, le " gouvernement invisible " par
le pouvoir monétaire sera légalisé. Les gens ne le savent peut-être pas encore,
mais le jour du jugement n'est que dans quelques années... Le pire crime
législatif de tous les temps est perpétré par ce projet de loi bancaire."
- Le représentant <b>Charles Lindbergh Sr</b>, père du célèbre aviateur, juste
avant l'adoption de la loi Glass Owen qui a établi le système de la Réserve
fédérale.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Le projet de loi a littéralement été adopté en douce lors du congrès du 22
décembre 1913. De nombreux sénateurs étaient déjà partis pour les Fêtes après
avoir été rassurés par la direction que rien ne serait fait sur le projet de
loi avant leur retour de leur congé de Noël en janvier suivant. Tous croyaient
évidemment que la session du Congrès avait été légalement retirée pour les
vacances habituelles, mais cela pourrait certainement être interprété comme une
ruse. C'est ainsi que le 22 décembre 1913, sous la conduite du président Wilson
et de certains membres du Congrès des deux côtés de l'échiquier politique, et
avec au moins 27 sénateurs absents pendant les vacances scolaires, la Federal
Reserve Act fut adoptée. Le projet de loi prévoyait qu'une banque centrale
privée, déguisée en Système fédéral de réserve, non seulement émettrait la
monnaie du pays, mais facturerait des intérêts sur cette monnaie. Aujourd'hui,
nous devons notre dette nationale actuelle aux sociétés bancaires qui sont
propriétaires de la Banque de réserve fédérale, à l'exception des titres de
créance que la Fed vend régulièrement à d'autres pays comme la Chine. La Fed
accepte les réserves en dollars des clients étrangers et leur vend des
obligations du gouvernement américain en échange. C'est ainsi que le
gouvernement fédéral emprunte aux prêteurs étrangers. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Loi de </span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/Federal_Reserve_System"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">1913</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> sur la Réserve
fédérale américaine </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Pour provoquer des prix élevés, tout ce que la Réserve fédérale fera
sera de baisser le taux de réescompte produisant une expansion du crédit et une
hausse du marché boursier, puis lorsque les hommes d'affaires sont adaptés à
ces conditions, il peut vérifier la prospérité en augmentant le taux d'intérêt.
Elle peut faire osciller doucement le pendule d'un marché à la hausse et à la
baisse par de légères variations du taux d'actualisation, ou provoquer des
fluctuations violentes par de plus grandes variations de taux et, dans les deux
cas, elle possédera des informations privilégiées sur les conditions
financières et une connaissance avancée du changement à venir, à la hausse ou à
la baisse. C'est l'avantage le plus étrange et le plus dangereux qu'un
gouvernement, quel qu'il soit, ait jamais mis entre les mains d'une classe
privilégiée spéciale. Le système est privé, mené dans le seul but d'obtenir le
plus grand profit possible de l'utilisation de l'argent des autres. Ils savent
à l'avance quand créer la panique à leur avantage, et ils savent aussi quand
arrêter la panique. L'inflation et la déflation fonctionnent aussi bien pour
eux quand ils contrôlent la finance." - <b>Charles Lindbergh Sr.</b> 1914.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"En mars 1915, les intérêts de J.P. Morgan, les intérêts de la
sidérurgie, de la construction navale et de l’armement, et leurs organisations
subsidiaires, réunirent 12 hommes haut placés dans le monde de la presse et les
employèrent pour sélectionner les journaux les plus influents des États-Unis et
en nombre suffisant pour contrôler la politique générale de la presse
quotidienne. [...] Ils trouvèrent nécessaire d'acheter seulement le contrôle
des 25 journaux les plus importants. Un accord a été conclu ; la politique des
journaux a été achetée et payée au mois ; un rédacteur en chef a été fourni
pour chaque journal afin de superviser et d'éditer correctement les
informations concernant les questions de préparation, de militarisme, de
politiques financières et d'autres questions de nature nationale et internationale
considérées comme vitales pour les intérêts des acheteurs.”- <b style="mso-bidi-font-weight: normal;">Oscar Callaway</b>, U.S. Congressman, 1917.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Ces banquiers internationaux et les intérêts de Rockefeller-Standard
Oil contrôlent la majorité des journaux et des colonnes de ces journaux pour
frapper jusqu’à la soumission ou chasser du bureau les titulaires qui refusent
de faire les ordres des puissantes cliques corrompues qui composent le
gouvernement invisible." - <b>Theodore Roosevelt,</b> tel que rapporté
dans le New York Times, 27 mars 1922. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Cet avertissement de Theodore Roosevelt a autant d'intemporalité
aujourd'hui, car la vraie menace pour notre république est ce gouvernement
invisible qui étend ses tentacules comme une pieuvre géante et s'étend sur la
ville, l'état et la nation. Il saisit dans ses longues et puissantes tentacules
nos dirigeants, nos organes législatifs, nos écoles, nos tribunaux, nos
journaux et tous les organismes créés pour la protection du public... Pour
sortir des simples généralisations, permettez-moi de dire qu'à la tête de ce
poulpe se trouvent les intérêts de Rockefeller-Standard Oil et un petit groupe
de puissants établissements bancaires généralement désignés sous le nom de
banquiers internationaux. La petite coterie de puissants banquiers
internationaux dirige virtuellement le gouvernement des États-Unis à leurs
propres fins égoïstes. Ils contrôlent pratiquement les deux partis, écrivent
des programmes politiques, tirent les marrons du feu des chefs de parti,
utilisent les dirigeants d'organisations privées et recourent à tous les moyens
pour ne mettre en candidature aux hautes fonctions publiques que les candidats
qui sont prêts à se soumettre aux diktats des grandes entreprises corrompues.
Ces banquiers internationaux et les intérêts de Rockefeller-Standard Oil
contrôlent la majorité des journaux et magazines de ce pays. Ils utilisent les
colonnes de ces journaux pour se soumettre ou chasser des fonctionnaires qui
refusent d'obéir aux ordres des puissantes cliques corrompues qui composent le
gouvernement invisible. Il fonctionne sous le couvert d'un écran auto-créé [et]
s'empare de nos exécutifs, des organes législatifs, des écoles, des tribunaux,
des journaux et de toute agence créée pour la protection du public." - <b>John
F. Hylan</b>, maire de New York, </span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/John_Francis_Hylan"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">New York Times,
26 mars 1922</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Le capital doit se protéger de toutes les manières possibles par la
combinaison et la législation. Les dettes doivent être recouvrées, les
obligations et les hypothèques doivent être saisies le plus rapidement
possible. Quand, par un processus de loi, les gens ordinaires perdent leurs
maisons, ils deviennent plus dociles et plus facilement gouvernés par
l'influence du bras fort du gouvernement, appliqué par un pouvoir central de la
richesse sous le contrôle des principaux financiers. Cette vérité est bien
connue de nos principaux hommes maintenant engagés dans la formation d'un
impérialisme du Capital pour gouverner le monde. En divisant les électeurs par
le système des partis politiques, nous pouvons les amener à dépenser leur énergie
à se battre pour des questions sans importance. Ainsi, par une action discrète,
nous pouvons nous assurer ce qui a été si bien planifié et si bien
accompli." - <b>USA Banker's Magazine</b>, 25 août 1924. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Je crains que le citoyen ordinaire n'aime pas qu'on lui dise que les
banques peuvent créer de l'argent et qu'elles le font... Et ceux qui contrôlent
le crédit de la nation dirigent la politique des gouvernements et tiennent au
creux de leurs mains le destin du peuple. - <b>Reginald McKenna</b>, ancien
chancelier de l'Échiquier, 24 janvier 1924.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"C'est déjà assez bien que les gens du pays ne comprennent pas notre
système bancaire et monétaire, car s'ils le comprenaient, je crois qu'il y
aurait une révolution avant demain matin." - <b>Henry Ford</b>, vers 1925.
</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Je ne vois rien dans la situation actuelle qui soit menaçant ou qui
justifie le pessimisme... J'ai bon espoir qu'il y aura une reprise de
l'activité au printemps et que le pays fera des progrès constants au cours de
l'année à venir". - <b>Andrew W. Mellon</b>, secrétaire américain au
Trésor, décembre 1929.<span style="mso-spacerun: yes;"> </span></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Vendez toutes vos actions maintenant. Ne posez pas de
questions." - <b>Joseph P. Kennedy</b> à son ami, père d'Ed Kerrigan,
1929, juste avant le crash. Pendant la Grande Dépression, la fortune de Joseph
P. Kennedy est passée de quatre millions de dollars en 1929 à plus de 100
millions de dollars en 1935.<span style="mso-spacerun: yes;"> </span></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Après la Première Guerre mondiale, l'Allemagne tomba entre les mains
des banquiers internationaux allemands. Ces banquiers l'ont achetée et elle
leur appartient maintenant. Ils ont acheté ses industries, ils ont des
hypothèques sur son sol, ils contrôlent sa production ; ils contrôlent tous ses
services publics. Les banquiers internationaux allemands ont subventionné le
gouvernement actuel de l'Allemagne et ils ont également fourni chaque dollar de
l'argent qu'Adolf Hitler a utilisé dans sa campagne somptueuse pour constituer
une menace pour le gouvernement de Bruening. Lorsque Bruening n'obéit pas aux
ordres des banquiers internationaux allemands, Hitler est amené à effrayer les
Allemands et à les soumettre. Par l'entremise de la Réserve fédérale, plus de
30 milliards de dollars ont été injectés en Allemagne... Vous avez tous entendu
parler des dépenses qui ont été faites en Allemagne... des habitations
modernistes, ses grands planétariums, ses gymnases, ses piscines, ses belles
routes publiques, ses usines parfaites... Tout cela a été fait avec notre
argent. Tout cela a été donné à l'Allemagne par l'intermédiaire du Conseil de
la Réserve fédérale. La Réserve fédérale a injecté tant de milliards de dollars
en Allemagne qu'ils n'osent pas en nommer le total." - Représentant <b>Louis
T. McFadden</b>, président du House Banking and Currency Committee, 1931.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Tous les efforts ont été faits par le Federal Reserve Board pour
dissimuler son pouvoir, mais la vérité est que le Federal Reserve Board a
usurpé le gouvernement des États-Unis. Il contrôle tout ici et il contrôle
toutes nos relations extérieures. Il fait et brise les gouvernements à volonté.
Aucun homme et aucun groupe d'hommes n'est plus ancré au pouvoir que le
monopole arrogant du crédit qui dirige le Conseil de la Réserve fédérale et les
banques de la Réserve fédérale. Ces malfaiteurs ont volé à ce pays plus
d'argent qu'il n'en faut pour payer la dette nationale. Ce que le gouvernement
a permis à la Réserve fédérale de voler au peuple doit maintenant être restitué
au peuple." - <b>Louis T. McFadden</b>, président du House Banking and
Currency Committee, discours prononcé à la Chambre des représentants, <span style="background: white;">Congressional Record, </span>1er juin 1932 au 11 juin
1932, U.S. Government Printing Office, <span style="background: white;">pages
12595 et 12603, </span>10 juin 1932. <a href="https://fr.scribd.com/doc/16502353/Congressional-Record-June-10-1932-Louis-T-McFadden">Facsimilé</a>.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">McFadden est passé du statut de garçon de bureau à celui de caissier, puis
de président de la First National Bank dans le canton de l'Ohio. Pendant 12
ans, il a été président du Committee on Banking and Currency, ce qui en a fait
l'une des principales autorités financières des États-Unis. Il a lutté sans relâche
pour l'intégrité financière et le retour à un gouvernement constitutionnel. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Confiscation de l'or : Décret 6102, 1933. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"J'ai eu une belle conversation avec Jack Morgan l'autre jour et il
semblait plus préoccupé par le discours de Tugwell que par toute autre chose,
surtout quand Tugwell a dit : "Désormais, les droits de propriété et les
droits financiers seront subordonnés aux droits humains". J.P.M. n'a pas
semblé très préoccupé par l'achat d'or et a avoué qu'il avait été complètement
induit en erreur en ce qui concerne les dépenses fédérales. La vérité, c'est
que, comme vous et moi le savons, un élément financier présent dans les grands milieux
[de décision] possède le gouvernement depuis l'époque d'Andrew Jackson - et je
n'excepte pas entièrement l'administration de WW -. Le pays connaît une
répétition de la lutte de Jackson avec la Banque des États-Unis – mais seulement
sur une base beaucoup plus haute et plus large. </span></div>
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<b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">F.D. Roosevelt</span></b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1882-1945 ; </span><span lang="EN-US"><a href="http://en.wikiquote.org/wiki/Franklin_D._Roosevelt#Sourced"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Lettre</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> au colonel
Edward Mandell House, 21 novembre 1933 ; dans <i>F.D.R. : His Personal Letters,
1928-1945</i>, édité par Elliott Roosevelt, New York : Duell, Sloan et Pearce,
1950, p. 373. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Rexford Tugwell était l'un des conseillers économiques de FDR. À l'époque,
il était secrétaire adjoint du département de l'Agriculture des États-Unis. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">WW est le président W. Wilson. </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Andrew Jackson a été président de 1829 à 1837. Il s'</span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/Bank_War"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">opposait
fermement à</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> la </span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/Second_Bank_of_the_United_States"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Second Bank of
the United States</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, précurseur de la Banque de réserve fédérale moderne.
</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Ainsi, notre support national de circulation [des biens] est
maintenant à la merci des transactions de prêts des banques, qui prêtent, non
pas de l'argent, mais des promesses de fournir de l'argent qu'elles ne
possèdent pas." - <b>Irving Fisher</b>, 100% Money, 1935.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Les Rothschild ont introduit la règle de l'argent dans la politique
européenne. Les Rothschild étaient les serviteurs de l'argent qui ont entrepris
de reconstruire le monde comme une image de l'argent et de ses fonctions.
L'argent et l'emploi de la richesse sont devenus la loi de la vie européenne ;
nous n'avons plus de nations, mais des provinces économiques." </span></div>
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<b><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Wilhelm</span></b><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">, historien allemand, New York Times, 8 juillet 1937. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Nous sommes complètement dépendants des banques commerciales.
Quelqu'un doit emprunter chaque dollar que nous avons en circulation, en
espèces ou en crédit. Si les banques créent suffisamment de monnaie
synthétique, nous sommes prospères ; sinon, nous mourons de faim. Nous n'avons
absolument pas de système financier permanent. Quand on a une vision complète
de la situation, l'absurdité tragique de notre position désespérée est presque incroyable,
mais elle est là. Ceci [le problème bancaire] est le sujet le plus important
sur lequel les personnes intelligentes [les intellectuels] peuvent enquêter et
réfléchir. C'est si important que notre civilisation actuelle risque de
s'effondrer si elle n'est pas comprise de tous et si les défauts ne sont pas
corrigés très rapidement." - <b>Robert H. Hemphill</b>, vers 1939, ancien
directeur du crédit, Federal Reserve Bank of Atlanta. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Si vous voulez être esclaves des banquiers et payer le coût de votre
propre esclavage, laissez les banquiers contrôler l'argent et le crédit."
- <b>Sir Josiah Stamp</b>, Directeur, Banque d'Angleterre, 1940. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"En tant qu'électeur, vous devez choisir entre la confiance dans la
stabilité naturelle de l'or et la stabilité naturelle de l'honnêteté et de
l'intelligence des membres du gouvernement. Et, avec tout le respect que je
dois à ces messieurs, je vous conseille, tant que durera le système
capitaliste, de voter pour l'or." - <b>George Bernard Shaw</b>, 1856-1950.
</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Aux États-Unis aujourd'hui, nous avons deux gouvernements. Nous avons
un gouvernement dûment constitué, puis un gouvernement indépendant, incontrôlé
et non coordonné dans le système de la Réserve fédérale, qui exerce les
pouvoirs financiers que la Constitution réserve au Congrès." - <b>Wright
Patman</b>, 1893-1976.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">M. Wright Patman, membre du Congrès, a été pendant 40 ans président de la
Commission des banques et de la monnaie de la Chambre des représentants.
Pendant 20 de ces années, il a présenté un projet de loi visant à abroger la
Federal Reserve Banking Act de 1913.<span style="mso-spacerun: yes;"> </span></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Je m'inquiète pour la sécurité de notre grande nation, non pas tant à
cause d'une menace extérieure, mais à cause des forces insidieuses qui
travaillent de l'intérieur." - <b>Général Douglas MacArthur</b>,
1880-1964. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Nous aurons un gouvernement mondial, que cela nous plaise ou non. La
seule question est de savoir si le gouvernement mondial sera obtenu par
consentement ou par conquête." - <b>James Warburg</b>, fils du fondateur
du CFR [Council on Foreign Relations] Paul Warburg, </span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/James_Warburg"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">témoignage
devant le Comité sénatorial des relations étrangères le 17 février 1950</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Aujourd'hui, la voie vers une dictature totale aux États-Unis peut
être tracée par des moyens strictement légaux... Nous avons un groupe d'action
politique bien organisé dans ce pays, déterminé à détruire notre Constitution
et à établir un État à parti unique... Il opère secrètement, silencieusement,
continuellement pour transformer notre gouvernement... Cette élite sans pitié
qui recherche le pouvoir est une maladie de notre siècle... Ce groupe...ne
répond ni devant le Président, le Congrès ou la Cour. Il est pratiquement
inamovible." - Sénateur <b>William Jenner</b>, </span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/William_E._Jenner"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">discours de
1954</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">.</span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Les banques créent de l'argent. Elles le font depuis longtemps, mais
elles ne s'en sont pas rendu compte et elles ne l'ont pas admis. Très peu l'ont
fait. Vous trouverez cela dans toutes sortes de documents, manuels financiers,
etc. Mais dans l'intervalle, et nous devons tous être parfaitement francs à ce
sujet, il y a eu une évolution de la pensée, jusqu'à aujourd'hui, je doute fort
que l'on parvienne à convaincre de nombreux banquiers éminents d'essayer de
nier que les banques créent du crédit. - <b>H. W. White</b>, 1955, président
des Associated Banks of New Zealand, à la Commission monétaire de
Nouvelle-Zélande. </span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"L'individu est handicapé en se retrouvant face à face avec une <a href="https://conscience-sociale.blogspot.com/2017/08/la-crise-spirituelle-en-occidentvue-au.html">conspiration
si monstrueuse</a> qu'il ne peut croire qu'elle existe. L'esprit américain ne
s'est tout simplement pas rendu compte du mal qui a été introduit parmi nous.
Elle rejette même l'hypothèse que les créatures humaines pourraient épouser une
philosophie qui doit finalement détruire tout ce qui est bon et décent." -
<b>J. Edgar Hoover</b>, </span><span lang="EN-US"><a href="http://en.wikiquote.org/wiki/J._Edgar_Hoover"><i><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">The Elks
Magazine</span></i></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1956.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"La plupart des Américains ne comprennent pas vraiment les opérations
des bailleurs de fonds internationaux... les comptes de la Réserve fédérale
n'ont jamais été vérifiés. Elle opère en dehors du contrôle du Congrès et...
manipule le crédit des États-Unis" - Sénateur <b>Barry Goldwater</b>,
circa 1964. </span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Les puissances du capitalisme financier avaient un autre objectif de
grande portée, rien de moins que de créer un système mondial de contrôle
financier en mains privées capable de dominer le système politique de chaque
pays et l'économie du monde dans son ensemble. Ce système devait être contrôlé
de manière féodale par les banques centrales du monde entier agissant de
concert, par des accords secrets conclus lors de fréquentes réunions et
conférences. Le point culminant de ces systèmes devait être la Banque des
règlements internationaux à Bâle, en Suisse, une banque privée détenue et
contrôlée par les banques centrales du monde entier qui étaient elles-mêmes des
sociétés privées. Chaque banque centrale, aux mains d'hommes comme Montagu
Norman de la Banque d'Angleterre, Benjamin Strong de la Banque de réserve fédérale
de New York, Charles Rist de la Banque de France et Hjalmar Schacht de la
Reichsbank, a cherché à dominer son gouvernement par sa capacité à contrôler
les prêts du Trésor, à manipuler les devises étrangères, à influencer le niveau
d'activité économique dans le pays, et à influencer des politiciens coopératifs
par des récompenses économiques subséquentes dans le monde des affaires. -
Professeur <b>Carroll Quigley</b> de l'Université de Georgetown, </span><span lang="EN-US"><a href="http://www.carrollquigley.net/pdf/Tragedy_and_Hope.pdf"><i><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Tragedy and
Hope: A History of The World in Our Time</span></i></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1966, Pp.
324. </span></div>
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<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Le commandant en chef du système mondial de contrôle bancaire était
Montagu Norman, gouverneur de la Banque d'Angleterre, qui a été élevé par les
banquiers privés à une position où il était considéré comme un oracle dans
toutes les questions de gouvernement et de business. Au gouvernement, le
pouvoir de la Banque d'Angleterre [a créé] une restriction considérable à
l'action politique dès 1819, mais un effort pour briser ce pouvoir par une
modification de la charte de la banque en 1844 a échoué. [...]</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">En 1852, Gladstone, alors chancelier de l'Échiquier et futur premier
ministre, déclarait : " La charnière de la situation était la suivante :
le gouvernement lui-même ne devait pas être un pouvoir important en matière de
finances, mais devait laisser le pouvoir monétaire suprême et incontesté. "
[...]</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Ce pouvoir de la Banque d'Angleterre et de son gouverneur a été admis par
la plupart des observateurs qualifiés. En janvier 1924, Reginald McKenna, qui
avait été chancelier de l'Échiquier en 1915-1916, a déclaré à ses actionnaires en
tant que président du conseil de la Banque Midland : "Je crains que le
citoyen ordinaire n'aime pas qu'on lui dise que les banques peuvent créer de
l'argent.... et qu'elles le font, et que ceux qui contrôlent le crédit de la
nation dirigent la politique des gouvernements et tiennent dans le creux de
leurs mains le destin du peuple. [...]</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Norman était un homme étrange dont la mentalité était celle d'une hystérie
refoulée avec succès ou même de la paranoïa. Il ne reconnaissait aucune utilité
pour les gouvernements et craignait la démocratie. Tous deux lui semblaient
être des menaces pour la banque privée, et donc pour tout ce qui est propre et
précieux dans la vie humaine. Volontaire, infatigable et impitoyable, il
considérait sa vie comme une sorte de lutte à l'aveuglette avec les forces de...
la monnaie véritable.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Lorsqu'il reconstruisit la Banque d'Angleterre, il la construisit comme une
forteresse prête à se défendre contre toute révolte populaire, les réserves
d'or sacrées étant cachées dans des voûtes profondes sous le niveau des eaux
souterraines qui pouvaient être libérées pour les couvrir en appuyant sur un
bouton sur le bureau du gouverneur. [...].</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Norman avait un collègue dévoué à Benjamin Strong, le premier gouverneur de
la Banque de réserve fédérale de New York. Il est devenu gouverneur de la
Banque de réserve fédérale de New York en 1914 en tant que co-gouverneur de
Morgan et de Kuhn, Loeb, et Compagnie. Deux ans plus tard, Strong rencontra
Norman pour la première fois, et ils s'engagèrent aussitôt à travailler en
coopération pour les pratiques financières qu'ils respectaient tous deux. [...]</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Dans les années 1920, ils étaient déterminés à utiliser la puissance
financière de la Grande-Bretagne et des États-Unis pour forcer tous les grands
pays du monde à adopter l'étalon-or et à l'appliquer par l'intermédiaire de
banques centrales libres de tout contrôle politique, toutes les questions
financières internationales devant être réglées par des accords conclus par ces
banques centrales sans interférence des gouvernements. [...]</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Il ne faut pas croire que ces chefs des principales banques centrales du
monde étaient eux-mêmes des pouvoirs substantiels en matière de finance
mondiale. Ils ne l'étaient pas. Ils étaient plutôt les techniciens et les
agents des banquiers d'affaires dominants de leur propre pays, qui les avaient
élevés et étaient parfaitement capables de les jeter à terre.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Les grandes puissances financières du monde étaient entre les mains de ces
banquiers d'affaires (aussi appelés banquiers "internationaux" ou
"marchands") qui restaient largement en coulisses dans leurs propres
banques privées non constituées en société. Ceux-ci formaient un système de
coopération internationale et de domination nationale plus privé, plus puissant
et plus secret que celui de leurs agents dans les banques centrales. [...]</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Presque tout ce pouvoir a été exercé par l'influence personnelle et le
prestige d'hommes qui avaient démontré par le passé leur capacité à réussir un
coup financier, à tenir leur parole, à rester serein en période de crise et à
partager leurs opportunités gagnantes avec leurs associés. Dans ce système, les
Rothschild avaient été prééminents pendant une grande partie du XIXe siècle,
mais, à la fin de ce siècle, ils furent remplacés par J. P. Morgan dont le siège
social était à New York, bien qu'il ait toujours fonctionné <u>comme s'il était
à Londres</u> (où il avait émergé, en 1838, sous le nom de George Peabody and
Company). - Professeur <b>Carroll Quigley</b>, <i>Tragedy and Hope: A History
of The World in Our Time</i>, 1966.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Mais l'opposition à l'étalon-or sous quelque forme que ce soit - de
la part d'un nombre croissant de partisans de l'État providence - a été
suscitée par une idée beaucoup plus subtile : la prise de conscience que
l'étalon-or est incompatible avec les dépenses chroniques de déficit (la marque
de l'État providence). Dépourvu de son jargon académique, l'État providence
n'est rien de plus qu'un mécanisme par lequel les gouvernements confisquent la
richesse des membres productifs d'une société pour soutenir une grande variété
de programmes sociaux. Une partie importante de la confiscation est effectuée
par voie fiscale. Mais les statistiques de l'aide sociale n'ont pas tardé à
reconnaître que s'ils voulaient conserver le pouvoir politique, le montant de
l'impôt devait être limité et ils devaient recourir à des programmes de
dépenses massives de déficit, c'est-à-dire qu'ils devaient emprunter de
l'argent, en émettant des obligations gouvernementales, pour financer à grande
échelle des dépenses d'aide sociale[...]. </span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">L'abandon de l'étalon-or a permis aux promoteurs de l’Etat providence
d'utiliser le système bancaire comme moyen d'expansion illimitée du crédit. Ils
ont créé des réserves de papier sous forme d'obligations d'État que les banques
acceptent en lieu et place des actifs corporels par une série complexe d'étapes
et traitent comme s'il s'agissait d'un dépôt effectif, c'est-à-dire comme
l'équivalent de ce qui était auparavant un dépôt d'or. Le détenteur d'une
obligation d'État ou d'un dépôt bancaire créé par des réserves de papier estime
qu'il a une créance valable sur un bien immobilier. Mais le fait est qu'il y a
maintenant plus de déclarations de possessions que d'actifs réels. […] </span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">La politique financière de l'État providence exige que les propriétaires de
richesses ne puissent pas se protéger. </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">C'est le secret minable des tirades des promoteurs de l’Etat providence contre
l'or. Les dépenses déficitaires ne sont qu'un stratagème de confiscation de la
richesse. L'or fait obstacle à ce processus insidieux. Il se présente comme une
protection des droits de propriété. Si l'on comprend cela, on n'a aucune
difficulté à comprendre l'antagonisme des promoteurs de l’Etat par rapport à
l'étalon-or." - <b>Alan Greenspan</b>, </span><span lang="EN-US"><a href="http://www.constitution.org/mon/greenspan_gold.htm"><i><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Or et liberté
économique</span></i></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1966.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"David Rockefeller est aujourd'hui le représentant le plus remarquable
de la classe dirigeante, une fraternité multinationale d'hommes qui façonnent
l'économie mondiale et gèrent le flux de ses capitaux. Rockefeller y est né, et
il en a tiré le meilleur parti. Mais ce que certains critiques considèrent
comme une vaste conspiration internationale, il le considère comme une
circonstance de la vie et le travail d'un jour comme un autre... Dans le monde
de David Rockefeller, il est difficile de dire où finissent les affaires et où
commence la politique" - <b>Bill Moyers</b>, attaché de presse à la Maison
Blanche, 8 juillet 1965 - janvier 1967. </span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">La dépression a été le "cisaillement" calculé du public par les
puissances mondiales de l’argent, déclenché par la pénurie soudaine et
planifiée de monnaie call sur le marché monétaire de New York... Les dirigeants
du gouvernement mondial et leurs banquiers toujours plus proches ont maintenant
acquis le contrôle total des mécanismes monétaires et de crédit des États-Unis
par la création de la Banque de réserve fédérale, une propriété privée". -
<b>Curtis Dall</b>, gendre de FDR, dans <i>My Exploited Father-in-Law</i>,
1970.<span style="mso-spacerun: yes;"> </span></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Les banques prêtent en créant du crédit. Ils créent les moyens de
paiement à partir de rien." - <b>Ralph M. Hawtrey</b>, 1879-1975, ancien
secrétaire au Trésor, Angleterre. </span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Chaque FRN </span><span style="mso-ansi-language: FR;">(Federal Reserve
Note) </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">en circulation représente une dette d'un dollar envers la Réserve
fédérale." - <b>House Banking and Currency Committee</b>, <i>Money Facts</i>,
vers 1970. </span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Lorsque vous ou moi faisons un chèque, il doit y avoir suffisamment
de fonds sur notre compte pour couvrir le chèque, mais lorsque la Réserve
fédérale fait un chèque, il n'y a aucun dépôt bancaire sur lequel ce chèque est
tiré. Quand la Réserve fédérale fait un chèque, elle crée de l'argent." - <b>Banque
de réserve fédérale de Boston, </b><i>Putting It Simply</i>, vers 1970.<span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Le processus par lequel les banques créent l'argent est si simple que
l'esprit est repoussé." - <b>John K. Galbraith</b>, <i>Money: Whence it
came, where it went</i>, 1975. </span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Ni le papier-monnaie ni les dépôts n'ont de valeur en tant que
marchandises, intrinsèquement ; un billet de banque en dollars n'est qu'un bout
de papier. Les dépôts ne sont que des écritures comptables." - <b>Banque de
réserve fédérale de Chicago</b>, <i>Modern Money Mechanics Workbook</i>, 1975. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">""La volonté des Rockefeller et de leurs alliés est de créer un
gouvernement mondial unique combinant le super capitalisme et le communisme
sous une même tente, le tout sous leur contrôle. [...] Depuis au moins
cinquante ans, les Rockefeller et leurs alliés suivent attentivement un plan
visant à utiliser leur pouvoir économique pour prendre le contrôle politique de
l'Amérique d'abord, puis du reste du monde. Est-ce que je parle de conspiration
? Oui, c'est vrai. Je suis convaincu qu'il existe un tel complot, d'envergure
internationale, vieux de plusieurs générations dans sa planification, et
incroyablement mauvais dans ses intentions." - <b>Larry P. McDonald</b>,
membre du Congrès, novembre 1975, d'après l'introduction d'un livre intitulé </span><span lang="EN-US"><a href="http://www.whale.to/b/allen_b.html#Introduction"><i><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">The Rockefeller
File</span></i></a></span><i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">.</span></i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Je n'ai jamais vu autant de sénateurs exprimer leur mécontentement à
l'égard de leur travail... Je pense que la cause principale est que, au fond de
nos cœurs, nous avons été complices d'une chose terrible et impardonnable pour
notre merveilleux pays. Au fond de nous, nous savons que nous avons laissé à
nos enfants un héritage de faillite. Nous avons fraudé notre pays pour nous
faire élire." - Sénateur <b>John Danforth</b>, vers 1980. </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Le mot "cartel" a ici assumé le stigmate d'un
croque-mitaine que les politiciens attaquent constamment. Le fait est que la
plupart de ces politiciens sont très insulaires et nationalistes et parce que
l'organisation politique du monde a été si arriérée sous une telle influence,
les hommes d'affaires qui ont dû faire face avec réalisme aux problèmes
internationaux ont dû trouver des moyens pour passer à travers et contourner
des barrières politiques stupides". - <b>John Foster Dulles</b> à Lord
McGowan, président de l'Imperial Chemical Industries, dans N. Lisagor, F.
Lipsius, <i>A law unto itself : the untold story of the law firm of Sullivan
& Cromwell, New</i> York : Morrow, 1988, p. 127. </span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"L'étude de la monnaie, au-dessus de tous les autres domaines de
l'économie, est une étude où la complexité est utilisée pour cacher la vérité
ou pour échapper à la vérité, pas pour la révéler." - <b>John Kenneth
Galbraith</b>, vers 1990.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Qui contrôle l'approvisionnement alimentaire contrôle les gens ; qui
contrôle l'énergie peut contrôler des continents entiers ; qui contrôle
l'argent peut contrôler le monde." - <b>Henry Kissinger</b>, vers 1995,
Conseil des affaires étrangères (CFR). </span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Lord Rothschild avait accès à toutes sortes de leaders et d'experts.
Il n'était responsable que devant le premier ministre et n'avait de comptes à
rendre ni à l'électorat ni aux chefs de la fonction publique." - <b>Derek
Wilson</b>, vers 1995, biographe et auteur principal. </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Depuis plus d'un siècle, des extrémistes idéologiques aux deux extrémités
de l'échiquier politique se sont emparés d'incidents très médiatisés comme ma
rencontre avec Castro pour attaquer la famille Rockefeller pour l'influence
démesurée qu'elle prétend exercer sur les institutions politiques et
économiques américaines. Certains croient même que nous faisons partie d'une
cabale secrète qui va à l'encontre des intérêts supérieurs des États-Unis, nous
qualifiant, ma famille et moi, d'"internationalistes" et conspirant
avec d'autres dans le monde pour bâtir une structure politique et économique
mondiale plus intégrée - un monde, si vous voulez. Si c'est l'accusation, je
suis coupable, et j'en suis fier. </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">L'orientation anti-Rockefeller de ces positions politiques par ailleurs
incompatibles doit beaucoup au populisme. Les " populistes " croient
aux conspirations et l'une des plus durables est qu'un groupe secret de
banquiers et capitalistes internationaux, et leurs serviteurs, contrôlent
l'économie mondiale. En raison de mon nom et de ma notoriété à la tête de la
Chase pendant de nombreuses années, j'ai mérité la distinction de
"conspirateur en chef" de certaines de ces personnes. </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Les populistes et les isolationnistes ignorent les avantages tangibles qui
nous ont permis de jouer un rôle international actif au cours du dernier demi-siècle.
Non seulement la menace très réelle posée par le communisme soviétique a été
surmontée, mais il y a eu des améliorations fondamentales dans les sociétés du
monde entier, en particulier aux États-Unis, grâce au commerce mondial, à
l'amélioration des communications et à l'interaction accrue des personnes de
cultures différentes. Les populistes mentionnent rarement ces conséquences
positives, et ils ne peuvent pas non plus expliquer de manière convaincante
comment ils auraient soutenu la croissance économique américaine et l'expansion
de notre pouvoir politique sans elles." - <b>D. Rockefeller Senior</b>,
1915 - ;</span><span lang="EN-US"><a href="http://en.wikiquote.org/wiki/David_Rockefeller"><i><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> Memoirs</span></i></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, ch. 27
:"Fier Internationaliste", 2002. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Le dollar a clairement été abandonné et les étrangers commencent à
sortir en masse des actifs libellés en dollars. C'est là que les renflouements
et la destruction hyperinflationniste du dollar qui les accompagne nous
amènent, ainsi que les minuscules taux obligataires causés par les vols
continuels vers la " sécurité " alors que tout le monde fuit la
terreur à cause de la détérioration rapide des conditions du marché causée par
les retombées des subprimes, la spéculation excessive, les prêts et emprunts
frauduleux, le manque de surveillance, de transparence et de confiance, le gel
du crédit, une masse monétaire incontrôlable, des emprunts et des dépenses
excessifs, ainsi qu'une économie détruite en moins de deux décennies par la
mondialisation, le libre-échange, la délocalisation, l'externalisation,
l'immigration illégale débridée, les guerres insensées pour le profit et
l'inflation et le chômage endémiques d'une économie complètement, totalement et
mal gérée grâce aux reproches et sociopathes qui gouvernent la Fed et notre
gouvernement.” - <b>Bob Chapman</b>, prévisionniste international, 2008. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Dès les premiers jours, les Rothschild ont apprécié l'importance de
la proximité avec les politiciens, les hommes qui ont déterminé non seulement
l'ampleur des déficits budgétaires, mais aussi les politiques nationales et
étrangères..." - <b>Niall Ferguson</b>, professeur d'histoire à Harvard
University et <b>William Ziegler</b> professeur à Harvard Business School, </span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/The_Ascent_of_Money:_A_Financial_History_of_the_World"><i><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">The Ascent of
Money : A Financial History of the World</span></i></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 2008. </span></div>
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<br /></div>
<h4 class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 3; text-align: justify;">
<b><span style="font-family: "times new roman" , serif; font-size: 13.5pt;">Épilogue </span></b></h4>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><br />
"Voici la morale de tous les récits humains :</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">C'est toujours la même répétition du passé,</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">D'abord la liberté, puis la gloire </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> –</span> quand ça
échoue,</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Richesse, vice, corruption – enfin, la
barbarie."</span></div>
<div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: right;">
<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">- G.G. Noel, '<b>Lord Byron</b>', 1788 - 1824 ;<i>
Childe Harold's Pilgrimage</i>, 1812. </span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">La conception de l'histoire esquissée ici est-elle encore une autre théorie
de la conspiration ? Comme le </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span lang="EN-US"><a href="https://www.youtube.com/watch?v=NToxjhhngQA&t=73"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">souligne</span></a></span> </span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/Daniel_Estulin"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;"></span></a></span><span lang="EN-US"><a href="http://en.wikipedia.org/wiki/Daniel_Estulin"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> </span>D. Estulin</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">,</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><i> </i>” </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><i>Ce n'est pas une théorie de la conspiration. C'est une réalité de la
conspiration. Ces organisations - les Bilderbergers, la Commission trilatérale,
le Conseil des affaires étrangères, le Bohemian Grove - ne sont les centres de
pouvoir de rien. Ils ont eu un rôle important à jouer dans le passé, en
particulier les Bilderbergers, mais beaucoup moins aujourd'hui car leur rôle a
diminué. Aujourd'hui, ces organisations, ce sont essentiellement des courroies de
transmission d'opportunités. Le véritable processus de prise de décision se
fait à un niveau beaucoup plus élevé. Cela dit, il s'agit d'une importante
organisation de taille moyenne où beaucoup de processus décisionnels importants
sont débattus et transmis à des organisations supérieures, à des entités
supérieures, où ces débats sont rassemblés dans une initiative politique
concrète. </i>”</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">En effet, si beaucoup de gens sont maintenant </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.com/2013/03/the-inevitable-counter-revolution-of.html"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">au courant de
la chute en cours</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, combien connaissent et s'entendent sur la </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/search/label/New%20Austrian%20Economics"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">solution</span></a></span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">pour la partie géoéconomique du problème ?</span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Toujours pas assez en Occident, mais certainement </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2015/01/from-gold-to-silver-monetary-metals.html"><span lang="FR" style="font-family: "times new roman" , serif; font-size: 12.0pt;">beaucoup plus
en Eurasie</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, y compris des personnes clés. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Le pouvoir ne concède rien sans une demande. Il ne l'a jamais fait et
ne le fera jamais. Découvrez à quoi n'importe quel peuple se soumettra
tranquillement et vous avez découvert la mesure exacte de l'injustice et du mal
qui lui sera imposée, et ceux-ci continueront jusqu'à ce qu'il soit résisté
avec des mots ou des coups, ou avec les deux. Les limites des tyrans sont
prescrites par l'endurance de ceux qu'ils oppriment." </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">- F.A.W. Bailey, '<b>Frederick Douglass</b>', 1818 -
1895. </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"La justice est conscience, non pas une conscience personnelle, mais
la conscience de toute l'humanité. Ceux qui reconnaissent clairement la voix de
leur conscience reconnaissent aussi la voix de la justice. "</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">- A.I. Soljenitsyne</span></b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1918 - 2008 ;<i> Lettre à trois étudiants</i>,
octobre 1967. </span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"En gardant le silence à propos du mal, en l'enfouissant si
profondément en nous qu'aucun signe n'apparaît à la surface, nous l'implantons,
et il s'élèvera mille fois plus grand dans le futur. Quand nous ne punissons ni
ne reprochons ceux qui font le mal, nous ne protégeons pas simplement leur époque
futile, nous arasons en conséquence les fondations de la justice sur lesquelles
reposent les nouvelles générations." </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">- A.I. Soljenitsyne</span></b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1918 - 2008 ;<i> L'archipel du Goulag</i>,
1958-68. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"Le simple acte d'un homme courageux ordinaire n'est pas de participer
à des mensonges, ni de soutenir de fausses actions ! Sa règle : que cela vienne
au monde, qu'il règne même en maître - seulement pas à travers moi. Mais les
écrivains et les artistes ont le pouvoir de faire beaucoup plus : vaincre le
mensonge ! Car dans la lutte contre le mensonge, l'art a toujours triomphé et
triomphera toujours ! Visiblement, irréfutablement pour tous ! Le mensonge peut
l'emporter sur beaucoup de choses dans ce monde, mais jamais sur l'art." </span></div>
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<b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">- A.I. Soljenitsyne</span></b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1918 - 2008 ;<i> discours de remise du prix Nobel</i>,
1970. </span></div>
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<br /></div>
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<br /></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<span style="color: red; font-family: "times new roman" , serif; font-size: 12.0pt;">"Si tu ne peux pas éliminer
l'injustice, dénonce la au moins auprès de tout le monde."</span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">A. Shariati</span></b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1933 - 1977. </span></div>
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<br /></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">_________________________ </span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Sources utilisées : </span><span lang="EN-US">Lawrence
Wilson, <i><a href="http://www.drlwilson.com/Articles/FED%20RESERVE.htm">Central
Banks and the History of Banking in America</a></i> (2010) ; <a href="http://www.themoneymasters.com/the-money-masters/famous-quotations-on-banking/">The
Money Masters</a> ; Prof77 (<a href="https://prof77.wordpress.com/the-20/the-international-bankers-famous-quotes-about-international-bankers/">2011</a>)
; Conscience Sociale (<a href="http://conscience-sociale.blogspot.com/p/reperes.html">2011-2014</a>) ; </span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> Pour plus
de détails, voir aussi : </span></div>
<ul type="disc">
<li class="MsoNormal" style="line-height: normal; mso-list: l0 level1 lfo2; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; tab-stops: list 36.0pt; text-align: justify;"><span lang="EN-US">Valentin KATASONOV, <i>Anglo-American
Money Owners Organized World War II</i>, 2015 (<a href="http://www.strategic-culture.org/news/2015/05/04/anglo-american-money-owners-organized-world-war-ii-i.html">Part
I</a>, <a href="http://www.strategic-culture.org/news/2015/05/05/anglo-american-money-owners-organized-world-war-ii.html">Part
II</a>, traduction en <a href="http://www.voltairenet.org/article187537.html">français</a>);</span></li>
<li class="MsoNormal" style="line-height: normal; mso-list: l0 level1 lfo2; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; tab-stops: list 36.0pt; text-align: justify;"><span lang="EN-US">Nomi Prins, <a href="http://www.nomiprins.com/presidents-bankers/"><i>All the Presidents'
Bankers: The Hidden Alliances That Drive American Power</i></a>,
2013; </span></li>
<li class="MsoNormal" style="line-height: normal; mso-list: l0 level1 lfo2; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; tab-stops: list 36.0pt; text-align: justify;"><span lang="EN-US"><a href="http://fr.slideshare.net/laurentratar/we-the-sheeple-vs-the-banksters"><i>We,
the Sheeple v. the Banksters</i></a>, 2011;</span></li>
<li class="MsoNormal" style="line-height: normal; mso-list: l0 level1 lfo2; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; tab-stops: list 36.0pt; text-align: justify;"><span lang="EN-US">Michael A. Kirchubel, <a href="https://books.google.fr/books?id=t0Jlp30o0HwC&pg=PA61&lpg=PA61&dq=The+money+power+denounces,+as+public+enemies,+all+who+question+its+methods+or+throw+light+upon+its+crimes.&source=bl&ots=fnJN3IEByv&sig=lk2u5IlG6ZrYTiXVkbLk1mrQPdg&hl=fr&sa=X&ei=7Nb1VMW8HoXP7gaNrYEw&ved=0CIUBEOgBMA8#v=onepage&q=The%20money%20power%20denounces%2C%20as%20public%20enemies%2C%20all%20who%20question%20its%20methods%20or%20throw%20light%20upon%20its%20crimes.&f=false"><i>Vile
Acts of Evil - Volume 1 - Banking in America</i></a>, 2009; </span></li>
<li class="MsoNormal" style="line-height: normal; mso-list: l0 level1 lfo2; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; tab-stops: list 36.0pt; text-align: justify;"><span lang="EN-US">Donald G. Lett Jr, <a href="https://books.google.fr/books?id=ZPA_iRdmJa0C&dq=The+money+power+denounces,+as+public+enemies,+all+who+question+its+methods+or+throw+light+upon+its+crimes.&hl=fr&source=gbs_navlinks_s"><i>Phoenix
Rising: The Rise and Fall of the American Republic</i></a>, 2008;</span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 3.0pt; mso-list: l0 level1 lfo2; tab-stops: list 36.0pt; text-align: justify;"><span style="mso-ansi-language: FR;">Hongbing Song, <i>La guerre des monnaies
- La Chine et le nouvel ordre mondial</i> (2013), first edition 2007
in chinese;</span></li>
<li class="MsoNormal" style="line-height: normal; mso-list: l0 level1 lfo2; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; tab-stops: list 36.0pt; text-align: justify;"><span lang="EN-US">Youssef Cassis, <i>Capitals of Capital
- The rise and fall of international financial centres 1780-2009 </i>(2006,
première édition);</span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 3.0pt; mso-list: l0 level1 lfo2; tab-stops: list 36.0pt; text-align: justify;"><span lang="EN-US">Pr.
Murray N. Rothbard, <i>The origins of the Federal Reserve</i>, The
Quarterly Journal of Austrian Economics vol. 2, no. 3 (Fall 1999); pp.
3–51;</span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 3.0pt; mso-list: l0 level1 lfo2; tab-stops: list 36.0pt; text-align: justify;"><span lang="EN-US">William
Greider, <i>Secrets of the Temple - How the Federal Reserve runs the
Country</i> (1988);</span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 3.0pt; mso-list: l0 level1 lfo2; tab-stops: list 36.0pt; text-align: justify;"><span lang="EN-US">Pr. <a href="http://en.wikipedia.org/wiki/Carroll_Quigley"><span style="color: #f1c232; text-decoration: none;">Caroll
Quigley</span></a>, <i>Tragedy and Hope: A History of the World in
Our Time </i>(1966); <i><a href="http://www.voltairenet.org/IMG/pdf/Carroll_Quigley_-_The_Anglo_American_Establishment.pdf"><span style="color: #f1c232; text-decoration: none;">The
Anglo-American Establishment: From Rhodes to Cliveden</span></a> </i> (1981);</span></li>
<li class="MsoNormal" style="line-height: normal; mso-list: l0 level1 lfo2; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; tab-stops: list 36.0pt; text-align: justify;"><span lang="EN-US">Pr. <a href="http://en.wikipedia.org/wiki/Antony_C._Sutton">Antony C. Sutton</a>,
<a href="http://www.voltairenet.org/IMG/pdf/Sutton_Wall_Street_and_FDR.pdf"><i>Wall
Street and FDR</i></a> (1976); <a href="http://www.voltairenet.org/IMG/pdf/Sutton_Wall_Street_and_Hitler.pdf"><i>Wall
Street and the Rise of Hitler</i></a> (1976) ; </span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 3.0pt; mso-list: l0 level1 lfo2; tab-stops: list 36.0pt; text-align: justify;"><span lang="EN-US">Eustace
Mullins, <i>Mullins On The Federal Reserve</i>, Kasper and Horton,
New York (first edition, 1952); une édition mise à jour a été
publiée en 1985 avec le titre <i>The secrets of the Federal Reserve</i>;</span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 3.0pt; mso-list: l0 level1 lfo2; tab-stops: list 36.0pt; text-align: justify;"><span lang="EN-US">Pr.
Karl Polanyi, <i>The Great Transformation - The political and
economic origin of our time </i>(1944);</span></li>
<li class="MsoNormal" style="line-height: normal; margin-bottom: 3.0pt; mso-list: l0 level1 lfo2; tab-stops: list 36.0pt; text-align: justify;"><span lang="EN-US">Pr.
Herbert Feis, <i>Europe, the World's Banker, 1870-1914</i> ;<i> An
Account of European Foreign Investment and the Connection of World Finance
with Diplomacy Before The War </i>(1930, first edition); <a href="http://www.unz.org/Pub/FeisHerbert-1930?View=Search"><span style="color: #f1c232; text-decoration: none;">commentaires</span></a>;</span></li>
</ul>
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<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-7215751011021771342019-03-24T19:50:00.003+01:002019-03-24T19:53:38.781+01:00der Schlüssel zur modernen Geschichte<a href="https://www.blogger.com/blogger.g?blogID=4127532497132016183"></a>
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh08r0wAXD_KzIhA8asp3mjB7tGGaqfWhJoh_kvnTS3PxX2NWs2UsPBhkPElcVsJ__IiVG6qttln5dh-EnqnghZeVC8owdTDsApktE-dA9i7clgbtr_Goh6NATRvdsCRabYAYWJXkj95aA/s1600/diablerie+de+foule.png" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1440" data-original-width="852" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh08r0wAXD_KzIhA8asp3mjB7tGGaqfWhJoh_kvnTS3PxX2NWs2UsPBhkPElcVsJ__IiVG6qttln5dh-EnqnghZeVC8owdTDsApktE-dA9i7clgbtr_Goh6NATRvdsCRabYAYWJXkj95aA/s320/diablerie+de+foule.png" width="188" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="https://www.editionsfiatlux.com/?product=diablerie-de-foule" style="font-size: 12.8px;">Diablerie de foule</a></td></tr>
</tbody></table>
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<span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">Diese Broschüre von
Pierre-Yves Lenoble gibt einen Teil des Schlüssels zur modernen Geschichte
wieder, basierend auf sehr relevanten Zitaten, von denen ich fünf hier
wiederhole. Gestatten Sie mir, diesen Schlüssel so weit wie möglich zu
vervollständigen, d.h. mit neuen Referenzen und Links zu Hintergrundartikeln zu
jedem wichtigen Punkt.</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"></span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;"><br />
</span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;"><span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« </span></span></span>Seit dem Ende des letzten Weltkriegs ist eine neue Form des Krieges
entstanden. Manchmal als subversiver Krieg oder revolutionärer Krieg
bezeichnet, unterscheidet er sich wesentlich von den Kriegen der Vergangenheit,
da der Sieg nicht nur durch den Zusammenstoß zweier Armeen auf einem Schlachtfeld
erwartet wird. Dieser Schock, der einst dazu diente, eine feindliche Armee in
einem oder mehreren Schlachten zu zerstören, tritt nicht mehr auf. Der Krieg
ist heute eine Reihe von Aktionen aller Art (politisch, sozial, wirtschaftlich,
psychologisch, </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2014/03/snipergate.html"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">militärisch</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">
usw.), die darauf abzielen, </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2016/04/la-guerre-reseaucentrique-revele-lere.html"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">die</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">
in einem Land etablierte </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2016/04/la-guerre-reseaucentrique-revele-lere.html"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">Macht
zu stürzen</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;"> und durch ein anderes Regime zu ersetzen. Um dies zu
erreichen, versucht der Angreifer, die inneren Spannungen des angegriffenen
Landes, die politischen, </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2014/03/oleh-tyahnybok-faisant-le-salut-de-son.html"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">ideologischen</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">,
</span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2017/04/sondages-et-democratie-propos-de-la.html"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">sozialen</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">,
</span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2017/04/sondages-et-democratie-sur-la.html"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">religiösen</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">,
</span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2017/04/sondages-et-democratie-propos-de-la.html"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">sozialen</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">
und </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2015/03/central-banking-and-haute-finance-have.html"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">wirtschaftlichen</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">
Gegensätze, zu nutzen, die wahrscheinlich einen tiefgreifenden Einfluss auf die
zu besiegende Bevölkerung haben. </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">»</span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">(</span><span lang="EN-US"><a href="https://fr.wikipedia.org/wiki/Roger_Trinquier"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">Roger
Trinquier</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">, <i>La guerre moderne</i>, Ed. La table ronde, 1961,
S. 15)</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"></span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;"><span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« </span></span></span>Heute erobern
wir nicht mehr den Boden, um Männer zu haben, wir erobern Seelen, wir erobern
die </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2009/04/quand-lemotion-nous-asservit.html"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">Psyche</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">.
Sobald du die Psyche hast, hast du den Mann. Wenn du den Mann hast, folgt das
Gelände. Der </span><span lang="EN-US"><a href="https://fr.wikiquote.org/wiki/Diable#Charles_Baudelaire"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">größte
Trick des Teufels ist, es so aussehen zu lassen, als würde er nicht existieren</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">.
Es ist an der Zeit, das Wort "</span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2016/04/la-guerre-reseaucentrique-revele-lere.html"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">Subversion</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">"
zu verwenden. Eine gewaltige Waffe, weil sie versucht, </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2014/03/la-politique-profonde-et-letat-profond.html"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">sich
nicht zu zeigen</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">. Diese gewaltige Methode ist
Teil der Infiltration eines Teils der </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2017/04/les-devoirs-du-journaliste-et-ceux-du.html"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">Medien</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">,
eines Teils derjenigen, die Seelen, Herzen und Gehirne lehren, ich meine den
Geistlichen, die Schule, die </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2016/07/faut-il-craindre-une-guerre-avec-la.html"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">Universität</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">.
In der Vergangenheit war es notwendig, die Kirche und damit die Seelen zu
kontrollieren, um die Macht zu haben; im 19. Jahrhundert war es Bildung und
damit Gehirn. Heute ist es der </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2017/04/sondages-et-democratie-gov-et-les-medias.html"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">audiovisuelle
Sektor, der</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;"> vorherrscht, und </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2012/12/les-reseaux-euro-brics-comme-reponse-la.html"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">die
Universität</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">. Im </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/search/label/crise%20de%20civilisation"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">Westen</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">
lernen wir nicht mehr, wie in den Ländern des Ostens, die Liebe zur Heimat, zur
Arbeit, sondern Laxheit, Disziplinlosigkeit, Respektlosigkeit gegenüber </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/p/reperes.html"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">alten
Tugenden</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">, die Suche nach </span><span lang="EN-US"><a href="https://fr.wikipedia.org/wiki/L%C3%A9gislation_sur_le_cannabis"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">künstlichen
Paradiesen</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">. Mit einem Wort, was ich "die</span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">
umgekehrte Reihenfolge</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">" nenne. </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">»</span></div>
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<span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">(</span><span lang="EN-US"><a href="https://fr.wikipedia.org/wiki/Alexandre_de_Marenches"><span lang="FR" style="color: blue; font-family: "arial" , sans-serif; font-size: 11.5pt;">Alexandre
de Marenches</span></a></span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;">, <i>Dans le secret of Princes</i>, Ed. Stock, 1986,
S. 376-377)</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"></span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;"><span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« </span></span></span>Die </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Französische
Revolution war die erste Revolution der bürgerlichen und bürgerlichen
Mittelschicht, des so genannten Dritten Staates in der Geschichte. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Die </span><span lang="EN-US"><a href="https://fr.wikipedia.org/wiki/Commune_de_Paris_(1871)"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">Pariser
Kommune</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> sollte die erste Revolution der proletarischen Klasse sein, die bis dahin
relativ im Schatten stand. Es war die erste Erkenntnis in der Geschichte - noch
immer flüchtig und hastig erstickt - der Diktatur des Proletariats, einer
bisher unveröffentlichten Form der Subversion. </span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Es war die erste Gründung des </span><span lang="EN-US"><a href="https://fr.wikipedia.org/wiki/Il_Quarto_Stato"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">Vierten
Staates</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, was eine Verbesserung gegenüber allem, was ihm vorausgegangen war, war.
Als solches markierte es ein Datum in der Entwicklung der Prozesse, die vom
Geist der Revolte verwendet wurden. Alle Pontifex der zeitgenössischen
Subversion, der sogenannten sozialistischen und kommunistischen Phase,
erklärten sie einstimmig. Die größten an der Spitze, Marx und Lenin, lehnten
demonstrativ jede Bindung an die bürgerlichen, republikanischen und
demokratischen Revolutionen der Art 1789 und 1848 ab. Sie sahen es als ein
Mittel, eine Route, nicht als Ziel. Alle verkündeten ihre direkte Verbundenheit
mit der Pariser Kommune, auch wenn sie den Mangel an technischer Vorbereitung
kritisierten. </span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Alle von ihnen verbeugen sich
ausnahmslos vor ihm, als wäre er eine Art Führer und widmen ihm viele Reden,
Broschüren und Bücher. Es war das erste Glockenläuten dessen, was die
bolschewistische Revolution sein sollte. Marx, Lenin, Trotzki, Kautsky, Lawrof
und viele andere beschäftigen sich mit diesem Thema und streiten darüber. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Der große Fehler besteht darin,
davon auszugehen, dass die Pariser Kommune eine spontane Bewegung war, und
dieser Fehler wird bei allen Revolutionen wiederholt. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Jedes Mal gibt es Menschen, zu
Hunderttausenden, naiv genug zu glauben, dass etwas von selbst getan werden
kann und dass es aus der Leere herauskommen kann, ohne von jemandem getan
worden zu sein. Wenn wir darüber nachdenken, ist es eine philosophische
Absurdität und eine Herausforderung für den gesunden Menschenverstand. Gerade
in einer Zeit, die vorgibt, wissenschaftlich zu sein, und in der wir wissen
sollten, dass selbst die Prozesse, von denen wir einst dachten, dass sie
automatisch und durch abstrakte Naturgesetze reguliert waren, wie die
Zersetzung einer Leiche, Krankheit, Alter, so genannter natürlicher Tod, durch </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2016/04/la-guerre-reseaucentrique-revele-lere.html"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">konkrete
und lebende Substanzen</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, sogenannte Bazillen, Toxine,
bestimmt werden, die zu diesem Zweck funktionieren. Ohne sie gäbe es keine
Verwesung, kein Fieber, keine Verfall, keinen Tod, und wenn diese Mittel für
uns unsichtbar sind, bedeutet das nicht, dass sie weniger real sind. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Das Gleiche gilt für die
Gesellschaft, die die Menschheit im Raum ist, und für die Geschichte, die die
Menschheit in der Zeit ist.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Bazillen, Toxine, in menschlicher
Form, die das Auge der Generationen nicht wahrnimmt, die das Auge der
Historiker ignoriert oder häufiger vorgibt zu ignorieren, - deren Existenz aber
für den </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">Bakteriologen
der Gesellschaft und Geschichte</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> kein Geheimnis ist -,
verursachen Fieber, Verwesung oder Verwesung, Lähmung oder Krämpfe, Alter,
Schäden und Tod. </span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Die Opfer glauben, dass der
Prozess von selbst abläuft, nach Gesetzen, die unvermeidlich und untrennbar mit
der Natur der Dinge verbunden sind, und deshalb reagieren sie nicht. Wie können
wir in der Tat, ohne dumm zu sein, auf das Unvermeidliche und die Natur der
Dinge reagieren?........ </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">In der Gemeinde von 1871 gab es
nicht mehr Spontaneität als in den Jahren 1789, 1793, 1848, 1848, 1848, 1905
oder 1917 und nicht mehr bei den Unruhen in China, Hindu, Sudan, Syrien, der
Türkei, Marokko und Afghanistan. Auch in allen Streiks unserer Zeit gibt es
keine mehr. Dennoch ist es richtig, dass, wie im tierischen Organismus, damit
Bazillen und Toxine ihre tödliche Wirkung wirksam entfalten können, dieser
Organismus durch schlechtes Wetter oder Überlastung geschwächt und verfallen
sein muss. Andernfalls hätte dieser gesunde Organismus in der Fülle seiner
Kraft die Mittel, sich zu verteidigen und die schädliche Wirkung zu zerstören.
»</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">(</span><span lang="EN-US"><a href="https://fr.wikipedia.org/wiki/Emmanuel_Malynski"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">Emmanuel
Malynski</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> und </span><span lang="EN-US"><a href="https://fr.wikipedia.org/wiki/L%C3%A9on_de_Poncins"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">Léon
de Poncins</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, </span><span lang="EN-US"><a href="http://www.a-c-r-f.com/documents/MALYNSKY-PONCINS-La_Guerre_occulte.pdf"><i><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">La
guerre occulte</span></i></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, Ausgabe 1940, S. 19-20; dieser Teil ist eine
Zusammenfassung von de Poncins über die</span><span lang="EN-US"><a href="http://saint-remi.fr/fr/judaisme-franc-maconnerie/656-la-mission-du-peuple-de-dieu-6me-part-la-grande-conspiration-mondiale.html?search_query=+LA+GRANDE+CONSPIRATION+MONDIALE&results=1"><i><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">
Mission du peuple de Dieu - 6ème partie - La grande conspiration mondiale</span></i></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1928).</span></div>
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<br /></div>
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<br /></div>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« </span></span></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><i>Manipulation der
öffentlichen Meinung</i></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">52 - Darüber hinaus gibt es das,
was bereits in früheren Entwicklungen offenbart wurde, aber nun vollständig
entdeckt wird: die einheitliche Kontrolle der öffentlichen Meinung. Und das auf
jeden Fall: durch Sprache und Schrift, durch Presse und Theater, durch Kino und
Radio, durch Kunst und sogar durch Wissenschaft, durch Schule und Handwerk, und
wieder durch Druck, durch Hilfeleistungen, auf die Armen. Und von all dem ist
dies das bedauerliche Ergebnis: der moderne Massenmensch. Letzterer hat keine
eigene Meinung mehr, hat keinen eigenen Willen mehr; er ist nur noch ein
passives Instrument in den Händen des Leiters. Jegliche Initiative zu ergreifen,
ist für ihn praktisch unmöglich; und doch ist es dem Menschen ohne diesen
Initiativgeist unmöglich, sich diese persönliche Kultur zu geben, die ein
Element des Lebens für die menschliche Gemeinschaft ist. »</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">(<i>Humani Generis Unitas. Papst
Pius XI - Ineditum</i>, 1938, §52; in Georges Passelecq, Bernard Suchecky, <i>L'Encyclique
cachée de Pie XI</i>, Ed. La Découverte, 1995, S. 242-243)</span></div>
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<br /></div>
<h4 class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 4; text-align: justify;">
<b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Einige
metaphysische Erklärungen</span></b></h4>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span lang="EN-US"><a href="http://esprit-universel.over-blog.com/article-rene-guenon-compte-rendu-du-livre-d-emmanuel-malynski-et-leon-de-poncins-la-guerre-occulte-juillet-1936-57198859.html"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">René
Guénon: Rezension von Emmanuel Malynski und Léon de Poncins' Buch "La
Guerre occulte": </span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"></span></div>
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<span lang="DE" style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« </span></span></span>Hier wie in M. Léon de Poncins,
von dem wir bereits Gelegenheit hatten zu sprechen, gibt es viele sehr gerechte
Überlegungen in allem, was sich auf die Kritik an der modernen Welt bezieht;
Die Autoren, die zu Recht häufige Fehler wie den Glauben an Revolutionen als
"spontane Bewegungen" anprangern, gehören zu denen, die glauben, dass
die moderne Abweichung, deren Phasen sie im 19. </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Jahrhundert genauer untersuchen,
notwendigerweise auf einen klar definierten und bewussten "Plan"
reagieren muss, zumindest unter denen, die diesen "okkulten Krieg"
gegen alles führen, was einen traditionellen, intellektuellen oder sozialen
Charakter hat. </span><span lang="DE" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Wenn es jedoch darum geht, "Verantwortlichkeiten" zu suchen,
haben wir viele Vorbehalte zu äußern; außerdem ist es nicht so einfach oder
einfach, es muss anerkannt werden, denn per Definition scheint es nicht einmal
außerhalb zu liegen, und die scheinbaren Pseudoführer sind nur mehr oder
weniger unbewusste Instrumente. Auf jeden Fall besteht hier die Tendenz, die
den Juden zugeschriebene Rolle so weit zu übertreiben, dass sie davon ausgehen,
dass sie allein letztendlich die Welt anführen, ohne einige notwendige
Unterscheidungen über sie vorzunehmen; wie können wir zum Beispiel nicht
erkennen, dass diejenigen, die an bestimmten Ereignissen aktiv teilnehmen, nur
Juden sind, die </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html"><span lang="DE" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">völlig
von ihrer eigenen Tradition losgelöst</span></a></span><span lang="DE" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> sind, und die,
wie immer in solchen Fällen, kaum gehalten haben, dass die Mängel ihrer Rasse
und die schlechten Seiten ihrer besonderen Mentalität? Es gibt jedoch einige
Passagen (insbesondere pp. 105-110), die einigen Wahrheiten über
"Gegeninitiierung" sehr nahe kommen: Es ist durchaus wahr, dass es
sich dabei nicht um irgendwelche "Interessen" jeglicher Art handelt,
die nur dazu benutzt werden können, gemeinsame Instrumente zu bewegen, sondern
um einen "Glauben", der "ein unergründliches </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html"><span lang="DE" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">metapsychisches
Geheimnis</span></a></span><span lang="DE" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> für die selbst hohe Intelligenz des gewöhnlichen
Menschen" darstellt; Aber diese </span><span lang="EN-US"></span><span lang="DE" style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span>richtet sich nicht nur gegen das Christentum
(und das ist vielleicht eine zu enge Sichtweise, die die Ursache für viele
"optische Fehler" ist); sie ist auch, in genau der gleichen Weise, </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html"><span lang="DE" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">gegen
jede Tradition, ob</span></a></span><span lang="DE" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> östlich oder westlich, und ohne
Ausnahme des Judentums.</span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;"> </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">»</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">(René Guénon, <i>Etudes sur la
Fre-Maçonnerie et le Compagnonnage</i>, t. I, Compte-rendu juillet 1936).</span></div>
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<br /></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« </span></span></span>Ein weiterer Punkt, an den man
sich erinnern sollte, ist, dass Unbekannte Vorgesetzte, egal welcher Art und in
welchem Bereich sie handeln wollen, niemals versuchen, "Bewegungen"
zu erzeugen, einem Ausdruck folgend, der heute sehr im Trend liegt; sie schaffen
nur "Geisteszustände", die viel effektiver sind, aber vielleicht
etwas weniger in Reichweite sind. Es ist unbestreitbar, auch wenn einige
behaupten, sie nicht verstehen zu können, dass die Mentalität von Individuen
und Gemeinschaften durch eine systematische Reihe geeigneter Vorschläge
verändert werden kann; im Grunde ist die Bildung selbst kaum mehr als das, und
es gibt keinen "Okkultismus" darin. Darüber hinaus besteht kein
Zweifel daran, dass diese Suggestivfähigkeit in allen Graden und in allen Bereichen
von Menschen "im Fleisch" ausgeübt werden kann, wenn wir zum Beispiel
eine ganze Menge sehen, die von einem einfachen Fakir getäuscht wird, der
jedoch nur ein Initiierter der niedrigsten Ordnung ist und dessen Kräfte
durchaus mit denen eines Gugomos oder eines Schroepfer vergleichbar sind. Diese
Suggestivkraft ist kurz gesagt nur auf die Entwicklung bestimmter
Spezialfakultäten zurückzuführen, wenn sie nur für den sozialen Bereich gilt
und über "Meinung" ausgeübt wird, ist sie vor allem eine Frage der
Psychologie: Ein entschlossener "Geisteszustand" erfordert günstige
Bedingungen, um sich zu etablieren, und man muss diese Bedingungen kennen oder
nutzen, wenn sie bereits existieren, oder ihre Verwirklichung selbst
provozieren. Der Sozialismus reagiert auf bestimmte aktuelle Bedingungen, und
das macht ihn so erfolgreich; ob sich die Bedingungen aus dem einen oder
anderen Grund ändern, und der Sozialismus, der nie mehr sein kann als ein
Mittel zum Handeln für unbekannte Vorgesetzte, wird sich schnell in etwas
anderes verwandeln, dessen Charakter wir nicht einmal vorhersehen können. Dies
ist vielleicht die größte Gefahr, vor allem, wenn die Unbekannten Vorgesetzten
wissen, wie man zugeben muss, wie man diese kollektive Mentalität namens
"Meinung" ändern kann; es handelt sich um ein Werk dieser Art, das im
18. Jahrhundert stattfand und zur Revolution führte, und als es ausbrach,
mussten die Unbekannten Vorgesetzten nicht mehr eingreifen, das Handeln ihrer
untergeordneten Agenten war völlig ausreichend. Bevor es zu spät ist, ist es
notwendig, zu verhindern, dass sich solche Ereignisse wiederholen, und deshalb,
sagen wir mit Herrn Copin-Albancelli, "ist es sehr wichtig, die Menschen
über die Freimaurerfrage und was dahinter steckt aufzuklären".</span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;"> </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">»</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">(René Guénon, <i>Reflexionen über
die "Okkulte Macht"</i>, 11. Juni 1914, La France antimaçonnique)</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« </span></span></span>Die geschickteste und
gefährlichste "Subversion" ist sicherlich die, die sich nicht durch
offensichtliche Singularitäten verrät, die jeder leicht sehen kann, sondern die
die Bedeutung von Symbolen verzerrt oder ihren Wert umkehrt, ohne etwas an
ihrem äußeren Erscheinungsbild zu verändern. Aber der vielleicht teuflischste
Trick besteht darin, dem orthodoxen Symbolismus selbst, wie er in wirklich
traditionellen Organisationen existiert, und insbesondere in
Initiationsorganisationen, die in solchen Fällen besonders gezielt sind, die
umgekehrte Interpretation zuzuschreiben, die das Ergebnis einer
"Gegeninitiierung" ist; und dies beraubt sich, wie wir kürzlich
hervorgehoben haben, nicht der Verwendung dieses Mittels, um Verwirrung und
Mehrdeutigkeit zu stiften, von der es einen gewissen Nutzen hat. Das ist im
Wesentlichen das ganze Geheimnis bestimmter Kampagnen, die entweder gegen die
Esoterik im Allgemeinen oder gegen diese oder jene Form der Initiation im
Besonderen mit der unbewussten Hilfe von Menschen durchgeführt werden, von
denen die meisten sehr überrascht und sogar verängstigt wären, wenn sie
erkennen könnten, wofür sie benutzt werden; leider werden manchmal diejenigen,
die glauben, dass sie gegen den Teufel kämpfen, einfach zu seinen besten
Dienern, ohne jeden Zweifel!</span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;"> </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">»</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">(René Guénon, <i>Du double sens
des symboles</i>, Études Traditionnelles, Juli 1937)</span></div>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« </span></span></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><i>Katastrophenrisiko durch
Verzicht auf den Geist abgeschlossen</i></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">67. Unsere moderne Gesellschaft
ist daher krank; und die neuen Formeln der Einheit, die neuen Arten der
Einheit, die weit davon entfernt sind, sie zu heilen, können sie nur noch
kränker machen. Denn sie zersetzen mit dem Gedanken und Ideal des Lebens von
sich aus mechanisch die innere Konsistenz des menschlichen sozialen Lebens; und
ebenso die natürlichen Faktoren seiner Konstitution, wie sein natürliches
Fundament, die Einheit der menschlichen Persönlichkeit. Letztendlich riskieren
sie, die Menschheit in eine Katastrophe zu führen, durch ihre mechanische
atomistische Vorstellung vom Menschen, durch den radikalen Verzicht auf den
Geist, tief bis zum Geist Gottes. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Im gleichen Sinne ist es im
Hinblick auf diese Formen des Extensiven Totalitarismus Einheit noch notwendig,
ein letzter Beweis. Das Denken mit seinen rein mechanischen Prozessen war nicht
mehr in der Lage, weil es despiritualisiert war, die verschiedenen natürlichen
Faktoren des Aufbaus der Gesellschaft und ihrer wesentlichen Interdependenz
sowie die Einheit innerhalb der Pluralität wahrzunehmen; es konnte nicht mehr
von unten nach oben zur wahren Einheit und Gesamtheit eines vollständigen
Systems der Welt wachsen, das eine intensive Gesamtheit umfasst, d.h. eine
echte Einheit in einer authentischen Pluralität. Was sie sozusagen vom Geist
behielt, war nur die Intelligenz, die genau diesen Namen, wie wir gesehen
haben, nicht mehr verdient hat, sondern in seinem tiefsten Sinne, d.h. im Sinne
des Geistes, aber andererseits umso mehr erwartet haben muss, dass der Kampf in
den letzten Jahren gegen ihn geführt wurde. »</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">(<i>Humani Generis Unitas. Papst
Pius XI - Ineditum</i>, 1938, §67; in Georges Passelecq, Bernard Suchecky, <i>L'Encyclique
cachée de Pie XI</i>, Ed. La Découverte, 1995, S. 249-250)</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« </span></span></span>Nach den von uns dargelegten
Überlegungen und den bisherigen Beispielen werden wir besser verstehen können,
aus welchen Phasen der anti-traditionellen Aktion, die die moderne Welt als
solche wirklich "gemacht" hat, im Allgemeinen besteht; vor allem aber
muss erkannt werden, dass jede wirksame Aktion, die notwendigerweise Agenten
einbezieht, nicht mehr als jede andere spontane und "zufällige"
Produktion sein kann und dass sie, insbesondere im menschlichen Bereich,
zwangsläufig die Intervention von menschlichen Agenten beinhalten muss. Die
Tatsache, dass diese Aktion mit den spezifischen Merkmalen der zyklischen
Periode, in der sie stattgefunden hat, übereinstimmt, erklärt, warum sie
möglich und erfolgreich war, aber es reicht nicht aus, zu erklären, wie sie
durchgeführt wurde, und gibt nicht an, mit welchen Mitteln sie erreicht wurde.
Um überzeugt zu sein, genügt es zudem, ein wenig darüber nachzudenken: Die
spirituellen Einflüsse selbst, in jeder traditionellen Organisation, wirken
immer durch den Menschen, der die autorisierten Vertreter der Tradition ist,
obwohl die Tradition in ihrem Wesen wirklich "übermenschlich" ist;
Zumal in einem Fall, in dem nur psychologische Einflüsse ins Spiel kommen, und
zwar von geringster Bedeutung, d.h. das genaue Gegenteil einer Macht, die in
Bezug auf unsere Welt transzendent ist, ganz zu schweigen davon, dass der
Charakter der "Fälschung", der sich überall in diesem Bereich
manifestiert und zu dem wir noch zurückkehren müssen, dies noch strenger
erfordert. Andererseits, da die Initiation, in welcher Form auch immer,
wirklich den "Geist" einer Tradition verkörpert und auch die
effektive Verwirklichung von "übermenschlichen" Zuständen ermöglicht,
ist es offensichtlich, dass dem, was hier auf dem Spiel steht, am direktesten
entgegengetreten werden muss (soweit eine solche Opposition denkbar ist), und
das im Gegenteil, auf jeden Fall dazu neigt, die Menschen zum
"infra-humanen" zu führen; so ist der Begriff "</span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">Gegeninitiierung</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">" der am
besten geeignete Begriff, um das zu bezeichnen, was miteinander verbunden ist,
als Ganzes und in unterschiedlichem Maße (denn, wie bei der Einweihung selbst,
gibt es notwendigerweise Grade), die menschlichen Akteure, durch die
anti-traditionelle Handlungen durchgeführt werden; und dies ist keine einfache
konventionelle Bezeichnung, mit der man bequemer von dem spricht, was wirklich
keinen Namen hat, sondern ein Ausdruck, der sehr spezifischen Realitäten so
genau wie möglich entspricht.</span></div>
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<span lang="DE" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Es ist schon bemerkenswert, dass
wir in der Gesamtheit dessen, was die moderne Zivilisation aus welcher Sicht
auch immer ausmacht, immer wieder feststellen müssen, dass alles immer
künstlicher, verzerrter und gefälschter erscheint; viele von denen, die diese Zivilisation
heute kritisieren, sind von ihr beeindruckt, auch wenn sie nicht wissen, wie
sie weiter vorgehen sollen, und keine Ahnung davon haben, was eigentlich
dahinter steckt. Es scheint uns jedoch, dass es ausreichen würde, uns zu sagen,
dass, wenn alles auf diese Weise künstlich geworden ist, die Mentalität, der
dieser Zustand entspricht, nicht weniger sein darf als der Rest, dass auch sie
"</span><span lang="EN-US"><a href="http://bibliobs.nouvelobs.com/idees/20170428.OBS8716/bhl-lu-et-approuve-par-la-cia.html"><span lang="DE" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">hergestellt</span></a></span><span lang="DE" style="font-family: "times new roman" , serif; font-size: 12.0pt;">" und
nicht spontan sein muss; und sobald wir diese einfache Reflexion gemacht haben,
konnten wir es nicht mehr versäumen, die </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2014/03/la-politique-profonde-et-letat-profond.html"><span lang="DE" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">übereinstimmenden
Hinweise in</span></a></span><span lang="DE" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> diesem Sinne zu sehen, die sich von allen Seiten
und fast unendlich vervielfältigen</span><span lang="EN-US"></span><span lang="DE" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> aber man muss
davon ausgehen, dass es leider sehr schwierig ist, den "Vorschlägen",
denen die moderne Welt als solche ihre Existenz und Dauer verdankt, so
vollständig zu entkommen, denn diejenigen, die sich am entschlossensten als
"antimodern" bezeichnen, sehen im Allgemeinen nichts davon, und
deshalb werden ihre Bemühungen so oft in völligem Verlust und fast ohne
wirklichen Umfang eingesetzt.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Anti-traditionelle Aktionen
mussten sowohl auf eine Veränderung der allgemeinen Mentalität als auch auf die
Zerstörung aller traditionellen Institutionen im Westen abzielen, da sie dort
in erster Linie und direkt ausgeübt wurden, bis sie dann versuchen konnten,
sich auf die ganze Welt auszudehnen, mit den Mitteln der Westler, die so bereit
waren, zu ihren Instrumenten zu werden. Da sich die Mentalität verändert hatte,
mussten die Institutionen, die ihr also nicht mehr entsprachen, leicht zerstört
werden; daher scheint es hier das Werk der Abweichung von der Mentalität zu
sein, das wirklich grundlegend ist, denn worauf alles andere in irgendeiner
Weise beruht, und deshalb müssen wir besonders darauf bestehen. Diese Arbeit
konnte natürlich nicht auf einmal geleistet werden, obwohl das Überraschendste
vielleicht die Geschwindigkeit ist, mit der die Occidentaux alles vergessen
haben, was in ihrem Fall mit der Existenz einer traditionellen Zivilisation
verbunden war; Betrachtet man das totale Missverständnis des Mittelalters in
jeder Hinsicht im 17. und 18. Jahrhundert, so sollte man leicht verstehen, dass
eine solche vollständige und plötzliche Veränderung nicht auf natürliche und
spontane Weise hätte erreicht werden können. Auf jeden Fall war es zunächst
notwendig, den Einzelnen auf sich selbst zu reduzieren, und das war vor allem,
wie wir erklärt haben, das Werk des Rationalismus, das den Besitz und die
Nutzung jeder Fähigkeit transzendenter Ordnung leugnet; es versteht sich von
selbst, dass der Rationalismus bereits vor der Verleihung dieses Namens mit
seiner spezifisch philosophischen Form zu handeln begann, wie wir im Falle des
Protestantismus gesehen haben; und im Übrigen war der "Humanismus"
der Renaissance selbst nichts anderes als der direkte Vorläufer des
Rationalismus selbst, denn was "Humanismus" bedeutet, ist der
Anspruch, alles auf rein menschliche Elemente zu reduzieren, also (zumindest
tatsächlich, wenn auch nicht wieder aufgrund einer ausdrücklich formulierten
Theorie) Ausschluss von allem, was überindividuell ist.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Dann war es notwendig, die
Aufmerksamkeit des Einzelnen ganz auf äußere und sensible Dinge zu richten, um
ihn sozusagen nicht nur im menschlichen Bereich, sondern durch eine noch engere
Begrenzung auch allein in der körperlichen Welt einzusperren; dies ist der
Ausgangspunkt aller modernen Wissenschaft, die, ständig in diese Richtung
gerichtet, diese Begrenzung immer effektiver machen musste. Die Konstitution
wissenschaftlicher Theorien oder philosophisch-wissenschaftlicher Theorien,
wenn man so will, musste schrittweise vorangetrieben werden; und (hier müssen
wir uns nur kurz daran erinnern, was wir bereits erklärt haben) der Mechanismus
ebnete direkt den Weg für den Materialismus, der auf eine nicht zu behebende
Weise die Reduktion des geistigen Horizonts auf den körperlichen Bereich
markieren sollte, der heute als einzige "Realität" gilt, und sich
zudem von allem befreite, was nicht als einfach "materiell" angesehen
werden konnte; natürlich musste die Ausarbeitung des Begriffs
"Materie" durch Physiker hier eine wichtige Rolle spielen. Wir waren
also richtig in das "Reich der Menge" eingetreten; Die profane
Wissenschaft, die seit Descartes immer noch mechanistisch ist und seit der
zweiten Hälfte des 18. Jahrhunderts vor allem materialistisch wird, musste in
ihren aufeinander folgenden Theorien zunehmend ausschließlich quantitativ
werden, gleichzeitig mit dem Materialismus, der sich in die allgemeine Mentalität
einschleicht, diese Haltung unabhängig von jeder theoretischen Affirmation
bestimmen können, aber umso weiter verbreitet und schließlich in den Zustand
einer Art "Instinkt" übergegangen, den wir "praktischen
Materialismus" nannten, und genau diese Haltung musste durch die
industriellen Anwendungen der quantitativen Wissenschaft weiter verstärkt
werden, was dazu führte, dass die Menschen immer mehr allein an
"materielle" Leistungen gebunden wurden. Der Mensch
"mechanisierte" alle Dinge, und schließlich kam er dazu, sich selbst
zu "mechanisieren" und fiel allmählich in den Zustand falscher
digitaler "Einheiten", die in der Uniformität und Undeutlichkeit der
"Masse" verloren gingen, also letztlich in reiner Vielfalt; dies ist
sicherlich der vollständigste Triumph, den man sich von Quantität über Qualität
vorstellen kann. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Während jedoch dieses Werk der
"Materialisierung" und "Quantifizierung" fortgesetzt wurde,
das im Übrigen noch nicht abgeschlossen ist und nie abgeschlossen werden kann,
da die totale Reduktion auf reine Quantität in der Manifestation unmöglich ist,
hatte ein anderes Werk, scheinbar nur gegenteilig im Erscheinungsbild, bereits
begonnen, und das, erinnern wir uns, sobald der Materialismus selbst erschien.
Dieser zweite Teil der anti-traditionellen Aktion sollte nicht mehr auf
"Verfestigung", sondern auf </span><span lang="EN-US"><a href="https://fr.wikipedia.org/wiki/Informatique#Histoire"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">Auflösung</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> abzielen; aber
weit davon entfernt, dem ersten Trend entgegenzuwirken, der durch quantitative
Reduktion gekennzeichnet war, sondern ihm zu helfen, wenn das Maximum an
möglicher "Verfestigung" erreicht war, und dass dieser Trend, der
sein erstes Ziel überschritten hatte, indem er so weit gehen wollte, das </span><span lang="EN-US"><a href="https://fr.wikipedia.org/wiki/Num%C3%A9rique#La_num.C3.A9risation"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">Kontinuierliche
auf Diskontinuierliche zu</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> reduzieren, selbst zu einem
Trend der </span><span lang="EN-US"><a href="https://fr.wikipedia.org/wiki/Num%C3%A9rique#La_.C2.AB_r.C3.A9volution_num.C3.A9rique_.C2.BB"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">Auflösung</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> geworden war.
Zu diesem Zeitpunkt musste also diese zweite Arbeit, die zunächst nur als Vorbereitung,
nur mehr oder weniger versteckt und jedenfalls in engen Umgebungen durchgeführt
worden war, am Tag erscheinen und ihrerseits einen immer allgemeineren Umfang
annehmen, während die quantitative Wissenschaft selbst im engeren Sinne des
Wortes weniger streng materialistisch wurde und schließlich sogar aufhörte,
sich auf den Begriff der "Materie" zu verlassen, der durch die Folge
ihrer theoretischen Entwicklungen immer uneinheitlicher und "</span><span lang="EN-US"><a href="https://fr.wikipedia.org/wiki/R%C3%A9alit%C3%A9_virtuelle"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">ausweichender</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">" wurde.
Das ist der Zustand, in dem wir uns jetzt befinden: Der Materialismus ist nicht
mehr nur ein Überleben, und er kann wahrscheinlich mehr oder weniger lange
überleben, vor allem als "praktischer Materialismus"; aber auf jeden
Fall hat er inzwischen aufgehört, die Hauptrolle bei anti-traditionellen
Aktionen zu spielen. </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Nachdem die physische Welt so
vollständig wie möglich geschlossen worden war, war es notwendig, sie, ohne die
Wiederherstellung jeglicher Kommunikation mit den höheren Bereichen zuzulassen,
von unten wieder zu öffnen, um die auflösenden und zerstörerischen Kräfte der
unteren subtilen Domäne einzubringen; es ist daher das "</span><span lang="EN-US"><a href="https://fr.wikipedia.org/wiki/Le_Meilleur_des_mondes"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">Entfesseln</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">" dieser
Kräfte, könnte man sagen, und ihre Umsetzung, um die Abweichung unserer Welt zu
vollenden und sie effektiv zur endgültigen Auflösung zu führen, die diesen
zweiten Teil oder diese zweite Phase, von der wir gerade gesprochen haben,
darstellen. In der Tat kann man sagen, dass es zwei verschiedene Phasen gibt,
obwohl sie teilweise gleichzeitig waren, denn im Gesamtkonzept der modernen
Abweichung folgen sie logisch aufeinander und haben nur sukzessive ihre volle
Wirkung; außerdem war die erste, sobald sich der Materialismus konstituierte,
in gewisser Weise nahezu vollständig und musste nur durch die Entwicklung
dessen erfolgen, was am gleichen Materialismus beteiligt war; und genau in
diesem Moment begann die Vorbereitung des zweiten, von dem erst noch die ersten
Auswirkungen zu erkennen sind, die aber bereits offensichtlich genug sind, um
vorhersagen zu können, was folgen wird, und so können wir ohne Übertreibung
sagen, dass es dieser zweite Aspekt des anti-traditionellen Handelns ist, der
von nun an in den Entwürfen dessen, was wir zunächst gemeinsam als
"Gegner" bezeichnet haben, wirklich zum Tragen kommt und dass wir die
"</span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">Gegeninitiierung</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">" präziser
nennen können.</span><span style="color: #362f2d; font-family: "arial" , sans-serif; font-size: 11.5pt;"> </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">»</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">(René Guénon, </span><span lang="EN-US"><a href="http://classiques.uqac.ca/classiques/guenon_rene/regne_de_la_quantite/regne_de_la_quantite.html"><i><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">Le
Règne de la quantité et les signes du temps</span></i></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1945, Kap.
XXVIII: Les étapes de l'action antitraditionnelle, Pp.187-191) </span></div>
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<b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Wenn du es noch
nicht verstanden hast...</span></b></h4>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"></span></div>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« </span></span></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Wir können uns
vorstellen, dass jeder Einzelne freiwillig oder unwissentlich einen Chip in
sich annimmt, der eine ganze Menge Informationen über ihn enthält, die es ihm
ermöglichen würden, für alles zu bezahlen, alles zu wissen....". Aber frei
von einer gewissen Anzahl von Einschränkungen zu sein. ...] Der wahre Luxus von
morgen wird darin bestehen, isolierbar zu sein, sich selbst isolieren zu
können, und wahre Freiheit wird nicht darin bestehen, mit anderen verbunden zu
sein, sondern das Recht zu haben, nicht verbunden zu sein. »</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">(Jacques Attali, </span><span lang="EN-US"><a href="http://www.cercledesvolontaires.fr/2013/09/20/jacques-attali-et-la-puce-rfid-la-vrai-liberte-sera-le-droit-de-ne-pas-etre-branche/"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">Interview
mit dem Sender Public Sénat</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 2008)</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« </span></span></span>Der Mensch wird, wie das
Objekt, ein Nomade sein, ohne Adresse oder stabile Familie, der ihn in sich
trägt, alles, was seinen sozialen Wert ausmacht. (...) Wenn der Mensch zu
einer Prothese von sich selbst wird, wird er sich als Ware produzieren. Das
Leben wird zum Gegenstand von Artefakten, die Wert und Rentabilität schaffen. »</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">(Jacques Attali, <i>Lignes
d'horizon</i>, Fayard, 1990, S. 50 und 179) </span></div>
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> </span>
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<a href="https://www.lesechos.fr/medias/2017/01/28/2060624_aux-origines-du-phenomene-macron-web-tete-0211727032962.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="428" data-original-width="800" height="171" src="https://www.lesechos.fr/medias/2017/01/28/2060624_aux-origines-du-phenomene-macron-web-tete-0211727032962.jpg" width="320" /></a></div>
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<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« </span></span></span>Man könnte sagen, dass
unter den Instrumenten oder Mitteln jeglicher Art, die zu diesem Zweck
verwendet werden, die "Pseudoinitiierung" von Natur aus
logischerweise an erster Stelle stehen muss; sie ist natürlich nur ein Zahnrad,
aber ein Zahnrad, das viele andere befehligen kann, auf denen diese anderen auf
eine Art und Weise in Kontakt kommen und von denen sie ihren Antrieb erhalten.
[...] Daraus folgt unmittelbar, dass die so ausgeübte Handlung, anstatt
wirklich "organisch" zu sein, nur einen rein "mechanischen"
Charakter haben kann, der den Vergleich der von uns gerade verwendeten
Mechanismen voll und ganz rechtfertigt; Und ist dieser Charakter nicht auch,
wie wir bereits gesehen haben, derjenige, der überall und auf die auffälligste
Weise in der heutigen Welt zu finden ist, wo die Maschine immer mehr in alles
eindringt, wo der<b> Mensch selbst in seiner ganzen Tätigkeit darauf reduziert
ist, so weit wie möglich einem Automaten zu ähneln, weil ihm die ganze
Spiritualität genommen wurde</b>? Aber gerade hier explodiert die
Unterlegenheit der künstlichen Produktionen, auch wenn bei ihrer Ausarbeitung
eine "</span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">satanische</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">"
Fähigkeit den Ausschlag gegeben hat; man kann durchaus Maschinen herstellen,
aber keine Lebewesen, denn wieder einmal ist es der Geist selbst, der immer
fehlt und fehlen wird. »</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">(René Guénon, </span><span lang="EN-US"><a href="http://classiques.uqac.ca/classiques/guenon_rene/regne_de_la_quantite/regne_de_la_quantite.html"><i><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">Le
Règne de la quantité et les signes du temps</span></i></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">, 1945, S. 177)</span></div>
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<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« </span></span></span>Wenn ein Volk die Kontrolle
über seine eigenen Angelegenheiten verliert, auf Sklaverei reduziert wird und
zu einem Instrument in den Händen anderer wird, überwältigt es die </span><span lang="EN-US"><a href="https://sputniknews.com/europe/201706071054397738-voter-apathy-europe-turnout/"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">Apathie</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">. Er verlor
allmählich alle Hoffnung. [...] Die Besiegten schwächen und werden </span><span lang="EN-US"><a href="http://conscience-sociale.blogspot.fr/2017/06/non-lacedie-egoiste.html"><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">unfähig,</span></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> sich selbst zu
verteidigen. Sie sind Opfer von jedem, der sie dominieren will und die Beute
des großen Appetits. Siehe auch die Raubtiere, die sich in Gefangenschaft nicht
vermehren. So wird die Stammesgruppe, die die Kontrolle über ihre eigenen
Angelegenheiten verloren hat, immer schwächer und verschwindet schließlich. » </span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">(Ibn Khaldoun, </span><span lang="EN-US"><a href="https://fr.wikipedia.org/wiki/Muqaddima"><i><span lang="FR" style="color: blue; font-family: "times new roman" , serif; font-size: 12.0pt;">Al-Muqaddima</span></i></a></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> [Einführung in
die Universalgeschichte], 1377; II, 23)</span></div>
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"></span><br />
______________________<br />
Dieser Artikel ist eine Übersetzung des <a href="https://conscience-sociale.blogspot.com/2017/05/la-clef-de-lhistoire-moderne.html">Originalartikels</a>, der auf Französisch veröffentlicht wurde. </div>
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<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-82241440162691967122019-03-10T18:49:00.000+01:002019-05-29T22:56:38.786+02:00Sabbatianism and Frankism: The spiritual crisis in the West, seen through 2 heretical messianic movements of the 17th and 18th centuries<div class="separator" style="clear: both; text-align: right;">
<span style="font-size: x-small;">[last update of the bibliography: 5/29/2019]</span></div>
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This article is the translation of the original article published in French. : "<a href="http://conscience-sociale.blogspot.com/2017/08/la-crise-spirituelle-en-occidentvue-au.html"><b>La crise spirituelle en Occident, vue au travers de deux mouvements messianiques hérétiques des XVIIe et XVIIIe siècles</b>.</a>"</div>
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<h4 style="text-align: justify;">
Introduction</h4>
<div style="text-align: justify;">
« In recent centuries, there has been a considerable change, much more serious than any deviations that may have occurred before in times of decadence, since it has even led to a real reversal in the direction given to human activity; and it was exclusively in the Western world that this change began. » </div>
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(René Guénon, <i>La Crise du Monde moderne</i>, 1927, Chap. 2, p.21)</div>
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The world, and first and foremost the West, is in crisis. A crisis that is at once financial, monetary, economic, social, geostrategic, political, scientific, energy, and at the same time sees an erosion of morals and morals as well as an ecological crisis. </div>
<div style="text-align: justify;">
This great crisis is of a particular character that we call, like others long before us, the <a href="http://conscience-sociale.blogspot.fr/search/label/crise%20de%20civilisation">crisis of the spirit</a>.<br />
<br />
We must necessarily understand the deep origin of this one in order to overcome it. A spiritual crisis can only be fully resolved by starting with the restoration of the spiritual, that is, metaphysical, plane. Guénon, then Evola, have already explained the main supporters in a masterful way. We are part of this continuity.<br />
<br />
We choose to approach the spiritual crisis in the West, studying it here from a point of view limited to the traces in history of certain <i>extremely </i>particular religious movements that appeared from the 17th century onwards, whose existence and influence are still largely unknown.<br />
<br />
Our general approach is first and foremost a bibliographical compilation of works by world-class specialists, published in French, English and German and whose authors have followed an academic historiographical approach based on works written in Hebrew, Aramaic, Polish, Latin, Turkish, French and German, which are the primary historical references.<br />
<br />
A very large part is deliberately left to quotations from excerpts from these works.<br />
<br />
This approach to the history of religions is necessarily complemented in conclusion by some reflections on the philosophy of human history, and by elements of metaphysics.</div>
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The <a href="https://www.researchgate.net/publication/331843740_Sabbatianism_and_Frankism_The_spiritual_crisis_in_the_West_seen_through_two_heretical_messianic_movements_of_the_17th_and_18th_centuries">PDF</a> file presented on this occasion is available below (<a href="http://dx.doi.org/10.13140/RG.2.2.17295.23205">DOI</a>). It is shared under CC BY SA licence. Its (hash) MD5 signature is :<br />
in english v1.8: DD37D3A04F296DCF2CD32EBDCBF4EB59<br />
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<h4>
Method</h4>
<div>
Some people may be tempted to label this work with the suitcase word "conspiracy theory". This leads us to several remarks:<br />
<br />
1- On the other hand, these works show the <i>real practice</i> of conspiracy, which extends over several centuries. They are based exclusively on a compilation of historical data based on a first-rate bibliography covering several centuries. By conspiracy we mean the following definition: "explicitly coordinated action by a small group acting for morally or legally reprehensible purposes without the knowledge of the greatest number" (for other definitions, see the collective book edited by David Coady, <i>Conspiracy Theories: The Philosophical Debate</i>, 2006).<br />
<br />
Our study clearly highlights 3 key points for such large-scale conspiracy practice:<br />
<ul>
<li>it is possible to carry out a strategy distributed over a large number of individuals, using a well-established socio-religious matrix;</li>
<li>the question of maintaining a lasting secret when the number of people involved increases is not a key point; the study of the multiple denunciations of Frankism, whatever the level of the interlocutor who receives this denunciation, shows that the more terrible the secret really is, the more incredible it seems, and the less credible or effective the revelation is. This disbelief can last for centuries;</li>
<li>the actions of the conspirators have public effects, but it is possible to protect these actions permanently from decryption by other agents, if the phase of actions has been preceded by a phase of subversion, penetration, corruption, the result of which is that the main agents who <i>would otherwise have</i> an interest in specifying the intentions of the conspirators actually become their passive or active accomplices.</li>
</ul>
2- The use of the term "conspiracy theory" is a simple rhetorical device whose current negative connotation serves to disqualify the opponent without debate. This manipulation technique only works with poorly educated minds, and it was <a href="http://reseauinternational.net/comment-cia-t-converti-terme-theorie-du-complot-en-arme/">instrumentalized</a> by the American <a href="http://conscience-sociale.blogspot.com/2014/05/deep-politics-and-deep-state.html">Deep State</a> in the 1960s. Here is another example of instrumentalization: <a href="https://blogs.mediapart.fr/jean-marc-b/blog/030517/bhl-lu-et-approuve-par-la-cia"><i>BHL, lu et approuvé par la CIA</i></a>, or <a href="https://blogs.loc.gov/kluge/2015/02/african-literature-and-the-cia/">this other one</a>.<br />
<br />
3- The use of this term is most often associated with the terms "Jewish conspiracy" or "Freemason conspiracy". For the first, we show that this is not the case: the <span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Sabbateans </span>/ Frankists are not Jews, since they have been excommunicated (<i>herem</i>) several times by traditional rabbinical authorities. For the second, Guénon explained that "counter-initiation" had infiltrated these groups (as it has done over the decades for almost all the "secret societies" that had an influence, cf. the Order of the Brothers of Saint John the Evangelist of Asia in Europe), until it was able to reverse in some loges its essential purpose. Freemasons currently represent only pawns that are not fully aware of the manipulation they undergo and the real objectives pursued, or, in the best of cases, they are neutralized, without influence.<br />
<br />
4- It is always interesting to look in detail at the biographies of those who use this term to kill the debate.<br />
<br />
Our approach of patiently compiling information through ordinary, prosaic, but robust knowledge production and testing practices may seem modest. But it has the merit of developing useful capacities in many fields of knowledge, and undoubtedly also for the lucid vigilance that is the hallmark of real citizen debates, to use the words of Dr. <a href="https://theconversation.com/profiles/mathias-girel-245185">Mathias Girel</a>, Director of Studies at the Department of Philosophy of the ENS of the rue d'Ulm.<br />
<br />
<span style="background-color: white; color: #1d2129; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px; text-align: left;"> </span><span style="color: #1d2129; font-family: "helvetica" , "arial" , sans-serif; text-align: left;"><span data-ft="{"tn":"K"}"><span class="UFICommentBody _1n4g"><span style="font-family: inherit; font-size: 13px;"><span style="font-family: inherit;">« ; </span></span><span style="font-size: 13px;">and, given the state of intellectual anarchy in which the West is plunged, everything happens as if it were a question of drawing from the very disorder, and from everything that is agitated in chaos, all the possible benefit for the realization of a strictly determined plan. We do not want to insist on this too much, but it is very difficult for us not to return to it from time to time, because we cannot accept that an entire race is purely and simply struck by a kind of madness that has lasted for several centuries, and there must be something that gives meaning, despite everything, to modern civilization; we do not believe in chance, and we are convinced that everything that exists must have a cause; those who are of a different opinion are free to leave aside this order of considerations.</span><span style="font-family: inherit;"><span style="font-size: 13px;"> »</span></span><br /><span style="font-family: inherit; font-size: 13px;">(René Guénon, <i>Orient et Occident</i>, (1924), Chap. II, <a href="http://www.index-rene-guenon.org/Access_book.php?sigle=OO&page=45">pp. 45</a>.)</span></span></span></span><br />
<span style="color: #1d2129; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px; text-align: left;"><span style="font-family: inherit;"><span data-ft="{"tn":"K"}" style="font-family: inherit;"><span class="UFICommentBody _1n4g" style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><br /></span></span></span></span></span></span></span>
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<h4>
Revolution and superior legitimacy</h4>
<span style="background-color: white; color: #1d2129; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px; text-align: left;"><span style="font-family: inherit;"><br /></span></span>
<span style="background-color: white; color: #1d2129; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px; text-align: left;"><span style="font-family: inherit;">« </span></span><span style="color: #1d2129; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 13px;">The "virus" of the currents ["protesters"] in question is a violent reaction against the negative aspects of the current world; but what is even more characteristic is that they are only instinctive, disordered and anarchic manifestations, which are not justified in any way by indicating what is being denied and contested. Even if it were not obvious that it obeys Marxist or communist influences, the "existential" background of this young protestor would still be suspect. One of its leaders, Cohn-Bendit, said that what he is fighting for is the advent of a "new man": but we have forgotten to say what this "new man" is, and if he ever has to be modelled on the vast majority of current protesters in their individuality, behaviour and elective choices, all we have to say is: no thanks, we will go on.</span></span><br />
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<span style="color: #1d2129; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 13px;">(….)</span></span></div>
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<span style="color: #1d2129; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 13px;">The links of the protest movement with the so-called sexual revolution in its most disturbing and hybrid aspects, the connivance with "little leaders", drug addicts and other individuals of the same kind, are significant, as is the spectacle offered by certain sectors in which a "repressive" system is increasingly being replaced by the "permissive" system.</span></span></div>
<div style="text-align: justify;">
<span style="color: #1d2129; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 13px;">What about this new space, this new freedom? There are more and more symptoms that show that the whole "revolt" is conditioned from below, unlike this revolt, which is aristocratic in nature, and which could still characterize some individuals of the previous generation, starting with Nietzsche, by the best Nietzsche. It is precisely some of Nietzsche's sentences (author who is never mentioned by the current protesters, who have fallen in love with Marcuse and company, because they instinctively feel that his revolt, much broader, is of a different, aristocratic nature) that should be quoted here.</span></span></div>
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<span style="color: #1d2129; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 13px;"><br /></span></span></div>
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<span style="color: #1d2129; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 13px;">Zarathustra says: "You say you are free? I want to know your master thought, but not to know that you have escaped a yoke. Are you someone who had the right to escape from a yoke? Some people lose their last value by rejecting their subjection. Free of what? What does it matter in Zarathustra? But your clear eye must tell me: free for what?" And Zarathoustra warns that the loner who has no law above him, who has only his formless freedom, runs to his death.</span></span></div>
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<span style="color: #1d2129; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 13px;">When we want to determine the origin of the driving force and the "psychodynamics" of the protest movement, we see that it is well located in this dark zone of the human being at the sub-personal and infra-intellectual, elementary bottom, on which psychoanalysis has focused attention; they are regressive and explosive manifestations of these layers, similar to the many cracks in a world in crisis. Recognizing the questionable and despicable aspects of this world does not change that. When a revolutionary movement lacks authentic restorative values and is not carried by a human type representing a higher legitimacy, we must expect to pass an even more critical and destructive stage than the one from which we started.</span></span><span style="background-color: white; color: #1d2129; font-family: inherit; font-size: 13px; text-align: left;"> »</span></div>
<span style="background-color: white; color: #1d2129; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px; text-align: left;"><span style="font-family: inherit;"><span style="font-family: inherit;">(Julius Evola, <i>Phénoménologie de la subversion</i> (1984), </span><span style="font-family: inherit;">part. III, Chap. II - Psychologie de la "contestation")</span></span></span><br />
<span style="background-color: white; color: #1d2129; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px; text-align: left;"><span style="font-family: inherit;"><span style="font-family: inherit;"><br /></span></span></span>
<br />
<span style="background-color: white; color: #1d2129; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px; text-align: left;"><span style="font-family: inherit;"><span style="font-family: inherit;">" Il est dit dans la Bhagavad-Gîtâ : « Sur Moi toutes choses (1) sont
enfilées comme un rang de perles sur un fil (2). » Il s’agit ici du
symbolisme du sûtrâtmâ, dont nous avons déjà parlé en d’autres occasions
: c’est Âtmâ qui, comme un fil (sûtra), pénètre et relie entre eux tous
les mondes, en même temps qu’il est aussi le « souffle » qui, suivant
d’autres textes, les soutient et les fait subsister, et sans lequel ils
ne pourraient avoir aucune réalité ni exister en aucune façon. Nous
parlons ici des mondes en nous plaçant au point de vue macrocosmique,
mais il doit être bien entendu qu’on pourrait tout aussi bien envisager
de même, au point de vue microcosmique, les états de manifestation d’un
être, et que le symbolisme serait exactement le même dans l’une et
l’autre de ces deux applications.<br /> <br /> Chaque monde, ou chaque état d’existence, peut être représenté par une sphère que le fil traverse diamétralement,</span></span></span><span class="word_break"></span>
de façon à constituer l’axe qui joint les deux pôles de cette sphère ;
on voit ainsi que l’axe de ce monde n’est à proprement parler qu’une
portion de l’axe même de la manifestation universelle tout entière, et
c’est par là qu’est établie la continuité effective de tous les états
qui sont inclus dans cette manifestation. Avant d’aller plus loin dans
l’examen de ce symbolisme, nous devons dissiper tout d’abord une assez
fâcheuse confusion au sujet de ce qui, dans une telle représentation,<span class="word_break"></span>
doit être considéré comme le « haut » et le « bas » : dans le domaine
des apparences « physiques », si l’on part d’un point quelconque de la
surface d’une sphère, le bas y est toujours la direction allant vers le
centre de cette sphère ; mais on a remarqué que cette direction ne
s’arrête pas au centre, qu’elle se continue de là vers le point opposé
de la surface, puis au-delà de la sphère elle-même, et on a cru pouvoir
dire que la descente devait se poursuivre de même, d’où on a voulu
conclure qu’il n’y aurait pas seulement une « descente vers la matière
», c’est-à-dire, en ce qui concerne notre monde, vers ce qu’il y a de
plus grossier dans l’ordre corporel, mais aussi une « descente vers
l’esprit (3) », si bien que, s’il fallait admettre une telle conception,
l’esprit aurait lui-même un aspect « maléfique ». En réalité, les
choses doivent être envisagées d’une tout autre façon : c’est le centre
qui, dans une telle figuration, est le point le plus bas (4), et,
au-delà de celui-ci, on ne peut que remonter, comme Dante remonta de
l’Enfer en continuant à suivre la même direction suivant laquelle sa
descente s’était effectuée tout d’abord, ou du moins ce qui paraît
géométriquement<span class="word_break"></span> être
la même direction (5), puisque la montagne du Paradis terrestre est
située, dans son symbolisme spatial, aux antipodes de Jérusalem (6). Du
reste, il suffit de réfléchir un instant pour se rendre compte
qu’autrement la représentation ne saurait être cohérente, car elle ne
s’accorderait nullement avec le symbolisme de la pesanteur, dont la
considération est particulièremen<span class="word_break"></span>t
importante ici, et, en outre, comment ce qui est le bas pour un point
de la sphère pourrait-il être en même temps le haut pour le point
diamétralement opposé à celui-là, et comment les choses se
seraient-elles présentées si l’on était au contraire parti de ce dernier
point (7) ? Ce qui est vrai seulement, c’est que le point d’arrêt de la
descente ne se situe pas dans l’ordre corporel, car il y a très
réellement de l’« infra-corporel » dans les prolongements de notre monde
; mais cet « infra-corporel », c’est le domaine psychique inférieur,
qui non seulement ne saurait être assimilé à quoi que ce soit de
spirituel, mais qui est même précisément ce qu’il y a de plus éloigné de
toute spiritualité, à tel point qu’il paraîtrait en quelque sorte en
être le contraire à tous les égards, si toutefois il était permis de
dire que l’esprit a un contraire ; la confusion que nous venons de
signaler n’est donc pas autre chose, en définitive, qu’un cas
particulier de la confusion trop répandue du psychique et du spirituel
(8)."<br />
(René Guénon, <i>La Chaîne des mondes</i>, Études Traditionnelles<span class="word_break"></span>, juin-juillet-ao<span class="word_break"></span>ût 1946) </div>
<h4>
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<span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Number of references listed on this page per century of publication, all languages combined:</span><br />
<span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">XVI th c. and before : 3</span><br />
<span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">XVII th c. : 5</span><br />
<span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span style="font-size: 14.85px;">XVIII th c. : 23</span></span><br />
<span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span style="font-size: 14.85px;">XIX th c. : 64</span></span><br />
<span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span style="font-size: 14.85px;">XX th c. : 281</span></span><br />
<span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span style="font-size: 14.85px;">XXI st c. : 149</span></span><br />
<span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><br /></span>
<span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">On the marranes, the Lurianic Kabbalah, Frankism (Zoharites), <span style="font-size: 14.85px;">Sabbateanism </span>and the group of <a href="https://en.wikipedia.org/wiki/D%C3%B6nmeh">Dönmeh </a>that derives from it, our bibliographical sources are as follows. The first part of the bibliography gathers the references used for our conference, in chronological order of publication. The second part lists the books and articles consulted or published after the writing of our study.</span><br />
<ul style="background-color: white; color: #4a4a4a; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 14.85px; line-height: 1.4; list-style-image: initial; list-style-position: initial; margin: 0.5em 0px; padding: 0px 2.5em;">
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span class="fontstyle0">Haïm Vital (1542-1620), </span><span class="fontstyle2"><i>Traité des Révolutions des âmes - Sepher Ha-Gilgulim</i> according to </span><span class="fontstyle2"><span class="fontstyle2"><span class="st"></span>Isaac Louria <span class="fontstyle2" style="font-size: 14.85px;"><span class="st">ben Solomon </span></span>(</span></span><span class="fontstyle2"><span class="st">1534-1572)</span>. </span><span class="fontstyle0">Première trad. fr. par Edgard Jegut, révisée par François Secret, Éd. Archè (Milano, 1987) ;</span></li>
<li style="text-align: justify;">Jacob Elkhanan Bacharach, <i>Emek ha-Melekh</i>, (Francfort/Main, 1648) ;</li>
<ul>
<li style="text-align: justify;">"Il n'est pas d'oeuvre cabalistique qui ait été autant attaquée pour ses tendances à vulgariser, pour avoir trahi, disait-on, les secrets de la Torah, que ce livre. [There is no cabalistic work that has been so attacked for its tendency to popularize, for having betrayed, it was said, the secrets of the Torah, as this book.]" (G. Scholem, <i>dix propositions anhistoriques sur la Cabale</i>, 1958) ;</li>
<li style="text-align: justify;">"<i>La vulgarisation de cette doctrine intrinsèquement secrète </i>[la Cabale de Luria]<i> a réussi, au point de finir par devenir la seule théologie juive "publique" au XVIIe et au XVIIIe siècle.</i>" [The popularization of this intrinsically secret doctrine [the Cabal of Luria] was so successful that it eventually became the only "public" Jewish theology in the 17th and 18th centuries.] (David Biale, commentaire sur les dix propositions anhistoriques de Scholem, 1985) ;</li>
</ul>
<li style="text-align: justify;">Nathan Benjamin ben Elisha ha-Levi Ghazzati, ('<a href="https://fr.wikipedia.org/wiki/Nathan_de_Gaza" style="color: #f1c232; font-size: 14.85px;">Nathan de Gaza</a><span style="font-size: 14.85px;">'), </span><i style="font-size: 14.85px;">Tiqqun Qeri'ah le-khol Laylah wa-Yom</i><span style="font-size: 14.85px;"> (Amsterdam, 1666) ;</span></li>
</ul>
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<ul style="line-height: 1.4; margin: 0.5em 0px; padding: 0px 2.5em;">
<li style="text-align: justify;"><span class="st">Jacob Tausk, <i>Eyn shoyn lidfun meshiekh</i>, (Amsterdam, 1666) ;</span></li>
<li style="text-align: justify;"><div style="margin: 0.2em 0px;">
Jacques Becherand, <i><a href="https://books.google.fr/books/about/Relation_de_la_v%C3%A9ritable_imposture_du_f.html?id=bD96YgEACAAJ&redir_esc=y">Relation de la véritable imposture du faux messie des juifs nommé Sabbatay Sevi: juif natif de Smyrne, maintenant nommé Achis Mehemet Aga, Turc, portier du Serrail du grand Seigneur</a></i>, chez Michel Chastel, (Avignon, 1667) ;</div>
</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><a href="http://data.bnf.fr/13741901/thomas_coenen/" style="color: #f1c232; font-size: 14.85px;">Thomas Coenen (? - 1688)</a>, <i>Ydele verwachtinge der Joden Getoont in den Persoon van Sabethai Zevi, Haren laetsten vermeynden Messias ofte Historisch Verhael van't gene tentijde sijner opwerpinge in't Ottomannisch Rijck onder de Joden aldaer voorgevallenis, en sijn Val</i>, [Exceptional Expectations of the Jews In the Person of Sabethai Zevi...] (Amsterdam, 1669) ;</li>
<ul>
<li>tr. in turkish with the title <a href="http://catalogue.bnf.fr/ark:/12148/cb37703175f">Ṣiypiywt šawwʼ šel hayhẇdiym kpiy šehitgalẇ bidmẇtw šel S̆abtay Ṣbiy</a>, Éd. Yrẇšalayim: Hwṣ. Merkaz Diynẇr, 5758 (1998) ;</li>
</ul>
<li style="text-align: justify;">Sieur de la Croix (ca. 1635-1704), letter from Constantinople the 1st of may 1679 about the history of Sabbathai Zewy, included into the book <i>Mémoires contenans diverses relations très-curieuses de l'Empire othoman</i> (1684) ; (<a href="https://www.persee.fr/doc/remmm_0035-1474_1978_num_25_1_1805">reference</a>)</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Sevi Hirsch Chotsch, <i>Hemdat Sevi</i> (Amsterdam, 1706). Frontispiece :</li>
</ul>
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<ul style="background-color: white; color: #4a4a4a; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 14.85px; line-height: 1.4; list-style-image: initial; list-style-position: initial; margin: 0.5em 0px; padding: 0px 2.5em;"></ul>
<ul style="line-height: 1.4; margin: 0.5em 0px; padding: 0px 2.5em;">
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #222222; font-family: sans-serif; font-size: 14px;">Nehemiah Hiyya Hayon, <i>Raza di-Yhuda</i> (Venise, 1711) ; <i>Oz le-Elohim</i> (Berlin, 1713) ; <i>Divrei Nehemyah</i> (Berlin, 1713) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #222222; font-family: sans-serif; font-size: 14px;">Rabbi David Nieto (1654–1728), </span><i style="color: #222222; font-family: sans-serif; font-size: 14px; text-align: start;">Esh Dat</i><span style="color: #222222; font-family: sans-serif; font-size: 14px;"> (London, 1715) ;</span></li>
<li><div style="text-align: justify;">
<span dir="ltr">Johann Christoph Wolf, </span><i>Bibliotheca Hebraea</i>, <a href="https://books.google.fr/books?id=MKUUAAAAQAAJ&dq=sabbatai+zevi&hl=fr&source=gbs_navlinks_s">Volume 1</a><span dir="ltr" style="text-align: justify;">, </span><span dir="ltr" style="text-align: justify;">Impensis C.Liebezeit</span><span style="text-align: justify;">, (1715) ;</span></div>
</li>
<li style="text-align: justify;">Jacques Basnage de Beauval, <i>Histoire des Juifs, depuis Jésus-Christ jusqu'à présent. Pour servir de continuation à l’histoire de Joseph</i>, Henri Scheurleer, (La Haye, 1716) ;</li>
<li style="text-align: justify;"><span style="background-color: white; color: #222222; font-family: sans-serif; font-size: 14px;">Rabbi Jacob ben Aaron Sasportas (1610-1698)</span>, <i>Ohel Ya'akov </i><span style="color: #222222; font-family: sans-serif; font-size: 14px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white;">(1737), publication posthume ; </span></span></span></li>
<li style="text-align: justify;">Rabbi <span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px; text-align: left;"><a href="https://www.geni.com/people/Rabbi-Jonathan-Eybeszyc/6000000002764740832" style="color: #f1c232; text-decoration-line: none;">Jonathan Eybeschutz</a></span><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> (Craków 1690 - Altona 1764), </span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">va-avo ha-yom el ha-'ayin / Wâ âbô hayôm 'al ha-' ayin</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> (publié avant 1752) ; </span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Luḥot 'Edut</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> (publié avant 1759) ;</span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Moses Gershon Cohen (1722-?), called </span></span><a href="http://www.jewishencyclopedia.com/articles/1612-anton-carl" style="background-color: white; color: #f1c232; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Carl Anton</a><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> after his so-called conversion, </span></span><i style="background-color: white; color: #222222; font-family: sans-serif; font-size: 14px;">Kurze Nachricht von dem Falschen Messias Sabbathai Zebhi</i><span style="color: #222222; font-family: sans-serif; font-size: 14px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14px;"> (Wolfenbüttel, 1752) ;</span></span></span> "<i>Carl Antons Nachlese zu seiner letzten Nachricht von Sabbathai Zebhi : worin zugleich das Ende dieser Streitigkeit erzählt wird,</i>" (Brunswick, 1753) ; <span style="color: #222222; font-family: sans-serif; font-size: 14px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14px;">See his </span></span></span><a href="https://de.wikisource.org/wiki/Carl_Anton" style="background-color: white; color: #f1c232; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">bibliography</a><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> ;</span></span></li>
<li style="text-align: justify;">Samuel Brett, <i>A Looking-glass for the Jews: Or, the Credulous Unbelievers. Containing, I. the Grand Council of the Jews, Held in 1650, to Examine the Scriptures Concerning Christ. II. The Surprising History of Sabatay Sevi, the Counterfeit Messiah, in 1666,</i> <span dir="ltr">B. Dickinson (1753) ;</span> </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Jacob Emden (1697-1776), <i><a href="https://books.google.fr/books?id=1VEzAQAAQBAJ&pg=PA363&lpg=PA363&dq=Resen+Mat%27eh&source=bl&ots=zVTYgLmihE&sig=ykP4n1kSItPQlMG8qqiXq88KWXM&hl=fr&sa=X&ved=2ahUKEwi8o8To25feAhUHTBoKHQo4CngQ6AEwBHoECAcQAQ#v=onepage&q=Resen%20Mat'eh&f=false">Sefer Shimush</a></i> (Altona, 1758-62), new ed. Jérusalem (1975) ;</li>
<ul style="line-height: 1.4; list-style: disc; margin: 0.5em 0px; padding: 0px 2.5em;">
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">see references to Emden's <a href="https://en.wikipedia.org/wiki/Jacob_Emden#Published_works">other writings</a> on Sabbathism in the article in the <a href="http://www.jewishencyclopedia.com/articles/5730-emden-jacob-israel-ben-zebi-ashkenazi" style="color: #f1c232; text-decoration-line: none;">Jewish Encyclopedia</a>, in particular <i>Shevirat Luḥot ha-Aven</i> qui est une réfutation du <i>Luḥot 'Edut</i> de Eybeschütz (Altona, 1759), <i>'Edut be-Ya'aḳov</i> (1756), <i>Torat ha-Ḳena'ot</i> (Lemberg, 1870)</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">see in particular </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;"><a href="https://books.google.fr/books?id=1VEzAQAAQBAJ&pg=PA363&lpg=PA363&dq=Resen+Mat%27eh&source=bl&ots=zVTYgLmihE&sig=ykP4n1kSItPQlMG8qqiXq88KWXM&hl=fr&sa=X&ved=2ahUKEwi8o8To25feAhUHTBoKHQo4CngQ6AEwBHoECAcQAQ#v=onepage&q=Resen%20Mat'eh&f=false"><i style="font-size: 14.85px;">Sefer </i>Megilat</a>, </i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">its autobiography and the biography of his father Chacham Zwi, (Hamburg 1757), posthumously published in 1810 in Hebrew in the journal Ha-Meassef and after Ed. David Kahana, (Warsaw, 1896) ; other ed. Gelbman, Waldman Tov, (1953) ; other ed. Jerusalem (1979). The first translation into a European language of this autobiography is </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Mémoires de Jacob Emden ou L'anti-Sabbataï Zewi</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">, Ed. Cerf (1992) ; First entirely translated into english: </span></span><i><a href="https://books.google.fr/books?id=CxibCwAAQBAJ&printsec=frontcover&hl=fr#v=onepage&q&f=false">Megilat Sefer: The Autobiography of Rabbi Jacob Emden (1697-1776)</a></i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">, tr. by Rabbis Sidney B. Leperer and Meir H. Wise (2011) ; </span></span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">Jacob Emden, רסן מתעה לרבי יעקב עמדן [<a href="https://www.academia.edu/attachments/36594427/download_file?st=MTU0MDEzMDAwNSw4OC4xNzQuMTAzLjMyLDUyNDE5MDg%3D&s=work_strip">Resen Mat'eh</a>], the full version of the earliest known Hebrew description of the Frankist movement (1757). This article appeared in the Shalom Rosenberg festschrift, '<i>BeDarkhei Shalom</i>', (2007) ; </li>
</ul>
<li style="background-color: white; border: none; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">Gaudenty Pikulski, </span></span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;"><i>Złość żydowska przeciwko Bogu i bliźniemu, prawdzie i sumnieniu, na objaśnienie przeklętych Talmudystów, na dowód ich zaślepienia i religii dalekiej od prawa boskiego przez Mojżesza danego na dwie części opisana </i>[Jewish anger against God and neighbor, truth and conscience, for the explanation of the cursed Talmudists, for the proof of their blindness and religion far from the divine law by Moses given in two parts, described in two parts]</span></span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;"> (Lwów, 1758) ;</span></span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">Kazimierz Franciszek Kleyn, <i><a href="https://www.europeana.eu/portal/fr/record/92033/BibliographicResource_3000053546624.html">Coram iudicio recolendae memoriae Nicolai [...] Dembowski [...], episcopi Camenecensis, postulati archi- episcopi metropolitani Leopoliensis [...], pars III De decisoriis processus inter [...] Iudaeos dioecesis Camenecensis, in materia Iudaicae eorum perfidiae, aliorumque mutuo objectorum, anno Domini MDCCLVII expedita ac in executivis pendens</a></i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">, Leopolis (1758) ;</span></span></li>
<li style="text-align: justify;">T. Osborne, <i><a href="https://books.google.fr/books?id=rGNjAAAAMAAJ&pg=PA506&dq=Sabatay+Sevi&hl=fr&sa=X&ved=0ahUKEwigydzisZPeAhVJUhoKHTVXCAM4ChDoAQhaMAk#v=onepage&q=Sabatay%20Sevi&f=false">An Universal History, from the Earliest Account of Time</a></i>, Volume 12 (1759) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Stanislaw D. Kleczewski, Franciscan brother, <i>Dysertacja albo Mowa o Pismach Żydowskich i Talmudzie podczas walnej dysputy contra talmudystów z talmudystami mania we Lwowie Roku Panskiego</i> <i>1759 </i>[<span class="fontstyle0">Dysertation or Speech of the Jewish Scriptures and the Talmud during a general dispute against Talmudists with Talmudists maniacs in Lviv of the Lord's Year 1759.] ; </span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span class="fontstyle0"><span class="fontstyle0">K. Awedyk (Ks.) [Constanz Audrey</span>, Jesuit brother], <i><i>Opisanie </i>wszystkich dworniejszych okolicznosci nawrocenia do wiary swietej Contra-Talmudystow albo historia krotka, ich poczatki i dalsze sposoby przystepowania do wiary swietej wyrazajaca</i></span> [<span class="fontstyle0">Description of all courtly circumstances of the conversion to the Holy Faith of the Contra-Talmudistov or the history of the short story, their origins and further ways to adhere to the Holy Faith expressing</span>] (Lviv, 1760) ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">writings attributed to Abraham, Akiba, and Joseph Wehle, <i>Zbior <i><span class="fontstyle0">słów </span></i>Pańskich <span class="fontstyle0">w Brünnie mówionych</span> <i>/ <span class="fontstyle0">Koniec słów Pańskich w Offenbach mówionych </span></i>/ <span class="fontstyle0">Dodatek słów Pańskich w Brünnie mówionych + Koniec </span>Widzeń Pańskich + </i><span class="fontstyle0"><i>Rozmaite Adnotacyie, Przypadki, Czynnoscie i Anekdoty Panskie</i></span>, en polonais, [Collection of The Words of the Lord / The Visions of the Lord (Jacob Frank)], manuscripts written between 1726 - 1790 ;</li>
<ul>
<li>en. tr. by Harris Lenowitz (2004). The 2 first manuscripts or fragments were donated to the library of the University of Krakow by Sofi Naimski in 1905 (Jagiellionian Library, Ms. 6969/6968). The third (Lopacinski Library, Lublin, Ms. 2118) was found and published in Hebrew by Hillel Levine in 1984. See other editions in Polish by Doktor in 1996, 1997. On the difficulties of translating these manuscripts, see the <a href="https://books.google.fr/books?id=pTlTDMagXtoC&pg=PR12&lpg=PR12&dq=Ksi%C4%99ga+s%C5%82%C3%B3w+Pa%C5%84skich+manuscript&source=bl&ots=CbcFw7ah5v&sig=Vsq-3YWlPkgU9Htlm6m-aKVAJJA&hl=fr&sa=X&ved=2ahUKEwjhuMm2uPvdAhVHKKwKHRqqBw4Q6AEwCnoECGAQAQ#v=onepage&q=Ksi%C4%99ga%20s%C5%82%C3%B3w%20Pa%C5%84skich%20manuscript&f=false" style="font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">commentary</a><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> by Maciejko (2012), xii ;</span></li>
</ul>
<li style="text-align: justify;">Jacques Calmanson, <i><a href="http://rcin.org.pl/dlibra/docmetadata?id=3760&from=publication">Essai Sur L'Etat Actuel Des Juifs de Pologne Et Leur Perfectibilité</a></i>. (Varsovie, 1796). Rechercher "Frenck" ;</li>
<li style="background-color: white; border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><i style="color: #f1c232; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;"><a href="http://gallica.bnf.fr/ark:/12148/btv1b525057178/f9.item.zoom" style="color: #f1c232; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">De la caballe intellective, art majeur</a></i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span style="font-size: 14.85px;">, manuscript XVIII th c. </span></span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">The system described was the source of the one simplified by Casanova (1725-1798), which he described (under the term Kab-Eli) in a letter to Eva Frank, which is published in </span></span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;"> MEMOIRES DE J. CASANOVA DE SEINGALT, Ecrits par lui-même. Edition nouvelle d'après le texte de l'édition princeps Leipzig-Bruxelles-Paris (1826-1838). Variantes des éditions Schütz et Paulin-Rosez. Commentaires historiques et critiques</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">. Tome III, Ed. de La Sirène, (1926)</span></span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, and which was then mentioned by Mandel and then by Maciejko ;</span></li>
<li style="background-color: white; border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Karl Friedrich Kretchman, <i>Ehrengedächtnis der Herren Franz-Thomas von Schönfeld und Emmanuel </i></span><i>von Schönfeld</i>, Taschenbuch zum geselligen Vergnügen, Heras, Von W.G. Becker, (Leipzig, 1799) ; </li>
<li style="background-color: white; border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><a href="http://gallica.bnf.fr/ark:/12148/bpt6k49333r/f583.image.langFR">Annonce de la proclamation par Bonaparte pour le rétablissement de l'Etat d'Israël</a> (in reality an announcement forged by the Frankists) in the Moniteur Universel du 22 mai 1799 / 3 prairial an 7 ;</li>
</ul>
<ul style="line-height: 1.4; margin: 0.5em 0px; padding: 0px 2.5em;">
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Eléasar Fleckeles, <i>Ahavat David</i> (Prague, 1800) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Dov Ber de Bolechow, dit '<span class="fontstyle0">Ber Birkenthal</span>', <span class="fontstyle0"><i>Divre binah</i></span><span class="fontstyle2">, (1800), manuscript, <span class="fontstyle0">Jewish National Library in Jerusalem (Ms. Heb 8° 7507)</span> ; </span></li>
<ul style="line-height: 1.4; list-style: disc; margin: 0.5em 0px; padding: 0px 2.5em;">
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle2"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">The autograph was discovered in Tarnopol during World War I by Abraham Brawer, who published sections of it first as “</span></span></span><i>Makor Ivri hadash le-toledot Frank ve-si’ato</i><span class="fontstyle2"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">”, </span></span></span><span class="fontstyle0" style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Ha-Shilo’ah </span><span class="fontstyle2" style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">33 (1918) to 38 (1929) and later incorporated them into his book </span><i>Galitsiah vi-Yehudehah </i><span class="fontstyle2" style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">(Jerusalem, 1956). See th</span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">e </span></span><a href="https://books.google.fr/books?id=pTlTDMagXtoC&pg=PR12&lpg=PR12&dq=Ksi%C4%99ga+s%C5%82%C3%B3w+Pa%C5%84skich+manuscript&source=bl&ots=CbcFw7ah5v&sig=Vsq-3YWlPkgU9Htlm6m-aKVAJJA&hl=fr&sa=X&ved=2ahUKEwjhuMm2uPvdAhVHKKwKHRqqBw4Q6AEwCnoECGAQAQ#v=snippet&q=lublin%20Ms&f=false" style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">commentary</a><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> by Maciejko (2012, xiii) for the differences with the original manuscrit ;</span></span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><i>The Memoirs of Ber of Bolechow 1723-1805</i>, <span class="fontstyle0">Mark Wischnitzer</span> (ed.) (London et Berlin, 1922), (Jerusalem, 1972), (New York, 1973) ;</li>
</ul>
<li style="text-align: justify;"><span class="fontstyle0">August Siegfried von Goue, ’<i>Asiatische Brüder</i>’, p.410-434, in: Das Ganze aller geheimen Ordens-Verbindungen, (Leipzig, 1805) ;</span> </li>
<li style="text-align: justify;"><span class="fontstyle0" style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Benjamin Ephraïm Veitel, </span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Über meine Verhaftung und einige andere Vorfälle meines Lebens</i><span class="fontstyle0" style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> (Berlin, 1807) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><a href="http://www.yivoencyclopedia.org/article.aspx/Beer_Peter" style="color: #f1c232; text-decoration-line: none;">Peter Beer</a>, <i>Geschichte, Lehren und Meinungen aller bestandenen und noch heute bestehenden religiösen Sekten der Juden und der Geheimlehre oder Cabbalah</i> [The History, Teachings and Views of All Former and Present Jewish Sects, Including the Secret Teachings or Kabbalah], <a href="https://books.google.fr/books?id=ov49AQAAMAAJ&printsec=frontcover&dq=inauthor:%22Peter+Beer%22&hl=fr&sa=X&ved=0ahUKEwis2-Sc6oHeAhXBzFQKHRKLCmIQ6AEIrQEwEw#v=onepage&q&f=false">vol.1</a>, <a href="https://books.google.fr/books?id=xkddAAAAcAAJ&dq=editions:qxNOGi0Ur_AC&hl=fr&source=gbs_book_similarbooks">vol.2</a> (Brünn, 1822–1823). See in particular vol.2, pp. 259-308 about the <span style="font-size: 14.85px;">Sabbateans </span>and pp. 309-401 about the F<span style="font-size: 14.85px;">rankist </span>movement ;</li>
<ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">An non official English translation of Peter Beer's chapter on the Frankists has been published by: Michael John Mayers, <i>A Brief Account of the Zoharite Jews</i>, W. Metcalfe, (Cambridge, 1826) ;</li>
</ul>
<li style="text-align: justify;">Anne-Henri Cabet Dampmartin, <i><a href="https://books.google.fr/books?id=Jshe_TcS-k8C&pg=PR7&dq=Dampmartin,+M%C3%A9moires+tome+I&hl=fr&sa=X&ved=0ahUKEwip2LH1qb_YAhWKLlAKHRFxAO8Q6AEIKDAA#v=onepage&q=Pernetti&f=false">Mémoires sur divers évènemens de la Révolution et de l'émigration</a></i>, tome I (1825) ;</li>
<li style="text-align: justify;">Hauff, theater piece <a href="https://de.wikipedia.org/wiki/Jud_S%C3%BC%C3%9F_(Hauff)"><i>Jud Süß</i></a> (1827) ; </li>
<ul>
<li style="text-align: justify;">Lion Feuchtwanger, <i><a href="https://fr.wikipedia.org/wiki/Le_Juif_S%C3%BCss_(nouvelle_de_Feuchtwanger)">Le Juif Süss</a></i> (<i>Jud Süß</i>, Munich, 1925) ; </li>
</ul>
<li><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Chevalier (David) P.-L. B. Drach, </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;"><a href="https://books.google.fr/books?id=zQMg1tSkJWkC&hl=fr&source=gbs_book_similarbooks">Lettre d'un Rabbin converti aux israélites, ses frères sur les motifs de sa conversion</a></i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> (Paris, 1825) ; </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;"><a href="https://books.google.fr/books?id=6h76nFAYQaMC&hl=fr&source=gbs_book_similarbooks">Deuxième <i>Lettre d'un Rabbin converti aux israélites, ses frères sur les motifs de sa conversion</i></a><span style="font-style: normal;"> (Paris, 1827) ; </span><a href="https://books.google.fr/books/about/Troisi%C3%A8me_lettre_d_un_rabbin_converti_a.html?id=0sseBRVIVOwC&redir_esc=y">Troisième <i>Lettre d'un Rabbin converti aux israélites, ses frères sur les motifs de sa conversion</i></a><span style="font-style: normal;"> (Paris, 1833) ; </span><i>De l'Harmonie entre l'Eglise et la Synagogue, ou Perpétuité et Catholicité de la religion chrétienne</i><span style="font-style: normal;">, <a href="https://books.google.fr/books?id=xWDtFbZ-bGsC&hl=fr&source=gbs_book_similarbooks">t1</a>, <a href="https://books.google.fr/books?id=0Z6uWi8WT6sC&hl=fr&source=gbs_similarbooks">t2</a>, Ed. Paul Mellier (Paris, 1844) ; </span>Le Pieux Hébraïsant contenant les principales prières chrétiennes et un abrégé du catéchisme catholique en hébreu ponctué avec le latin en regard</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> (Paris, 1853) ; </span></span></li>
<ul>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">Chevalier (David) P.-L. B. Drach, <i>La Cabale des Hébreux vengée de la fausse imputation de panthéisme par le simple exposé de sa doctrine d’après les livres cabalistiques qui font autorité</i>, Imprimerie de la Propagande, (Rome, 1864) ; « Les incrédules cherchent à rendre la cabale complice de l’impie système du panthéisme. M. Franck, le dernier venu, traite de la cabale comme un aveugle qui raisonnerait sur les couleurs par ouï-dire. [The unbelievers seek to make the cabal complicit in the unholy system of pantheism. Mr. Franck, the last to come, treats the cabal like a blind man who would reason about colours by hearsay.] » (pp. 7). </li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">His two daughters and his son were also baptized after him. A few years after his baptism, Drach went to Rome, where he entered the service of the Vatican in 1830 as librarian of the "Congregation for the Propaganda of the Faith", a position he held until his death. It was there that he earned his pontifical title of knight. After his baptism, without ever denying his belonging to the Jewish people, Drach showed a clear desire to convert Jews to Catholicism. His son, the priest Paul-Augustin Drach (1817-1895), canon of Notre-Dame de Paris, was a renowned biblist.</li>
</ul>
<li><span dir="ltr">Ebenezer Henderson, </span><i>Biblical Researches and Travels in Russia: Including a Tour in the Crimea, and the Passage of the Caucasus: with Observations on the State of the Rabbinical and Karaite Jews, and the Mohammedan and Pagan Tribes, Inhabiting the Southern Provinces of the Russian Empire</i>, <span dir="ltr">J. Nisbet</span>, (1826) ;</li>
<li>The Quarterly Review (London), vol. 38 (july and oct. 1828), <a href="https://archive.org/details/in.ernet.dli.2015.21507/page/n137">pp. 128</a> ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Pr. Franz Joseph Molitor, <i>Philosophie der Geschichte oder über die Tradition in dem alten Bunde und ihre Beziehung zur Kirche des neuen Bundes, mit vorzüglicher Rücksicht auf die Kabbalah</i> (vol.1: 1827 with a new updated edition in 1857, vol.2: 1834, vol.3: 1839, vol.4 first section: 1853), published anon. Schabtai Zwi et Jakob Frank are mentioned in tome 1, edition 1857, Pp. 451 ;</li>
<ul style="background-color: white;">
<li style="border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Pr. Franz Joseph Molitor, <i>Philosophie de la Tradition </i>(1837) ;</li>
</ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Horschetzky, <i>Sabbathey Zwy, eine Biographische Skizze</i>, Allg. Zeit. des Jud., Pp. 520 (1838) ; </li>
<li><span dir="ltr">James A. Huie</span>, <i>The History of the Jews, from the Taking of Jerusalem by Titus to the Present Time: Comprising a Narrative of Their Wanderings, Persecutions, Commercial Enterprises and Literary Exertions, with an Account of the Various Efforts Made for Their Conversion</i> (Edinburg, 1840) ;</li>
<li style="text-align: justify;">Eliakim Carmoly, "<i><a href="https://books.google.fr/books?id=X74oAAAAYAAJ&pg=PA548&dq=%22jacob+frank%22+assassinat&hl=fr&sa=X&ved=0ahUKEwi-5Iu1-ZneAhXJCywKHQffBhI4eBDoAQhNMAc#v=onepage&q=%22jacob%20frank%22%20&f=false">les funérailles de Jacob Frank</a></i>", Revue orientale, Volume 1 (1841), pp. 286-288 ;</li>
<li style="text-align: justify;">Adolphe Franck, <i><a href="https://books.google.fr/books?id=qiE7mffPUkwC&printsec=frontcover&dq=adolphe+franck+kabbale&hl=fr&sa=X&ved=0ahUKEwj3l8_VloneAhWKzIUKHboPBo0Q6AEILTAB#v=onepage&q=adolphe%20franck%20kabbale&f=false">La Kabbale ou la philosophie religieuse des Hébreux</a></i> (Paris, 1843). Voir l'appendice 2, pp. 402-410 ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0"><b><a href="https://de.wikipedia.org/wiki/Julius_von_den_Brinken" style="color: #f1c232; text-decoration-line: none;">Julius von den Brinken</a></b>, <i>Józef Frank : Patriarcha neofitów. Powieść historyczna z drugiej połowy XVIII wieku przetłómaczona przez śp. Aleksandra Bronikowskiego</i> [<span class="" id="result_box" lang="en"><span class="">Joseph Frank: Neophyte Patriarch.</span> <span class="">Historical essay from the second half of the 18th century translated by</span> <span class=""><a href="https://fr.wikipedia.org/wiki/Alexander_von_Oppeln-Bronikowski" style="color: #f1c232; text-decoration-line: none;">Aleksander Bronikowski</a></span></span>], <a href="http://www.worldcat.org/title/jozef-frank-patriarcha-neofitow-powiesc-historyczna-z-drugiej-poowy-xviii-wieku-przetomaczona-przez-sp-aleksandra-bronikowskiego-czesc-ii/oclc/956604747?referer=br&ht=edition" moz-do-not-send="true" style="color: #f1c232; text-decoration-line: none;">Partie 1</a>, <a href="http://www.worldcat.org/title/jozef-frank-patriarcha-neofitow-powiesc-historyczna-z-drugiej-poowy-xviii-wieku-przetomaczona-przez-sp-aleksandra-bronikowskiego-czesc-ii/oclc/956605309" moz-do-not-send="true" style="color: #f1c232; text-decoration-line: none;">Partie 2</a>, </span><span class="fontstyle0"><span class="fontstyle0">in polish</span> (ca. 1845). Bronikowski translated an original Brinken manuscript written in German or French (which was lost). The manuscript of the Polish translation is kept at the <a href="http://alpha.bn.org.pl/search~S5*pol?/cRps+BOZ+1345/crps+boz+1345/-3%2C-1%2C0%2CB/exact&FF=crps+boz+1345&1%2C2%2C" style="color: #f1c232; text-decoration-line: none;">bibliothèque de Varsovie</a>, Ms 1345. </span></li>
<ul style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; line-height: 1.4; list-style: disc; margin: 0.5em 0px; padding: 0px 2.5em;">
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0">Only the first 3 chapters of the translation were published in Biblioteka Warszawska 3 in 1845. Maciejko (<i>The Mixed Multitude</i>, 2011, Pp. 263) has written : </span><br />"the publication —largely fictionalized but based on some firsthand oral accounts— portrayed Frankism as a Jesuit plot and compared Frank to Ignatius Loyola. Brinken gave an account of Frank’s biography and followed the development of the sect until his own times.<br />The last chapter described secret Frankist conventicles in Prussian-occupied Warsaw. Only the first three chapters appeared, and the publication was halted after the intervention of Maria Szymanowska née Wołowska, who was a renowned pianist and tutor to Alexander’s I daughter, a friend of Goethe, the mother of Mickiewicz’s wife, Celina, and a member of the powerful Shorr Wołowski clan, which had played such an important role in the development of Frankism." </li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0">Another translation will be published in 1892 in Russian, see below ;</span></li>
</ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">I. Gregoriev, <i>Evreiskiia religioznyia sekty v Rossiyi</i> [Jewish religious sects in Russia], <span class="fontstyle0" style="font-size: 14.85px;">Ed. </span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: small;"><span style="font-size: 14.85px;">Tipografiâ Ministerstva vnutrennih del</span></span>, (St Peterburg, 1847) ;</li>
<li><i>39th Annual Report of the American Board of Commissioners for Foreign Missions</i>, Volume 39 (Boston, <span style="text-align: justify;">1848) ;</span></li>
<li style="text-align: justify;">Matthew A. Berk, William Craig Brownlee, <i>The History of the Jews from the Babylonian Captivity to the Present Time: Comprising Their Conquests, Dispersions, Wanderings, Persecutions, Commercial Enterprises, Literature, Manners, Customs, and Forms of Worship, with an Account of the Various Efforts Made for Their Conversion</i> (1850) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0">Wolfgang Wessely, <i>Aus den Briefen eines Sabbatianers</i>, Der Orient, XII, col. 534-544 u. 568-574 </span><span class="fontstyle0"><span class="fontstyle0"> (1851) </span>;</span></li>
<li style="text-align: justify;">Dr. Hoefer, <i><a href="https://books.google.fr/books?id=InN0U7OsRPgC&pg=PA565&dq=zoharites&hl=fr&sa=X&ved=0ahUKEwi8o6vHhpDeAhVCvxoKHS3VC784eBDoAQgmMAA#v=onepage&q=zoharites&f=false">Nouvelle biographie générale depuis les temps les plus reculés jusqu'à nos jours</a></i>, Volumes 1 à 46, t. 18, (1856) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Leopold Löw, <i>Zur Geschichte der ungarischen Sabbathäer</i>, Ben Chananja, 1 <a class="result__snippet" href="http://www.hebraisztika.hu/szovgyujt/KG_chrest_056.pdf" style="color: #f1c232;">(1858)</a> ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Isaac Marcus Jost, </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;"><a href="https://books.google.fr/books?id=Zgo4AQAAMAAJ&pg=PR12&dq=%22jakob+frank%22+amsterdam&hl=fr&sa=X&ved=0ahUKEwjc9Mya95zeAhVBOhoKHcFyBSg4WhDoAQhbMAc#v=onepage&q=%22jakob%20frank%22%20amsterdam&f=false">Geschichte des Judentums uns seiner Sekten</a></i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> (Leipzig, 1859), vol.</span></span> 6 à 8<span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> ; </span></span></li>
<li style="text-align: justify;">Jules-Eudes de Mirville, <a href="https://books.google.fr/books?id=E5rAbpJ3HvsC&pg=PA214&dq=zoharites&hl=fr&sa=X&ved=0ahUKEwiN5fXP94_eAhUlxYUKHW__Cd04jAEQ6AEILTAB#v=onepage&q=zoharites&f=false"><i>Pneumatologie - des esprits et leurs manifestations diverses</i></a>, H. Vrayet de Surcy, (Paris, 1863), t. 3, pp. 213 ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><i>Nikolaus Serra archiepiscopus Mytilenensis nuntius apostolicus pontificem de quadam secta Iudaeorum in Polonia, Thalmudum impugnantium, et studium catholicam fidem amplectendi simulantium certiorem reddit, adiectis monumentis eandem sectam concernentibus. Nuntiat. Polon. Vol. 204<span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">,</span></span></i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> lettres en italien, en français et en latin de 1759-60, in: Augustino Theiner (éd.), </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Vetera monumenta Poloniae et Lithuaniae gentiumque finitimarum historiam illustrantia : maximam partem nondum edita ex tabulariis Vaticanis</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">, vol. 4 (Rome, 1864). </span></span></li>
<ul>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Scan of the table of contents </span></span><a href="http://reader.digitale-sammlungen.de/en/fs3/object/display/bsb10635864_00012.html?contextType=scan&zoom=0.8000000000000003" style="background-color: white; color: #f1c232; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">pp. vi</a><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> ; scan of the first page of section LXXXVIII, </span></span><a href="http://reader.digitale-sammlungen.de/en/fs3/object/display/bsb10635864_00171.html?contextType=scan&zoom=0.6000000000000001" style="background-color: white; color: #f1c232; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Pp.151</a><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">; last page </span></span><a href="http://reader.digitale-sammlungen.de/en/fs3/object/display/bsb10635864_00185.html?contextType=scan" style="background-color: white; color: #f1c232; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Pp.165</a><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">. This is the official publication of the Vatican's secret archives ;</span></span></li>
</ul>
<li style="text-align: justify;"><span dir="ltr">Christian David Ginsburg, </span><i><a href="https://books.google.fr/books?id=v409AAAAcAAJ&dq=sabbatai+zevi&hl=fr&source=gbs_navlinks_s">The Kabbalah: Its Doctrines, Development, and Literature</a></i><span dir="ltr">, </span><span dir="ltr">Longmans, Green, Reader and Dyer</span>, (1865) ; </li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">F. Hyppolite Skimborowicz, <i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Zywot</span></span></i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Skon i Nauka Jacoba Josefa Franka ze spółczesnych i dawnych zrodel</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">, [The life, Death and Teachings of Jakob Jozef Frank], oraz z 2 rekopismów (Warsaw, 1866) ;</span></span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">Anna von <span class="fontstyle0" style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Schenck-Rinck, A.G., </span><span class="fontstyle0" style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span class="fontstyle0">s.n.,</span> </span><span class="fontstyle2" style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><i>Die Polen in Offenbach am Main</i></span><span class="fontstyle0" style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> (Frankfurt am Main, 1866)</span><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> ; </span></li>
<li style="text-align: justify;"><i>Encyklopedia powszechna</i>, <a href="https://books.google.fr/books?id=1BNKAAAAIAAJ&pg=PA516&dq=Szabtaj+Cwi&hl=fr&sa=X&ved=0ahUKEwiJmNis-JDeAhVRaBoKHc9PCwM4HhDoAQgmMAA#v=onepage&q=Szabtaj%20Cwi&f=false">Volume 24</a> (1867) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Rabbi Jacob ben Aaron Sasportas (Yaakov S´AS´PORTAS, 1610-1698), <i>Sefer Tsitsat Novel Tsevi</i> (Odessa, 1867), posthume. Voir un compte-rendu <a href="https://hakeshet.wordpress.com/2013/10/22/le-faux-messie-sabbatai-zvi/" style="color: #f1c232; text-decoration-line: none;">ici</a> ;</li>
</ul>
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<a href="http://danwymanbooks.com/rab5/k-rab-1-7001_1.jpg" imageanchor="1" style="color: #f1c232; margin-left: 1em; margin-right: 1em; text-decoration-line: none;"><img border="0" src="http://danwymanbooks.com/rab5/k-rab-1-7001_1.jpg" height="320" style="border: none; position: relative;" width="218" /></a></div>
<ul style="line-height: 1.4; margin: 0.5em 0px; padding: 0px 2.5em;">
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Moritz Güdemann, <i>Lieder zu Ehren Sabbathai Zwi’s</i>, Monatsschrift GWJ, xvii, 117 (1868) ;</li>
<li style="text-align: justify;">H. Graetz, <span class="fontstyle0"><i>Notizen: Noch ein Wort über Frank</i>, MGWJ 17 (1868), S.318-320 ; <i>Überbleibsel der Sabbatianer in Salonika</i>, MGWJ 26 (1877), pp.130-132 ; MGWJ 33 (1884), pp.49-63 ;</span></li>
<li style="text-align: justify;"><i><a href="https://books.googleusercontent.com/books/content?req=AKW5QaceAlfvMc4R7gkG6Du9WOcU1mDMOitKsoIIIlWvfjLy5shigB4qkoBNWfnysN05DH5kepuHT9xgTzo9y2Ff116n6_C9cRgWtlB--GmwvLetIbS9KBCfcGZbdgmQF_A81zie1kqQL_KBzhmZeIRv8J0yx_WRLTpSc1xoHivInyzGSr_5FRl4Gxo_57SaOhUOAhcugpIRvuhbkkDfV8CUB4mBTCMsAukYq5a4iflgWioQ2tlK45PsrhW514YDdKrq-dgJ7uX4BpO8RicVFVCJV-ug8mqOoL16hBI6C-Q97bb6HYwNxk8">Русская историческая библіографія</a></i> [Russkaya istoricheskaya biblìografìya], volume 6, year 1860, article 3594 (1868) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Heinrich Gräetz, <i>Frank und die Frankisten. Eine Sekten-Geschichte aus der letzten Hälfte des vorigen Jahrhunderts</i> (Breslau, 1868) ; <i style="background-color: transparent;">Geschichte der Juden von den ältesten Zeiten bis auf die Gegenwart, </i><span style="background-color: transparent;">vol. 11 : </span><i style="background-color: transparent;">Vom Beginne der Mendelssohnschen Zeit 1750 bis in die neueste Zeit 1848</i><span style="background-color: transparent;">, (Leipzig, 1870) ; </span></li>
<ul>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span style="background-color: transparent; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">en. tr. </span><i style="background-color: transparent; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">History of the Jews</i><span style="background-color: transparent;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">, vol. 5, The Jewish Publication Society of America, (Philadelphia, 1895) ; </span></span></span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">other edition: <i><a href="https://books.google.fr/books?id=6HkGAQAAIAAJ&q=sabbatai+zevi&dq=sabbatai+zevi&hl=fr&sa=X&ved=0ahUKEwjbgdef7ZXeAhVDXxoKHfYPAS448gIQ6AEILDAB">History of the Jews: From the Chmielnicki persecution of the Jews in Poland (1648 C.E.) to the period of emancipation in Central Europe (c. 1870 C.E.)</a></i>, Jewish Publication Society of America<span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, (1956) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span style="background-color: transparent;">fr. tr. by </span>A. Lévy, <i><a href="https://books.google.fr/books?id=fJ_e1-BxdfUC&q=zoharites&dq=zoharites&hl=fr&sa=X&ved=0ahUKEwjr98Wyi5DeAhUj4YUKHcCQAjE4UBDoAQg7MAQ">Histoire des Juifs</a></i>, vol. 5 (1897) ;</li>
</ul>
<li style="text-align: justify;">Louis Grégoire, <a href="https://books.google.fr/books?id=_ethAAAAcAAJ&pg=PA787&dq=zoharites&hl=fr&sa=X&ved=0ahUKEwii9feB-4_eAhVnxoUKHUAFBXQ4ggEQ6AEISjAG#v=onepage&q=zoharites&f=false"><i>Dictionnaire encyclopédique d'histoire, de biographie, de mythologie et de géographie</i></a>, Garnier, (1871) ;</li>
<li style="text-align: justify;">David Kahana (Kohn), <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Eben ha-To'im</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, Ha-Shaḥar, iii, 273 (Vienna, 1872) ;</span><div>
</div>
</li>
<li style="text-align: justify;"><span dir="ltr">Isaäc da Costa</span>, <span dir="ltr">Andries Willem Bronsveld, </span><i><a href="https://books.google.fr/books?id=ZqU_AAAAYAAJ&dq=%22jacob+frank%22+amsterdam&hl=fr&source=gbs_navlinks_s">Israel en de volken: overzicht van de geschiedenis der Joden tot op onzen tijd</a></i><span dir="ltr">, </span><span dir="ltr">A.C. Kruseman</span>, (1873) ; </li>
<li><div style="text-align: justify;">
John Henry Blunt, <i><a href="https://books.google.fr/books?id=qBMR8xOR95UC&dq=zoharites&hl=fr&source=gbs_navlinks_s">Dictionary of Sects, Heresies, Ecclesiastical Parties, and Schools of Religious Thought</a></i>, Rivingtons, (1874) ;</div>
</li>
<li><div style="text-align: justify;">
Henry Hart Milman, <i>The History of the Jews: From the Earliest Period Down to Modern Times</i>, Volume 3, W.J. Widdleton Ed., (1875) ;</div>
</li>
<li style="text-align: justify;">Abraham Kuenen, <i><a href="https://books.google.fr/books?id=LBzQAAAAMAAJ&pg=PP9&dq=zoharites&hl=fr&source=gbs_selected_pages&cad=2#v=onepage&q=zoharites&f=false">The Religion of Israel to the Fall of the Jewish State</a></i>, volume 3 (1875), original version in Dutch ;</li>
<li style="text-align: justify;"><span class="fontstyle0">Samuel Back, <i>Aufgefundene Aktenstücke zur Geschichte der Frankisten in Offenbach</i>, MGWJ 26 (1877), pp.189-192, pp.232-240, pp.410-420 ;</span> </li>
<li style="text-align: justify;">Nahum Brilel, <i>Toldot Shabtai Sevi</i> (Vilna, 1879) ;</li>
<li>Emil Pirazzi, <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Bilder und Geschichten aus Offenbachs Vergangenheit</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> (Offenbach, 1879) ;</span><div style="text-align: justify;">
</div>
</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Charles Schefer, ed., <i>Journal d’Antoine Galland pendant Son Séjour à Constantinople 1672–1673</i>, Vol. 1-<a href="https://books.google.fr/books?id=lVW1PMmuvFUC&printsec=frontcover&hl=fr#v=onepage&q&f=false">2</a> (Paris, 1881) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Eduard Jellinek, <i>Nachkommen von Frankisten in Warschau,</i> Das jüdische Literaturblatt, Magdeburg Band XI, N.27, (Juli 1882) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Wilibald Muller, <i>Joseph von Sonnenfels, Biographie Studie aus dem Zeitalter der Aufklärung in Österreich</i> (Wien, 1882) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Simon Dubnow, <i>Yakov Frank i Yevo Sekta Khristianstvuyuschikh</i>, Voskhod (1883) ;</li>
<li><div style="text-align: justify;">
<span dir="ltr">Théodore Reinach, </span><i><a href="https://books.google.fr/books?id=PFpFAAAAYAAJ&q=zoharites&dq=zoharites&hl=fr&sa=X&ved=0ahUKEwiW26S-iJDeAhUPz4UKHXmDByo4ZBDoAQgtMAE">Histoire des Israélites: depuis l'époque de leur dispersion jusqu'à nos jours</a></i>, <span dir="ltr">Librairie Hachette et Cie</span>, (1884) ;</div>
</li>
<li style="text-align: justify;">a descendant of Naundorff, Adalberth of Bourbon-Naundorff, was the president of a theosophical society in the Netherlands: see the mention of his death in the journal Lucifer, n°28, § "Theosophy in Holland" (december 1889) ;</li>
<li style="background-color: white; border: none; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0" style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Julius von den Brinken, </span><span class="fontstyle2" style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><i>Sekta Judeev-Zoharistov v Polkse i zapadnoj Jevrope. Josif Frank, jego utcenie i posledovateli, </i>also known with the title<i> </i></span><a href="http://www.worldcat.org/title/sekta-iudeev-sogaristov-v-polse-i-zapadnoj-evrope-iosif-frank-ego-ucenie-i-posledovateli-istoriceskij-razskaz/oclc/890392503&referer=brief_results" id="result-6" style="color: #f1c232; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Sekta iudeev-sogaristov v Polše i Zapadnoj Evrope : Iosif Frank, ego učenie i posledovateli : istoričeskij razskaz</a><span class="fontstyle2" style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> [</span><span class="fontstyle0" style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">The Judeo-Zoharite Sect in Poland and Western Europe: Joseph Frank, his teachings, and his heirs: a historical account], in russian, Ed. </span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">Tipografiâ Ministerstva vnutrennih del</span></span><span class="fontstyle0" style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> (Saint-Petersburg, 1892). </span><span class="fontstyle0"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">This version of the 1845 manuscript was edited and published by the Russian Ministry of the Interior, after Gregoriev's report of 1847 ; </span></span></span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0">Ludwig Geiger, <i>Deutsche Schriften über Sabbatai Zebi</i>, Zeitschrift für die Geschichte der Juden in Deutschland, V, pp. 100-105 (1892) ; </span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Zygmunt Lucyan Sulima (pseud. Walery Przyborowski), <i>Historya Franka i Frankistóew</i> (Kraków / Warszawa / St Petersburg, 1893) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Moses Porges (granson of Joseph Hirsh), <i>Texte de la lettre adressée par les Frankistes aux communautés juives de Bohème</i>, Revue des Etudes Juives, XXIX, Pp. 282-288 (1894) ;</li>
<li style="text-align: justify;">Bernard Lazare, <a href="https://fr.wikisource.org/wiki/L%E2%80%99Antis%C3%A9mitisme_(Lazare)"><i>L’Antisémitisme</i></a>, Léon Chailley, (1894) ;</li>
<li><div style="text-align: justify;">
<span dir="ltr">Christiaan Huygens, </span><i>Œuvres complètes de Christiaan Huygens: Tome VI Correspondance 1666-1669, Volume 1</i><span dir="ltr">, </span><span dir="ltr">Martinus Nijhoff</span>, (1895) ;</div>
</li>
<li><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span style="background-color: white; font-size: 14.85px;">Alexander Kraushaar, </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Frank i Frankisci Polscy 1726-1816</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span style="background-color: white; font-size: 14.85px;"> (Crakow, 1895), 2 vols, en polonais ; tr. du vol. 1 en hébreu par Nahum Sokolow, </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Frank wa'aydâtô</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span style="background-color: white; font-size: 14.85px;"> (Warsaw, 1896) ; mauvaise tr. en anglais (2001) ; </span></span><a href="http://www.hadeseditions.com/epages/box18548.sf/fr_FR/?ObjectPath=/Shops/box18548/Products/749" style="color: #f1c232; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">tr. fr.</a><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span style="background-color: white; font-size: 14.85px;"> </span></span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Jacob Frank et le mouvement frankiste 1726-1816</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span style="background-color: white; font-size: 14.85px;">, en 2 vol. (2017) </span></span><span class="fontstyle0" style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">;</span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span style="background-color: white; font-size: 14.85px;"> </span></span></li>
<ul style="background-color: white; line-height: 1.4; list-style: disc; margin: 0.5em 0px; padding: 0px 2.5em;">
<li style="border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0">Jacob Golinski's letter of denunciation in Prague in 1776 was published in vol. II, chap. III, Pp. 24-29 of the original edition ;</span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">excerpts from the book </span></span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Proroctwa Izaiiaszowi, wielkiemu Prorokowi, jednemu z Czlonkow Swietego Sanedrin, przy Jego Tabernakulum, przez wielkiego Szaday z bialej magii objawione, w nastepujace brzmia slowa</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;"> [Prophecies of Isaiah, the great Prophet, one of the members of the Holy Sanhedrin, by His Tabernacle, by the great Sheaday with white magic revealed, in the following words], which is according to Maciejko (</span></span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">The Mixed Multitude</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">, p.243-4) a </span></span><span class="fontstyle0" style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">frankist paraphrase of the <a href="https://www.universdelabible.net/lire-la-segond-21-en-ligne/esaie/1.1-31/" style="color: #f1c232; text-decoration-line: none;">book of Esaïe</a>, </span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">and written according to him shortly after the French Revolution, were published in the vol. II, chapitre XV, </span></span><a href="https://archive.org/stream/frankifrankicip06kraugoog#page/n199/mode/2up" style="color: #f1c232; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Pp. 186-218</a><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">.</span></span></span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;"> Kraushaar also calls it the "Offenbach Book", and indicates that its 23 chapters are written in correct Polish. The term Szaday is also used in </span></span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Words of the Lord</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;"> ;</span></span></li>
<li style="border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">this book of Prophecies includes a note reported by Kraushaar vol.2, p.264 : <i>Dopisek : "Izajasz, Maz tajemnego Bractwa Ducha Swietego, Jego poczatek, Odrodzenie etc., osobno w swojem miejscu opisanemi beda."</i> [Note: Isaiah, the secret Mystery of the Brotherhood of the Holy Spirit, His origin, Rebirth, etc., will be described separately in their place] ;</li>
<li style="border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">The first part of the excerpts announces the disappearance of the Jewish people and the end of the messianic times; then Kraushaar specifies p. 204 of vol. 2 that chapter XVI of the Book of Prophecies announces the French Revolution, the beheading of its King, and the wars of European countries against revolutionary France; then the wars between the German empires, Austro-Hungarian, Turkish and human losses as never before seen, which remind us of the First World War;</li>
<li style="border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">The date of writing of this book of Prophecies is not known with extreme precision. However, the content of its introduction makes explicit reference to the 18th century. His literary style is not at all that of the cult during Jacob Frank's lifetime (m.1791). Porges also points this out in the testimony of his stay in Offenbach in 1794, published in German : <span class="fontstyle0"><i>Erinnerungen an den Frankistenhof in Offenbach</i>, Schriften des jiddischen wissenschaftlichen Instituts Yiwo vol. I, (Warschau 1929), pp.265-296</span> ; </li>
</ul>
<li>Simon Dubnov, <i>Istoriya Frankizma po Novo-Otkrytym Istochnikam</i> (1896) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Abraham Danon, <i>Une Secte Judéo-Musulmane en Turquie</i>, R. E. J. xxxv, 264 (1897) ; <a href="https://tr.wikipedia.org/wiki/Sabatayc%C4%B1l%C4%B1k#Sabetayc.C4.B1l.C4.B1k.27.C4.B1n_Esaslar.C4.B1" style="color: #f1c232; text-decoration-line: none;">descriptif</a></li>
<li><span style="text-align: justify;">Israël Zangwill, </span><i style="text-align: justify;"><a href="https://archive.org/details/dreamersghetto03zanggoog">Dreamers of the Ghetto</a></i><span style="text-align: justify;"> (1898), chap. "The Turkish Messiah" ;</span></li>
<ul>
<li style="text-align: justify;"><span style="text-align: justify;">également publié dans </span><i style="text-align: left;">Cosmopolitan</i><span style="text-align: left;">, </span><a href="https://books.google.fr/books?id=-jL65AZU5DwC&q=sabbatai+zevi&dq=sabbatai+zevi&hl=fr&sa=X&ved=0ahUKEwiIqoD23ZXeAhUDtRoKHTUQBEE41gMQ6AEIOTAD" style="text-align: left;">Volume 23</a><span style="text-align: left;">, Hearst Corporation, (1897) ;</span></li>
<li style="text-align: justify;"><span style="text-align: justify;">première trad. fr. par Madame Marcel Girette <i>Les Rêveurs du Ghetto</i>,</span> Tome II - Le Messie Turc, Les Ed. <span style="background-color: #e2e2e2; font-family: "tahoma" , "verdana" , "arial" , "helvetica" , sans-serif; font-size: 13.3333px;"></span>G. Crès & Cie, coll. 'Anglia' (1921) ;</li>
</ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Moses Güdemann, <i>Das letzte frankistische Manifest, Kalender für Israeliten für das Jahr </i><span class="fontstyle0" style="color: black; font-family: "times new roman"; font-size: small;"><i>5659</i>, (Wien, 1898), pp.452-465</span><span style="color: black; font-family: "times new roman"; font-size: small;"> ; </span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Abraham Danon, <i>Documents et Traditions sur Sabbatai Cevi et Sa Secte</i>, R. E. J. xxxvii, 103 (1899) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><a href="http://www.jewishencyclopedia.com/articles/13480-shabbethai-zebi-b-mordecai" style="color: #f1c232; text-decoration-line: none;"><i>Jewish Encyclopedia</i></a>, article 'Shabbethai Ẓebi b. Mordecai' (1901-1906) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><a href="http://www.jewishencyclopedia.com/articles/6316-frankists" style="color: #f1c232; text-decoration-line: none;"><i>Jewish Encyclopedia</i></a>, article 'Jacob Frank and the frankists' (1901-1906) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">H. Adler,<i style="background-color: transparent;"> the Baal-Shem of London - Festschrift zum siebzigsten Geburtstage A. Berliner's</i><span style="background-color: transparent;">, A. Freimann, M. Hildesheimer (Eds.) (Frankfurt, 1903), Pp. 2 ;</span></li>
<li style="text-align: justify;"><span dir="ltr">George Frederick Abbott, <i>The tale of a tour in Macedonia</i>, </span><span dir="ltr">E. Arnold</span>, (1903) ;</li>
<li><div class="bookinfo_sectionwrap">
<div style="text-align: justify;">
<span dir="ltr">Erich Bischoff, </span><i><a href="https://books.google.fr/books?hl=fr&id=nVQMAAAAIAAJ&dq=%22jakob+frank%22+1903&focus=searchwithinvolume&q=%22jakob+frank%22+">Die Kabbalah: Einführung in die jüdische Mystik und Geheimwissenschaft</a></i><span dir="ltr">, </span><span dir="ltr">T. Grieben</span>, (1903) ;</div>
</div>
</li>
<li><div style="text-align: justify;">
<span dir="ltr">Isaac Mayer Wise</span>, <span dir="ltr">Godfrey Taubenhaus, </span><i>New Edition of the Babylonian Talmud: The history of the Talmud from the time of its formation, about 200 B. C., up to the present time</i>, New Talmud Publishing Company (1903) ;</div>
</li>
<li></li>
<li>Teodor Jeske-Choinski, <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Neofici polscy, materialy historyczne</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> (Warsaw, 1904) ;</span></li>
<li>E. Finkel, <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Sabbatai Z'wi</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, Ost und West, v. 51 et seq., (Berlin, 1905) ;</span></li>
<li><div style="text-align: justify;">
Alexander Kraushar, <i>Nowe szczegóły o frankistach w Offenbachu (1816-1824)</i>, Obrazy <span class="fontstyle0">i wizerunki historyczne, (Warszawa 1906), S.253-300 ;</span> </div>
</li>
<li>David Philippson, <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">The Reform Movement in Judaism,</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> Ktav (first edition New York 1907, new edition 1967) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Abraham Danon, <i>Etudes Sabbatiennes</i> (Paris, 1910) ;</li>
<li><div style="text-align: justify;">
Ignacy (Yitzhak) Schipper,<i> Beiträge zur Geschichte der partiellen Judentage in Polen um die Wende des XVII. und XVIII. Jahrhunderts bis zur Auflösung des jüdischen Parlamentarismus (1764)</i>, MGWJ 56 (1912), pp. 457-477, 602-611, 736-744 ; </div>
</li>
<li></li>
<li><i><a href="http://catalogue.bnf.fr/ark:/12148/cb32128497g">ʿInyaney Šabtaʾy Ṣbiy</a>, </i>[Sammelband kleiner schriften über Sabbatai Zebi und dessen Anhänger / mit Einleitung und Anmerkungen von A. Freimann], Aharon Frayymʾann (Ed), Verein Mekize Nirdamim, 5673 (<span style="font-size: 14.85px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Berlin,</span></span></span><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> </span><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">1912) </span><span style="background-color: white; color: #116fb3; font-family: "arial" , "verdana" , sans-serif; font-size: 14.85px;"><span style="font-size: 1.1em;">;</span></span></li>
<li><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">David Kahana (Kohn), </span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Toldoth Ha-mekubalim, Ha-shabbetaim V'he-hassidim</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, 2 vols. (Odessa, 1913 ; Tel Aviv, 1927) ; voir vol. 2, Pp. 64-88 ; </span></li>
<li>Benjamin Fabre, <i><a href="http://gallica.bnf.fr/ark:/12148/bpt6k9760089x">"Franciscus, eques a capite galeato", 1753-1814... : un initié des sociétés secrètes supérieures</a></i>, avec préface de Paul Copin-Albancelli (1913) ;</li>
<li>A.N. Frenk, <i>yehudei Polin bimei milhamot Napoleon</i> [Polish Jews during the Napoleonic Wars] (Varsovie, 1913) ;</li>
<li style="text-align: justify;"><span class="fontstyle0"><i>Poslanje Frankistow 1800 goda</i>, Memoires de l´academie imperiale des Sciences de St. Petersburg série 8, Band 12, Nr. 3 (1914), pp.9-17 ;</span></li>
<li style="text-align: justify;"><span class="fontstyle0"><span class="fontstyle0">Samuel Aba Horodetzky, <i>Mystisch-religiöse Strömungen unter den Juden in Polen</i>, (Bern, 1914) ;</span> </span></li>
<li style="text-align: justify;"><span dir="ltr">Simon Dubnow, </span><i>History of the Jews in Russia and Poland, from the Earliest Times Until the Present Day</i>, <a href="https://books.google.fr/books?hl=fr&id=P8oiugEACAAJ&dq=sabbatai+zevi&focus=searchwithinvolume&q=frank">Volume 1</a><span dir="ltr">, </span><span dir="ltr">Jewish publication society of America</span>, (1916) ;</li>
<li style="text-align: justify;"><br /></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Abraham Jacob Brawer, <i>A new Hebrew source on the history of Frank and his sect</i>, Ha-shialoach, vol. xxxiii, Pp. 146-56, 330-42, 439-448 (1917) ; vol. xxxviii, Pp. 16-21, 231-38, 349-54, 446-57 (1921). Il s'agit de la description du manuscript non publié <i>Divrei binah</i> du Dov Birkenthal ;</li>
<li style="text-align: justify;"><span dir="ltr">Wilson Dallam Wallis, </span><i><a href="https://books.google.fr/books?id=NbsoAAAAYAAJ&q=sabbatai+zevi&dq=sabbatai+zevi&hl=fr&sa=X&ved=0ahUKEwi75oOW75XeAhVJOhoKHVTuB9c41AIQ6AEIQTAE">Messiahs: Christian and Pagan</a></i><span dir="ltr">, </span><span dir="ltr">R. G. Badger</span>, (1918) ; </li>
<li style="text-align: justify;">Sidney D. Mendelssohn, <i style="text-align: justify;">The Jews of Asia, Especially in the Sixteenth and Seventeenth Centuries</i><span style="text-align: justify;"> (1920), posthume. Multiple reprints in facsimile ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Cyrus Adler, <i>Jacob Henry Schiff - A biographical Sketch</i>, American Jewish Committee (1921) ;</li>
<li style="text-align: justify;"><span style="text-align: justify;"><span class="fontstyle0">Joseph Meisl, <i>Geschichte der Juden in Polen und Rußland, Berlin 1921-25</i>, 3 vol., <i>zu Frank</i>: vol. 2 (1922), pp.161-190</span> ;</span></li>
<li><div style="text-align: justify;">
George Henry Borrow, Ulick Ralph Burke, <i>The Bible in Spain: or, The journeys, adventures, and imprisonments of an Englishman in an attempt to circulate the Scriptures in the peninsula</i>, G. P. Putnam's sons, (1923) ;</div>
</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Alexandre-Paul-Alcide Wulliaud, 'Paul Vulliaud', </span></span><i style="background-color: white; color: #222222; font-family: sans-serif; font-size: 14px;">La Kabbale Juive</i><span style="background-color: white; color: #222222; font-family: sans-serif; font-size: 14px;"> (1923) ; see in particular tome II, Chap. XVIII, pp. 139-140 and the <a href="http://esprit-universel.over-blog.com/2014/12/rene-guenon-la-kabbale-juive.html">report</a> by René Guénon published in italian in </span>Ignis (1925), pp. 116 ; new transl. from italian by P. Brecq, « <i>Traduction prenant appui sur un compte rendu inédit de la Kabbale juive, destiné à la Revue de Philosophie</i> », parue dans la revue Vers la Tradition (juin-juillet-août 2011) ; </li>
<ul>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Report by René Guénon published in Études Traditionnelles 1939: "Dans la Revue Juive de Genève (n° de décembre), M. Paul Vulliaud consacre un article au Mysticisme juif ; comme il le dit, on a souvent contesté qu’il existe quelque chose à quoi puisse s’appliquer une telle désignation, et, en fait, cela dépend de ce qu’on entend par « mysticisme » ; il nous semble que lui-même prend ce mot dans un sens plutôt large et insuffisamment défini ; peut-être pourrait-on admettre qu’il convient dans une certaine mesure au Hassidisme, mais, en tout cas, la Kabbale est sûrement d’un tout autre ordre, ésotérique et initiatique."</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">"Pour nous, la Kabbale est beaucoup plus métaphysique que philosophique, et bien plus initiatique que mystique."</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">"... nous mentionnerons, dans le second volume, les chapitres consacrés au rituel (ch. XIV), aux amulettes (ch. XV), et aux conceptions messianiques (ch. XVI) ; ils contiennent des choses vraiment nouvelles ou tout au moins fort peu connues, et, en particulier, on trouvera dans le dernier de nombreux renseignements sur le côté social et même politique qui contribue pour une bonne part à donner à la tradition kabbalistique son caractère nettement et proprement judaïque."</li>
</ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Z. Bychowski, <i>Frank and his sect in the light of psychiatry; An attempt</i>, Ha-tekufah, vol. xiv-xv, Pp 703-20 (1923) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Zalman Shazar, <a href="https://www.amazon.com/Al-tile-bet-Frank-Hebrew/dp/B00BN5BSAW" style="color: #f1c232; font-style: italic; text-decoration-line: none;">Al tilei beit Frank</a> (Leipzig, 1923) ; "<i>Yom Sabbatai Sevi"</i>, Davar (July 29, 1925) ; <i>Ore Dorot</i> (Jerusalem, 1971). Zalman fut le 3ème président d'Israël sous le nom de Rubaschow ;</li>
<li style="text-align: justify;">Felix Theilhaber, <i>Dein Reich komme! Ein chiliastischer Roman aus der Zeit Rembrandts und Spinozas</i> (Berlin, 1924) ;</li>
<li style="text-align: justify;"><span class="fontstyle0">Nathan Michael Gelber, <i>Zur Geschichte der Frankistenpropaganda im Jahre 1800, Aus zwei Jahrhunderten. Beiträge zur neueren Geschichte der Juden</i>, (Wien, 1924), pp.58-69</span> ; </li>
<li style="text-align: justify;">Jakob Wassermann, <i>Fränkische Erzählungen. Sabbatai Zewi, ein Vorspiel</i> (Frankfurt, 1925) ;</li>
<li style="text-align: justify;">C. Bernheimer, <i>Some new contribution to Abraham Cardoso's biography</i>, Jewish Quarterly Review. New Series, 18 (1927) ;</li>
<li style="text-align: justify;">Avraham Elimeliach, <i>Shabtai Sevi. Ktovav, be-Sidrei Tenuato ha-Meshichit be-Yameinu Ele</i> (Jerusalem, 1927) ;</li>
<li style="text-align: justify;">Arif [Ayhan] Oruç, "<i>Dönmelik Nasil çikti Nasil Inkisaf etti?</i>", Son Saat, (May 24-Aug.20, 1927) ; </li>
<li style="text-align: justify;">G. Scholem, <i>Bibliographia Kabbalistica: Verzeichnis der Gedruckten. Die Jüdische Mystik (Gnosis, Kabbala, Sabbatianismus, Frankismus, Chassidismus) behandelnde Bücher und Aufsätze, von Reuchlin bis zur Gegenwart. Mit einem Anhang: Bibliographie des Zohar und seiner Kommentare</i>, Verlag von W.Drugulin, (Leipzig, 1927) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Majer Balaban, <i style="background-color: transparent; font-size: 14.85px;">Studien und Quellen zur Geschichte der frankistischen Bewegung, w: Ksiega Pamiatkowa ku czci Dra Samuela Poznanskiego (1865-1921) ofiarowana przez przyjaciol i towarzyszy pracy naukowej </i><span style="background-color: transparent; font-size: 14.85px;">[Studies and sources on the history of the Francoist movement; commemorative book in honour of Dr. Samuel Poznański (1865-1921), offered by friends and fellow scientists]</span><span style="font-size: 14.85px;"> (Varsovie, 1927) ;</span></li>
<li style="text-align: justify;">Auguste Viatte, <i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;"><a href="http://www.persee.fr/doc/rhef_0300-9505_1929_num_15_67_2505_t1_0223_0000_1">Les Sources occultes du Romantisme. Illuminisme. Théosophie (1770-1820)</a></i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, tome I, Ed. Champion (Paris, 1928) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Gershom G. Scholem, <i style="font-family: code2000; font-size: 12pt;">die Theologie des Sabbatianismus im Lichte Abraham Cardozos,</i><span style="font-family: "code2000"; font-size: 12pt;"> </span><span style="font-family: "code2000"; font-size: 12pt;">Der Jude<i>,</i></span><span style="font-family: "code2000"; font-size: 12pt;"> IX, Sonderheft (1928) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Bernard Lazare, <i>Le Fumier de Job</i>, postface d'Hannah Arendt (1ère édition 1928), rééd. 1990 ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">A. Z. Eshcoly-Weintraub, <i>Introduction à l'étude des hérésies religieuses parmi les Juifs, la Kabbale, le hassidisme - Essai critique</i> (Paris, 1928) ;</li>
<li id="cite_note-3" style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.1em; padding: 0px;">About <span style="font-size: 14.85px;">Atatûrk's </span>orgiastic dönmeh <span style="font-size: 14.85px;">practices</span>, see <span class="reference-text">Dr. <a href="https://tr.wikipedia.org/wiki/R%C4%B1za_Nur" style="color: #f1c232; text-decoration-line: none;">Rıza Nur</a>, <i>Hayat ve Hatıratım</i>, Pp.</span>1318-1321<span class="reference-text">, (</span><span class="reference-text"><span class="reference-text">first edition </span>Paris, 1929)</span> ;</li>
<ul style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; line-height: 1.4; list-style: disc; margin: 0.5em 0px; padding: 0px 2.5em;">
<li id="cite_note-3" style="border: none; margin: 0px 0px 0.1em; padding: 0px;"><span class="reference-text">others editions : <i>Hayat ve Hatıratım, </i>Altındağ Yayınları, İstanbul (1967) ; </span><i>Hayat ve Hatıratım</i> 1-2-3, Haz. Abdurrahman Dilipak, İşaret yayınları (1992), ISBN:9753500203 ;</li>
</ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Léon Ruzicka, <span class="fontstyle0"><i>Stammbaum der Familie Wehle. Nach der von Theodor Wehle (New York, 1. Juni 1898) verfaßten Skizze</i>, Jüdisches Archiv, (Ed.) G. Moses, 1. Jahrgang, Heft 1/2, (Wien, 1928)</span> ; <span class="fontstyle2"><i>Die österreichen Dichter jüdisher Abstammung Moyses Dobruchka und David Dobruchka, </i></span><span class="fontstyle0">Mitteilungen der Gesellschaft für Jüdische Familienforschung Nr. 3 (Sonderdruck), (Wien, September 1930), Pp. 282-289 ;</span> </li>
<li style="text-align: justify;"><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Josef Kastein, <i>Sabbatai Zewi, der Messias von Ismir</i> (Berlin, 1930) ;</span></li>
<li style="text-align: justify;"><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Majer Balaban, <i>Historja Zydow w Krakowie i na Kazimierzu 1304-1868</i> [Histoire des Juifs à Cracovie et à Kazimierz], t.1-2, (Krakow, 1931) ; <i>Mystika i ruchy mesjanskie wsrod zydow w dawnej Rzeczpospolitej, w: Zydzi w Polsce Odrodzonej</i>, [Mysticisme et mouvements messianiques chez les Juifs de l'ex-Commonwealth polono-lituanien - Les Juifs de Pologne renaissent] (Warszawa, 1933) ;</span></li>
<li style="text-align: justify;">Prince <a href="http://aefek.free.fr/pageLibre00010c37.html" style="font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Areno Vachiravong Yukanthor</a><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> (1896-1970?), </span><a href="http://gallica.bnf.fr/ark:/12148/bpt6k58060298" style="font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;"><i>Boniments sur les conflits de deux points cardinaux - au seuil du Narthex Khmèr</i></a><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> (Paris, 1931), en particulier les pp. 267-269, 377 et 389 ; </span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Destin d'Empire</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> - t.1:</span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">De signatura rerum</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, Ed. Pierre Bossuet (Paris, 1935), pp. 203-211, 235-236, 238-248 ; <a href="http://gallica.bnf.fr/ark:/12148/bpt6k8541923" style="font-style: italic;">Prière Haute : dédié au colonel comte de la Rocque</a>, Les cahiers du chrisme n°1 (Paris, 1935), pp. 19-29, 33-45 [42, 49!]. </span></li>
<ul>
<li style="text-align: justify;"><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">We owe to this prince bewitched by the West the sentence that traditional education was intended « </span><a href="https://kampotmuseum.wordpress.com/tag/areno-yukanthor/" style="font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">à nous maintenir dans l’ignorance</a><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> ». </span><a href="https://fr.wikipedia.org/wiki/Sylvain_L%C3%A9vi" style="font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Sylvain Levi</a><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, his mentor, knew Guénon directly: he was involved in his thesis project, which was rejected and became his first book, </span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">l'Introduction générale à l'étude des doctrines hindoues</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">. It is easier to understand how the destruction of the traditional education system led to the Khmer genocide; and yet this same author, Pp. 218-220 and 231-235 of </span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Destin d'Empire</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> very clearly indicated the superiority of traditional teaching (oral, but not only of course) in Cambodia ;</span></li>
</ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Joseph Kastein, <i><a href="https://books.google.fr/books?id=4iEgAAAAIAAJ&q=sabbatai+zevi&dq=sabbatai+zevi&hl=fr&sa=X&ved=0ahUKEwj1jqOn8ZXeAhUMyIUKHUnsDHg4wAIQ6AEILDAB">The Messiah of Ismir : Sabbatai Zevi</a></i>, <span dir="ltr">The Viking Press </span>(1931) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Cecil Roth, <i>A history of the Marranos</i> (first edition 1932). Traduction française: <i>Histoire des Marranes </i>(1990, from the 1958 edition) ;</li>
<li style="text-align: justify;"><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Esriel Carlebach, <i>Exotische Juden</i> (Berlin, 1932) ;</span></li>
<li style="text-align: justify;"><i><a href="https://books.google.fr/books?id=C-2g8Zl3zqkC&pg=PP11&dq=sabbatai+zevi&hl=fr&sa=X&ved=0ahUKEwiovJT3tpfeAhVqzoUKHTUlDC04jAEQ6AEIZzAJ#v=onepage&q=sabbatai%20zevi&f=false">Memoirs of Glückel of Hameln 1646-1724</a></i> (1932), reprinted 1960, 1977 ;</li>
<li style="text-align: justify;"><span class="fontstyle0">Gershom G. Scholem, </span><span class="fontstyle2"><i>Bibliographia Kabbalistica. Die jüdische Mystik (Gnosis, Kabbala, Sabbatianismus, Frankismus, Chassidismus) behandelnde Bücher und Aufsätze von Reuchlin bis zur Gegenwart. Mit einem Anhang: Bibliographie des Zohars und seiner Kommentare</i></span><span class="fontstyle0">, Schocken, (Berlin, 1933)</span> ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><i>The Encyclopedia of Jewish Knowledge in One Volume</i>, Ed: Jacob de Haas, Behrman, articles 'FRANK, JACOB' and 'Pseudo-messiahs' (1934) ;</li>
<li style="text-align: justify;"><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Solomon Rosanes, <i>Korot ha-Yehudim be-Turkiah</i> (Sofia, 1934) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Majer Bałaban, <i>Le-toledot ha-tenu'ah ha-Frankit</i>, [L'histoire du mouvement frankiste] 2 vols (Tel Aviv: Dvir, 1934-35). This book <span class="fontstyle0">surveys the documentary sources for the Frankists to 1760 and quotes extensively from the disputations and exchanges between the rabbis and bishops ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Abraham Galanté, <i>Nouveaux documents sur Sabbetai Sevi </i>(Constantinople, 1935) ; <i><a href="https://library.soas.ac.uk/Record/359858" style="color: #f1c232; text-decoration-line: none;">Histoire des Juifs d'Anatolie : les Juifs d'Izmir (Smyrne)</a> - Organisation et Us et Coutumes de ses adeptes </i>(1937) ; <a href="https://library.soas.ac.uk/Record/345300" style="color: #f1c232; text-decoration-line: none;"><i>Histoire des Juifs d'Istanbul : depuis la prise de cette ville en 1453, par Faith Mehmed II jusqu'à nos jours</i></a> (1941) ; <i>Sabetay Sevi</i> <i>ve Sabetaycilarin Gelenekleri</i> [<i>Sabetay Sevi</i> et les traditions des Sabbatéens], Istanbul, Zvi-Geyik Yayinlan (2000) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Alexandre-Paul-Alcide Wulliaud, 'Paul Vulliaud', <i>La légende messianique de Sabbataï Zebi</i>, Mercure de France, n° du 15 octobre 1936 ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="background-color: transparent;">"</span><span style="background-color: transparent;"><span style="font-family: "times new roman" , "times" , serif; font-size: x-small;"><i>En tout cas, ce
qu’il y a de certain, c’est que, au moment de l’« avènement » d’Hitler,
Crowley était présent à Berlin ; il a d’ailleurs, sous ses ordres
directs, en Allemagne, une étrange organisation dénommée « <span class="highlight_word">Satura</span>-Loge », dont j’ai des cahiers tout à fait extraordinaires</i>." (Lettre de René Guénon à Schneider, <a href="http://www.index-rene-guenon.org/Access_book.php?sigle=C-Schn&page=1">le </a></span></span><span style="font-family: "times new roman" , "times" , serif; font-size: x-small;"><a href="http://www.index-rene-guenon.org/Access_book.php?sigle=C-Schn&page=1">13 septembre 1936</a>) ; </span></li>
<ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="font-family: "times new roman" , "times" , serif; font-size: x-small;">il faut sans doute lire "<a href="https://en.wikipedia.org/wiki/Fraternitas_Saturni">Saturn-Loge</a>" comme il l'écrira en 1949 : René Guénon, <i>Lettere a Julius Evola (1930-1950)</i>, ed. Renato del Ponte, Carmagnola: Arktos, 2005, pp. 100-101, 105 (2 August et <u>29 October 1949</u>)</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Stephen Flowers, <i><a href="https://archive.org/details/FireAndIceTheBrotherhoodOfSaturn/page/n1">Fire
And Ice. The history, structure, and rituals of Germany's most
influencial modern magical order: The Brotherhood Of Saturn [Fraternitas
Saturni]</a>, (1990)</i></li>
<ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><i><span style="background-color: transparent;"><span style="font-family: "times new roman" , "times" , serif; font-size: x-small;"><i>« </i></span></span>According
to FS documents, a Saturnian Brotherhood was revived in Warsaw by the
mathematician and mystic Joseph Maria Hoëne-Wronski (1776-1853). [...]
Hoëne-Wronski spent most of his life as a Polish expatriate in France,
where he is generally held to have been the magical initiator of Eliphas
Levi. [...] He was also dedicated to romantic social reform movements,
and was the leader of a group called the "Antinomian Union".</i><i><span style="background-color: transparent;"><span style="font-family: "times new roman" , "times" , serif; font-size: x-small;"><i> »</i></span></span></i></li>
</ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="background-color: transparent;"><span style="font-family: "times new roman" , "times" , serif; font-size: x-small;"><span class="st">Peter R. Koenig (Ed.), </span></span></span><i><span style="background-color: transparent;"><span style="font-family: "times new roman" , "times" , serif; font-size: x-small;"><i><span class="st"><i><span style="font-family: "arial";"><span style="font-family: "arial";"><a href="https://www.parareligion.ch/dplanet/html/fs4.htm">In Nomine Demiurgi Saturni 1925-1969</a>,</span></span></i> </span></i></span></span></i><span style="background-color: transparent;"><span style="font-family: "times new roman" , "times" , serif; font-size: x-small;"><span class="st"><span class="st">Munich : A.R.W, </span>(1998) ; </span></span></span><span style="font-family: "arial";"><span style="font-family: "arial";"><a href="https://www.parareligion.ch/sunrise/fs6.htm">In Nomine Demiurgi Nosferati 1969-1998</a> ; </span></span><span style="font-family: "arial";"><span style="font-family: "arial";"><a href="https://www.parareligion.ch/2010/homunc/homunc.htm">In Nomine Demiurgi Homunculi</a></span></span><i><span style="background-color: transparent;"><span style="font-family: "times new roman" , "times" , serif; font-size: x-small;"><i> </i></span></span></i></li>
<ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><i><span style="background-color: transparent;"><span style="font-family: "times new roman" , "times" , serif; font-size: x-small;"><i><a href="https://www.parareligion.ch/fs1.htm">Fraternitas Saturni : History and Protagonists</a></i></span></span></i></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><i><span style="background-color: transparent;"><span style="font-family: "times new roman" , "times" , serif; font-size: x-small;"><i>pre-Ordo Templi Orientis ; <a href="https://www.parareligion.ch/2016/Seven-Churches-Asia.htm">Theodor Reuss - Brothers of Light in the Seven Churches of Asia</a> </i></span></span></i></li>
</ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><i><span style="background-color: transparent;"><span style="font-family: "times new roman" , "times" , serif; font-size: x-small;"><i>"La
raison pour laquelle certains aspects de Thelema sont omis est le
problème actuel de la manière dont Thelema doit être présentée en public
comme une religion afin d'être reconnue par l'État. Thelema est
clairement contraire et aux frontières de la société normative. Thelema
rejette les valeurs normatives et la moralité et vise à transgresser et à
violer ces mêmes normes. L'inclusion de la drogue dans les rituels,
l'accent positif mis sur la sexualité, qui peut être considéré comme une
publicité pour la débauche, et l'aspect autoritaire et pro-nietzschéen
de Thelema force la société normative à rejeter et en même temps
encourage ses disciples à rejeter la majorité de ses aspects de la
société normative." </i></span></span></i><span style="background-color: transparent;"><span style="font-family: "times new roman" , "times" , serif; font-size: x-small;">Journal of Thelemic Studies, <a href="http://thelemicstudies.com/JoTS1-2.pdf-2.pdf">1;2, (2008</a>), page 40.</span></span></li>
</ul>
<li style="text-align: justify;"><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span class="fontstyle0">Samuel Krauss, <i>Scheindl Dobruschka</i>, Festschrift für Rabbiner Armand Kaminka zum 70. Geburtstage, (Wien, 1937), pp.143-148</span> ; </span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">Gershom G. Scholem, <i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Mitsvah ha-ba'ah ba-averah</span></span></i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">, </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">"A Commandment through Sin"</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> in </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Kneseth, Divrei sopherim l'zekher H.N. Bialik,</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> vol.2, Pp. 347–92 (Tel Aviv, 1937). </span></span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white;"><span style="font-size: 14.85px;">The first English version will be published by Schocken Books with the title </span></span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">"<span class="fontstyle0" style="color: navy;">Gershom Scholem: Studies in Kabbalah</span><span class="fontstyle0"> - </span><span class="fontstyle2">The Holiness of Sin"</span></i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> in </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Commentary</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">, Pp. 41-70 (January 1971). This translation by Hillel Halkin will be again published with the title </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Redemption through Sin</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> in </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">The Messianic Idea in Judaism, </i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Schocken Books, (1971) ;</span></span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Mieses, Mateusz, <i>Polacy–Chrześcijanie pochodzenia żydowskiego</i> (Wydawn, 1938) ;</li>
<li style="text-align: justify;"><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span class="fontstyle0">Vaclav Žaček, <i>Zwei Beiträge zur Geschichte des Frankismus in den böhmischen Ländern, Jahrbuch der Gesellschaft für Geschichte der Juden in der cechosloval. Republik</i>, Ed. Samuel Steinherz, 9. Jahrgang, (Prague, 1938), pp.343-410</span> ; </span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Ludwik Korwin, <i>szlachta mojzeszowa</i> (Cracow, 1938) ; <i>szlachta neoficka</i> (Cracow, 1939) ;</li>
<li style="text-align: justify;">Gershom G. Scholem, <i>History of the Sabbatian Movement: Lectures given at the Hebrew University of Jerusalem, 1939-1940</i>, eds. Jonatan Meir, Shinichi Yamamoto, Schocken Institute for Jewish Research and Schocken Books, (Jerusalem, Tel Aviv, 2018), in Hebrew ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">Gershom G. Scholem, "<span class="fontstyle0"><i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Barukhya, head of the Shabbateans in Salonica"</span></span></i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">, in hebrew, </span></span></span><span class="fontstyle2" style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Tziyon </span><span class="fontstyle0" style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">6, 119-147, 181-202</span> <span class="fontstyle0" style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">(1940-41) </span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">; </span></span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">Gershom G. Scholem, <i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Major Trends in Jewish Mysticism</span></span></i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> (first edition 1941). Traduction française: </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Les grands courants de la mystique juive </i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">(1950) ; </span></span></li>
<li style="text-align: justify;"><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">S. Frydman, <i>"French reports on the Jews in Poland and Russia from the fifteenth to the beginning of the nineteenth century</i>" (in Yiddish), Yidn in Frankraykh, E. Tcherikover (Ed.), Vol.1 (New-York, 1942) ;</span></li>
<li style="text-align: justify;"><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">The Jewish historical society of England, <i><a href="https://books.google.fr/books?id=L2tAAQAAIAAJ&q=zoharites&dq=zoharites&hl=fr&sa=X&ved=0ahUKEwimq7mfjZDeAhWwxYUKHSUGCWM4KBDoAQhbMAg">Miscellanies</a></i>, Part 4/5 (1942) ;</span></li>
<li style="text-align: justify;"><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span class="fontstyle0">Jacob Shatzky, <i>Alexander Kraushar and his Road to total Assimilation</i>, Yivo Annual of Jewish Social Science, vol. VII, 1952, pp.146-147 (vorher Yivo bletter, vol. XXII, 1943)</span> ; </span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">A. Z. Eshcoly, "<i>Jacob Frank's sons, the False Messiah and the French Revolution"</i>, Ha-doar, vol. xxiv, Pp. 830 (Sept. 7, 1945) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Isaac R. Molho, "<i>Additional details about the Sabbataians in Salonica"</i>, in hebrew, Tsiyon, n.s., vol. xi, Pp. 150-51 (1945-46) ;</li>
</ul>
<div>
<ul style="line-height: 1.4; margin: 0.5em 0px; padding: 0px 2.5em;">
<li style="text-align: justify;"><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span class="fontstyle0">Avrom Bik, "</span><span class="fontstyle2"><i>R. Jankev Emden"</i> </span><span class="fontstyle0">(in Yiddish), Ikuf-Varlag, (New York, 1946)</span> ; </span></li>
</ul>
</div>
<ul style="line-height: 1.4; margin: 0.5em 0px; padding: 0px 2.5em;">
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><i>Shirot vetishbahot shel hashabeta’im</i> [Songs and Praises of the Sabbataians], eds. M. Atiash, G. Scholem, Y. Ben-Tsevi (Jerusalem, 1946) ; </li>
<ul>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">This is late seventeenth- and early eighteenth-century poetical-mystical literature of the Doenmeh<span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> ; </span></span></li>
</ul>
<li style="text-align: justify;"><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span class="fontstyle0">N. Szabolcsi, "<i>Témoignages contemporains Français sur Shabbatai Zevi</i>", </span><span class="fontstyle2">Keleti dolgozatok Löw Immánuel emlékére</span><span class="fontstyle0">, Alexander Kohut Memorial Foundation, (Budapest, 1947), pp. 184–188</span> ; </span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">Moshe Arie Perlmutter,<span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Reba Yehonatan Eibeschutz V'yachuso el Hashabtaut </i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">[</span><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Rabbi Jonathan Eibeschutz and his attitude towards Sabbatianism]</span><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, Schocken Books (Tel-Aviv, 1947) ;</span></li>
<li style="text-align: justify;">G. Van Rijnberk, <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;"><a href="http://catalogue.bnf.fr/ark:/12148/cb315406047">Épisodes de la vie ésotérique, 1780-1824 : extraits de la correspondance inédite de J. B. Willermoz, du prince Charles de Hesse-Cassel et de quelques-uns de leurs contemporains</a></i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> (Lyon, 1948 pour la première édition) ;</span></li>
<li style="text-align: justify;"><i style="text-align: justify;"><a href="https://books.google.fr/books?id=9hkZAQAAIAAJ&q=%22Shabtai+Tzvi%22&dq=%22Shabtai+Tzvi%22&hl=fr&sa=X&ved=0ahUKEwjH5PegyZXeAhWNgM4BHemEAdY4ChDoAQhbMAc">Enciclopedia Judaica Castellana</a>: El Pueblo Judio en El Pasado Y El Presente; Su Historia, Su Religion, Sus Constumbres, Sus Literature, Au Arte, Sus Homibres, Sus Situacion en El Mundo</i><span style="text-align: justify;">, Vol. 9 (1948) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Gershom G. Scholem, "<i>A Sabbathaian will from New York"</i> in Miscellanies of the Jewish Historical Society of England, part v, Essays in memory of E.N. Adler..., Pp. 193-211 (London, 1948) ;</li>
<li style="text-align: justify;">Cevat Rifat Atilhan, <i>İslâmı saran tehlike ve Siyonizm</i>, C. Azmi Matbaası (1949)<span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span style="font-size: 14.85px;"> ;</span></span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Gershom G. Scholem, "<span style="font-size: 14.85px;"><i>Le mouvement sabbataïste en Pologne"</i> (en 3 parties)</span><span style="font-size: 14.85px;">, Revue de l'histoire des religions (1953), </span><a href="http://www.persee.fr/web/revues/home/prescript/article/rhr_0035-1423_1953_num_143_1_5934" style="color: #f1c232; font-size: 14.85px;">volume 143, numéro 143-1, pp. 30-90</a><span style="font-size: 14.85px;"> ; </span><a href="http://www.persee.fr/web/revues/home/prescript/article/rhr_0035-1423_1953_num_143_2_5952" style="color: #f1c232; font-size: 14.85px;">volume 143, numéro 143-2, pp. 209-232</a><span style="font-size: 14.85px;"> ; </span><a href="http://www.persee.fr/web/revues/home/prescript/article/rhr_0035-1423_1953_num_144_1_5981" style="color: #f1c232; font-size: 14.85px;">volume 144, numéro 144-1, pp. 42-77</a><span style="font-size: 14.85px;"> ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Gershom G. Scholem, "<i>The Sabbataian Movement in Poland"</i>, Beith Y'israel b'Polin [The House of Israel in Poland], vol. 2, Pp.36-76 (Jerusalem, 1954) ;</li>
<li style="text-align: justify;"><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span style="font-size: 14.85px;">Avraham Yaari, <span class="fontstyle0"><i>On the History of the Struggle between the Rabbis of Poland and the Frankist Movement</i> (hebr.), Sinai 35 (1954), pp. 170-182</span> ; <i>The Burning of the Talmud in Kamieniec-Podolski</i> (hebr.), Sinai 42 (1958), pp. 294-306<span style="color: black; font-family: "times new roman"; font-size: small;"> ; </span></span></span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0">Ber of Bolechow, </span><span class="fontstyle0"><i>Sefer Divre Binah</i>, in hebrew, (Ms. Hebrew 8</span><span class="fontstyle0">7507, Jewish National Library).</span><span class="fontstyle3"> </span><span class="fontstyle0">This manuscript was discovered and published by Abraham Brawer in the third part of </span><i>Studies in Galician Jewry</i><span class="fontstyle0">, Pp. 197-267</span><span class="fontstyle0"><span class="fontstyle0"> (Jerusalem, 1956)</span> ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><b>Abraham G. Duker, <i>Polish Frankism’s Duration: From Cabbalistic Judaism to Roman Catholicism and from Jewishness to Polishness</i>, </b>Jewish Social Studies, 25:4 (<b>1963</b>:Oct.), Pp.287–333 ; this major article is based on the author's thesis defended at Columbia University, <i>The Polish 'Great Emigration' and the Jews. Studies in political and Intellectual History</i>, publication 1627 (<b>1956</b>) ; </li>
<li style="text-align: justify;"><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span style="font-size: 14.85px;"><span style="color: black; font-family: "times new roman"; font-size: small;"><span class="fontstyle0">Meir Benayahu, "<i>Reports from Italy and Holland on the Beginning of the Shabbatean Movement</i>", in hebrew, </span><span class="fontstyle2">Erets Yisrael </span><span class="fontstyle0">4 (1956), pp. 194–205</span> ;</span></span></span></li>
<li style="text-align: justify;">Jean Reyor, « <i style="text-align: justify;">Nouvelles considérations sur initiation et contre-initiation</i><span style="text-align: justify;"> », </span><a href="http://catalogue.bnf.fr/ark:/12148/cb343959391" style="text-align: justify;">Études Traditionnelles</a><span style="text-align: justify;">, partie I : n° 337 (janvier-février 1957), pp. 15-25 et partie II : n°339 (avril-mai 1957), pp. 135-142 ; </span></li>
<ul>
<li style="text-align: justify;"><span style="text-align: justify;">to our knowledge, this is the first published study which explicitly links the counter-tradition / counter-initiation described by Guénon on the one hand, and Sabbatianism / Frankism on the other hand, without falling into the error of identifying the former strictly with the latter.</span></li>
</ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0">R.Z. Werblowski</span><span class="fontstyle2">, "<i>Anmerkungen zu Scholems Sabbataï Tsvi"</i></span><span class="fontstyle0">, Molad 15 (novembre 1957)</span> ; <i>He'arot le Shabtai Zwi schel Gershom Shalom</i>, Ha-Aretz (25/9/1957) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">Gershom G. Scholem, <i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Shabbatai Sevi, veha tenu ah ha-shabbetha ith bi-yemei hayyav</span></span></i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> [</span></span><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Sabbatai Sevi and the Sabbatian Movement during his lifetime</span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">], Am Oved (Tel Aviv, 1957). Eng. tr. published at Princeton 1973 ;</span></span></li>
<li style="text-align: justify;">David Bakan, <i style="text-align: justify;"><a href="https://books.google.fr/books?id=k2-wugEACAAJ&dq=sabbatai+zevi&hl=fr&sa=X&ved=0ahUKEwiu3ePb4ZXeAhUKKBoKHU-mBAQ4zAMQ6AEIRDAE">Freud et la tradition mystique juive</a></i><span style="text-align: justify;">, Van Nostrand (1958) ; 1964 pour la tr. fr., </span><a href="http://www.persee.fr/doc/rfsoc_0035-2969_1965_num_6_3_6466" style="text-align: justify;">note de lecture</a></li>
<li><div style="text-align: justify;">
<span dir="ltr"><span class="fontstyle0">A. H. Silver, <i>A History of Messianic Speculation in Israel</i>, (Boston, 1959) ;</span> </span></div>
</li>
<li>Gershom G. Scholem, <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;"><a href="http://www.daimon.ch/catalog/product_info.php?cPath=7&products_id=5148&osCsid=6f792b83096f44ddfee9f20ed72ef690" style="color: #f1c232; text-decoration-line: none;">Zum Verständnis der messianischen Idee im Judentum</a></i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> in Eranos Jahrbuch (1959), Band 28 - Die Erneuerung des Menschen, ISBN 3-85630-666-8 ; </span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Die Krypto-juedische Sekte der Doenme in der Tuerkei</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, Numen, vol. vii, Pp. 93-123 (1960) ; </span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">The Sprouting of the horn of the son of David, a new source of the beginnings of the Doenmeh Sect in Salonica</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, Tarbiz, vol. xxxii, Pp. 67-69 (1962) ; </span><div style="text-align: justify;">
</div>
</li>
<li><div style="text-align: justify;">
<span dir="ltr"><span class="fontstyle0">J. L. Talmon, <i>Political Messianism</i>, (New York, 1960) ;</span> </span></div>
</li>
<li><div style="text-align: justify;">
<span dir="ltr">Cevat Rifat Atilhan, </span><i>Küfrün karṣisinda Müslümanlik</i><span dir="ltr" style="text-align: justify;">, </span><span dir="ltr" style="text-align: justify;">C̣elikcilt Matbaasi</span><span style="text-align: justify;">, (1961) ;</span></div>
</li>
<li>Max I. Dimont, <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Jews, God and History</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, Signet (1962) ;</span><div style="text-align: justify;">
</div>
</li>
<li><div style="text-align: justify;">
Gershom G. Scholem, <i>Ein verschollener jüdischer Mystiker der Aufklärungszeit: E. H. Hirschfeld</i>, Year Book of the Leo Baeck Institute 7 <span class="fontstyle0">(1962), pp. 247-278</span> ; <i>Julian von Brinkens romanhafte Erzählung über die Frankisten</i>, Hommage à Georges <span class="fontstyle0">Vajda, Eds. Gérard Nahon, Charles Touati, (Louvain 1980), pp.479-503</span> ; </div>
</li>
<li style="text-align: justify;">Vittorio Lanternari, <i>The religions of the oppressed: a study of modern messianic cults</i>, Knopf, (1963) ;</li>
<li style="text-align: justify;"><span dir="ltr">G. Scholem, <i>"Die Metamorphose des häretischen Messianismus der Sabbatianer im religiösen Nihilismus im 18. Jahrhundert"</i>, Zeugnisse: Theodor W. Adorno zum sechzigsten Geburstag, (Frankfurt, 1963) pp. 20-32 ; tr. fr. <i>"La métamorphose du messianisme hérétique des Sabbatiens en nihilisme religieux au 18e siècle"</i>, in: </span><i><a href="https://books.google.fr/books?hl=fr&id=Umk8AAAAIAAJ&dq=%22jacob+frank%22&focus=searchwithinvolume&q=%22jacob+frank%22">Civilisations et sociétés</a></i>, Volume 10<span dir="ltr">, </span><span dir="ltr">Hérésies et sociétés dans l'Europe pré-industrielle 11e-18e siècles: Communication et débats du Colloque de Royaumont, présentés par </span>Jacques Le Goff,<span dir="ltr"> (Paris, 1968), pp. 381-395 ; nouvelle édition: </span>Jacques Le Goff (Ed.), <i><a href="https://books.google.fr/books?id=h4xdDwAAQBAJ&dq=%22jacob+frank%22+assassinat&hl=fr&source=gbs_navlinks_s">Hérésies et sociétés dans l'Europe pré-industrielle 11e–18e siècles: Communications et débats du Colloque de Royaumont</a>, </i>[27–30 Mai 1962], Walter de Gruyter (25 sept. 2017) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Isaiah Tishby<span class="fontstyle0">, </span><span class="fontstyle2"><i>Netive emunah u-minut</i></span>, [The paths of belief and heresy], in hebrew, Ramat Gan (Massada, 1964) ; </li>
<li style="text-align: justify;">Isaiah Tishby, <i>Paths of Faith and Heresy</i> (hebr.), Ramat Gan (1964) ; </li>
<li style="text-align: justify;">Paul Arnsberg, <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Von Podolien nach Offenbach. Die jüdische Heilsarmee des Jacob Frank</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, Ed. Offenbacher Geschichtsverein (1965) ;</span></li>
<li style="text-align: justify;">Yves Dangers, <i>Ephraïm Josef Hirschfeld et les « Frères de l'Asie »</i>, Le symbolisme, n° 375-376, (1966) ;</li>
<ul>
<li style="text-align: justify;">report : Denys Roman, compte-rendu des revues, Études Traditionnelles, n° 399 (janvier-février 1967) ;</li>
</ul>
<li>Oskar K. Rabinowicz, <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;"><a href="https://www.jstor.org/stable/1453507?seq=1#page_scan_tab_contents" style="color: #f1c232; text-decoration-line: none;">Jacob Frank in Brno</a></i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, The Jewish Quarterly Review, Vol. 57, The Seventy-Fifth Anniversary Volume of the Jewish Quarterly Review, Pp. 429-445 (1967) ;</span><div>
</div>
</li>
<li><span dir="ltr">Cemal Kutay, </span><i>Tarih sohbetleri</i>, Volume 5<span dir="ltr">, </span><span dir="ltr">Halk Matbaasi</span>, (1967) ;</li>
<li><div style="text-align: justify;">
<span class="fontstyle0">Kurt Wilhelm, <i>An English Echo of the Frankist Movement</i>, JJS 16 (1967), pp.189-191</span> ; </div>
</li>
</ul>
<div>
<ul style="line-height: 1.4; margin: 0.5em 0px; padding: 0px 2.5em;">
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Gershom G. Scholem, <i>Die Krise der Tradition im jüdischen Messianismus</i> in Eranos Jahrbuch (1968), Band 37, <a href="http://www.daimon.ch/catalog/product_info.php?cPath=7&products_id=5139&osCsid=6f792b83096f44ddfee9f20ed72ef690" style="color: #f1c232;">Tradition und Gegenwart</a>, ISBN 3-85630-675-7 ;</li>
</ul>
</div>
<ul style="line-height: 1.4; margin: 0.5em 0px; padding: 0px 2.5em;">
<li><div style="text-align: justify;">
<span class="fontstyle0">Ruth Kestenberg-Gladstein, <i>Neuere Geschichte der Juden in den böhmischen Ländern</i>, (Tübingen, 1969) ;</span> </div>
</li>
<ul></ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Itsvan Bakony, <i>The Jewish fifth column in Islam</i> (1969) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0">Kurzweil, <i>Ba-ma’avak al arkhei ha-yahadut</i></span><span class="fontstyle2">, Pp. 99-134</span><span class="fontstyle2"><span class="fontstyle0">, </span><span class="fontstyle2">(Tel-Aviv, 1969)</span> ;</span> </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0">Nathan Weinstock, </span><i>Le Sionisme contre Israël</i><span class="fontstyle0">, Éd. Maspero (Paris, 1969</span>) ;</li>
<li style="text-align: justify;">Sylvia L. Thrupp, <i>Millennial Dreams in Action: Studies in Revolutionary Religious Movements</i> (January, 1970) ;</li>
<li style="text-align: justify;">M. Benajahu, <i>Ha-tenu'a ha-szabta'it be-Jawan</i> [Le mouvement sabbataïste en Grèce], Sefunot, 14 (1971) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Yosef Hayim Yerushalmi, <i>From Spanish Court to Italian Ghetto</i> (1971). Traduction française: <i>De la Cour d´Espagne au ghetto italien - Isaac Cardoso</i> (1987). Voir aussi cette <a href="http://www.bibliomonde.com/livre/histoire-des-marranes-639.html&texte_aff=infocomp" style="color: #f1c232; text-decoration-line: none;">bibliographie</a> sur les Marranes ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">Gershom G. Scholem, <i>Redemption through Sin</i>, in<i><span style="font-style: normal;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px; font-style: normal;">: </span></span></span><a href="http://books.google.fr/books/about/The_Messianic_idea_in_Judaism_and_other.html?id=SUEqAAAAYAAJ&redir_esc=y" style="background-color: white; color: #f1c232; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">The messianic idea in Judaism and other essays in Jewish spirituality</a></i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">, Schocken Books (1971) ; article '</span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Frank, Jacob and the Frankists</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">' in </span></span><a href="https://archive.org/details/EncyclopediaJudaica" style="background-color: white; color: #f1c232; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; font-style: italic;">Encyclopedia Judaica</a><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> (1972), 2ème éd. en 2007 en 22 vols : voir vol. 7, Pp. 182-191 ;</span></span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Bernard Dov Weinryb, <i><a href="https://books.google.fr/books?id=K2DgBdSCQnsC&dq=sabbatai+zevi&hl=fr&source=gbs_navlinks_s">The Jews in Poland. A social and economic History of the jewish community in Poland from 1100 to 1800</a></i><span dir="ltr" style="color: black; font-family: "times new roman"; font-size: small;">, </span><span dir="ltr" style="color: black; font-family: "times new roman"; font-size: small;">Jewish Publication Society</span><span style="color: black; font-family: "times new roman"; font-size: small;">,</span> (Philadelphie, 1972)<span style="color: black; font-family: "times new roman"; font-size: small;"> ; </span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Rabbi Joachim Prinz, <a href="http://www.joachimprinz.com/books.htm" style="color: #f1c232; font-style: italic; text-decoration-line: none;">The Secret Jews</a> (1973) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Joseph Bloch, <i>My Reminiscences</i>, Arno (1973) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Gershom G. Scholem, <i>Sabbatai Sevi: The Mystical Messiah 1626-1676</i> (Princeton, 1973) ; </li>
<ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><a href="https://esprit.presse.fr/article/chalier-catherine/sabbatai-tsevi-le-messie-mystique-1626-1676-par-gershom-scholem-27830">Commentary</a> of the French translation by Catherine Chalier in Esprit, n°314 (Juil./Août 1984) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">New ed. in <a href="https://books.google.fr/books?id=9QnJDAAAQBAJ&hl=fr" style="color: #f1c232; text-decoration-line: none;">2016</a>: The Princeton Classic Edition, Bolligen Series XCIII (2016). See in particular the new introduction by Yaacob Dweck, Pp. xxix-lxv ; </li>
</ul>
<li style="text-align: justify;"><span class="fontstyle0">Erwin K. J. Hilburg, <i>Collected Essays on Hassidism and Frankism</i>, Lindlar (1973)</span> ; </li>
<li style="text-align: justify;"><span dir="ltr">James Webb, <i>The Occult Underground</i>, </span><span dir="ltr">Open Court</span>, (1974) ; </li>
<li style="text-align: justify;"><span dir="ltr">Emmanuel Lévyne, </span><i><a href="https://books.google.fr/books?hl=fr&id=bwYOAQAAIAAJ&dq=%22jacob+frank%22+assassinat&focus=searchwithinvolume&q=%22jacob+frank%22">Le Judaïsme contestataire et révolutionnaire</a></i><span dir="ltr">, </span><span dir="ltr">Tsédek</span>, (1974), chap. IV: Jacob Frank, le sionisme et la révolution ;</li>
<li style="text-align: justify;">Rabbi Marvin S. Antelman, <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;"><a href="http://www.amazon.com/To-eliminate-opiate-Marvin-Antelman/dp/B0006CGV32" style="color: #f1c232; text-decoration-line: none;">To Eliminate the Opiate</a></i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, 2 vol. (1974, 2002) ;</span><div>
</div>
</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Yosef Kaplan, "</span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">The Attitude of the Leadership of the Portuguese Community in Amsterdam to the Sabbatian Movement 1665-1671" (in hebrew),</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> Zion 39, no. 3, Pp. 198-216 (1974) ; </span></span></li>
<ul>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">en. tr. in </span></span><span class="fontstyle0"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">An Alternative Path to Modernity </span></span>: The Sephardi Diaspora in Western Europe, Brill's Series in Jewish Studies - book 28<span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">, (Leiden, 2000), pp. 211–233</span></span></span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"> ; </span></span></li>
</ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Gershom G. Scholem, "<i>Sabbatianism and Mystical Heresy"</i> in <i>Major Trends in Jewish Mysticism</i>, Schocken, Pp. 287-324 (1974) ; "<i>Jacob Frank and the Frankists</i>" in <i>Kabbalah </i>(New York : Meridian, 1974, 1ère éd.), Pp. 287-309 ; <i>Studies and Texts concerning the History of Sabbatianism and Its Metamorphoses</i>, in hebrew (Jerusalem: Bialik Institute, 1974) ; <i>Der Nihilismus as Religiöses Phänomen </i>in Eranos Jahrbuch (1974), 43, pp. 3-4 ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Abraham G. Duker, "<i>Frankism as a Movement of Polish-Jewish Synthesis"</i>, in: <i>Tolerance and Movements of Religious Dissent in Eastern Europe</i>, éd. Béla Király (Boulder, Colo., 1975), pp. 133-164 ; <i> </i></li>
<li style="text-align: justify;"><span dir="ltr">Ahmed Sousa, </span><i><a href="https://books.google.fr/books?id=8pQtAQAAIAAJ&q=%22%D9%8A%D8%B9%D9%82%D9%88%D8%A8+%D9%81%D8%B1%D8%A7%D9%86%D9%83%22&dq=%22%D9%8A%D8%B9%D9%82%D9%88%D8%A8+%D9%81%D8%B1%D8%A7%D9%86%D9%83%22&hl=fr&sa=X&ved=0ahUKEwjM0rzl1aHeAhVIaBoKHf-HB144FBDoAQhmMAk">Mufaṣṣal al-ʻArab wa-al-Yahūd fī al-tārīkh: ḥaqāʼiq tārīkhīyah tuẓhiruhā al-muktashafāt al-āthārīyah</a>,</i> Volume 1<span dir="ltr">, </span><span dir="ltr">al-ʻArabī lil-Iʻlān wa-al-Nashr wa-al-Ṭibāʻah wa-al-Tarjamah</span>, (1975) ;</li>
<li style="text-align: justify;"><span dir="ltr">Renée Neher-Bernheim, <i><a href="https://books.google.fr/books?hl=fr&id=vLIJAQAAIAAJ&dq=%22junius%22&focus=searchwithinvolume&q=junius">Documents inédits sur l'entrée des juifs dans la société française 1750-1850</a></i>, </span><span dir="ltr">Diaspora Research Institute</span>, (1977) ;</li>
<li style="text-align: justify;"><span class="fontstyle0">Michael McKeon, <i>Sabbatai Sevi in England</i>, </span><span class="fontstyle2">AJS Review </span><span class="fontstyle0">2 (1977), pp. 131–169</span> ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Moshe Carmilly-Weinberger, <i>Censorship and Freedom of expression in Jewish History </i>(Sepher-Hermon & Yeshiva University, 1977) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Harris Lenowitz, "<i><span class="fontstyle0">Dan Chopyk, Fifty</span> Sayings of the Lord Jacob Frank"</i>, Alcheringa / Ethnopoetics 3, n°2 (1977), Pp. 32-51 ; <span class="fontstyle0"><i>Sayings of Yakov Frank</i>, (Berkeley, 1978) ; <i>"The Visions of the Lord" by Jacob Frank</i>, WCJS 10 C2 (1990), pp. 9-16</span> ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Meir Benayahu, "<i>The Sabbatean Movement in Greece",</i> Sefunot,<span class="a" style="border: none; font-family: "ff0" , "georgia1" , "georgia" , serif; font-size: 93px; height: 1px; left: 1324px; line-height: 1; margin: 0px; opacity: 0.5; padding: 0px; position: absolute; top: 5817px; white-space: nowrap;"><br /></span><span class="a" style="border: none; font-family: "ff0" , "georgia1" , "georgia" , serif; font-size: 93px; height: 1px; left: 1623px; line-height: 1; margin: 0px; opacity: 0.5; padding: 0px; position: absolute; top: 5798px; white-space: nowrap; word-spacing: 45px;"> </span><span class="a" style="border: none; font-family: "ff0" , "georgia1" , "georgia" , serif; font-size: 93px; height: 1px; left: 2864px; line-height: 1; margin: 0px; opacity: 0.5; padding: 0px; position: absolute; top: 5800px; white-space: nowrap;"><br /></span><span class="a" style="border: none; font-family: "ff0" , "georgia1" , "georgia" , serif; font-size: 93px; height: 1px; left: 3292px; line-height: 1; margin: 0px; opacity: 0.5; padding: 0px; position: absolute; top: 5815px; white-space: nowrap;"><br /></span><span class="a" style="border: none; font-family: "ff0" , "georgia1" , "georgia" , serif; font-size: 93px; height: 1px; left: 677px; line-height: 1; margin: 0px; opacity: 0.5; padding: 0px; position: absolute; top: 5932px; white-space: nowrap;"><br /></span><span class="a" style="border: none; font-family: "ff0" , "georgia1" , "georgia" , serif; font-size: 93px; height: 1px; left: 930px; line-height: 1; margin: 0px; opacity: 0.5; padding: 0px; position: absolute; top: 5903px; white-space: nowrap;"><br /></span><span class="a" style="border: none; font-family: "ff0" , "georgia1" , "georgia" , serif; font-size: 93px; height: 1px; left: 1221px; line-height: 1; margin: 0px; opacity: 0.5; padding: 0px; position: absolute; top: 5932px; white-space: nowrap; word-spacing: 22px;"><br /></span><span class="a" style="border: none; font-family: "ff0" , "georgia1" , "georgia" , serif; font-size: 93px; height: 1px; left: 2021px; line-height: 1; margin: 0px; opacity: 0.5; padding: 0px; position: absolute; top: 5917px; white-space: nowrap;"><br /></span><span class="a" style="border: none; font-family: "ff0" , "georgia1" , "georgia" , serif; font-size: 93px; height: 1px; left: 2358px; line-height: 1; margin: 0px; opacity: 0.5; padding: 0px; position: absolute; top: 5921px; white-space: nowrap;"><br /></span> Sefer Shanah le-heker kehillot Yisrael bam-Mizrah, Sefer XIV, Pp. 15-557 (Jerusalem, 1971-1977) ;</li>
<li style="text-align: justify;">Cemal Anadol, <i>Siyonizmin oyunları</i>, Milli Kültür Yayınları, (1978) ;</li>
<li style="text-align: justify;"><span class="fontstyle0">Arthur Mandel, <i>Some Marginalia to the later History of the Frankist Movement</i>, Zion 43 (1978), pp.68-74 ;</span> </li>
<li style="text-align: justify;">Jacques Hassoun, <i><a href="https://books.google.fr/books?id=d_G0NDb1lBcC&printsec=frontcover&hl=fr&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false">Marranes - Sabbatéens - Frankistes... des gens tout-à-fait ordinaires</a></i>, L'ordinaire du psychanalyste, n°12 (avril 1978) pp. 67-76 ; <i>L'impatience mystique</i>, Nouvelle revue de psychanalyse, n°22, (automne 1980) ; </li>
<li style="text-align: justify;"><span class="fontstyle0">Daniel C. Waugh, <i>News of the False Messiah: Reports on Shabbetai Zevi in Ukraine and Muscovy</i>, </span><span class="fontstyle2">Jewish Social Studies </span><span class="fontstyle0">44, 3–4 (1979), pp. 301–322</span> ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Arthur A. Mandel, <a href="https://books.google.fr/books/about/The_Militant_Messiah_Or_The_Flight_from.html?id=RGwwAAAAYAAJ&redir_esc=y" style="color: #f1c232; text-decoration-line: none;"><i>The Militant Messiah or the Flight from the Ghetto - The Story of Jacob Frank and the Frankist Movement</i></a>, Humanities Press, a Peter Bergman book (Atlantic Highlands, 1979) ; edition in <a href="https://books.google.fr/books?id=o07vswEACAAJ&dq=inauthor:%22Arthur+Mandel%22&hl=fr&sa=X&ved=0ahUKEwiMo7nC-5reAhWSzIUKHShECDoQ6AEIPDAE">italian</a> in 1984. The Archè edition in french <i><a href="https://books.google.fr/books?id=-WHxAAAACAAJ&dq=inauthor:%22Arthur+Mandel%22&hl=fr&sa=X&ved=0ahUKEwiMo7nC-5reAhWSzIUKHShECDoQ6AEINzAD">Le Messie Militant Ou la Fuite du Ghetto. Histoire de Jacob Frank et du mouvement frankiste</a> </i>(Milan, 1989) includes in addition:<i> </i>Franz Josef Molitor,<i> Histoire de l'Ordre des Frères de Saint Jean l'Évangéliste d'Asie en Europe, d'après les souvenirs d'Ephraïm Joseph Hirschfeld </i>(1829, first publication of the translation of the long version). Mandel was born in Poland in Silesia, obtained a doctorate in Berlin in 1932, emigrated to the USA and taught economic history at Stanford. ;</li>
<li style="text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Hillel Levine, </span></span><a href="https://www.academia.edu/37492557/Judaism_modernization_and_anti-modernization"><i>Judaism, modernization, and anti-modernization</i></a>, Contemporary Jewry, (1980) ;</li>
<li style="text-align: justify;">Moshe Idel, <span class="fontstyle0"><i>On the History of the Interdiction to Study Kabbalah before the Age of Forty</i> (hebr.), AJS Review 5 (1980), pp.1-20</span> ; <i>„One from a Town, Two from a Clan“ - The Diffusion of Lurianic Kabbala and Sabbateanism: A Re-Examination</i>, Jewish History 7 (1993), pp.79-105 ; </li>
<li style="text-align: justify;">ʻAbd al-Munʻim Ḥifnī, <a href="https://books.google.fr/books?id=t9JGAQAAIAAJ&q=%22%D9%8A%D8%B9%D9%82%D9%88%D8%A8+%D9%81%D8%B1%D8%A7%D9%86%D9%83%22&dq=%22%D9%8A%D8%B9%D9%82%D9%88%D8%A8+%D9%81%D8%B1%D8%A7%D9%86%D9%83%22&hl=ar&sa=X&ved=0ahUKEwj17Z_n9KTeAhXy4IUKHfMNAJg4ChDoAQhUMAk">الموسوعة النقدية للفلسفة اليهودية</a> [<span class="" id="result_box" lang="fr">L'encyclopédie critique de la philosophie juive</span>], (1980) ;</li>
<li style="text-align: justify;">Marie-France James, <i>Ésotérisme, occultisme, franc-maçonnerie et christianisme aux XIX<sup style="line-height: 1;">e</sup> et XX<sup style="line-height: 1;">e</sup> siècles. Explorations bio-bibliographiques</i> (Paris, Nouvelles Éditions latines, 1981) ;</li>
<li style="text-align: justify;">Michael A. Meyer, <i>Alienated Intellectuals in the Camp of Religious Reform: The Frankfurt Reformfreunde, 1842-45</i>, AJS Review 6 (1981), <a href="https://www.academia.edu/38354976/Michael_A._Meyer_Alienated_Intellectuals_in_the_Camp_of_Religious_Reform_The_Frankfurt_Reformfreunde_1842-45_AJS_Review_6_1981_61-86?email_work_card=title">p. 61-86</a> ; cet article n'étudie pas l'influence du frankisme.</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">Michael Löwy, <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Messianisme juif et utopies libertaires en Europe centrale</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, Archives des sciences sociales des religions, 51/1, Pp. 5-47 (1981) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Gershom Scholem, <i>Du Frankisme au Jacobinisme. La vie de Moses Dobruska alias Franz Thomas von Schönfeld, alias Junius Frey</i>, Gallimard - Le Seuil (1981). See the <a href="http://www.persee.fr/doc/rhr_0035-1423_1984_num_201_2_4340" style="color: #f1c232; text-decoration-line: none;">report</a> in Revue d’histoire des religions, vol. 201, n°2, Pp. 208-209 (1984). </li>
<ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">This book is based on the text of a conference at the EHESS in June 1979, shortly before Scholem's death in February 1982 ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">see G. Scholem, "</span></span><a href="https://academic.oup.com/leobaeck/article-abstract/7/1/247/987014?redirectedFrom=fulltext"><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Ein verschollener jüdischer Mystiker der Aufklärungszeit:</i><i> E. J. Hirschfeld</i></a><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">", Leo Baeck Institute Year Book, Vol. 7, Issue 1, (January 1962), pp. 247–278 (correction published 1963); "</span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">La carrière d'un frankiste : Moïse Dobruska et ses métamorphoses</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">" (en hébreu), Mehkarim u-Mekorot le-Toldot ha-Shabta'ut ve-Gilguleha (Jérusalem, 1974), pp. 141-219 ;</span></span></li>
</ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Joseph Karniel, <i>Jüdischer Pseudomessianismus und deutsche Kultur. Der Weg der frankistischen Familie Dobruchka-Schönfeld im Zeitalter der Aufklärung</i>, in: Jahrbuch des Instituts für deutsche Geschichte, Beiheft 4: Gegensitige Einflüsse deutscher und jüdischer Kultur, Von der Epoche der Aufklärung bis zur Waimarer Republik, Ed. Walter Grab, Pp. 31-54, (Tel-Aviv, 1982). </li>
<ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">According to some accounts, about 40% of Prussians spies working in the Habsburg monarchy during the reign of Maria Theresa were Jewish (cf Maciejko, ref <a href="https://books.google.fr/books?id=pTlTDMagXtoC&pg=PA306&lpg=PA306&dq=L%C3%B6w,+Geschichte+der+Ungarischen+Sabbath%C3%A4er,&source=bl&ots=CaiDC4ajcq&sig=Gq9oYNhY1LiG_GYjo_uFel9uWDk&hl=fr&sa=X&ved=0ahUKEwijx6rR1sXUAhUoKcAKHblhCpEQ6AEIKTAA#v=onepage&q=L%C3%B6w%2C%20Geschichte%20der%20Ungarischen%20Sabbath%C3%A4er%2C&f=false" style="color: #f1c232; text-decoration-line: none;">122</a>) ;</li>
</ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Harris Lenowitz, "<i>An Introduction to the ‘Sayings’ of Jacob Frank",</i> Proceedings of the 8th World Congress of Jewish Studies (Jerusalem, 1982) ; </li>
<li style="text-align: justify;">P. Dumont, "<i>Jewish communities in Turkey during the last decades of the nineteenth century in the light of the archives of the Alliance Israèlite Universelle"</i>, in: B. Braude, B. Lewis, eds., Christians and Jews in the Ottoman Empire (London, 1982) ;</li>
<li style="text-align: justify;">Hillel Levine, "<i>Frankism as a "cargo cult" and the Haskalah connection : myth, ideology, and the modernization of Jewish consciousness"</i>, in: <i>Essays in Modern Jewish History</i>, P. Alpert, F. Hoffman (Eds.), Rutherford (N.J., 1982), Pp. 81-94 ;</li>
<li style="text-align: justify;">Dominique Bourel, <i>GERSHOM SCHOLEM: In memorian (1897-1982)</i>, Esprit, No. 70 (10) (Paris, Octobre 1982), pp. 132-138 ;</li>
<li style="text-align: justify;">Ben Zion Wacholder, "<i>Jacob Frank and the Frankists: hebrew Zoharic letters</i>", HUCA Hebrew Union College Annual, 53 (1982), pp. 265-293 ;</li>
<li style="text-align: justify;">J.K. Federowicz, <i>A Republic of Nobles: Studies in Polish History to 1864</i>, (Cambridge, 1982) ;</li>
<li style="text-align: justify;"><span class="fontstyle0">Stephen Sharot, <i>Messianism, Mysticism and Magic: A Sociological analysis of Jewish Religious Movements</i>, (Chapel Hill, North Carolina, 1982) ;</span> </li>
<li style="text-align: justify;"><span class="fontstyle0">Johann Maier, <i>Frank, Jakob / Frankistische Bewegung</i>, TRE, vol. XI, (Berlin/New York, 1983), pp.324-330 ;</span> </li>
<li style="text-align: justify;"><span class="fontstyle0">Jacob Katz, <i>Der Orden der Asiatischen Brüder</i>, in: Freimaurer und Geheimbünde im 18.Jahrhundert in Mitteleuropa, (Suhrkamp, 1983) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Paul Arnsberg, <i class="marquage italique" style="color: #1f1f1f; font-family: alegreya; font-size: 16px;">Die Geschichte der Frankfurter Juden seit der Französischen Revolution</i><span style="color: #1f1f1f; font-family: "alegreya"; font-size: 16px;"> [L’histoire des Juifs de Francfort depuis la Révolution française], Roether, vol. 1</span><span style="color: #1f1f1f; font-family: "alegreya"; font-size: 16px;"><span style="color: #1f1f1f; font-family: "alegreya"; font-size: 16px;">, (Darmstadt, 1983)</span> ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #1f1f1f; font-family: "alegreya"; font-size: 16px;">Mircea Eliade, <i>Histoire des croyances et des idées religieuses, <a href="https://archive.org/details/3.MirceaEliadeAHistoryOfReligiousIdeasFromMuhammadToTheAgeOfReforms" style="color: #f1c232; text-decoration-line: none;">Vol. 3</a>: de Mahomet à l'âge des Réformes </i>(Paris, 1983) ;</span></li>
<li style="background-color: white; border: none; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #1f1f1f; font-family: "alegreya"; font-size: 16px;"><span class="fontstyle0">Hillel Levine (tr.), <span class="fontstyle0"><i>Ha-kronika: Te’udah le-toledot Ya’akov Frank vetenu’ato</i></span> [</span><span class="fontstyle2">The "</span><span class="fontstyle0">Kronika" :</span><span class="fontstyle2"> On Jacob Frank and the Frankist movement</span><span class="fontstyle2">]</span><span class="fontstyle2" style="font-style: italic;"> </span><span class="fontstyle0">(Jerusalem: Israel Academy of Science and Humanities, 1984). </span></span><span class="fontstyle0"><span style="color: #1f1f1f; font-family: "alegreya";">These Chronicles, a historical document translated into Hebrew by the author with an introduction and summary in English, are also known in Polish as </span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Rozmaite Adnotacyie, Przypadki, Czynnoscie i Anekdoty Panskie </i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">[</span></span></span><span class="fontstyle2" style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Various annotations, cases, activities, and anecdotes of the Lord], édité par <a href="http://www.jhi.pl/publikacje/47" style="color: #f1c232; text-decoration-line: none;">Jan Doktór</a> (1996). They were translated in eng. in 2004 ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #1f1f1f; font-family: "alegreya"; font-size: 16px;">Gershom Scholem, <i><a href="https://www.erudit.org/revue/ltp/1987/v43/n3/400346ar.pdf" style="color: #f1c232; text-decoration-line: none;">La mystique juive. Les thèmes fondamentaux</a></i>, tr. by Maurice R. Hayoun from german and hebrew, Cerf (Paris, 1985) ;</span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Ratibor-Ray M. Jurjevich, <i>The Contemporary Faces of Satan - </i><a href="https://books.google.fr/books/about/The_Contemporary_Faces_of_Satan.html?id=REPbAAAACAAJ&redir_esc=y"><i>Demonic Maladies in the Western Culture : Freud, Marx, Skinner and other ugly Pagans</i>, Vol 1</a>, Éd. Ichthys Books Distribution (1985) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Jacob Goldberg, <i>Jewish privileges in the Polish Comonwealth: charters of Rights granted to Jewish Communities in Poland-Lithuania in the 16th-18th centuries</i>, (Jerusalem, 1985) ; summarized in the proceedings of a 1984 conference published as <i>The Jews of Poland</i>, C. Abramsky, M. Jachimczyk, A. Polonsky (Eds.), Basil Blackwell (Oxford, 1986), "<i>The privileges granted to Jewish communities of the Polish Commonwealth as a stabilizing factor in Jewish support</i>", pp.31-54 ; <i>T</i><span class="fontstyle0"><i>he Changes in the Attitude of Polish Society toward the Jews in the 18th Century</i>, Polin 1 (1986), pp.35-48 ;</span> </li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><i>Tarih ve toplum: aylık ansiklopedik dergi</i>, Num. 25-36, pp. 334, İletişim Yayınları, (1986) ; num. <a href="https://books.google.fr/books?hl=fr&id=DWVpAAAAMAAJ&dq=%22jacob+frank%22+istanbul&focus=searchwithinvolume&q=%22jacob+frank%22" style="text-align: justify;">223-229</a><span style="text-align: justify;"> (2002) ;</span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="text-align: justify;">Klaus Werner,</span> <span class="fontstyle0"><i>Versuch einer Quantifizierung des Frank'schen Gefolges in Offenbach am Main 1788-1818</i>, FJB 14 (1986), pp.153-212</span> ; </li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="text-align: justify;">plusieurs articles publiés dans Polin, <a href="https://books.google.fr/books?hl=fr&id=2hYtAQAAIAAJ&dq=%22jakub+frank%22+praha&focus=searchwithinvolume&q=%22jakub+frank%22">vol. 15</a>, </span>Institute for Polish-Jewish Studies, (1986) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><div class="bookinfo_sectionwrap">
<span dir="ltr">Muná Nāẓim, </span><i><a href="https://books.google.fr/books?id=EuIxAAAAIAAJ&q=%22%D9%8A%D8%B9%D9%82%D9%88%D8%A8+%D9%81%D8%B1%D8%A7%D9%86%D9%83%22&dq=%22%D9%8A%D8%B9%D9%82%D9%88%D8%A8+%D9%81%D8%B1%D8%A7%D9%86%D9%83%22&hl=ar&sa=X&ved=0ahUKEwj17Z_n9KTeAhXy4IUKHfMNAJg4ChDoAQhCMAU">al-Masih al-Yahudi wa-mafhum al-siyadah al-Isra'iliyah</a></i><span dir="ltr">, (</span>1986) ;</div>
</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">Klaus Werner, <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Ein neues "frankisten"-Dokument</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, Frankfürter Judaïstische Beïtrage 16, (Frankfurt, Dezember 1988), pp. 201-211 ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Michael Löwy, <i>Rédemption et utopie : le judaïsme libertaire en Europe centrale. Une étude d'affinité élective</i> (Paris, 1988) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">François Fejtö, <i>Requiem pour un empire défunt. Histoire de la destruction de l’Autriche-Hongrie</i> (1988) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">M. D. Verano, <i>Psychanalyse, sorcellerie et humour</i>, Charis, nº 1, (Archè Milano, 1988) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Shmuel Verses, <i>Haskalah ve-Shabta'ut. Toldotav shel Ma'avak</i> (Jerusalem, 1988) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Bernard M. J. Wasserstein, <i>The secret lives of Trebisch-Lincoln</i> (1988) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><i><a href="https://books.google.fr/books?id=MTUVAQAAMAAJ&q=%22jacob+frank%22+istanbul&dq=%22jacob+frank%22+istanbul&hl=fr&sa=X&ved=0ahUKEwi3x4ek7pfeAhWRyoUKHRq2BMA4KBDoAQgmMAA">İlâhiyat Fakültesi dergisi</a></i>, Volume 30, Ankara Üniversitesi Basimevi. İlâhiyat Fakültesi (1988) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span dir="ltr"><span style="background-color: transparent;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">Hānī Faḥṣ, التهويد الثقافي المرأة مثااً [</span></span></span><a href="https://books.google.fr/books?id=D-gxAAAAIAAJ&q=%22%D9%8A%D8%B9%D9%82%D9%88%D8%A8+%D9%81%D8%B1%D8%A7%D9%86%D9%83%22&dq=%22%D9%8A%D8%B9%D9%82%D9%88%D8%A8+%D9%81%D8%B1%D8%A7%D9%86%D9%83%22&hl=ar&sa=X&ved=0ahUKEwiglumk26HeAhVSzIUKHQ71A8s4FBDoAQhKMAg" style="font-style: italic;">al-Tahwid al-thaqafi : al-mar'ah mithalan</a>], (1988) ;</span></li>
<li style="text-align: justify;">Gérard Galtier, <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Maçonnerie égyptienne, Rose-Croix, Néo-Chevalerie</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, Éd. du Rocher, Pp. 169-171</span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> (1989) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Edgar Morin, <i>Vidal et les siens</i> (1989), pp. 21-22 ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span class="fontstyle0">Hanna Swiderska, <i>Three Polish pamphlets on Pseudo-Messiah Sabbatai Sevi</i>, </span><span class="fontstyle2">The British Library Journal, </span><span class="fontstyle0">15, no. 1 (1989), pp. 212–216</span> ; </li>
<li style="text-align: justify;">Yosef Kaplan, <i style="background-color: white; box-sizing: border-box; color: #333333; font-family: "amazon ember", arial, sans-serif; font-size: small;">From Christianity to Judaism</i><span style="background-color: white; color: #333333; font-family: "amazon ember" , "arial" , sans-serif; font-size: x-small;"> (Oxford, 1989) ; </span><i style="background-color: white; box-sizing: border-box; color: #333333; font-family: "amazon ember", arial, sans-serif; font-size: small;">The Western Sephardi Diaspora</i><span style="background-color: white; color: #333333; font-family: "amazon ember" , "arial" , sans-serif; font-size: x-small;"> (Tel Aviv, 1994) ; </span><i style="background-color: white; box-sizing: border-box; color: #333333; font-family: "amazon ember", arial, sans-serif; font-size: small;">Les Nouveaux juifs d'Amsterdam</i><span style="background-color: white; color: #333333; font-family: "amazon ember" , "arial" , sans-serif; font-size: x-small;"> (Paris, 1998) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">William O. McCagg, <a href="https://books.google.fr/books?id=4lKyTRO62ZsC&pg=PA239&lpg=PA239&dq=Arthur+Mandel,+The+Militant+Messiah,+Atlantic+Highlands,+N.J.:+Humanities+Press,+1979&source=bl&ots=gg0-kpsv58&sig=ZWB-exhM5_kKqw2x6NvfTVavmwE&hl=fr&sa=X&ved=0ahUKEwjn5pverd7RAhXDfhoKHTsrCLsQ6AEIOTAF#v=onepage&q=Arthur%20Mandel%2C%20&f=false" style="background-color: transparent;"><i>A History of Habsburg Jews, 1670-1918</i></a><span style="background-color: transparent;"> (1989) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Abraham Rabinovich, <i><a href="http://pqasb.pqarchiver.com/jpost/doc/320947964.html?FMT=ABS&FMTS=ABS:FT&type=current&date=May+12%2C+1989&author=Rabinovich%2C+Abraham&pub=Jerusalem+Post&edition=&startpage=&desc=A+LETTER+FROM+SHABTAI+ZVI" style="color: #f1c232; text-decoration-line: none;">A Letter From Shabtai Zvi</a></i>, Jerusalem Post (May 12, 1989), Pp. 10 ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Gershom Scholem, </span></span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"><i>De la création du monde jusqu'à Varsovie</i>, Ed. Cerf (1990) ; <i>Le Messianisme juif, essai sur la spiritualité du judaïsme</i> (1992) ; <i>Aux origines religieuses du judaïsme laïque, de la mystique aux Lumières</i>, Ed. Calmann-Levy (2000) ; </span></span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Heiko Haumann, <i style="font-size: 14.85px;">A history of East European Jews</i><span style="font-size: 14.85px;"> (2002), first published in German as </span><i style="font-size: 14.85px;">Geschichte der Ostjuden</i><span style="font-size: 14.85px;"> (1990) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Klaus Werner, <i>Die Sekte der Frankisten - Zur Geschichte der Juden in Offenbach am Main</i>, Vol. 1 ; <i>Von der Anfängen bis zum Ende der Weimarer Republik</i>, Vol. 2, Ed. Magistrat der Stadt, Pp. 106-115 (Offenbach am Main, 1990) ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Elisheva Carlebach, <i style="background-color: transparent;">The Pursuit of Heresy : </i><i style="background-color: transparent; color: #222222; font-family: sans-serif; font-size: 14px; text-align: left;">Rabbi Moses Hagiz and the Sabbatian Controversies</i>, Columbia University Press (1990) ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><a href="http://www.amazon.com/s/ref=dp_byline_sr_book_1?ie=UTF8&field-author=Emanuel+Feldman&search-alias=books&text=Emanuel+Feldman&sort=relevancerank" style="color: #f1c232; text-decoration-line: none;">Emanuel Feldman</a>, <i>The Conversion Crisis: Essays from the Pages of Tradition,</i> Treasury of Tradition Series (October 1990) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Georg Langer, <i>L'érotique de la kabbale</i>, Solin (Paris, 1990) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Jadwiga Maurer, <i>The Omission of Jewish Topics in Mickiewicz Scholarship</i>, Polin: A Journal of Polish-Jewish Studies, Antony Polonsky, Vol. 5, Pp. 184-193<span style="font-size: 14.85px;"> (1990)</span> ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0">Jörg K. Hoensch</span><span class="fontstyle2">, <i>Der "Polackenfürst von Offenbach". Jakob Jozef Frank und seine Sekte der Frankisten</i></span><span class="fontstyle0">, ZRG 42, Pp. 229-244</span><span style="font-size: 14.85px;"> (1990)</span> ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">C. Colpe, <i>Das Siegel der Propheten. Historische Beziehungen zwischen Judentum, Judenchristentum, Heidentum und frühen Islam,</i> (Berlin, 1990) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Elisheva Carlebach, "</span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Sabbatianism and the Jewish-Christian Polemic</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">", </span></span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Proceedings of the Tenth World Congress of Jewish Studies, Division C, Vol. II: Jewish Thought and Literature</span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> </span><span style="background-color: transparent;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">(Jerusalem, 1990), pp. 1-7 ; </span></span></span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">مجلة الدراسات الشرقية [Journal of Oriental Studies], <a href="https://books.google.fr/books?id=6YJCAAAAYAAJ&q=%22%D9%8A%D8%B9%D9%82%D9%88%D8%A8+%D9%81%D8%B1%D8%A7%D9%86%D9%83%22&dq=%22%D9%8A%D8%B9%D9%82%D9%88%D8%A8+%D9%81%D8%B1%D8%A7%D9%86%D9%83%22&hl=ar&sa=X&ved=0ahUKEwiglumk26HeAhVSzIUKHQ71A8s4FBDoAQg5MAQ">Numéro 9</a>, <span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Association des anciens élèves des départements de langues orientales des universités égyptiennes, (1990) ;</span></li>
<li style="background-color: white; border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Aron Rodrigue, <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">French Jews, Turkish Jews: The Alliance Israélite Universelle and the Politics of Jewish Schooling in Turkey, 1860-1925,</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> Bloomington: Indiana University Press, (1990) ; </span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Ottoman and Turkish Jewry: Community and Leadership,</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> Bloomington: Indiana University Turkish Studies Series, (1992) ; </span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Images of Sephardi and Eastern Jewries in Transition, 1860-1939: The Teachers of the Alliance Israélite Universelle,</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> Seattle: University of Washington Press, (1993) ; </span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">The Jews of the Balkans: The Judeo-Spanish Community, 15th to 20th Centuries</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> (with Esther Benbassa). Oxford: Blackwell Publishers, (1995) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="font-size: 14.85px;">S. J.</span><span style="font-size: 14.85px;"> Shaw, </span><i style="font-size: 14.85px;">The Jews of the Ottoman Empire and the Turkish Republic</i><span style="font-size: 14.85px;"> (New York University Press, 1991) ;</span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span class="">史林<span style="font-size: 14.85px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"><i> </i>[</span></span><a href="https://books.google.fr/books?hl=fr&id=a0YFAQAAIAAJ&dq=1666%E5%B9%B4%E7%8C%B6%E5%A4%AA%E6%95%91%E4%B8%96%E4%B8%BB&focus=searchwithinvolume&q=1666" style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Histoire du monde</a>]<span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">, </span></span></span></span><span style="font-size: 14.85px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Académie des sciences sociales de Shanghai, Institut d'histoire</span></span><span class="" style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, (1991), pp. 78 ;</span></span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="font-size: 14.85px;"><span class="">Pan Guang, Jin Yingzhong, <a href="https://books.google.fr/books?id=fd9sAAAAIAAJ&q=1666%E5%B9%B4%E7%8C%B6%E5%A4%AA%E6%95%91%E4%B8%96%E4%B8%BB&dq=1666%E5%B9%B4%E7%8C%B6%E5%A4%AA%E6%95%91%E4%B8%96%E4%B8%BB&hl=fr&sa=X&ved=0ahUKEwjXjfP3xKzeAhWKMY8KHbREDvUQ6AEIlQEwEQ">1990 以色列, 犹太学硏究</a>, <span class="">Institut de la paix et du développement en Israël, Centre de recherche juive, </span><span class="">Presse de l'Académie des sciences sociales de Shanghai, (1991), pp. </span><span class="">101 ;</span></span></span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Hillel Levine, <i>Economic Origins of Antisemitism: Poland and its Jews in the Early Modern Period</i>, (1991). Included <a href="https://bu.academia.edu/HLevine/Books" style="background-color: transparent;">bibliography</a><span style="background-color: transparent;"> ; "<i>Frankism as wordly messianism</i>", in: Gerschom Scholem's major trends in Jewish mysticism, J. Dan, P. Schäfer (Eds.), (Tübingen, 1993), Pp. 283-300 ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Jan Doktór, <i style="background-color: transparent;">Jakub Frank i jego nauka na tle kryzysu religijnej tradycji osiemnastowiecznego żydostwa polskiego</i><span style="background-color: transparent;">, [Jakub Frank and his teachings against the background of the crisis of religious tradition of 18th century Polish Jewry], IFiS PAN, (Varsovie, 1991), pp.122 ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Jan Doktór, <i>Frankism jako odpowiedz na krysis osiemnastowieczneg zdydostwa Polskiego</i> [Frankism as a response to the eighteenth-century crysis of Polish Jewry], Buyletin zdydowskiego Instytutu Historycznego w Polsce, n°2, Pp. 11-27 (Varsovie, 1991) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">Rabbi Marvin S. Antelman, <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">B'chor Satan </i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">[Satan's Heir], Yaron Golan (Tel Aviv, 1992) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Magdalena Opalski, Yiśraʼel Barṭal, <i>Poles and Jews: A Failed Brotherhood</i>, Pp. <a href="https://books.google.fr/books?id=VQqO8LBNBbsC&pg=PA152&lpg=PA152&dq=wroclaw+frankist&source=bl&ots=zYzgYzQM_p&sig=uGwbMyEFsdUDtY8YDDMMWf6KMO4&hl=fr&sa=X&ved=0ahUKEwiW_OyQvInMAhVFyRQKHSP6AL4Q6AEIJDAB#v=onepage&q=wroclaw%20frankist&f=false" style="color: #f1c232; text-decoration-line: none;">152</a> (1992) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">David Musa Pidcock, <i>Freemasons, Doenmeh and Crypto jews</i>, Ed. Mustaqim (August 1992) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="background-color: transparent;">Jacques Derogy, Carmel Hesi, <i><a href="http://www.persee.fr/doc/assr_0335-5985_1992_num_80_1_1565_t1_0303_0000_2">Bonaparte en Terre Sainte</a></i> (Fayard, 1992) ;</span></li>
<li style="background-color: white; border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="background-color: transparent; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">Gilles Veinstein, </span></span><i style="background-color: transparent;">Salonique, 1850-1918: la "ville des Juifs" et le réveil des Balkans</i><span style="background-color: transparent;">, </span><span style="background-color: transparent; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">Editions Autrement, (1992) ;</span></span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="background-color: transparent;"><span class="fontstyle0">Johanna Rostropowicz-Clark, <i>Adam Mickiewicz´s „Forty and Four“ or the Dangers of Playing with Kabbala</i>, Polin 7 (1992), pp.57-62</span> ; </span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="background-color: transparent;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">Daniel Tollet, </span></span></span><i><a href="https://www.blogger.com/Histoire%20des%20Juifs%20en%20Pologne:%20du%20XVIe%20si%C3%A8cle%20%C3%A0%20nos%20jours">Histoire des Juifs en Pologne: du XVIe siècle à nos jours</a></i><span style="background-color: transparent;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">, P.U.F. (1992) ;</span></span></span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">M. Meillassoux-Le Cerf, <i><a href="https://books.google.fr/books?id=Jshe_TcS-k8C&pg=PR7&dq=Dampmartin%2C+M%C3%A9moires+tome+I&hl=fr&sa=X&ved=0ahUKEwip2LH1qb_YAhWKLlAKHRFxAO8Q6AEIKDAA#v=onepage&q=Pernetti&f=false">Dom Pernety et les Illuminés d'Avignon - suivi de la transcription intégrale de la Sainte-Parole</a></i> (Milan, Ed. Archè, 1992) ; <a href="http://www.persee.fr/doc/assr_0335-5985_1993_num_84_1_1503_t1_0294_0000_4">note de lecture</a></li>
<li style="background-color: white; border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">Moşe Grosman, <i>Dr. Markus, 1870-1944: Osmanlıdan Cumhuriyete geçişte Türk Yahudilerinden görünümler</i>, As, (1992) ;</span></span></li>
<li style="text-align: justify;">Moshe Sevilla-Sharon, <i>Türkiye Yahudileri </i>(1992) ;</li>
<li style="text-align: justify;"><span class="fontstyle0">Yehuda Liebes, <i>Studies in Jewish Myth and Jewish Messianism</i>, (New York, 1993) ; <i>On Sabbateanism and its Kabbalah</i> (hebr.), collected Essays, (Jerusalem, 1995) ; </span> </li>
<li style="text-align: justify;"><i>Shi jie shi</i>, <a href="https://books.google.fr/books?id=pi8xAAAAMAAJ&q=1666%E5%B9%B4%E7%8C%B6%E5%A4%AA%E6%95%91%E4%B8%96%E4%B8%BB&dq=1666%E5%B9%B4%E7%8C%B6%E5%A4%AA%E6%95%91%E4%B8%96%E4%B8%BB&hl=fr&sa=X&ved=0ahUKEwjXjfP3xKzeAhWKMY8KHbREDvUQ6AEIgwEwDg">Numéros 1 à 6</a>, [Renmin University of China], (1993), pp. 118 ;</li>
<li style="text-align: justify;"><span class="fontstyle0">Giacomo Saban, "<i>Sabbatai Sevi as Seen by a Contemporary Traveller</i>", </span><span class="fontstyle2">Jewish History, </span><span class="fontstyle0">7, no. 2 (1993), pp. 105–118</span> ; </li>
<li style="text-align: justify;">Jacob Barnai, <span class="fontstyle0">"<i>La diffusion du mouvement sabbatéen au XVIIe-XVIIIe siècle"</i>, in: Shmuel Trigano (ed.), </span><span class="fontstyle2">La Société Juive à travers l`histoire</span><span class="fontstyle0">, Fayard, (Paris, 1993), vol. 4, pp. 309–328</span> ; </li>
<li><div style="text-align: justify;">
<span class="fontstyle0">Jacob Barnai, </span><i>Christian Messianism and the Portuguese Marranos : The </i><span class="fontstyle0"><i>Emergence of Sabbateanism in Smyrna</i>, </span><span class="fontstyle2">Jewish History, </span><span class="fontstyle0">7 (1993), pp. 119–126</span> <span class="fontstyle0">; </span><span class="fontstyle0"><i>The Outbreak of Sabbateanism: The Eastern European Factor</i>, </span><span class="fontstyle2">Journal of Jewish Thought </span><span class="fontstyle2">and Philosophy, </span><span class="fontstyle0">4 (1994), pp. 171–183</span> ; <span class="fontstyle0">"<i>The Spread of the Sabbatean Movement in the Seventeenth and Eighteenth </i><span class="fontstyle0" style="text-align: justify;"><i>Centuries</i>", in: </span><span class="fontstyle2" style="text-align: justify;">the Jewish Diaspora: the Pre-modern </span></span><span class="fontstyle2">World</span><span class="fontstyle0">, </span>Sophia Menache (ed.), <span class="fontstyle0">Brill, (Leiden 1996), pp. 313–338</span> ; </div>
</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Jan Doktór, "<i>Jacob Frank und sein messianisches Reich"</i>, Kairos, Pp. 218-235<span style="font-size: 14.85px;"> (1992-1993)</span> ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">David B. Ruderman, <a href="http://digitalcommons.law.yale.edu/yjlh/vol5/iss1/10" style="color: #f1c232; font-size: 14.85px;"><i>Kabbalah and the Subversion of Traditional Jewish Society in Early Modern Europe</i></a><span style="font-size: 14.85px;">, Yale Journal of Law & the Humanities, Vol. 5: Issue 1, Article 10 (1993) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Hillel Levine, <i>Frankism as Wordly Messianism</i>, in: <i>Gerschom Scholem's major Trends in Jewish Mysticism 50 years after</i>, Pp. 283-300 (Tübingen, 1993) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Israel Shahak, <a href="https://archive.org/stream/JewishHistoryJewishReligion_665/JewishHistoryJewishReligion-TheWeightOfThreeThousandYears#page/n1/mode/2up" style="color: #f1c232; text-decoration-line: none;"><i>Jewish History, Jewish Religion</i></a> (1994) ;</li>
<li><span dir="ltr">Jean Baumgarten, </span><i><a href="https://books.google.fr/books?id=8mNIAAAAMAAJ&q=zoharites&dq=zoharites&hl=fr&sa=X&ved=0ahUKEwi-5-67p5DeAhUE1hoKHVPYBJQ4FBDoAQhPMAc">Mille ans de cultures ashkénazes</a></i>, <span dir="ltr">Liana Levi</span>, (1994) ;<div style="text-align: justify;">
</div>
</li>
<li style="text-align: justify;">Uri Kaufmann, Michael Studemund-Halévy, "<i>Dokumente zur Affaire Shabtai Zvi in Hamburg"</i>, in: Die Sefarden in Hamburg. Zur Geschichte einer Minderheit, vol. 1, pp. 225–266, Buske, (Hamburg 1994) ;</li>
<li style="text-align: justify;"><span dir="ltr">Ahmed Osman, </span>تاريخ اليهود [histoire des juifs], <a href="https://books.google.fr/books?id=YsFtAAAAMAAJ&q=%22%D9%8A%D8%B9%D9%82%D9%88%D8%A8+%D9%81%D8%B1%D8%A7%D9%86%D9%83%22&dq=%22%D9%8A%D8%B9%D9%82%D9%88%D8%A8+%D9%81%D8%B1%D8%A7%D9%86%D9%83%22&hl=ar&sa=X&ved=0ahUKEwiglumk26HeAhVSzIUKHQ71A8s4FBDoAQgwMAI">volume 3</a>, <span dir="rtl">مكتبة الشروق،</span>, (1994) ;</li>
<li><div style="text-align: justify;">
<span dir="ltr">Marie Mulvey Roberts</span>, <span dir="ltr">Hugh Ormsby-Lennon, </span><i><a href="https://books.google.fr/books?id=QQJaAAAAMAAJ&q=Sabbatian&dq=zoharites&hl=fr&source=gbs_word_cloud_r&cad=4">Secret Texts: The Literature of Secret Societies</a></i>, <span dir="ltr">AMS Press</span>, (1995) ;</div>
</li>
<li><div style="text-align: justify;">
<span dir="ltr">Harry C. Schnur, <i>Mystic Rebels</i>, </span><span dir="ltr">Kessinger Publishing</span>, (1995) ;</div>
</li>
<li><div style="text-align: justify;">
<span class="fontstyle0">Chone Shmeruk, <i>The Metamorphosis of Jacob Frank‟s Sefer Divrei Ha‟Adon from Yiddish to Polish</i> (hebr.), Gal-Ed 14, Eds. Emanuel Melzer, David Engel, (Tel Aviv, 1995), pp.23-36</span> ; </div>
</li>
<li><div style="text-align: justify;">
<span class="fontstyle0">Michał Galas, <i>Die Mystik der polnischen Juden in Gershom Scholems Arbeiten - ein forschungsgeschichtlicher überblick</i>, Judaica 51 (1995), pp.97-102 ;</span> </div>
</li>
<li><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;"><a href="https://books.google.fr/books?id=6UWycTtUF94C&printsec=frontcover&hl=fr#v=onepage&q&f=false" style="color: #f1c232;">Mysticism, Magic, and Kabbalah in Ashkenazi Judaism</a>: International Symposium held in Frankfürt 1991</i><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, Karl-Erich Grözinger, Joseph Dan, eds. (1995) ;</span><div style="text-align: justify;">
</div>
</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Chone Shmeruk, <i>‘Księga Słów Pana’ Jakuba Franka: Nowe spojrzenie,</i> Teksty Drugie 36, Pp. 107–119<span style="font-size: 14.85px;"> (1995)</span> ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0">Moshe Idel, </span><span class="fontstyle2"><i>Subversive Katalysatoren : Gnosis und Messianismus</i> <i>in Gershom Scholems Verständnis der jüdischen Mystik</i></span><span class="fontstyle0">, in: Schäfer, Smith, eds., <i>Gershom Scholem, Zwischen den Disziplinen</i>, (Frankfürt, Ed. Suhrkamp, 1995), Pp. 105. Reprinted in Moshe Idel, <i><a href="https://books.google.fr/books?id=CvDGlAI5DjwC&printsec=frontcover&hl=fr" style="color: #f1c232; text-decoration-line: none;">Old Worlds, New Mirrors. On Jewish Mysticism andTwentieth-Century Thought</a></i>, Chap. VI, Pp. 133, University of Penn. Press (2010) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Christoph Schulte, <i><a href="http://rgi.revues.org/547" style="color: #f1c232; text-decoration-line: none;">Les formes de réception de la kabbale dans le romantisme allemand</a></i> (1996) ;</li>
<li><div style="text-align: justify;">
<span dir="ltr">Fred A. Reed, </span><i>Salonica Terminus: Travels Into the Balkan Nightmare</i><span dir="ltr">, </span><span dir="ltr">Talonbooks</span>, (1996) ; </div>
</li>
<li><div style="text-align: justify;">
<span dir="ltr">Avner Falk, </span><i><a href="https://books.google.fr/books?id=z10-Xz9Kno4C&dq=%22jakob+frank%22+amsterdam&hl=fr&source=gbs_navlinks_s">A Psychoanalytic History of the Jews</a></i><span dir="ltr">, </span><span dir="ltr">Fairleigh Dickinson Univ Press</span>, (1996) ;</div>
</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Hillel Levine, "<i><a href="https://www.academia.edu/37558507/Jacob_Frank_as_Christian_Cabbalist.pdf">Jacob Frank as Christian Cabbalist</a></i>" in: </span></span><i>The Christian kabbalah : Jewish mystical books & their Christian interpreters</i>, (Cambridge, Mass., Harvard University Press, 1997), Pp. 181-187<span style="text-align: justify;"> ;</span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="text-align: justify;"><span class="fontstyle0">Jan Doktor, <i>Jakub Frank, a Jewish heresiarch and his messianic doctrine</i>, Acta Poloniae Historica, 76 (1997), pp. 53-74 ;</span> </span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="text-align: justify;"><span class="fontstyle0">Susanne Wölfle-Fischer, <i>Junius Frey (1753-1794), Jude, Aristokrat und Revolutionär</i>, (Frankfurt, 1997)</span> ; </span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Arnold Frank, <i><a href="https://books.google.fr/books?hl=fr&id=cqgsAQAAIAAJ&dq=%22jacob+frank%22&focus=searchwithinvolume&q=%22jacob+frank%22">L'étrange destin d'un Juif allemand</a></i>, Gill Wern Editions, 227 p. and 4 unnumbered pages of photographs inserted between pages 96 and 97 (March 1997) ;</li>
<ul>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">This curious book, which had not been mentioned by any specialist in Francoism, is an autobiography (largely false in our opinion, apart from some civil status information that we have verified) of an alleged descendant of Jacob Frank, a French naturalized man born in 1911. It is written for the very general public, in a simplistic language. However, it has significant Frankish features, which are somewhat reminiscent of Junius Frey's revolutionary writing style and adventurous life, suggesting that it is not at all the work of a wacky man. In our opinion, its undeclared objective is to work with public opinion to begin rehabilitating Jacob Frank's descendants. It should be recalled that throughout the 20th century, less than 10 books (and only specialized essays) mentioning the existence of Frankism were published in French. </li>
</ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Abraham Rabinovich, <i><a href="http://www.highbeam.com/doc/1P1-4606735.html" style="color: #f1c232; text-decoration-line: none;">Jew vs. Jew: A historical perspective</a></i>, Jerusalem Post (Oct. 31, 1997) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Jan Doktór, <i>Księga słów Pańskich: ezoteryczne wykłady Jakuba Franka</i> [Book of the words of the Lord: esoteric lectures of Jacob Frank], 2 vol. (1997) ; The original manuscript <i>Zbior słów Pańskich, </i><span style="font-size: 14.85px;">known as Lublin's</span>, is kept at National and Hebrew University Library, Jerusalem ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Ilgaz Zorlu, <i>Evet, ben Selanikliyim</i> [<a href="http://www.salon.com/1999/05/14/zorlu/" style="color: #f1c232; text-decoration-line: none;">Yes I'm a Salonikan</a>], in turkish (Istanbul: Belge, 1998) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Moshe Idel, <i>Saturn and Sabbatai Tzevi: a new approach to Sabbateanism</i>, in: Peter Schäfer, Mark R. Cohen (Eds.) <a href="https://books.google.fr/books?id=AT8GF9EciLEC&pg=PA218&lpg=PA218&dq=scholem+Shadda%C3%AF&source=bl&ots=VqonwOOSCG&sig=cEGk3TQAwYFnBBVh_ffO8oyId0E&hl=fr&sa=X&ved=0ahUKEwip4p7y_6XSAhXEsxQKHWL3Cy8Q6AEIOjAF#v=onepage&q=scholem%20Shadda%C3%AF&f=false" style="color: #f1c232; text-decoration-line: none;"><i>Toward the Millennium: Messianic Expectations from the Bible to Waco</i></a>, Studies in the history of religions, vol. 77, Pp.173-202 (1998) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Elliot R. Wolfson, <i>The Engerderment of Messianic Politics: Symbolic Significance of Sabbatai Sevi's Coronation</i> in: Peter Schäfer, Mark R. Cohen (Eds.) <a href="https://books.google.fr/books?id=AT8GF9EciLEC&pg=PA218&lpg=PA218&dq=scholem+Shadda%C3%AF&source=bl&ots=VqonwOOSCG&sig=cEGk3TQAwYFnBBVh_ffO8oyId0E&hl=fr&sa=X&ved=0ahUKEwip4p7y_6XSAhXEsxQKHWL3Cy8Q6AEIOjAF#v=onepage&q=scholem%20Shadda%C3%AF&f=false" style="color: #f1c232; text-decoration-line: none;"><i>Toward the Millennium: Messianic Expectations from the Bible to Waco</i></a>, Studies in the history of religions, vol. 77, Pp.203-269 (1998) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0em; padding: 0em;">Rachel Elior (Ed.) <span style="color: black;"><i style="color: #f1c232; margin: 0em; padding: 0em;"><a href="http://www.hum.huji.ac.il/english/units.php?cat=5095&incat=3617" style="color: #f1c232; margin: 0em; padding: 0em; text-decoration-line: none;">The Sabbatian Movement and Its Aftermath: Messianism, Sabbatianism and Frankism</a></i>, </span>Jerusalem Studies In Jewish Thought, Volumes XVI-XVII, tomes 1-<a href="https://fr.scribd.com/doc/27212897/Sabbateanism-English-Section" style="color: #f1c232; text-decoration-line: none;">2</a> (1998, réed. 2001) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0em; padding: 0em;">Frei und Wielfried Kugel, <i>Hanussen</i>, Ed. Grupello (1998) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Jan Doktór, <i>Śladami mesjasza-apostaty: Żydowskie ruchy mesjańskie w XVII i XVIII wieku a problem konwersji </i>(Wrocław, 1998) ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Moshe Idel, <i>Messianic Mystics</i>, New Haven: Harvard University Press (1998) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Klaus Samuel Davidowicz, <i><a href="https://books.google.fr/books?id=rcjXAAAAMAAJ&q=%22jakob+frank%22+amsterdam&dq=%22jakob+frank%22+amsterdam&hl=fr&sa=X&ved=0ahUKEwjSjrTtqp3eAhUKKuwKHbIBC4U4ChDoAQg5MAM">Jakob Frank, der Messias aus dem Ghetto</a></i> (Frankfurt, 1998) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="background-color: transparent;">Hugues Didier, <i>Anno Domini 1666, la fin des jours : S. Tsévi et A. Viera,</i> in: Fin(s) de siècle, culture et société en Europe, Université Jean Moulin (Lyon, 1998) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Abdelwahab M. Elmessiri, اليد الخفية: دراسات في الحركات اليهودية الهدامة والسرية [<a href="https://books.google.fr/books?id=_VFIAAAAMAAJ">La main invisible: études sur la résistance et le secret des Juifs</a>], (1998) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Harris Lenowitz, <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">The jewish messiahs: from the Galilee to crown heights</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> (Oxford: Oxford University Press, 1998) ;</span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Philippe Simonnot, </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;"><a href="https://books.google.fr/books?hl=fr&id=2qRtAAAAMAAJ&dq=frank&focus=searchwithinvolume&q=%22frank%22">Juifs et allemands: pré-histoire d'un génocide</a></i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">, Presses universitaires de France, (1999) ; </span></span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">東吳歷史學報 [Journal d'histoire de Soochow], <a href="https://books.google.fr/books?id=KREzAQAAIAAJ&q=%E6%B3%A2%E8%98%AD%E7%8C%B6%E5%A4%AA%E4%BA%BA%E7%9A%84%E6%AD%B7%E5%8F%B21759&dq=%E6%B3%A2%E8%98%AD%E7%8C%B6%E5%A4%AA%E4%BA%BA%E7%9A%84%E6%AD%B7%E5%8F%B21759&hl=fr&sa=X&ved=0ahUKEwjrnMuInqzeAhXkT98KHSodBqwQ6AEIOjAD">Numéro 5</a>, 東吳大學 [Université de Soochow], (1999) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span class="fontstyle0">Jetteke van Wijk, <i>The Rise and Fall of Shabbatai Zevi as Reflected in Contemporary Press Reports</i>, </span><span class="fontstyle2">Studia Rosenthaliana, </span><span class="fontstyle0">33, No. 1 (1999), pp. 7–27</span> ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Dovid Russoff, <i><a href="http://www.jewishmag.com/17mag/zvi/zvi.htm" style="color: #f1c232; text-decoration-line: none;">The Infamous Shabbetai Tzvi</a>, </i>The Jewish Magazine (1999) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Moshe Temkin, <i>Shabbtai Tzvi Would Be Proud</i>, The Jerusalem Report, Pp. 34-36 <span style="font-size: 14.85px;">(May 24, 1999) </span>;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Israel Shahak, Norton Mezvinsky, <a href="https://archive.org/stream/JewishHistoryJewishReligion_665/JewishFundamentalismInIsrael#page/n3/mode/2up" style="color: #f1c232; text-decoration-line: none;"><i>Jewish Fundamentalism in Israel</i></a> (1999) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Naor Bezalel, <i>Post Sabbatian Sabbatianism</i>, New York (1999) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Abbé Francesco Ricossa, </span></span><i style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;"><a href="http://www.sodalitium.eu/sodalitium_pdf/Soda-F48.pdf" style="color: #f1c232; text-decoration-line: none;">KAROL, ADAM, JACOB</a></i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">, Sodalitium, n°48, Pp. 61-</span></span>73 (1999) ; voir aussi <a href="http://www.sodalitium.eu/sodalitium_pdf/Soda-F67.pdf">n°67</a>, Pp. 4-12 (2017) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Pr. Joseph Dan, <i>Modern Jewish Messianism: From Safed to Brooklyn</i>, Ministry of Defence (Tel Aviv, 1999) ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Clemens Wergin, <i><a href="http://www.tagesspiegel.de/weltspiegel/gesundheit/der-falsche-messias-sabbatai-zwi-schuerte-endzeithoffnung/101718.html" style="color: #f1c232; text-decoration-line: none;">Der falsche Messias - Sabbatai Zwi schürte Endzeithoffnung</a></i>, Tages Spiegel (1999) ;</li>
<li style="text-align: justify;">Alexandre Y. Haran, <i>Le lys et le globe. Messianisme dynastique et rêve impérial en France aux XVIe et XVIIe siècles</i>, (Seyssel, Champ Vallon, 2000) ; <a href="https://www.cairn.info/revue-d-histoire-moderne-et-contemporaine-2001-1-page-184.htm">note de lecture</a></li>
<li><div style="text-align: justify;">
<span dir="ltr">Yoram Hazony, </span><i>The Jewish State: The Struggle for Israel's Soul</i><span dir="ltr" style="text-align: justify;">, </span><span dir="ltr" style="text-align: justify;">Basic Books</span><span style="text-align: justify;">, (2000) ;</span></div>
</li>
<li style="text-align: justify;">Jacob Barnai, <i>Contact and the Severance of Contact between the Rabbis of Turkey and Europe in the Seventeenth Century</i>, Studies in Medieval Jewish History and Literature, Vol. 3, I. Twersky, J.M. Harris, (Eds.) (Cambridge-London, 2000) ;</li>
<li style="text-align: justify;">Jan Doktor, <span class="fontstyle0"><i>Frankistowscy maruderzy</i>, Duchowość Żydowska w Polsce, (ed.) Michał Galas, Kraków (2000), pp.247-259 ;</span> <span class="fontstyle0"><i>Warszawscy Frankisci</i>, Kwartalnik Historii Zydów 198 (2001), pp. 194-209 ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">John Freely, <i style="background-color: transparent; font-size: 14.85px;">The Lost Messiah : In Search of Sabbatai Sevi </i><span style="font-size: 14.85px;">(2001) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Rachel <span class="fontstyle0">Elior, ed., </span><span class="fontstyle2"><i>The Sabbatian Movement and Its Aftermath: Messianism, Sabbatianism and Frankism</i></span><span class="fontstyle0">, 2 vols (Jerusalem: Institute for Jewish Studies, 2001)</span> ; </li>
<ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">included: Michał Galas, <i>Sabbatianism in the Seventeenth Century Polish-Lithuanian Commonwealth: A Review of the Sources</i>, vol. 2, Pp. 51-63 ;</li>
</ul>
<li><span class="fontstyle0">Rachel Elior, <i>Jacob Frank and his book The Sayings of the Lord: Religious Anarchism as a Restoration of Myth and Metaphor</i> (hebr.), Jerusalem Studies in Jewish Thought 17 (2001), vol. 2, pp. 471-549 ;</span> </li>
<ul>
</ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Aleksander Kraushaar, <i>Jacob Frank: The End to the Sabbatian Heresy</i>, ed. and eng. trans. by Herbert Levy (Lanham, Md., 2001) ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Bram Mertens, <i><a href="http://eprints.nottingham.ac.uk/13924/" style="color: #f1c232; text-decoration-line: none;">Das Denken Der Lehre: Walter Benjamin, Franz Joseph Molitor And The Jewish Tradition</a></i> (2001) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Leyb Ben Oyzer, <i>La beauté du Diable. Portrait de Sabbataï Zevi, Présenté, annoté et traduit du yiddish amstellodamois du XVIIIe siècle par Nathan Weinstock</i>, Honoré Champion, coll. « Bibliothèque d'Études juives », N°45 (Paris, 2001), 280 p. ; <a href="https://assr.revues.org/24238" style="color: #f1c232; text-decoration-line: none;">note de lecture</a></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Matt Goldish, R.H. Popkin (Eds.), <i style="font-size: 14.85px;">Millenarianism and Messianism in Early Modern European Culture: <a href="https://books.google.fr/books?id=rXgrBgAAQBAJ&printsec=frontcover&hl=fr" style="color: #f1c232; text-decoration-line: none;">Volume I</a>, Jewish Messanism in the Early Modern World</i><span style="font-size: 14.85px;"> (2001) ; </span><a href="https://fr.scribd.com/document/231594206/International-Archives-of-the-History-of-Ideas-Archives-Internationales-D-Histoire-Des-Idees-173-E-Lawee-Auth-Matt-D-Goldish-Richard-H-Pop" style="color: #f1c232; font-size: 14.85px;">lien</a><span style="font-size: 14.85px;"> </span></li>
<li style="text-align: justify;"><span class="fontstyle0"><span class="fontstyle0">Stefan Schreiner, <i>"Der Messias kommt zuerst nach Polen“ Jakob Franks Idee von Polen als gelobtem Land und ihre Vorgeschichte</i>, Judaica, 57/4, (2001), pp. 242-268</span> ; </span></li>
<li style="text-align: justify;">Elisheva Carlebach, "<i>Jews, Christians, and the endtime in early modern Germany</i>", in: Jewish History 14: 331–344, (2000) ; “<a href="https://www.academia.edu/37243552/Elisheva_Carlebach_The_Last_Deception_Failed_Messiahs_and_Jewish_Conversion_in_Early_Modern_German_Lands_in_Matt_D._Goldish_et_al._eds._Millenarianism_and_Messianism_in_Early_Modern_European_Culture_vol._1_Jewish_Messianism_in_the_Early_Modern_World_Dordrecht_Kluwer_2001_125-138"><i>The Last Deception: Failed Messiahs and Jewish Conversion in Early Modern German Lands</i>”</a> in Matt D. Goldish et al. (eds.), Millenarianism and Messianism in Early Modern European Culture, vol. 1: Jewish Messianism in the Early Modern World (Dordrecht: Kluwer, 2001), pp. 125-138 ; <i style="color: #222222; font-family: sans-serif; font-size: 14px;">Divided Souls: Converts from Judaism in Germany, 1500-1750,</i><span style="color: #222222; font-family: sans-serif; font-size: 14px;"> Yale University Press, (2001) ;</span></li>
<li style="text-align: justify;">Abraham Miguel Cardozo, <i><a href="https://books.google.fr/books?id=nSXjAAAAQBAJ&dq=sabbatai+zevi&hl=fr&source=gbs_navlinks_s">Selected writings</a></i>, Tr. David J. Halperin, Paulist Press (2001) ;</li>
<li style="text-align: justify;">Nathan Wachtel, <i>La Foi du souvenir. Labyrinthes marranes</i>, éd. Seuil, coll. La Librairie du XXIe siècle (12/09/2001) ;</li>
<li style="text-align: justify;">David Biale, "<i>Shabbtai Zvi and the seductions of Jewish orientalism</i>", Jerusalem Studies in Jewish Thought (2001) ; </li>
<li style="text-align: justify;"><span dir="ltr">David Biale</span>, <span dir="ltr"><i><a href="https://books.google.fr/books?id=7Bfzphv0HQwC&printsec=frontcover&hl=fr#v=onepage&q&f=false">Gershom Scholem : cabale et contre-histoire</a></i>, E</span>ditions de l’éclat, (2001) ;</li>
<li style="text-align: justify;">Plusieurs articles publiés dans Acta Judaica Slovaca, <a href="https://books.google.fr/books?hl=fr&id=g54tAQAAIAAJ&dq=%22jakub+frank%22+praha&focus=searchwithinvolume&q=%22frank%22+">Volumes 7 à 10</a>, Edícia Judaica Slovaca, (2001) ;</li>
<li style="text-align: justify;">Ahmet Almaz, <i>Tarihin esrarengiz bir sahifesi: "Dönmeler" ve "Dönmelerin hakikati"</i> (2002) ; </li>
<li><div style="text-align: justify;">
<span dir="ltr">Dominique Bourel</span>, <span dir="ltr">Gabriel Gideon, Hillel Motzkin, </span><i>Les voyages de l'intelligence: passages des idées et des hommes : Europe, Palestine, Israël</i><span dir="ltr" style="text-align: justify;">, </span><span dir="ltr" style="text-align: justify;">CNRS Editions</span><span style="text-align: justify;">, (2002) ; </span></div>
</li>
<li style="text-align: justify;"><span dir="ltr">Reuven Alpert, </span><i>Caught in the crack. Encounters with the Jewish Muslims of Turkey : a spiritual travelogue</i><span dir="ltr">, </span><span dir="ltr">Wandering soul press</span>, (2002) ; </li>
<li style="text-align: justify;">Ezer Kahanoff, <i><a href="http://www.achva.ac.il/sites/default/files/achvafiles/maof_book/8/2002_6.pdf">On Marranos and Sabbateans: a Reexamination of Charismatic Religiosity - Its Roots, Its Place and Its Significance in the Life of the Western Sephardi Diaspora</a></i>, כתב עת לעיון ומחקר, vol.8, pp. 107-140 (2002) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><i><a href="http://www.littman.co.uk/cat/polin-15.html" style="color: #f1c232; text-decoration-line: none;">Jewish Religious Life, 1500-1900</a>,</i> Polin: Studies in Polish Jewry, Volume 15, Ed. Antony Polonsky (2002) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Orly Halpern, <i><a href="http://www.haaretz.com/in-search-of-followers-of-the-false-messiah-1.41081" style="color: #f1c232; text-decoration-line: none;">In search of followers of the false messiah</a></i>, Haaretz (2002) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Leyla Neyzi, <i><a href="https://fr.scribd.com/document/71620971/Remembering-to-Forget-Sabbateanism-National-Identity-And-Subjectivity-in-Turkey" style="color: #f1c232; text-decoration-line: none;">Remembering to Forget: Sabbateanism, National Identity, and Subjectivity in Turkey</a></i>, Comparative Studies in Society and History, Vol. 44, No. 1, Pp. 137-158 (Jan. 2002) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #222222; font-family: "arial"; font-size: 13.3333px;">[אלי שי.] </span>Eli Shai [משיח של גילוי עריות],<i> <a href="http://catalogue.bnf.fr/ark:/12148/cb38953301z" style="color: #f1c232; text-decoration-line: none;">Mašiyaḥ šel giylwy ʿaraywt</a>- hiysṭwryah ḥadašah wbiltiy mṣwnzeret šel hayswd hamiyniy bamiysṭiyqah hamšiyḥiyt hayhwdiyt</i>, Éd. Tel Aviv: Miskal-Yedioth Ahronoth Books and Chemed Books / Tel-ʾAbiyb: Ydiyʿwt ʾaḥarwnwt : Siprey ḥemed (2002). The reverse side of the title page shall be marked : "Messiah of incest : new and uncensored history of the sexual element in Jewish mystical messianism". See the comments of this book published by the newspapers <a href="http://www.haaretz.co.il/literature/1.934556" style="color: #f1c232; text-decoration-line: none;">Haaretz</a>, <a href="https://www.hofesh.org.il/books/sex-messiah/sex-messiah.html" style="color: #f1c232; text-decoration-line: none;">Hofesh</a>, <a href="http://bidur.nana10.co.il/Article/?ArticleID=57999" style="color: #f1c232; text-decoration-line: none;">nana10</a> and by the scholar <a href="http://eretzacheret.org.il/%D7%A1%D7%95%D7%93-%D7%91%D7%9F-%D7%A9%D7%9C%D7%95%D7%A9-%D7%9E%D7%90%D7%95%D7%AA-%D7%95%D7%97%D7%9E%D7%99%D7%A9%D7%99%D7%9D-%D7%A9%D7%A0%D7%94/" style="color: #f1c232; text-decoration-line: none;">Melila Hellner-Eshed</a> [מלילה הלנר-אשד]. This book uses several narrative styles: journalism, academic research, and literature ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Michał Galas, <i>The Influence of Frankism on Polish Culture</i>, Polin. Studies in Polish Jewry, vol. 15 (2002) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Pawel Maciejko, <i>The Development of the religious Teachings of Yakov Frank</i>, dissertation (2003) ;</li>
<li style="text-align: justify;"><span dir="ltr">Florence Heymann, </span><i><a href="https://books.google.fr/books?id=WW3q_u4OEh0C&dq=sabbatai+zevi&hl=fr&source=gbs_navlinks_s">Le Crépuscule des lieux: Identités juives de Czermowitz</a></i><span dir="ltr">, </span><span dir="ltr">Stock</span>, (<span dir="ltr">29 janv. 20</span>03) ;</li>
<li style="text-align: justify;">فرحات، أميرة الشيخ رضا [Amåirah al-Shaykh Riòdåa Faròhåat], المختار من عيون المعارف والأخبار, <a href="https://books.google.fr/books?id=SjYxAQAAIAAJ&q=%22%D9%8A%D8%B9%D9%82%D9%88%D8%A8+%D9%81%D8%B1%D8%A7%D9%86%D9%83%22&dq=%22%D9%8A%D8%B9%D9%82%D9%88%D8%A8+%D9%81%D8%B1%D8%A7%D9%86%D9%83%22&hl=ar&sa=X&ved=0ahUKEwiK-MCN-6TeAhVMgxoKHRTPBmgQ6AEIUzAJ" style="text-align: justify;">vol. 10</a><span style="text-align: justify;">, دار الكتب العلمية، ; 2003 </span></li>
<li style="text-align: justify;">Pawel Maciejko, <i style="text-align: justify;">The Frankist Movement in Poland, the Czech Lands, and Germany, 1755–1816</i><span style="text-align: justify;"> (New York: Oxford University Press, 2003) ;</span></li>
<li style="text-align: justify;"><span dir="ltr">Daniel Abrams</span>, <span dir="ltr">Avraham Elqayam, </span><i>Kabbalah: Journal for the Study of Jewish Mystical Texts</i>, <a href="https://books.google.fr/books?hl=fr&id=hqjXAAAAMAAJ&dq=%22jacob+frank%22+amsterdam&focus=searchwithinvolume&q=%22jacob+frank%22">Volume 9</a><span dir="ltr">, </span><span dir="ltr">Cherub Press</span>, (2003) ;</li>
<li style="text-align: justify;">Harris Lenowitz, "<i>Leaving Turkey: the Dönmeh comes to Poland</i>", Kabbalah, 8 (2003), pp. 65-113 ;</li>
<li style="text-align: justify;"><span class="fontstyle0">Ingrid Maier, W. Pilger, <i>Polnische Fabelzeitung über Sabbatai Zwi, übersetzt für den russischen Zaren (1666)</i>, </span><span class="fontstyle2">Zeitschrift für Slavische Philologie </span><span class="fontstyle0">62, no. 1 (2003), pp. 1–39 ;</span> </li>
<li style="text-align: justify;"><span dir="ltr">Barry Chamish, </span><i>Shabtai Tzvi: Labor Zionism and the Holocaust</i><span dir="ltr">, </span><span dir="ltr">Modiin House</span>, (2004) ;</li>
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<br />
<li>Ali Coşkun, <i>Mehdilik fenomeni: Osmanlı dönemi dini kurtuluş hareketleri üzerine bir din bilimi araştırması, </i><span dir="ltr">İz Yayıncılık</span>, (2004) ; </li>
<li><span dir="ltr">Daniel Lindenberg, </span><i><a href="https://books.google.fr/books?hl=fr&id=ntAsAQAAIAAJ&dq=%22jacob+frank%22+amsterdam&focus=searchwithinvolume&q=%22jacob+frank%22">Destins marranes: l'identité juive en question</a></i><span dir="ltr">, </span><span dir="ltr">Hachette littératures</span>, (2004) ; </li>
<li>Pawel Maciejko, <span itemprop="name"><a href="https://www.academia.edu/771132/Gershom_Scholem_s_dialectic_of_Jewish_history_the_case_of_Sabbatianism"><i>Gershom Scholem’s dialectic of Jewish history: the case of Sabbatianism</i></a>, </span>Journal of Modern Jewish Studies 3,2 (2004) 207-220 ; </li>
<li><span dir="ltr">Ronald Florence, </span><i><a href="https://books.google.fr/books?hl=fr&id=HMhtAAAAMAAJ&dq=%22jacob+frank%22+amsterdam&focus=searchwithinvolume&q=%22jacob+frank%22">Blood Libel: The Damascus Affair of 1840</a></i><span dir="ltr">, </span><span dir="ltr">University of Wisconsin Press</span>, (2004) ; </li>
<li><span dir="ltr">Maria Janion</span>, <span dir="ltr">Claudia Snochowska-Gonzalez</span>, <span dir="ltr">Kazimiera Szczuka, </span><i><a href="https://books.google.fr/books?hl=fr&id=9NsZAQAAIAAJ&dq=%22jakub+frank%22+praha&focus=searchwithinvolume&q=%22frank%22+">Inny, inna, inne: o inności w kulturze</a></i><span dir="ltr">, </span><span dir="ltr">Instytut Badań Literackich PAN, Wydawn</span>, (2004) ;</li>
<li>Klaus Davidowicz, <i>Zwischen Tradition und Häresie, Jakob Franks Leben und Lehren,</i> Böhlau Verlag, (Wien, 2004) ; </li>
<li><i><a href="https://books.google.fr/books?hl=fr&id=z4AiAQAAIAAJ&dq=%22jacob+frank%22&focus=searchwithinvolume&q=%22frank%22">Frankisme</a></i>, Lectures Françaises - Revue de la politique française, 47ème année, <span itemprop="name">N° 561, Ed. Diffusion de la Pensée Française (Janv. 2004), section </span>Contre-Encyclopédie, pages centrales I-VII ; </li>
</div>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Christoph Schulte, <i><a href="http://www.zeit.de/2004/29/A-Juden_2fRev_/komplettansicht" style="color: #f1c232; text-decoration-line: none;">Freiheit für die Juden</a>,</i> Die Zeit (2004) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Rifat N. Bali, <a href="http://www.rifatbali.com/en/genel_yazilar/kitaplar/a_scapegoat_for_all_seasons_the_donmes_or_crypto_-_jews_of_turkey.html" style="color: #f1c232; text-decoration-line: none;"><i>A Scapegoat for All Seasons: The Doenmes or Crypto-Jews of Turkey</i></a> (Istanbul, 2004) ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">David Katz, <a href="http://drum.lib.umd.edu/bitstream/handle/1903/245/;jsessionid=27AB2B95FE787F08D58087DD3D083BDC?sequence=2" style="color: #f1c232; text-decoration-line: none;"><i>A CASE STUDY IN THE FORMATION OF A SUPER–RABBI: THE EARLY YEARS OF RABBI EZEKIEL LANDAU, 1713-1754</i></a> (2004) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Matt Goldish, <i style="color: #f1c232;"><a href="https://books.google.fr/books?id=bfSjXeqV0ccC&pg=PA165&lpg=PA165&dq=Judah+Leib+de+Prossnitz&source=bl&ots=1XeNqLb-PY&sig=OdrCkWy5oKOL8jaaIbglMN1NwVo&hl=fr&sa=X&ved=0ahUKEwjMq_XV1NjRAhUBHxoKHctbDssQ6AEISzAH#v=onepage&q=Judah%20Leib%20de%20Prossnitz&f=false" style="color: #f1c232;">The Sabbatean Prophets</a>, </i><span class="fontstyle0">Harvard University Press,</span> (2004) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Gershon Hundert, <i>Jews in Poland-Lithuania in the Eighteenth Century</i> (Berkeley, 2004) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Louis de Maistre, <i>L'Énigme René Guénon et les “Supérieurs Inconnus" - Contribution à l'étude de l'histoire mondiale “souterraine”</i> (2004), chap. 3 ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="font-size: 14.85px;">Marsha Keith Schuchard, <i>Blake and the jewish swedenborgians</i>, in: Sheila Spector, <i>The Jews and British Romanticism</i>, <a href="http://www.palgrave.com/br/book/9781403964540">Vol. 2</a> (2005) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Chiara Ombretta Tommasi, <a href="http://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/orgy-orgy-medieval-and-modern-europe" style="font-size: 14.85px;"><i>Orgy: Orgy in Medieval and Modern Europe</i></a><span style="font-size: 14.85px;">, Encyclopedia of Religion (2005) ;</span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Daniel Tollet, </span><i>La conversion et le politique à l'époque moderne</i>, Presses Paris Sorbonne, (2005) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><div style="text-align: justify;">
<span dir="ltr">Zdzisław Budzyński, </span><i><a href="https://books.google.fr/books?hl=fr&id=WmMnAQAAIAAJ&dq=%22jakub+frank%22+praha&focus=searchwithinvolume&q=%22frank%22+">Kresy południowo-wschodnie w drugiej połowie XVIII wieku: Studia z dziejów społecznych</a></i><span dir="ltr" style="text-align: justify;">, </span><span dir="ltr" style="text-align: justify;">Wydawn.Uniwersytetu Rzeszowskiego</span><span style="text-align: justify;">, (2005) ;</span></div>
</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="background-color: transparent;">S. Toktas, <i>Citizenship and Minorities: A Historical Overview of Turkey’s Jewish Minority</i>, Journal of Historical Sociology, Vol. 18, No. 4 (December 2005) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Robert S. Wistrich, <i><a href="https://liverpooluniversitypress.co.uk/collections/imprint-the-littman-library-of-jewish-civilization/products/88190">The Jews of Vienna in the Age of Franz Joseph</a></i> (2006) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Alexandre Douguine, </span></span><i><a href="https://books.google.fr/books?id=Wvw3RzRfNGwC&dq=zoharites&hl=fr&source=gbs_navlinks_s">Le prophète de l'eurasisme</a></i>, <span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Avatar Editions, (2006) ;</span></span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span dir="ltr" style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Ada Rapoport-Albert</span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">, </span></span><span dir="ltr" style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Ruth Peeters, </span><i><a href="https://books.google.fr/books?id=pi6DBDpmJRkC&dq=%22jacob+frank%22+amsterdam&hl=fr&source=gbs_navlinks_s">De moeder van God: de vrouwelijke Messias in de joodse mystiek van de achttiende eeuw</a></i><span dir="ltr" style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, </span><span dir="ltr" style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Amsterdam University Press</span><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, (2006) ; </span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Lionel Ifrah, <i>Sion et Albion : Juifs et puritains attendent le Messie</i> (Paris, 2006) ; <a href="http://www.persee.fr/doc/xvii_0291-3798_2006_num_63_1_2328_t11_0197_0000_1">note de lecture</a></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><div style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">
<span dir="ltr">Chanita Goodblatt</span>, <span dir="ltr">Howard Theodore Kreisel, </span><i style="background-color: transparent;"><a href="https://books.google.fr/books?hl=fr&id=OEcwAAAAYAAJ&dq=%22jacob+frank%22+amsterdam&focus=searchwithinvolume&q=%22jacob+frank%22">Tradition, Heterodoxy, and Religious Culture: Judaism and Christianity in the Early Modern Period</a></i><span dir="ltr" style="font-size: 14.85px;">, </span><span dir="ltr" style="font-size: 14.85px;">Ben-Gurion University of the Negev</span><span style="font-size: 14.85px;">, (</span><span dir="ltr" style="font-size: 14.85px;">2006) ;</span></div>
</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Hervé Ryssen, <i><a href="http://catalogue.bnf.fr/ark:/12148/cb40187707b/PUBLIC" style="color: #f1c232; text-decoration-line: none;">Psychanalyse du judaïsme</a></i>, Baskerville (2006). See in particular Pp. 158-166 ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Aubrey Ross, <i>The Messiah of Turkey, </i>ISBN-13: 978-0955240454 (2006) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Sid Zalman Leiman, Simon Schwarzfuchs, <i><a href="http://leimanlibrary.com/texts_of_publications/95.%20New%20Evidence%20on%20the%20Emden-Eibeschuetz%20Controversy%20The%20Amulets%20from%20Metz.pdf" style="color: #f1c232; text-decoration-line: none;">New evidence on the Emden-Eibeschuetz controversy : the amulets from Metz</a></i> (2006) ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Carsten L. Wilke, <i><a href="http://sefarad.revistas.csic.es/index.php/sefarad/article/viewFile/437/535" style="color: #f1c232; text-decoration-line: none;">Le «Messie mystique» et la Bourse d’Amsterdam, le 3 mai 1666</a>,</i> SEFARAD, vol. 67:1, Pp. 191-211 (enero-junio 2007) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">David J. Halperin, <i><a href="http://www.littman.co.uk/cat/halperin.html" style="color: #f1c232; text-decoration-line: none;">Sabbatai Zevi: Testimonies to a Fallen Messiah</a>, </i>
<span class="fontstyle0">Littman Library of Jewish Civilization, (Oxford, </span>2007) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Daniel Tollet, <i>La connaissance du judaïsme en Pologne dans l’œuvre de Gaudencjusz Pikulski « La méchanceté des Juifs » (Lwow 1760),</i> in: M. G. Bartolini, G. B. Bercoff (Eds.), <i>Kiev e Leopoli: il « testo » culturale</i>, Bibliotheca di Studi slavistici, vol. 4, Pp. <a href="https://books.google.fr/books?id=ByMD9AohlqUC&pg=PA40&lpg=PA40&dq=Serafinowicz,+Brest+Litovsk&source=bl&ots=sh_Ty0mmE6&sig=7kqfFv9YQF1mHLXx5eCAJSUA1P8&hl=fr&sa=X&ved=0ahUKEwjkl6Cw-KjSAhUFAxoKHRc-BoMQ6AEIOjAE" style="color: #f1c232; text-decoration-line: none;">37-46</a> (Firenze University Press, 2007) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><i><a href="http://www.alterinfo.net/Des-faux-Juifs-contre-Israel_a8579.html">Des faux Juifs contre Israël</a></i>, republié par alterinfo.net (12/05/2007) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Jonatan Meir, <span style="font-size: 14.85px;">Noam Zadoff,</span> ‘<i>The Possibility of Frankist Traces in the Teachings of Rabbi Nachman of Bratslav</i>’, Gershom Scholem (1897-1982): In Memoriam [Jerusalem Studies in Jewish Thought, XX], ed. Joseph Dan, Jerusalem: The Hebrew University of Jerusalem, 2007, 1, pp. 385-413 (Hebrew) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span dir="ltr">Pierre Gisel</span><span style="font-size: 14.85px;">, </span><span dir="ltr">Lucie Kaennel, <a href="https://books.google.fr/books?id=u4D9AwAAQBAJ&dq=Jakob+Jozef+Frank&hl=fr&source=gbs_navlinks_s"><i>Réceptions de la cabale</i></a></span> (2007) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">C. Sisman,<i> The History of Naming the Ottoman/Turkish Sabbateans</i>, in: R. G. Ousterhout, ed., Studies on Istanbul and Beyond. The Freely Papers, Vol. 1, Pennsylvania: Joukowsky Family Foundation (2007) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Ahmet Almaz, Pelin Batu, </span></span><i>Geçmişten günümüze Yahudilik tarihi</i> (2007) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><a href="https://fr.wikipedia.org/wiki/Albert_Frank-Duquesne">Albert Frank-Duquesne</a>, "<i>L’éternelle actualité du problème juif"</i>, in: <i style="color: #222222; font-family: sans-serif; font-size: 14px; text-align: left;">Le Problème juif et autres textes</i><span style="color: #222222; font-family: sans-serif; font-size: 14px; text-align: left;">, Éditions de Sombreval, (2008) ;</span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="background-color: white; color: #222222; font-family: sans-serif; font-size: 14px; text-align: left;">Laurent-Olivier Mallet, </span><i>La Turquie, les turcs et les juifs: histoire, représentations, discours et stratégies</i>, Isis (2008) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span dir="ltr">Wolfgang Kaiser, </span><i><a href="https://books.google.fr/books?hl=fr&id=wqIhAQAAIAAJ&dq=%22jacob+frank%22+amsterdam&focus=searchwithinvolume&q=sabbatai">L'Europe en conflits: les affrontements religieux et la genèse de l'Europe moderne, vers 1500-vers 1650</a></i><span dir="ltr">, </span><span dir="ltr">Presses universitaires de Rennes</span>, (2008) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span class="fontstyle0">Ingrid Maier, <i>Acht anonyme deutsche und polnische 'Sabethai Sebi'-Drucke aus dem Jahre 1666. Auf der Spur nach dem Drucker</i>, </span><span class="fontstyle2">Gutenberg-Jahrbuch (2008)</span><span class="fontstyle0">, pp. 141–160</span> ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #222222; font-family: sans-serif; font-size: 14px; text-align: left;">Louise Hecht, <i><a href="https://books.google.de/books?id=IVxBOtPO7bEC&printsec=frontcover&hl=de#v=onepage&q&f=false">Ein jüdischer Aufklärer in Böhmen: der Pädagoge und Reformer Peter Beer</a></i>, Böhlau Verlag (Köln Weimar, 2008) ; </span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Rıfat N. Bali, <i>A scapegoat for all seasons: the Dönmes or Crypto-Jews of Turkey</i>, Isis Press, (2008) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><div style="background-color: white; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">
<span dir="ltr">Fernando Báez, </span><i style="background-color: transparent;"><a href="https://books.google.fr/books?hl=fr&id=iAwPAQAAMAAJ&dq=%22jacob+frank%22+amsterdam&focus=searchwithinvolume&q=frank">A Universal History of the Destruction of Books: From Ancient Sumer to Modern Iraq</a></i><span dir="ltr" style="font-size: 14.85px;">, </span><span dir="ltr" style="font-size: 14.85px;">Atlas & Company</span><span style="font-size: 14.85px;">, (2008) ;</span></div>
</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Sid Zalman Leiman, <i style="font-size: 14.85px;"><a href="http://leimanlibrary.com/texts_of_publications/105.%20When%20a%20Rabbi%20is%20Accused%20of%20Heresy%20The%20Stance%20of%20Rabbi%20Jacob%20Joshua%20Falk.pdf" style="color: #f1c232; text-decoration-line: none;">When a rabbi is accused of heresy : the stance of Rabbi Jacob Joshua Falk in the Emden-Eibeschuetz controversy</a></i><span style="font-size: 14.85px;">, Rabbinic Culture and Its Critics (2008) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Sid Zalman Leiman, <i><a href="http://leimanlibrary.com/texts_of_publications/82.%20When%20a%20Rabbi%20is%20Accused%20of%20Heresy%20The%20Stance%20of%20the%20Gaon%20of%20Vilna.pdf" style="color: #f1c232; text-decoration-line: none;">When a rabbi is accused of heresy : the stance of Gaon of Vilna in the Emden-Eibeschuetz controversy</a> </i>(2008) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Sid Zalman Leiman, <i><a href="http://leimanlibrary.com/texts_of_publications/48.%20When%20a%20Rabbi%20is%20Accused%20of%20Heresy%20-%20R.%20Ezekiel%20Landau.pdf" style="color: #f1c232; text-decoration-line: none;">When a Rabbi is Accused of Heresy : Rabbi Ezekiel Landau's Attitude Toward R. Jonathan Eibeschuetz in the Emden-Eibeschuetz Controversy</a></i> (2008) ; first published in: <i>From Ancient Israel to Modern Judaism, Intellect in Quest of
Understanding: Essays in Honor of Marvin Fox</i>, eds. J. Neusner, E. S. Frerichs,
.N. M. Sarna, 3, Atlanta, Georgia (1989), pp. 179-194 ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Marc David Baer, <i><a href="http://www.sup.org/books/title/?id=17426">The Dönme : Jewish converts, Muslim revolutionaries, and secular Turks</a> </i>(Stanford University Press, 2009) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Dan Yardeni, <i><a href="http://www.haaretz.com/israel-news/culture/leisure/jewish-history-waiting-for-the-messiah-1.275606">Jewish History / Waiting for the Messiah</a></i>, Haaretz (7 May 2009) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">"<i><a href="https://books.google.fr/books?hl=fr&id=7tM_AQAAIAAJ&dq=%22jacob+frank%22+assassinat&focus=searchwithinvolume&q=%22jacob+frank%22">Jacob Frank ou la tentation diabolique</a></i>", </span></span>L'Arche, Num. 614 à 619, <span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">(2009), pp. 74-80 ;</span></span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Gershon David Hundert, ‘<i>The Introduction to Divre Binah by Dov Ber of Bolechów: An Unexamined Source for the History of Jews in the Lwów Region in the Second Half of the Eighteenth Century</i>’, AJS Review 33 (2009), pp. 225- 269 ;</span></span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Jonatan Meir, </span></span>‘<i>New Discoveries Concerning R. Judah Leib Ashlag</i>’, Kabbalah: Journal for the Study of Jewish Mystical Texts 19 (2009), pp. 345-368, in Hebrew ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"><span class="fontstyle0">Ingrid Maier, Daniel C. Waugh, <i>The Blowing of the Messiah's Trumpet': Reports about Sabbatai Sevi and Jewish Unrest in 1665-1667</i>, in: Brendan Dooley (ed.), </span><span class="fontstyle2">The Dissemination of News and the Emergence of Contemporarity in Early Modern Europe</span><span class="fontstyle0">. (Farnham, 2010), pp. 137–152</span> ; </span></span></li>
<li style="text-align: justify;">Ahmet Almaz, <i>Selanik'ten ne çıkar,</i> KaraKutu (2009) ; <i>Shekhina: ilahi gücün tecellisi : Sabetaycıların 400 yıldır gizlenen arşivinden 1</i>, Postiga (2010) ;</li>
<li style="text-align: justify;">G. H. Eliason, <i><a href="https://books.google.fr/books?id=A4z60O8Tb34C&pg=PA368&dq=sabbatai+zevi&hl=fr&sa=X&ved=0ahUKEwiovJT3tpfeAhVqzoUKHTUlDC04jAEQ6AEISTAF#v=onepage&q=sabbatai%20zevi&f=false">The Generations of AntiChrist: An Argument for the Sake of Heaven</a></i> (2010) ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Benjamin Lazier, <i>God Interrupted: Heresy and the European Imagination between the World Wars</i>, (2010) ;</li>
<li style="text-align: justify;">Shmuel Feiner, <i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;"><a href="https://books.google.fr/books?id=vSU2xOR7a4oC&printsec=frontcover&hl=fr" style="color: #f1c232; text-decoration-line: none;">The Origins of Jewish Secularization in Eighteenth-Century Europe</a></i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> (2011). La première édition fut en hébreu : </span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">Shorshei hahilun</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> (2010) ;</span><div>
</div>
</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0">Pawel Maciejko, <span class="fontstyle0"><i><a href="https://www.academia.edu/790175/Sabbatian_charlatans_the_first_Jewish_cosmopolitans" style="color: #f1c232; text-decoration-line: none;">Sabbatian Charlatans: the first Jewish cosmopolitans</a></i></span>, European Review of History, </span><span class="fontstyle2">Vol. 17, No. 3, Pp. 361–378</span><span class="fontstyle2"> (June 2010) </span>; </li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;">Jacob Barnai, “<a href="http://referenceworks.brillonline.com/entries/encyclopedia-of-jews-in-the-islamic-world/shabbetay-sevi-COM_0019780">Shabbetay Ṣevi</a>”, in: <i>Encyclopedia of Jews in the Islamic World</i>, Executive Ed. Norman A. Stillman (First published online: 2010) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Pawel Maciejko, <i><a href="http://www.amazon.com/The-Mixed-Multitude-Frankist-1755-1816/dp/0812243153" style="color: #f1c232; text-decoration-line: none;">The Mixed Multitude - Jacob Frank and the Frankist Movement, 1755–1816</a> </i>(2011). Cet auteur a également rédigé les articles sur le <a href="http://www.yivoencyclopedia.org/article.aspx/frankism" style="color: #f1c232; text-decoration-line: none;">Frankisme</a> et sur la <a href="http://www.yivoencyclopedia.org/article.aspx/Dobruschka-Schonfeld_Family" style="color: #f1c232; text-decoration-line: none;">famille Dobruschka-Schönfeld</a> dans l'Encyclopédie Yivo ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Wayne Madsen, <i>The Dönmeh: The Middle East’s Most Whispered Secret</i> [<a href="http://www.strategic-culture.org/pview/2011/10/25/the-doenmeh-the-middle-easts-most-whispered-secret-part-i.html" style="color: #f1c232; text-decoration-line: none;">Part I</a>, <a href="http://www.strategic-culture.org/pview/2011/10/26/the-doenmeh-the-middle-easts-most-whispered-secret-part-ii.html" style="color: #f1c232; text-decoration-line: none;">Part II</a>] (2011). Traduction en <a href="http://www.counter-currents.com/2012/04/les-donmeh-le-secret-le-plus-chuchote-du-moyen-orient/" style="color: #f1c232; text-decoration-line: none;">français</a> ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;"><i>Holy dissent : Jewish and Christian mystics in Eastern Europe</i>, </span></span>Glenn Dynner, ed. (Wayne State University Press, Detroit, 2011) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Michaël Freund, <i><a href="http://www.jpost.com/Opinion/Columnists/The-emergence-of-Turkeys-hidden-Jews" style="color: #f1c232; text-decoration-line: none;">The emergence of Turkeys hidden Jews</a>, </i>The Jerusalem Post (2011) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Moshe Idel, <i>Saturn's Jews: On the Witches' Sabbat and Sabbateanism</i>, The Robert and Arlene Kogod Library of Judaic Studies (2011) ;</li>
</ul>
<div>
<ul style="text-align: start;">
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Marsha Keith Schuchard, <i>Emanuel Swedenborg, Secret Agent on Earth and in Heaven: Jacobites, Jews, and Freemasons in Early Modern Sweden</i> (2011) ; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Jonatan Meir, ‘<i>Phillip Berg and the Kabbalah Centre</i>’, book review of [Jody Myers, <i>Kabbalah and the Spiritual Quest: The Kabbalah Centre in America</i>, Westport, Connecticut, London: Praeger Publishers, 2007], Daat 70 (2011), pp. 159-162 (Hebrew) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Pawel Maciejko, "<i>The peril of heresy, the birth of a new faith: the quest for a common jewish-christian front against Frankism</i>", in: Holy Dissent: Jewish and Christian Mysticism in Eastern Europe, ed. Glenn Dynner (Detroit: Wayne State University Press, 2011), 223-49 ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Matt Goldish, “<i><a href="https://www.academia.edu/attachments/57248675/download_file?st=MTU0MDEyOTIwMiw4OC4xNzQuMTAzLjMyLDUyNDE5MDg%3D&s=work_strip">Jacob Frank’s Innovations in Messianic Leadership</a></i>” in Roberta Ascarelli and Klaus Davidowicz, eds., Along the Road to Esau: Studies on Jakob Frank and Frankism (Rome: Bibliotheca Aretina, 2011), pp. 11-28<span style="background-color: transparent;"> ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Yirmiyahu Yovel, <span style="font-size: 14.85px;"><i>L'Aventure marrane - Judaïsme et modernité</i> (2011 pour l'édition en français) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="font-size: 14.85px;">Jonatan Meir, ‘<i>Jacob Frank: The Wondrous Charlatan</i>’, Tarbiz 80 (2012), pp. 463-474, in Hebrew ; book review of </span> Pawel Maciejko, The Mixed Multitude (2011) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="font-size: 14.85px;">Jonatan Meir, </span>‘<i>The Kabbalah in America: The Unpublished Manuscripts of Levi I. Krakovsky</i>’. Kabbalah: Journal for the Study of Jewish Mystical Texts 24 (2011), pp. 171-208, in Hebrew ;</li>
<li style="text-align: justify;">Jérôme Rousse-Lacordaire, "<i><a href="https://www.cairn.info/revue-des-sciences-philosophiques-et-theologiques-2012-4-page-703.htm">La cabale au service du christianisme au XIXe siècle - Le chevalier Drach et le Père Perrone</a>"</i>, Revue des sciences philosophiques et théologiques (2012)/4, tome 96, pp. 703-749 ;</li>
<li style="text-align: justify;">Зиновий Зиник, <a href="http://www.vokrugsveta.ru/vs/article/7677/"><i>Ермолка под тюрбаном</i></a>, Вокруг света, (04/2012) ;</li>
<li style="text-align: justify;"><span dir="ltr">Reuven Firestone, </span><i>Holy War in Judaism: The Fall and Rise of a Controversial Idea</i><span dir="ltr">, </span><span dir="ltr">Oxford University Press</span>, (<span dir="ltr">2 juil. 2012) ;</span></li>
<li style="text-align: justify;"><cite style="font-style: normal;">Dušan Uhlíř, </cite><cite>Příchod samozvaného mesiáše,</cite> Tajemství české minulosti, (2012), čís. 16, pp. 100-103 ; <i>Konec starých časů,</i> Tajemství české minulosti, (2012), čís. 16, pp. 104-106 ;</li>
<li style="text-align: justify;">Idel, Moshe, ‘<i>Messianic Scholars: On Early Israeli Scholarship, Politics and Messianism</i>’, Modern Judaism 32 (2012), pp. 24-25 ;</li>
</ul>
</div>
<ul style="line-height: 1.4; margin: 0.5em 0px; padding: 0px 2.5em;">
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Charles Novak, <i><a href="http://www.amazon.fr/Jakob-Frank-faux-messie-D%C3%A9viance/dp/2296559034" style="color: #f1c232; text-decoration-line: none;">Jakob Frank le faux messie : Déviance de la kabbale ou théorie du complot</a></i> (2012) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Jan Doktor, <i>MISJONARZE I ŻYDZI W CZASACH MESJAŃSKIEJ ZAWIERUCHY 1648–1792</i>, Żydowski Instytut Historyczny (2012) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Ramiz Mammadov, Isaiah Berlin, <a href="http://www.paideia-eu.org/wp-content/uploads/2012/08/Ramiz-Mammadov.pdf" style="color: #f1c232; text-decoration-line: none;"><i>SABBATEANISM (MESSIANIC MOVEMENT-DOUBLE IDENTITY) IN OTTOMAN EMPIRE</i></a>, The European Institute for Jewish Studies in Sweden (2012) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Jerry Klinger, <i><a href="http://www.jewishmag.com/169mag/theodor_herzl_and_messiah/theodor_herzl_and_messiah.htm" style="color: #f1c232; text-decoration-line: none;">The Messiah and Theodor Herzl</a></i> (October-November 2012) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Jay Michaelson, <a href="https://ssrn.com/abstract=2150725%20or%20http://dx.doi.org/10.2139/ssrn.2150725" style="color: #f1c232; text-decoration-line: none;"><i>Kabbalah and Queer Theology: Resources and Reservations</i></a> (July 22, 2012) ;</li>
<li style="text-align: justify;"><span dir="ltr">R.H. Popkin</span>, <span dir="ltr">G.M. Weiner, </span><i><a href="https://books.google.fr/books?id=2OklBAAAQBAJ&pg=PA68&dq=sabbatai+zevi&hl=fr&sa=X&ved=0ahUKEwj97sWaypfeAhWryYUKHYJ3A0Q4ZBDoAQg7MAM#v=onepage&q=sabbatai%20zevi&f=false">Jewish Christians and Christian Jews: From the Renaissance to the Enlightenment</a></i><span dir="ltr">, </span><span dir="ltr">Springer</span>, (<span dir="ltr">7 mars 2013) ;</span></li>
<li><div style="text-align: justify;">
<span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Ömer Bilal Almak, Csilla Morauszki, András Lőrincz, Zuzana Balcová, </span><a href="https://www.academia.edu/12275688/The_D%C3%B6nmeh_Sabbataist_legacy_in_the_Ottoman_Empire_and_the_Republic_of_Turkey" style="font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;"><i>The Dönmeh : Sabbataist legacy in the Ottoman Empire and the Republic of Turkey</i></a><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, Cultural Relations Quarterly Review, Vol. 1, Issue 2, Pp.11–23 (spring 2014) ;</span></div>
</li>
<li><div style="text-align: justify;">
<span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Jonatan M</span>eir, '<i><a href="https://www.academia.edu/6651438/The_Image_of_Sabbatianism_in_the_Book_Shivhei_ha-Besht_In_Praise_of_the_Baal_Shem_Tov_The_Hebrew_Book_Conference_in_honor_of_Zeev_Gries_Ben_Gurion_University_April_30_2014_Poster_Video_">The Image of Sabbatianism in the Book Shivhei ha-Besht (In Praise of the Baal Shem Tov)</a></i>', The Hebrew Book, Conference in honor of Ze'ev Gries, Ben Gurion University, April 30, 2014 (video) ;</div>
</li>
<li><div style="text-align: justify;">
<span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span class="fontstyle0">Avi Elqayam, "</span><span class="fontstyle2"><i>Sabbatean Millenarianism in the Seventeenth Century: A Study of Moshe Abudiente's Fin de los dias"</i> </span><span class="fontstyle0">[in Hebrew], Cherub Press, (Los Angeles, 2014) ;</span> </span></div>
</li>
<li><div style="text-align: justify;">
<span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">C. M. Kosemen, <i>Osman Hasan and the Tombstone Photographs of the Dönmes</i>, Istanbul: Libra Kitapçılık ve Yayıncılık, (2014) ;</span></div>
</li>
<li><div style="text-align: justify;">
Bernard Heyberger, <i>Georges Koutzakiotis, Attendre la fin du monde au xviie siècle. Le messie juif et le grand drogman</i>, Paris, Éditions de l’Association Pierre Belon, coll. « Textes, documents, études sur le monde byzantin, néohellénique et balkanique », (2014) ; <a href="https://www.cairn.info/revue-archives-de-sciences-sociales-des-religions-2016-4-page-341.htm">commentaire</a> ;</div>
</li>
<li><div>
<span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Wout van Bekkum, Shinichi Yamamoto, </span><i style="color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">"<a href="https://www.academia.edu/20057383/_The_Prophet_Nathan_has_Come_" style="color: #f1c232; text-decoration-line: none;">The Prophet Nathan has Come, with Shabbetay Svi</a>”: An Unknown Praise Poem from the Days of Early Sabbateanism</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">, Frankfurter Judaistische Beiträge Frankfurt, Jewish Studies Bulletin 39 (2014) ;</span></div>
</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Bruno Paul, </span><a href="http://conscience-sociale.blogspot.fr/2014/10/la-philosophie-morale-pour-acquerir-la.html" style="font-style: italic;">La philosophie morale pour acquérir la sagesse et l’intelligence</a>, conscience-sociale.org (2014) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">'Frater Acher', <i><a href="https://theomagica.com/on-the-asiatic-brethren-ebook/">On the order of the Asiatic Brethren</a></i>, www.theomagica.com, (</span><span class="fontstyle0">Munich, 2014- 2015) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Mikołaj Gliński, <i style="font-size: 14.85px;"><a href="http://culture.pl/en/article/does-jacob-frank-hold-a-key-to-polish-culture-0" style="color: #f1c232; text-decoration-line: none;">Does Jacob Frank Hold the Key to Polish Culture?</a></i><span style="font-size: 14.85px;">, culture.pl (April 16, 2015) ; </span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Ada Rapoport-Albert, <i><a href="https://liverpooluniversitypress.co.uk/products/87930">Women and the Messianic Heresy of Sabbatai Zevi, 1666 - 1816</a></i> (2015) ;</li>
<li style="background-color: white; border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;"> 元坤 [Yuan Kun], <a href="https://books.google.fr/books?id=D4PVCQAAQBAJ&dq=1666%E5%B9%B4%E7%8C%B6%E5%A4%AA%E6%95%91%E4%B8%96%E4%B8%BB&hl=fr&source=gbs_navlinks_s">犹太秘史</a> [Histoire secrète juive], 中央编译局, (2015) ;</span></span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><i>1915-2015: l'Histoire du service de renseignement militaire et de sécurité belge</i>, Eds. : Marc Cools, Kathleen Van Acker, Eddy Testelmans, David Stans, Veerle Pashley, Robin Libert, Patrick Leroy (2015), <a href="https://books.google.fr/books?id=51rwCgAAQBAJ&pg=PA260&lpg=PA260&dq=Elicia+Duquesne&source=bl&ots=TuRUsCPEV6&sig=gv9QbMWBnfUERTsiq0L6RwbeweY&hl=fr&sa=X&ved=0ahUKEwjryK7Ti7PaAhUDbhQKHYxLAgkQ6AEIOTAB#v=onepage&q=Elicia%20Duquesne&f=false" style="background-color: transparent;">pp. 260 et suivantes</a> ;</li>
<li style="background-color: white; border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">Jacob Rader Marcus, Marc Saperstein, <i><a href="https://books.google.fr/books?id=i4ARDQAAQBAJ&dq=Maciejko,+Pawel+(2003)+mouvment+frankist++Poland+(1755-1816)+Oxford.&hl=fr&source=gbs_navlinks_s">The Jews in Christian Europe - a Source Book</a>, 315-1791</i> (2015) ;</span></span></li>
<li style="background-color: white; border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Joscelyn Godwin, <i style="background-color: transparent;"><a href="https://books.google.fr/books?id=-iT1BgAAQBAJ&dq=sabbatai+zevi&hl=fr&source=gbs_navlinks_s">Upstate Cauldron: Eccentric Spiritual Movements in Early New York State 1776-1914</a></i><span dir="ltr">, </span><span dir="ltr" style="font-size: 14.85px;">SUNY Press</span><span style="font-size: 14.85px;">, (</span><span dir="ltr" style="font-size: 14.85px;">6 mars 2015) ;</span></li>
<li style="background-color: white; border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span dir="ltr" style="font-size: 14.85px;"><span class="fontstyle2">Brandon Marriott, </span><span class="fontstyle0"><i>Transnational Networks and Cross-Religious Exchange in the Seventeenth-Century Mediterranean and Atlantic Worlds. Sabbatai Sevi and the Lost Tribes of Israel</i></span><span class="fontstyle2">, Ashgate, (Farnham 2015)</span><span class="fontstyle0">, </span><span class="fontstyle2">pp. 63–99 ;</span></span></li>
<ul>
<li style="background-color: white; border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span dir="ltr" style="font-size: 14.85px;"><span class="fontstyle2">pp. 88, the author mentions this excerpt of </span></span>The Oxford Gazette<span class="fontstyle2" style="font-size: 14.85px;">, 11 [=21] December 1665, "it is now about three month since the Jews gave out that near 600000 men were arrived at Mecha, professing themselves to be of the lost Tribes" ;</span></li>
</ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><b>Cengiz Sisman, <i><a href="https://books.google.fr/books?id=mQCpDgAAQBAJ&pg=PA303&dq=%22Osmanl%C4%B1+Tarihi%22+sevi&hl=fr&sa=X&ved=0ahUKEwiwxsf6mZjeAhVso4sKHUqeCGcQ6AEILjAB#v=snippet&q=conversion&f=false">The Burden of Silence: Sabbatai Sevi and the Evolution of the Ottoman-Turkish Dönmes</a>, </i> New York, NY : Oxford University Press, (2015) ;</b> <span class="fontstyle0"><i>Transcending Diaspora: Studies on Sabbateanism and Dönmes</i></span><span class="fontstyle2">, Libra Kitapçılık ve Yayıncılık Tikaret, (Istanbul, 2016) ;</span> </li>
<li style="background-color: white; border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Vincent Lemire, Guillemette Crouzet, François Dumasy, Matthieu Rey, <i><a href="https://books.google.fr/books?id=F-yQDQAAQBAJ&pg=PT78&dq=D%C3%B6nme+OR+D%C3%B6mneh+OR+Donmeh+OR+Dunmeh+OR+Doenmeh+OR+Deun%C4%B1ne+OR+Doemne+OR+D%C3%BCmneh+OR+Donme+OR+D%C3%B6nme++OR+Ma%27aminirn+OR+Avdeti+OR+Sazanicos+OR+Sazanikos+OR+Sazanaki+OR+Dohnmen+OR+Tesalenikes+OR+Donmes&hl=fr&sa=X&ved=0ahUKEwiS7vuzkYveAhWMiIsKHRinC9kQ6AEIVDAG#v=onepage&q=D%C3%B6nme%20OR%20D%C3%B6mneh%20OR%20Donmeh%20OR%20Dunmeh%20OR%20Doenmeh%20OR%20Deun%C4%B1ne%20OR%20Doemne%20OR%20D%C3%BCmneh%20OR%20Donme%20OR%20D%C3%B6nme%20%20OR%20Ma'aminirn%20OR%20Avdeti%20OR%20Sazanicos%20OR%20Sazanikos%20OR%20Sazanaki%20OR%20Dohnmen%20OR%20Tesalenikes%20OR%20Donmes&f=false">Le Moyen-Orient de 1876 à 1980: Capes-Agrégation Histoire-Géographie</a></i> (2016) ;</li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span dir="ltr" style="background-color: white;">Jacques Ehrenfreund, </span><i>Les marranismes: De la religiosité cachée à la société ouverte</i><span dir="ltr" style="background-color: white;">, </span><span dir="ltr" style="background-color: white;">Demopolis</span><span style="background-color: white;">, (</span><span dir="ltr" style="background-color: white;">30 juin 2016) ;</span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span dir="ltr" style="background-color: white;"><span style="background-color: transparent;">Jonatan Meir,</span><span style="background-color: transparent;"> </span><i>Kabbalistic Circles in Jerusalem (1896–1948)</i>, translated by Avi Aronsky, Aries Book Series vol. 22 (2016) ;</span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span dir="ltr" style="background-color: white;"><span style="background-color: transparent;">Michael Studemund-Halévy, </span><i>What Happened in Izmir Was Soon the Talk of Hamburg. Shabbetai Ṣevi in Contemporary German Press Reports</i>, El Prezente Journal for Sephardic Studies, vol. 10, (dec. 2016), <a href="http://www.xn--jdischer-friedhof-altona-vsc.de/img/biographien/shabatai-zwi.pdf">pp. 155-172</a> ; tr. <a href="https://www.academia.edu/38280680/%D0%A8%D1%82%D0%BE_%D1%81%D0%B5_%D0%B4%D0%BE%D0%B3%D0%B0%D1%92%D0%B0%D0%BB%D0%BE_%D1%83_%D0%A1%D0%BC%D0%B8%D1%80%D0%BD%D0%B8.doc">serbe</a></span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Michael L. Miller,<i style="font-size: 14.85px;"> <a href="http://iijg.org/wp-content/uploads/2016/01/Jews-Frankists-and-Converts.pdf" style="color: #f1c232; text-decoration-line: none;">Jews, Frankists and Converts in Habsburg Moravia, 1700-1900</a></i><span style="font-size: 14.85px;">, published by </span><a href="http://iijg.org/" style="color: #f1c232; font-size: 14.85px;">INTERNATIONAL INSTITUTE for JEWISH GENEALOGY and PAUL JACOBI CENTER</a><span style="font-size: 14.85px;"> at the National Library of Israel, Givat Ram Campus of the Hebrew University (Jerusalem, 2016) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Pawel Maciejko, <i><a href="https://www.academia.edu/30194718/A_Portrait_of_the_Kabbalist_as_a_Young_Man_Count_Joseph_Carl_Emmanuel_Waldstein_and_His_Retinue" style="color: #f1c232; text-decoration-line: none;">A Portrait of the Kabbalist as a Young Man: Count Joseph Carl Emmanuel Waldstein and His Retinue</a></i>, The Jewish Quarterly Review,<span class="fontstyle0"> Vol. 106, No. 4, Pp. 521–576</span> <span class="fontstyle0">(Fall 2016) </span>; </li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">Cristina Ciucu, <i style="background-color: transparent;">Un messie au féminin ? Mystique juive et messianisme aux xvii e et xviii e siècles</i><span style="background-color: transparent;">, Clio. Femmes, Genre, Histoire (2016), vol.2, n° 44,</span><span style="background-color: transparent;"> </span><a href="https://www.cairn.info/revue-clio-femmes-genre-histoire-2016-2-page-63.htm" style="background-color: transparent;">pages 63 à 94</a><span style="background-color: transparent;"> </span><span style="background-color: transparent;">;</span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0" style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><i><a href="https://www.academia.edu/32226456/Sabbatian_Heresy_Writings_on_Mysticism_Messianism_and_the_Origins_of_Jewish_Modernity" style="color: #f1c232; text-decoration-line: none;">Sabbatian Heresy: Writings on Mysticism, Messianism, and the Origins of Jewish Modernity</a>, </i></span><span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">Paweł Maciejko (Ed.) (2017) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0">Malachi H. Hacohen, <a href="http://www.ibrarian.net/navon/paper/Jacob_and_Esau_Between_Nation_and_Empire__A_Jewis.pdf?paperid=18833912" style="color: #f1c232; text-decoration-line: none;"><i>Jacob and Esau Between Nation and Empire: A Jewish European History</i></a>, Cambridge University Press (june 2017) ;</span></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="background-color: white; font-size: 14.85px;">Jan D</span></span>oktor, <i><a href="https://play.google.com/books/reader?id=qUomDwAAQBAJ&hl=fr&printsec=frontcover&pg=GBS.PA9">Początki chasydyzmu polskiego</a></i>, Wydawnictwo Naukowe Uniwersytetu Mikołaja Kopernika, (2017) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Ekrem Buğra Ekinci, <i style="font-size: 14.85px;"><a href="https://www.dailysabah.com/life/2017/04/28/sabbataism-and-doenmehs-in-ottoman-society">Sabbataism and Doenmehs in Ottoman society</a></i><span style="font-size: 14.85px;">, Daily Sabah (28/04/2017) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">Pierre Hillard, <i style="background-color: transparent;">Atlas du mondialisme</i><span style="background-color: transparent;"> (23/06/2017) ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">The Frankist poison continues to be spread before our eyes in our societies, and without constraint. While most are moved by the Salafist mosques, anyone unaware of the existence of the perverted ideology of Sabbatianism / Frankism cannot understand the danger at least as extreme peddled, for example, by the open-air "courses", broadcast from Jerusalem and in French, of this Frankist rabbi infiltrated into a deviated Hassidic stream. It is very important, if you have the hindsight and intellectual resilience to view these videos, to remember that these sects had already been recognized as heretical by traditional Jews :</li>
<ul>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">« </span><i style="background-color: transparent;">La vraie sagesse est la force</i><span style="background-color: transparent;"> » – </span><a href="https://www.youtube.com/watch?v=xZI5dyw98sM" style="background-color: transparent;">cours du 19 janvier 2014</a></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">« </span><i style="background-color: transparent;">La Torah n'est pas une religion: Esclaves brisez vos chaines!</i><span style="background-color: transparent;"> » – </span><a href="https://www.youtube.com/watch?v=fRVj_PVBBTk" style="background-color: transparent;">cours du 21 janvier 2014</a></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">« </span><i style="background-color: transparent;">Le Zohar : la force qui viendra à bout de notre exil</i><span style="background-color: transparent;"> » – </span><a href="https://www.youtube.com/watch?v=eQtR9W3DSNI" style="background-color: transparent;">cours du 18 mai 2014</a></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">« <i style="background-color: transparent;">Le but est de faire descendre le Divin sur Terre et non de monter jusqu'à Lui </i><span style="background-color: transparent;">» – </span><a href="https://www.youtube.com/watch?reload=9&reload=9&v=CAxxkhkr7gA" style="background-color: transparent;">cours du 2 février 2015</a></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">« </span><i style="background-color: transparent;">Le vrai Messie</i><span style="background-color: transparent;"> » – </span><a href="https://www.youtube.com/watch?v=_Gyuex5Wmn8" style="background-color: transparent;">cours du 23 avril 2015</a></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">« </span><i style="background-color: transparent;">Ces idéaux falsifiés qui préparent la destruction du monde </i><span style="background-color: transparent;">» – </span><a href="https://www.youtube.com/watch?v=1aLC8vWVsGM" style="background-color: transparent;">cours du 25 juillet 2016</a></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">« <i>Ce sont les matérialistes qui sauveront le monde</i> » – <a href="http://ravdynovisz.tv/guilgoulim/materialistes-sauveront-monde-21-fev-2017/">cours du 21 février 2017</a></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">« <i>L’unité n’est possible qu’entre(s) Adamiques </i>» <span style="color: black; font-family: "times new roman"; font-size: small; text-align: left;">–</span> <a href="http://ravdynovisz.tv/la-paracha-de-la-semaine/lunite-nest-possible-quentres-adamiques-18-oct-2017/">cours du 18 octobre 2017</a></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">« <i>Attention !! Des « faux humains » sont parmi(s) nous !!</i> » <span style="color: black; font-family: "times new roman"; font-size: small; text-align: left;">–</span> <a href="http://ravdynovisz.tv/la-paracha-de-la-semaine/attention-faux-humains-parmis-19-oct-2017/">cours du 19 octobre 2017</a>, during which he professes, and I quote, "that it is necessary to eliminate all false humans on earth", which is, he says, more than 80% of the world's population (!!!), "that there is no moral question to ask" because "they are waste", "droppings", "intermediate forms between animals and real humans", etc. He makes extensive use of misleading interpretations of the Zohar and the Lurianic Kabbalah. We will easily recognize the similarity with speeches that were unfortunately well known in the 20th century. Only the historical knowledge of Frankish ideology makes it possible to know who has actually influenced whom, and who continues to exercise his diabolical influence.</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;">« <i>Nous construirons le 3ème temple avec les poutres des fous</i> » <span style="color: black; font-family: "times new roman"; font-size: small; text-align: left;">–</span> <a href="https://www.youtube.com/watch?v=o2HjX-hoOXM">cours du 22 janvier 2018</a></li>
</ul>
<li style="text-align: justify;">Cengiz Şişman, <i><a href="http://www.ottomanhistorypodcast.com/2017/03/donme.html">Sabbatai Sevi and the Ottoman-Turkish Dönmes</a></i>, Ottoman History Podcast, Episode 308, hosted by Matthew Ghazarian (March 27, 2017) ;</li>
<li style="text-align: justify;"><span dir="ltr">Michala Benešová, </span><i><a href="https://books.google.fr/books?id=9vwsDwAAQBAJ&dq=%22jakub+frank%22+praha&hl=fr&source=gbs_navlinks_s">Ve světle kabaly: Židovská mystika v polské literatuře meziválečného období</a></i><span dir="ltr">, </span><span dir="ltr">Charles University, Karolinum Press</span>, (Prague, avr. 2017) ;</li>
<li style="text-align: justify;">The 17th World Congress of Jewish Studies, The Hebrew University of Jerusalem, August 8, 2017 : Sabbatianism, Science and the Bounds of Religion </li>
<li style="text-align: justify;"><ul style="text-align: start;">
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #494848; font-family: "roboto" , "roboto" , "helvetica neue" , sans-serif; font-size: 14px;">Maoz Kahana (he), </span><span style="color: #494848; font-family: "roboto" , "roboto" , "helvetica neue" , sans-serif; font-size: 14px;"><i>Rabbi Jonathan Eybeschutz’s Conception of the Scientific Revolution and the Rediscovery of the Lost Manuscript of `Sefer Meirav’ </i></span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #494848; font-family: "roboto" , "roboto" , "helvetica neue" , sans-serif; font-size: 14px;">Pawel Maciejko (en), </span><span style="color: #494848; font-family: "roboto" , "roboto" , "helvetica neue" , sans-serif; font-size: 14px;"><i>The Coat of Arms of Wolf Eibeschütz</i> </span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px; text-align: justify;"><span style="color: #494848; font-family: "roboto" , "roboto" , "helvetica neue" , sans-serif; font-size: 14px;">Jonatan Meir (he), </span><span style="color: #494848; font-family: "roboto" , "roboto" , "helvetica neue" , sans-serif; font-size: 14px;"><i>Sefer Me’ora’ot Tzvi and the Image of Sabbatianism</i></span></li>
</ul>
</li>
<li style="text-align: justify;"><span dir="ltr">Alexandre Douguine, <i>Pour le front de la Tradition</i>, </span><span dir="ltr">Ars Magna</span>, (<span dir="ltr">21 oct. 2017) ; original writings published in russian between 1988 and 2015 ;</span></li>
<li style="text-align: justify;"><span dir="ltr">Jonatan M</span>eir, <i><a href="https://www.academia.edu/36011974/Sefer_Meoraot_Tzvi_and_the_Image_of_Sabbatianism_in_the_Nineteenth_Century_ISF_2017-2020_">Sefer Meora'ot Tzvi and the Image of Sabbatianism in the Nineteenth Century</a> </i>(Israel Science Fondation, 2017-2020) ;</li>
<li style="text-align: justify;">Jonatan Meir, <i>Messianic Movements: Unknown Lectures by Gershom Scholem from 1947</i>, Dehak: Journal of Hebrew Literature 10 (2018), pp. 395-459, in Hebrew ;</li>
<li style="text-align: justify;">Jonatan Meir, Shinichi Yamamoto, <i>'</i>Annotated Bibliography of Gershom Scholem's works on Sabbatianism<i>'</i>, pp. 373-388, in: <i>Gershom Scholem, History of the Sabbatian Movement: Lectures given at the Hebrew University of Jerusalem, 1939-1940</i>, Jerusalem, Tel Aviv: Schocken, (2018) in Hebrew ;</li>
<li style="text-align: justify;"><i>From Gaza to Skopje: Nathan, the Prophet of Sabbatianism, in History, Literature and Philosophy</i>, Conference, Macedonian Academy of Sciences and Arts, Skopje, July 10-12, 2018 (<a href="https://www.academia.edu/34653309/Sabbatian_Hagiography_and_Jewish_Polemical_Literature_From_Gaza_to_Skopje_Nathan_the_Prophet_of_Sabbatianism_in_History_Literature_and_Philosophy_Conference_Macedonian_Academy_of_Sciences_and_Arts_Skopje_July_10-12_2018_Poster_">Poster</a>)</li>
<li style="text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">When ISAM puts the archives of the Hasköy court of 1660-1670 online [</span></span><i>İstanbul kadı sicilleri Hasköy Mahkemesi numaralı sicil</i><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="font-size: 14.85px;">], documents concerning Sabbatians should be accessible </span><a href="http://kutuphane.ttk.gov.tr/search?query=Hask%C3%B6y%20Mahkemesi%20(%C4%B0stanbul)%20_%20%C5%9Eeriyye%20sicilleri.&field=subject_added&isOriginal=false" style="font-size: 14.85px;">here</a><span style="font-size: 14.85px;"> and <a href="http://www.kadisicilleri.org/yayin.php">here</a>.</span></span></li>
<li style="text-align: justify;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">note : 佛蘭克 「反對猶太法典的猶太人」= Frank "jews contra-talmudists"</span></span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0">bibliographic records of <a href="http://data.bnf.fr/11940520/sabbatai_zevi/" style="color: #f1c232; text-decoration-line: none;">Zevi</a> and <a href="http://data.bnf.fr/11947278/jacob_frank/" style="color: #f1c232; text-decoration-line: none;">Jacob Frank</a> at BNF ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0">bibliographic records of <a href="http://www.jewishvirtuallibrary.org/shabbetai-zvi">Shabbetai Zvi</a> and <a href="http://www.jewishvirtuallibrary.org/jacob-frank">Jacob Frank</a> at Jewish Virtual Library ;</span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;"><span class="fontstyle0">bibliographic record of <a href="https://www.universalis.fr/encyclopedie/sabbatai-tsevi/">Sabbataï Tsevi</a> by Encyclopédie Universalis ; </span></li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">biographic record of <a href="https://www.geni.com/people/Shabbtai-Zvi/6000000011484759069" style="color: #f1c232; text-decoration-line: none;">Shabbtaï Zvi</a>, (geni.com) ;</li>
<li style="background-color: white; border: none; color: #4a4a4a; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px; margin: 0px 0px 0.25em; padding: 0px;">biographic record of <a href="https://www.deutsche-biographie.de/sfz16847.html" style="color: #f1c232; text-decoration-line: none;">Jacob Frank</a> (deutsche-biographie.de).</li>
</ul>
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<ul>
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</ul>
</ul>
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<div>
<h4>
On the means used by Christianophobia</h4>
<span style="background-color: white; color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"></span>
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<div style="text-align: justify;">
<span style="background-color: white;"><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;">You can then consult, from this point of view of the history of religions, the books and articles listed in the reference [vii B] of <a href="http://conscience-sociale.blogspot.fr/2014/10/la-philosophie-morale-pour-acquerir-la.html">this other article</a> of 2014, and whose related facts must be measured against the influence of Frankism - Sabbateanism. These books cover the relationship between secret societies, <a href="http://conscience-sociale.blogspot.com/2016/03/letrange-cas-du-roi-henry-et-de-mister.html">haute finance</a> and the history of the West and the Middle East, and detail the different facets of the means of the present</span></span><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"> </span><a href="http://vineyardsaker.blogspot.fr/2014/11/absolutely-crucial-statement-by-foreign.html" style="color: #f1c232; font-family: arial, tahoma, helvetica, freesans, sans-serif; font-size: 14.85px;">christianophobia</a><span style="color: #4a4a4a; font-family: "arial" , "tahoma" , "helvetica" , "freesans" , sans-serif; font-size: 14.85px;"><span style="font-size: 14.85px;">.</span></span></div>
<br />
<h4 style="text-align: justify;">
Afterword</h4>
<div style="text-align: justify;">
<br /></div>
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"There is certainly much truth in what is exposed in it about two "Internationals" [organisations], one revolutionary and the other financial, which are probably much less opposed than the superficial observer might really believe; but is all this, which is part of a much larger whole, really under the direction of the Jews (one should rather say of some Jews), or is it not actually used by "something" that exceeds them? Moreover, we think there would be a very curious study to make of the reasons why the Jew, when he is unfaithful to his tradition, becomes more easily than another the instrument of the "influences" that govern the modern deviation; this would be, in a way, the other side of the "mission of the Jews", and this could perhaps lead quite far…"<br />
(René Guénon, <i>Études sur la Franc-Maçonnerie et le Compagnonnage</i>, tome 1, éd. Éditions Traditionnelles, (1971), pp. <a href="http://www.index-rene-guenon.org/Access_book.php?sigle=EFMC1&page=111&keyword=MISSION%20DES%20JUIFS">111</a>)<br />
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"3 Know that in the last days there will be difficult times, for men will be selfish, friends of money, braggers, proud, blasphemers, rebels against their parents, ungrateful, ungodly, insensitive, implacable, slanderous, violent, cruel, enemies of good, traitors, carried away, blinded by pride, friends of pleasure rather than God. They will have the appearance of piety but will deny what makes it strong. Get away from these people. Some of them break into houses and take in their nets gullible women, full of sin, carried away by all kinds of desires, who are always learning but can never come to the knowledge of the truth. Just as Jannes and Jambres opposed Moses, so these men oppose the truth. They have perverted intelligence and are disqualified with regard to faith. But they will not go any further, for their madness will be obvious to all, as was that of these two men.[...]<br />
Moreover, all those who wish to live piety in Jesus Christ will be persecuted, while wicked and deceitful men will advance ever further into evil by misleading others and misleading themselves. As for you, stand firm in what you have learned and recognized as certain, knowing from whom you have learned it.<br />
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4 [That's because] I beg you, before God and before [the Lord] Jesus Christ who must judge the living and the dead at the time of his coming and his kingdom: preach the word, insist on it at all times, whether favourable or not, refute, rebuke and encourage. Do all this with full patience and a full concern for education. Indeed, a time will come when men will not tolerate sound doctrine. On the contrary, having the itch to hear pleasant things, they will give themselves a host of teachers according to their own desires.<br />
They will turn their ears away from the truth and turn to fables.</div>
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But you, be sober in everything, bear the sufferings, accomplish the task of an evangelist, fulfill your ministry well."</div>
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(Deuxième épître de Saint Paul Apôtre à Timothée, <a href="https://www.universdelabible.net/lire-la-segond-21-en-ligne/2-timothee/3.1-4.8/">3:1-9, 3:12-14 et 4:1-5</a>)<br />
<ul style="text-align: start;">
<li style="text-align: justify;"><span class="st">Paul de Tarse, 'Saint Paul', <i><a href="https://www.universdelabible.net/lire-la-segond-21-en-ligne/2-thessaloniciens/2.1-12/">deuxième épitre aux Thessaloniciens</a></i> (vers 51), 2:1-12 ;</span></li>
<li style="text-align: justify;"><span class="st">Jean de Patmos, </span><i><a href="https://www.universdelabible.net/lire-la-segond-21-en-ligne/apocalypse/2.8-11/">Lettre à l'Eglise de Smyrne</a></i>, (entre 60 et 96), Apocalypse, 2:8-11 ;</li>
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<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com30tag:blogger.com,1999:blog-4127532497132016183.post-82491325014387979532019-02-24T22:57:00.002+01:002019-03-24T19:51:38.398+01:00La clave de la historia moderna<div style="text-align: justify;">
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<tr><td class="tr-caption" style="text-align: center;"><a href="https://www.editionsfiatlux.com/?product=diablerie-de-foule" style="font-size: 12.8px;">Diablerie de foule</a></td></tr>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">Este pequeño libro de Pierre-Yves Lenoble da una parte de la clave de la historia moderna, basada en citas muy relevantes, cinco de las cuales voy a repetir aquí. Permítanme completar esta clave en la medida de lo posible, es decir, con nuevas referencias y enlaces a artículos de fondo sobre cada uno de los puntos principales.</span></span></span><br />
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« Desde el final de la última guerra mundial, ha surgido una nueva forma de guerra. A veces llamada guerra subversiva o guerra revolucionaria, difiere esencialmente de las guerras del pasado en que la victoria no se espera sólo del choque de dos ejércitos en un campo de batalla. Este choque, que alguna vez tuvo como objetivo destruir un ejército enemigo en una o más batallas, ya no ocurre. La guerra es ahora un conjunto de acciones de todo tipo (políticas, sociales, económicas, psicológicas, <a href="http://conscience-sociale.blogspot.fr/2014/03/snipergate.html">militares</a>, etc.) dirigidas a <a href="http://conscience-sociale.blogspot.fr/2016/04/la-guerre-reseaucentrique-revele-lere.html">derrocar el poder</a> establecido en un país y reemplazarlo por otro régimen. Para ello, el atacante intenta explotar las tensiones internas del país atacado, las oposiciones políticas, <a href="http://conscience-sociale.blogspot.fr/2014/03/oleh-tyahnybok-faisant-le-salut-de-son.html">ideológicas</a>, <a href="http://conscience-sociale.blogspot.fr/2017/04/sondages-et-democratie-propos-de-la.html">sociales</a>, <a href="http://conscience-sociale.blogspot.fr/2017/04/sondages-et-democratie-sur-la.html">religiosas</a>, <a href="http://conscience-sociale.blogspot.fr/2015/03/central-banking-and-haute-finance-have.html">económicas</a>, que pueden tener una profunda influencia en las poblaciones a conquistar.</span></span></span><span class="st"> »</span></div>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;">(<a href="https://fr.wikipedia.org/wiki/Roger_Trinquier">Roger Trinquier</a>, <i>La guerre moderne</i>, Ed. La table ronde, 1961, Pp.15)</span></span></div>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st"> « Hoy en día, ya no conquistaremos el terreno para tener hombres, conquistaremos almas, conquistaremos la <a href="http://conscience-sociale.blogspot.fr/2009/04/quand-lemotion-nous-asservit.html">psique</a>. Una vez que tienes la psique, tienes al hombre. Cuando tienes al hombre, el terreno sigue. <a href="https://fr.wikiquote.org/wiki/Diable#Charles_Baudelaire">El mayor truco del diablo es hacer que parezca que no existe</a>. Es hora de usar la palabra "<a href="http://conscience-sociale.blogspot.fr/2016/04/la-guerre-reseaucentrique-revele-lere.html">subversión</a>". Un arma formidable porque intenta <a href="http://conscience-sociale.blogspot.fr/2014/03/la-politique-profonde-et-letat-profond.html">no mostrarse</a>. Este formidable método es parte de la infiltración de parte de los <a href="http://conscience-sociale.blogspot.fr/2017/04/les-devoirs-du-journaliste-et-ceux-du.html">medios de comunicación</a>, de aquellos que enseñan a las almas, a los corazones y a los cerebros, es decir, al clero, a la escuela, a la <a href="http://conscience-sociale.blogspot.fr/2016/07/faut-il-craindre-une-guerre-avec-la.html">Universidad</a>. En el pasado, para tener el poder, era necesario controlar a la Iglesia, y por lo tanto a las almas; en el siglo XIX, era la educación, y por lo tanto el cerebro. Hoy en día, es el <a href="http://conscience-sociale.blogspot.fr/2017/04/sondages-et-democratie-gov-et-les-medias.html">sector audiovisual</a> el que prevalece, y la <a href="http://conscience-sociale.blogspot.fr/2012/12/les-reseaux-euro-brics-comme-reponse-la.html">Universidad</a>. En <a href="http://conscience-sociale.blogspot.fr/search/label/crise%20de%20civilisation">Occidente </a>ya no aprendemos, como en los países del Este, el amor a la patria, al trabajo, sino la laxitud, la indisciplina, la falta de respeto a las <a href="http://conscience-sociale.blogspot.fr/p/reperes.html">antiguas virtudes</a>, la búsqueda de <a href="https://fr.wikipedia.org/wiki/L%C3%A9gislation_sur_le_cannabis">paraísos artificiales</a>. En una palabra, lo que yo llamo "<a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">el orden inverso</a>".</span> </span></span><span class="st">»</span></div>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;">(<a href="https://fr.wikipedia.org/wiki/Alexandre_de_Marenches">Alexandre de Marenches</a>, </span><i style="font-size: 15px;">Dans le secret des princes</i><span style="font-size: 15px;">, Ed. Stock, 1986, Pp. 376-377)</span></span><br />
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« La Revolución Francesa fue la primera revolución de la burguesía y de la clase media; de lo que se llamó el Tercer Estado de la historia.<br />La <a href="https://fr.wikipedia.org/wiki/Commune_de_Paris_(1871)">Comuna de París</a> iba a ser la primera revolución de la clase proletaria, que permaneció relativamente en las sombras hasta entonces. Fue la primera vez en la historia -todavía efímera y sofocada apresuradamente- de la dictadura del proletariado, una forma inédita de subversión.<br />Fue el primer advenimiento del <a href="https://fr.wikipedia.org/wiki/Il_Quarto_Stato">Cuarto Estado</a>, que supuso una mejora con respecto a todo lo que le precedió. </span></span></span><br />
Como tal, marcó una fecha en la evolución de los procesos utilizados por el espíritu de revuelta. Todos los pontífices de la subversión contemporánea, de la llamada fase socialista y comunista, fueron unánimes en declararla. Los más grandes de la dirección, Marx y Lenin, repudiaron ostentosamente cualquier apego a las revoluciones burguesas, republicanas y democráticas del tipo de las de 1789 y 1848. Lo veían como un medio, una ruta, no como una meta. Todos ellos proclamaron su filiación directa con la Comuna de París, incluso cuando criticaron su falta de preparación técnica.<br />
Todos ellos, sin excepción, se inclinan ante ella como si fuera una especie de líder y le dedican muchos discursos, folletos y libros. Fue el primer toque de campana de lo que se suponía que debía ser la revolución bolchevique. Marx, Lenin, Trotsky, Kautsky, Lawrof y muchos otros tratan este tema y discuten sobre él.<br />
El gran error es asumir que la Comuna de París fue un movimiento espontáneo, y este error se repite en todas las revoluciones.<br />
Cada vez hay hombres, por cientos de miles, lo suficientemente ingenuos como para creer que algo se puede hacer por sí solo, y que puede salir del vacío sin haber sido hecho por alguien. Si lo pensamos, es un absurdo filosófico y un desafío al sentido común. Especialmente en una época que pretende ser científica y en la que deberíamos saber que incluso aquellos procesos que antes creíamos automáticos y regulados por leyes abstractas de la naturaleza, como la descomposición de un cadáver, la enfermedad, la vejez, la llamada muerte natural, están determinados por <a href="http://conscience-sociale.blogspot.fr/2016/04/la-guerre-reseaucentrique-revele-lere.html">agentes vivos y concretos</a>, llamados bacilos, toxinas, que trabajan con este fin. Sin ellos no habría descomposición, ni fiebre, ni decrepitud, ni muerte, y si estos agentes son invisibles para nosotros, no significa que sean menos reales.<br />
Lo mismo ocurre con la sociedad, que es la humanidad en el espacio, y con la historia, que es la humanidad en el tiempo.<br />
Bacilos, toxinas, en forma humana, que el ojo de las generaciones no discierne, que el ojo de los historiadores ignora, o más a menudo, pretende ignorar, pero cuya existencia no es un misterio para el <a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">bacteriólogo de la sociedad y la historia</a>, causan fiebres, decrepitud o descomposición, parálisis o convulsiones, vejez, daño y muerte.<br />
Las víctimas creen que el proceso se hace por sí mismo, bajo leyes que son inevitables e inseparables de la naturaleza de las cosas, y por eso no reaccionan. En efecto, ¿cómo podemos reaccionar, sin ser tontos, contra lo inevitable y la naturaleza de las cosas?<br />
No hubo más espontaneidad en la Comuna de 1871 de la que hubo en 1789, 1793, 1848, 1848, 1905 o 1917 y no hubo más disturbios en China, hindúes, sudaneses, sirios, turcos, marroquíes y afganos. Ya no hay más en todas las huelgas de nuestro tiempo. Sin embargo, es cierto que, al igual que en el organismo animal, para que los bacilos y las toxinas puedan manifestar eficazmente su acción mortal, es necesario que este organismo se debilite y se dilapide por el mal tiempo o el exceso de trabajo. De lo contrario, este organismo sano, en la plenitud de su fuerza, tendría los medios para defenderse y destruir la acción dañina. »</div>
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(<a href="https://fr.wikipedia.org/wiki/Emmanuel_Malynski">Emmanuel Malynski</a> y <a href="https://fr.wikipedia.org/wiki/L%C3%A9on_de_Poncins">Léon de Poncins</a>, <i><a href="http://www.a-c-r-f.com/documents/MALYNSKY-PONCINS-La_Guerre_occulte.pdf">La guerre occulte</a></i>, 1940, Pp.19-20 ; esta parte es un resumen de Léon de Poncins del libro<i> <a href="http://saint-remi.fr/fr/judaisme-franc-maconnerie/656-la-mission-du-peuple-de-dieu-6me-part-la-grande-conspiration-mondiale.html?search_query=+LA+GRANDE+CONSPIRATION+MONDIALE&results=1">La mission du peuple de Dieu - 6ème partie - La grande conspiration mondiale</a></i>, 1928)<br />
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« <i></i>Manipulación de la opinión pública<br />
52 - A esto hay que añadir lo que ya se había revelado en desarrollos anteriores, pero que ahora se está descubriendo plenamente: el control uniforme de la opinión pública. Y esto por todos los medios: por el discurso y la escritura, por la prensa y el teatro, por el cine y la radio, por el arte e incluso por la ciencia, por la escuela y los oficios, y de nuevo, por la presión, por medio de obras de asistencia, sobre los pobres. Y de todo esto, este es el resultado lamentable: el hombre de masas moderno. Este último ya no tiene opinión propia, ya no tiene voluntad propia; es sólo un instrumento pasivo en manos del líder. Es prácticamente imposible para él tomar cualquier iniciativa; y sin embargo, sin este espíritu de iniciativa, es imposible que el hombre se entregue a sí mismo a esta cultura personal que es un elemento de vida para la comunidad humana. »</div>
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(<i>Humani Generis Unitas</i><i>. Pope Pius XI - Ineditum</i>, 1938, §52 ; in Georges Passelecq, Bernard Suchecky, <i>L'Encyclique cachée de Pie XI</i>, Ed. La Découverte, 1995, Pp. 242-243)</div>
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Algunas explicaciones metafísicas</h4>
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<a href="http://esprit-universel.over-blog.com/article-rene-guenon-compte-rendu-du-livre-d-emmanuel-malynski-et-leon-de-poncins-la-guerre-occulte-juillet-1936-57198859.html">René Guénon : reseña del libro de Emmanuel Malynski y Léon de Poncins « La Guerre occulte » : </a></div>
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Aquí como en M. Léon de Poncins, del que ya hemos tenido la oportunidad de hablar, hay muchas consideraciones muy justas en todo lo que se refiere a la crítica del mundo moderno; los autores, que denuncian con razón errores comunes como la creencia de que las revoluciones son "movimientos espontáneos", son de los que creen que la desviación moderna, cuyas etapas estudian más específicamente durante el siglo XIX, debe responder necesariamente a un "plan" bien definido y consciente, al menos entre los que lideran esta "guerra oculta" contra todo lo que tiene un carácter tradicional, intelectual o social. Sin embargo, cuando se trata de buscar "responsabilidades", tenemos muchas reservas que hacer; además, no es tan simple o fácil, hay que reconocerlo, ya que, por definición, de lo que se trata ni siquiera parece estar fuera, y los aparentes pseudo-líderes son sólo instrumentos más o menos inconscientes. En todo caso, aquí se tiende a exagerar considerablemente el papel que se atribuye a los judíos, hasta el punto de suponer que son ellos solos los que en última instancia dirigen el mundo, y sin hacer ciertas distinciones necesarias al respecto; ¿cómo no darse cuenta, por ejemplo, de que los que participan activamente en ciertos acontecimientos son sólo <a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">judíos totalmente ajenos a su propia tradición</a>, y que, como siempre ocurre en estos casos, difícilmente han mantenido que los defectos de su raza y los aspectos negativos de su particular mentalidad? Hay, sin embargo, algunos pasajes (en particular, pp. 105-110) que se acercan bastante a algunas verdades sobre la "<a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">contrainiciación</a>": es cierto que no se trata de "intereses" de ningún tipo, que sólo pueden ser utilizados para mover instrumentos comunes, sino de una "fe" que constituye "un <a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">misterio metapsíquico</a> insondable para la inteligencia, incluso elevada, del hombre común"; y no es menos que "<a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">hay una corriente de satanismo en la historia</a>"... Pero esta corriente no sólo se dirige contra el cristianismo (y quizás sea esta forma demasiado estrecha de ver las cosas la causa de muchos "errores ópticos"), sino que también se dirige, exactamente de la misma manera, <a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">contra cualquier tradición</a>, ya sea oriental u occidental, y sin excepción del judaísmo. </div>
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(René Guénon, <i>Etudes sur la Franc-Maçonnerie et le Compagnonnage</i>, t. I, Compte-rendu juillet 1936).</div>
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Otro punto a tener en cuenta es que los Superiores Desconocidos, cualquiera que sea su naturaleza y el campo en el que quieran actuar, no pretenden nunca crear "movimientos", siguiendo una expresión muy de moda hoy en día; sólo crean "estados de ánimo", que son mucho más eficaces, pero quizás un poco menos al alcance de todos. Es indiscutible, aunque algunos afirman no poder entenderlo, que la mentalidad de los individuos y las comunidades puede ser cambiada por un conjunto sistematizado de sugerencias apropiadas; básicamente, la educación en sí es poco más que eso, y no hay "ocultismo" en ella. Además, no cabe duda de que esta facultad de sugestión puede ser ejercida, en todos los grados y en todos los campos, por hombres "carnales", cuando vemos, por ejemplo, a toda una muchedumbre ilusionada por un simple faquir, que sin embargo es sólo un iniciado de orden inferior, y cuyos poderes son bastante comparables a los de un Gugomos o un Schroepfer. Este poder de sugestión se debe, en definitiva, sólo al desarrollo de ciertas facultades especiales, cuando se aplica sólo al ámbito social y se ejerce sobre la "opinión", es sobre todo una cuestión de psicología: un determinado "estado de ánimo" requiere condiciones favorables para establecerse, y hay que conocerlas, o aprovecharlas si ya existen, o provocar su realización. El socialismo responde a ciertas condiciones actuales, y esto es lo que lo hace tan probable que tenga éxito; si las condiciones cambian por una razón u otra, y el socialismo, que nunca puede ser más que un medio de acción para los Superiores Desconocidos, se transformará rápidamente en algo más cuyo carácter ni siquiera podemos prever. Este es quizás el peligro más grave, sobre todo si los Superiores Desconocidos saben, como hay que admitir, cómo modificar esta mentalidad colectiva llamada "opinión"; es un trabajo de este tipo que tuvo lugar durante el siglo XVIII y que condujo a la Revolución, y cuando ésta estalló, los Superiores Desconocidos ya no necesitaban intervenir, la acción de sus agentes subordinados fue plenamente suficiente. Antes de que sea demasiado tarde, es necesario evitar que tales acontecimientos se repitan, y por eso, digamos con el Sr. Copin-Albancelli, "es muy importante iluminar a la gente sobre la cuestión masónica y lo que hay detrás de ella".</div>
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(René Guénon, <i>Réflexions à propos du « Pouvoir Occulte »</i>, 11 Juin 1914, <i>La France antimaçonnique</i>)</div>
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Además, la "subversión" más hábil y peligrosa es sin duda la que no se traiciona a sí misma con singularidades manifiestas que cualquiera puede ver fácilmente, sino que distorsiona el significado de los símbolos o invierte su valor sin cambiar nada en su apariencia externa. Pero quizás el truco más diabólico de todos es atribuir al simbolismo ortodoxo en sí mismo, tal como existe en las organizaciones verdaderamente tradicionales, y más particularmente en las organizaciones iniciáticas, a las que se dirige especialmente en estos casos, la interpretación inversa que es propiamente el resultado de la "contrainiciación"; y esto, como hemos señalado recientemente, no se priva de utilizar este medio para causar confusión y ambigüedad de la que tiene algún beneficio. Este es, en esencia, todo el secreto de ciertas campañas realizadas, ya sea contra el esoterismo en general, ya sea contra tal o cual forma de iniciación en particular, con la ayuda inconsciente de personas, la mayoría de las cuales se sorprenderían mucho, e incluso se asustarían, si pudieran darse cuenta de para qué están siendo utilizadas; ¡desgraciadamente, a veces, aquellos que creen que están luchando contra el diablo simplemente se transforman en sus mejores servidores, sin ninguna duda en lo más mínimo!</div>
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(René Guénon, <i>Du double sens des symboles</i>, Études Traditionnelles, juillet 1937)<br />
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« <i>Riesgo total de desastres a través de la renuncia al espíritu</i><br />
67. Por lo tanto, nuestra sociedad moderna está enferma; y las nuevas fórmulas de unidad, los nuevos tipos de unidad, lejos de curarla, sólo pueden hacerla aún más enferma. Porque descomponen, con el pensamiento y el ideal de la vida, de sí mismos disociando mecánicamente, la consistencia interna de la vida social humana; y de igual manera los factores naturales de su constitución, como su fundamento natural, la unidad de la personalidad humana. En última instancia, corren el riesgo de conducir a la humanidad hacia una catástrofe, a través de su concepción mecánica atomística del género humano, a través de la renuncia radical al Espíritu, en el fondo, al Espíritu de Dios. <br />
En el mismo sentido, ¿sigue siendo necesario, con respecto a estas formas de Unidad del Totalitarismo Extensivo, una última prueba? El pensamiento, con sus procesos puramente mecánicos, ya no era capaz, porque estaba desespiritualizado, de percibir los diversos factores naturales de la construcción de la sociedad y su interdependencia esencial, así como la Unidad dentro de la Pluralidad; ya no podía crecer desde abajo hacia arriba, hasta la verdadera Unidad y Totalidad de un sistema completo del mundo, que comprende una Totalidad intensiva, es decir, una auténtica Unidad en una auténtica Pluralidad. Lo que conservaba, por así decirlo, del Espíritu, era sólo la inteligencia, que precisamente ya no merecía, como hemos visto, este nombre, tomado en su sentido más profundo, es decir, en el sentido del Espíritu, sino que, por otra parte, debía de haber esperado tanto más que la lucha estuviera en contra de él en los últimos años.»</div>
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(<i>Humani Generis Unitas. Pope Pius XI - Ineditum</i>, 1938, §67 ; in Georges Passelecq, Bernard Suchecky, <i>L'Encyclique cachée de Pie XI</i>, Ed. La Découverte, 1995, Pp. 249-250)</div>
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A partir de las consideraciones que hemos expuesto y de los ejemplos que hemos dado hasta ahora, podremos comprender mejor en qué consisten en general las etapas de la acción antitradicional que verdaderamente ha "hecho" al mundo moderno como tal; pero, sobre todo, hay que darse cuenta de que cualquier acción eficaz que necesariamente involucre a los agentes no puede, más que cualquier otra, ser una especie de producción espontánea y "fortuita", y que, sobre todo en la esfera humana, debe necesariamente implicar la intervención de agentes humanos. El hecho de que esta acción sea coherente con las características específicas del período cíclico en el que se produjo explica por qué fue posible y exitosa, pero no basta con explicar cómo se llevó a cabo y no indica los medios que se utilizaron para lograrla. Además, para convencernos, basta con pensar un poco en ello: las influencias espirituales mismas, en cualquier organización tradicional, actúan siempre a través de los seres humanos, que son los representantes autorizados de la tradición, aunque la tradición es verdaderamente "sobrehumana" en su esencia; tanto más en un caso en el que sólo entran en juego influencias psicológicas, e incluso de orden inferior, es decir, todo lo contrario de un poder que es trascendente en relación con nuestro mundo, por no hablar de que el carácter de "falsificación" que se manifiesta en todas partes en este campo, y al que todavía tendremos que volver, requiere aún más rigurosamente que así sea. Por otra parte, puesto que la iniciación, cualquiera que sea la forma que adopte, es lo que verdaderamente encarna el "espíritu" de una tradición, y también lo que permite la realización efectiva de los estados "sobrehumanos", es obvio que lo que está en juego aquí debe ser combatido de la manera más directa (en la medida en que tal oposición sea concebible), y que tiende, por el contrario, a conducir a los hombres hacia lo "infrahumano"; por lo tanto, el término "<a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">contrainicio</a>" es el más apropiado para designar lo que está vinculado, en su conjunto y en diferentes grados (pues, como en la iniciación, existen necesariamente grados), a los agentes humanos a través de los cuales se lleva a cabo la acción antitradicional; y no se trata de una simple denominación convencional utilizada para hablar más convenientemente de lo que realmente no tiene nombre, sino de una expresión que se corresponde lo más exactamente posible con realidades muy específicas. </div>
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Es muy notable que, en el conjunto de lo que constituye propiamente la civilización moderna, cualquiera que sea el punto de vista desde el que se la mire, debemos observar siempre que todo parece ser cada vez más artificial, distorsionado y falsificado; muchos de los que critican a esta civilización hoy en día se quedan impresionados por ella, incluso cuando no saben cómo ir más allá y no tienen idea de lo que realmente está detrás de todo esto. Nos parece, sin embargo, que bastaría un poco de lógica para decirnos que, si todo se ha hecho artificial, la mentalidad a la que corresponde este estado de cosas no debe ser menos que la de los demás, que también debe ser "<a href="http://bibliobs.nouvelobs.com/idees/20170428.OBS8716/bhl-lu-et-approuve-par-la-cia.html">fabricada</a>" y no espontánea; y que, tan pronto como hayamos hecho esta simple reflexión, no podemos dejar de ver que las <a href="http://conscience-sociale.blogspot.fr/2014/03/la-politique-profonde-et-letat-profond.html">pistas concordantes</a> en este sentido se multiplican por todas partes y casi indefinidamente; pero hay que suponer que, desgraciadamente, es muy difícil escapar tan completamente de las "sugerencias" a las que debe su existencia y duración el mundo moderno como tal, porque los que se declaran más decididamente "anti-modernos" generalmente no ven nada de esto, y es por eso que sus esfuerzos se gastan tan a menudo en pérdida total y casi desprovistos de cualquier alcance real. </div>
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La acción antitradicional debía tener por objeto tanto cambiar la mentalidad general como destruir todas las instituciones tradicionales de Occidente, ya que allí se ejercía en primer lugar y sobre todo de forma directa, hasta que pudiera extenderse a todo el mundo a través de los occidentales así preparados para convertirse en sus instrumentos. Además, como la mentalidad había cambiado, las instituciones, que por lo tanto ya no le correspondían, tuvieron que ser fácilmente destruidas; por lo tanto, es el trabajo de desviarse de la mentalidad que aquí parece ser verdaderamente fundamental, ya que de lo que todo lo demás depende de algún modo, y, por consiguiente, es en esto en lo que debemos insistir más concretamente. Este trabajo, por supuesto, no se podía hacer de una sola vez, aunque quizás lo más sorprendente es la velocidad con la que los occidentales fueron llevados a olvidar todo lo que se había vinculado a la existencia de una civilización tradicional en su país; Si consideramos la total incomprensión de la Edad Media en todos sus aspectos en los siglos XVII y XVIII, debería ser fácil comprender que un cambio tan completo y repentino no podría haberse logrado de una manera natural y espontánea. En todo caso, era necesario, en primer lugar, reducir el individuo a sí mismo, y esto era sobre todo, como hemos explicado, la obra del racionalismo, que niega la posesión y el uso de cualquier facultad de orden trascendente; huelga decir, además, que el racionalismo comenzó a actuar incluso antes de recibir este nombre con su forma más específicamente filosófica, como hemos visto en el caso del protestantismo; y, además, el "humanismo" del Renacimiento no era en sí mismo más que el precursor directo del racionalismo mismo, ya que lo que se dice "humanismo" significa la pretensión de reducirlo todo a elementos puramente humanos, por lo tanto (al menos de hecho, si no de nuevo en virtud de una teoría expresamente formulada) la exclusión de todo lo que es supra-individual en su naturaleza.<br />
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Era necesario entonces dirigir toda la atención del individuo hacia las cosas externas y sensibles, para encerrarlo, por así decirlo, no sólo en la esfera humana, sino también, por una limitación aún más estrecha, sólo en el mundo corpóreo; este es el punto de partida de toda la ciencia moderna, que, constantemente dirigida en esta dirección, tuvo que hacer que esta limitación fuera cada vez más eficaz. La constitución de teorías científicas, o teorías filosófico-científicas si se quiere, tuvo que proceder gradualmente; y (una vez más, sólo tenemos que recordar brevemente lo que ya hemos explicado) el mecanismo que allanó el camino para el materialismo, que era marcar, de una manera que no podía ser remediada, la reducción del horizonte mental al dominio corpóreo, ahora considerado la única "realidad", y además se despojó a sí mismo de todo lo que no podía ser considerado simplemente como "material"; naturalmente, la elaboración de la noción misma de "materia" por parte de los físicos tuvo que desempeñar un papel importante aquí. Por lo tanto, habíamos entrado en el "reino de la cantidad"; La ciencia profana, todavía mecanicista desde Descartes, y cada vez más materialista desde la segunda mitad del siglo XVIII, tuvo que, en sus sucesivas teorías, volverse cada vez más exclusivamente cuantitativa, al mismo tiempo que el materialismo, que se adentraba en la mentalidad general, conseguía determinar esta actitud, independientemente de cualquier afirmación teórica, pero aún más extendido y finalmente pasado al estado de una especie de "instinto", que llamamos "materialismo práctico", y esta misma actitud tuvo que ser reforzada por las aplicaciones industriales de la ciencia cuantitativa, que tuvo el efecto de vincular a los hombres más y más completamente a los logros "materiales" solamente. El hombre "mecanizó" todas las cosas, y finalmente llegó a "mecanizarse" a sí mismo, cayendo gradualmente en el estado de falsas "unidades" digitales perdidas en la uniformidad e indistinción de la "masa", es decir, finalmente en la pura multiplicidad; éste es ciertamente el triunfo más completo que se puede imaginar de la cantidad sobre la calidad.<br />
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Sin embargo, al mismo tiempo que continuaba este trabajo de "materialización" y "cuantificación" que, por otra parte, aún no está completo y ni siquiera puede ser completado, puesto que la reducción total a cantidad pura es imposible en la manifestación, ya había comenzado otro trabajo, aparentemente sólo contrario en apariencia, y esto, recordémoslo, tan pronto como apareció el materialismo mismo. Esta segunda parte de la acción antitradicional ya no tenía como objetivo la "solidificación", sino la <a href="https://fr.wikipedia.org/wiki/Informatique#Histoire">disolución</a>; pero, lejos de contrarrestar la primera tendencia, que se caracterizaba por la reducción cuantitativa, era ayudarla cuando se había alcanzado el máximo de "solidificación" posible, y que esta tendencia, habiendo sobrepasado su primer objetivo al querer reducir lo <a href="https://fr.wikipedia.org/wiki/Num%C3%A9rique#La_num.C3.A9risation">continuo a lo discontinuo</a>, se había convertido en una tendencia hacia la <a href="https://fr.wikipedia.org/wiki/Num%C3%A9rique#La_.C2.AB_r.C3.A9volution_num.C3.A9rique_.C2.BB">disolución</a>. Fue entonces cuando este segundo trabajo, que inicialmente se había realizado como preparación, sólo de forma más o menos oculta y, en todo caso, en entornos restringidos, tuvo que aparecer en el día y, a su vez, adquirir un alcance cada vez más general, a medida que la propia ciencia cuantitativa se volvía menos estrictamente materialista, en el sentido estricto de la palabra, e incluso terminaba por dejar de apoyarse en la noción de "materia", lo que la hacía cada vez más incoherente y "<a href="https://fr.wikipedia.org/wiki/R%C3%A9alit%C3%A9_virtuelle">evasiva</a>" por la propia consecuencia de sus desarrollos teóricos. Este es el estado en el que nos encontramos ahora: el materialismo ya no sólo sobrevive a sí mismo, y probablemente puede sobrevivir más o menos tiempo, especialmente como "materialismo práctico"; pero, en cualquier caso, ha dejado de desempeñar el papel principal en la acción antitradicional. </div>
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Después de haber cerrado el mundo corpóreo lo más completamente posible, fue necesario, sin permitir la restauración de ninguna comunicación con los dominios superiores, reabrirlo desde abajo, para traer las fuerzas disolventes y destructivas del dominio sutil inferior; es por lo tanto el "<a href="https://fr.wikipedia.org/wiki/Le_Meilleur_des_mondes">desencadenamiento</a>" de estas fuerzas, se podría decir, y su implementación para completar la desviación de nuestro mundo y conducirlo efectivamente hacia la disolución final, que constituye esta segunda parte o esta segunda fase de la que acabamos de hablar. En efecto, se puede decir que hay dos fases distintas, aunque en parte simultáneas, porque, en el "plan" global de la desviación moderna, se suceden lógicamente y sólo tienen su pleno efecto sucesivamente; además, desde el momento en que se constituyó el materialismo, la primera fue en cierto modo virtualmente completa y sólo tuvo que tener lugar a través del desarrollo de lo que estaba implicado en el mismo materialismo; y fue precisamente en ese momento cuando se inició la preparación de la segunda, de la que sólo quedan por ver los primeros efectos, pero que ya son lo suficientemente aparentes como para poder predecir lo que vendrá después, y para que podamos decir, sin exagerar, que es este segundo aspecto de la acción antitradicional el que, a partir de ahora, realmente pasa a primer plano en los designios de lo que en un primer momento denominamos colectivamente el "adversario" y que podemos, con mayor precisión, denominar la "<a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">contra-iniciación</a>". </div>
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(René Guénon, <a href="http://classiques.uqac.ca/classiques/guenon_rene/regne_de_la_quantite/regne_de_la_quantite.html"><i>Le Règne de la quantité et les signes du temps</i></a>, 1945, chap. XXVIII : Les étapes de l’action antitraditionnelle, Pp.187-191)</div>
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Si aún no hubieras entendido...</h4>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« Podemos imaginar que cada individuo acepta, voluntaria o inconscientemente, un chip en él, que contendría una gran cantidad de información sobre él que le permitiría pagar por todo, conocerlo todo... Pero estar libre de un cierto número de restricciones. [...] El verdadero lujo del mañana será ser aislable, poder aislarse, y la verdadera libertad no será estar conectado con los demás, sino tener el derecho a no estar conectado. </span></span></span>»</div>
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(Jacques Attali, <a href="http://www.cercledesvolontaires.fr/2013/09/20/jacques-attali-et-la-puce-rfid-la-vrai-liberte-sera-le-droit-de-ne-pas-etre-branche/">interview à la chaîne Public Sénat</a>, 2008)</div>
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« El hombre, como el objeto, será un nómada, sin domicilio ni familia estable, llevando en él, en él, todo lo que haga a su valor social. (...) Cuando el hombre se convierte en una prótesis de sí mismo, se producirá a sí mismo como una mercancía. La vida será objeto de artificio, creando valor y rentabilidad. »</div>
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(Jacques Attali, <i>Lignes d'horizon</i>, Fayard, 1990, Pp. 50 et 179)</div>
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« Se podría decir que, entre los instrumentos o medios de cualquier tipo utilizados para este fin, la "pseudo-inicio", por su propia naturaleza, debe ocupar lógicamente el primer lugar; es sólo un engranaje, por supuesto, pero un engranaje que puede mandar a muchos otros, sobre el cual estos otros entran en contacto de una manera y del cual reciben su ímpetu. [...] De ello se deduce inmediatamente que la acción así ejercida, en lugar de ser verdaderamente "orgánica", sólo puede tener un carácter puramente "mecánico", lo que justifica plenamente la comparación de los mecanismos que acabamos de utilizar; Y ¿no es también este personaje, como ya hemos visto, el que se encuentra en todas partes, y de la manera más llamativa, en el mundo actual, donde la máquina lo invade todo cada vez más, donde <b>el propio ser humano se ve reducido, en toda su actividad, a parecerse lo más posible a un autómata, porque le ha sido arrebatada toda la espiritualidad</b>? Pero es aquí donde explota la inferioridad de las producciones artificiales, aunque haya presidido su elaboración una habilidad "<a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">satánica</a>"; se pueden fabricar máquinas, pero no seres vivos, porque, una vez más, es el espíritu mismo el que está y estará siempre ausente. »</div>
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(René Guénon, <a href="http://classiques.uqac.ca/classiques/guenon_rene/regne_de_la_quantite/regne_de_la_quantite.html"><i>Le Règne de la quantité et les signes du temps</i></a>, 1945, Pp.177)</div>
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« Cuando un pueblo pierde el control de sus propios asuntos, se reduce a la esclavitud y se convierte en un instrumento en manos de otros, la <a href="https://sputniknews.com/europe/201706071054397738-voter-apathy-europe-turnout/">apatía </a>lo abruma. Poco a poco perdió toda esperanza. [...] Los vencidos se debilitan y se vuelven <a href="http://conscience-sociale.blogspot.fr/2017/06/non-lacedie-egoiste.html">incapaces </a>de defenderse. Son víctimas de cualquiera que quiera dominarlos y presa de grandes apetitos. [...] Vea también los animales de presa, que no se reproducen en cautiverio. Así, el grupo tribal que ha perdido el control de sus propios asuntos sigue debilitándose y finalmente desaparece. »<br />
(Ibn Khaldoun, <i><a href="https://fr.wikipedia.org/wiki/Muqaddima">Al-Muqaddima</a></i> [Introduction à l'histoire universelle], 1377 ; II, 23)<br />
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Este artículo es una traducción del <a href="https://conscience-sociale.blogspot.com/2017/05/la-clef-de-lhistoire-moderne.html">artículo original</a> publicado en francés.</div>
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<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-35336132408469418372019-02-24T19:10:00.000+01:002019-03-31T15:13:15.641+02:00The key to modern history<div style="text-align: justify;">
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">This book by Pierre-Yves Lenoble gives part of the key to modern history, based on very relevant quotations, five of which I repeat here. Allow me to complete this key as much as possible, i.e. with new references and links to background articles on each major point.</span></span></span><br />
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« </span>Since the end of the last world war, a new form of war has emerged. Sometimes referred to as subversive war or revolutionary war, it differs essentially from the wars of the past in that victory is not expected only from the clash of two armies on a battlefield. This shock, which was once intended to destroy an enemy army in one or more battles, no longer occurs. War is now a set of actions of all kinds (political, social, economic, psychological, <a href="http://conscience-sociale.blogspot.fr/2014/03/snipergate.html">military</a>, etc.) aimed at <a href="http://conscience-sociale.blogspot.fr/2016/04/la-guerre-reseaucentrique-revele-lere.html">overthrowing the power established</a> in one country and replacing it with another regime. To achieve this, the attacker tries to exploit the internal tensions of the attacked country, the political, <a href="http://conscience-sociale.blogspot.fr/2014/03/oleh-tyahnybok-faisant-le-salut-de-son.html">ideological</a>, <a href="http://conscience-sociale.blogspot.fr/2017/04/sondages-et-democratie-propos-de-la.html">social</a>, <a href="http://conscience-sociale.blogspot.fr/2017/04/sondages-et-democratie-sur-la.html">religious</a>, <a href="http://conscience-sociale.blogspot.fr/2015/03/central-banking-and-haute-finance-have.html">economic </a>oppositions, likely to have a profound influence on the populations to conquer.</span></span><span class="st"> »</span></div>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;">(<a href="https://fr.wikipedia.org/wiki/Roger_Trinquier">Roger Trinquier</a>, <i>La guerre moderne</i>, Ed. La table ronde, 1961, Pp.15)</span></span></div>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st"> « </span>Today, we no longer conquer the ground to have men, we conquer souls, we conquer the <a href="http://conscience-sociale.blogspot.fr/2009/04/quand-lemotion-nous-asservit.html">psyche</a>. Once you have the psyche, you have the man. When you have the man, the terrain follows. <a href="https://fr.wikiquote.org/wiki/Diable#Charles_Baudelaire">The devil's greatest trick is to make it look like he doesn't exist</a>. It is time to use the word "<a href="http://conscience-sociale.blogspot.fr/2016/04/la-guerre-reseaucentrique-revele-lere.html">subversion</a>". A formidable weapon because it tries<a href="http://conscience-sociale.blogspot.com/2014/05/deep-politics-and-deep-state.html"> not to show itself</a>. [...] This formidable method is part of the infiltration of part of the <a href="http://conscience-sociale.blogspot.fr/2017/04/les-devoirs-du-journaliste-et-ceux-du.html">media</a>, part of those who teach souls, hearts and brains, I mean the clergy, the school, the <a href="http://conscience-sociale.blogspot.fr/2016/07/faut-il-craindre-une-guerre-avec-la.html">University</a>. In the past, in order to hold power, it was necessary to control the Church, and therefore souls; in the 19th century, it was education, and therefore brains. Today, it is the <a href="http://conscience-sociale.blogspot.fr/2017/04/sondages-et-democratie-gov-et-les-medias.html">audiovisual sector</a> that prevails, and the <a href="http://conscience-sociale.blogspot.fr/2012/12/les-reseaux-euro-brics-comme-reponse-la.html">University</a>. In the <a href="http://conscience-sociale.blogspot.fr/search/label/crise%20de%20civilisation">West</a>, we no longer learn, as we do in the countries of the East, the love of the homeland, of work, but laxity, indiscipline, disrespect for <a href="http://conscience-sociale.blogspot.fr/p/reperes.html">ancient virtues</a>, the search for <a href="https://fr.wikipedia.org/wiki/L%C3%A9gislation_sur_le_cannabis">artificial paradises</a>. In a word, what I call "<a href="http://conscience-sociale.blogspot.com/2019/03/sabbateanism-and-frankism-spiritual.html">the reverse order</a>". </span></span><span class="st">»</span></div>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;">(<a href="https://fr.wikipedia.org/wiki/Alexandre_de_Marenches">Alexandre de Marenches</a>, </span><i style="font-size: 15px;">Dans le secret des princes</i><span style="font-size: 15px;">, Ed. Stock, 1986, Pp. 376-377)</span></span><br />
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« The French Revolution was the first revolution of the bourgeois and middle class; of what was called the Third State in history.<br />The <a href="https://fr.wikipedia.org/wiki/Commune_de_Paris_(1871)">Paris Commune</a> was to be the first revolution of the proletarian class, which remained relatively in the shadows until then. It was the first realization in history - still ephemeral and hastily suffocated - of the dictatorship of the proletariat, a hitherto unpublished form of subversion.<br />It was the first advent of the <a href="https://fr.wikipedia.org/wiki/Il_Quarto_Stato">Fourth State</a>, which was an improvement on everything that had preceded it. As such, it marked a date in the evolution of the processes used by the spirit of revolt. All the pontiffs of contemporary subversion, of the so-called socialist and communist phase, were unanimous in declaring it. The greatest in the lead, Marx and Lenin, ostentatiously repudiated any attachment to the bourgeois, republican and democratic revolutions of the 1789 and 1848 type. They saw it as a means, a route, not the goal. All of them proclaimed their direct filiation with the Paris Commune, even when they criticized its lack of technical preparation.<br />All of them, without exception, bow before it as if it were a kind of leader and devote many speeches, brochures and books to it. It was the first bell ringing of what the Bolshevik revolution was supposed to be. Marx, Lenin, Trotsky, Kautsky, Lawrof and many others deal with this subject and argue about it.<br />The great mistake is to assume that the Paris Commune was a spontaneous movement, and this error is repeated about all revolutions.<br />Every time, there are men, by the hundreds of thousands, naive enough to believe that something can be done on its own, and that it can come out of the void without having been done by someone. If we think about it, it is a philosophical absurdity and a challenge to common sense. Especially in an age that claims to be scientific and when we should know that even those processes that we once thought were automatic and regulated by abstract laws of nature, such as the decomposition of a corpse, disease, old age, so-called natural death, are determined by <a href="http://conscience-sociale.blogspot.fr/2016/04/la-guerre-reseaucentrique-revele-lere.html">concrete and living agents</a>, called bacilli, toxins, which work for this purpose. Without them there would be no decomposition, no fever, no decrepitude, no death, and if these agents are invisible to us, it does not mean that they are less real.<br />The same is true for society, which is humanity in space, and for history, which is humanity in time.<br />Bacilli, toxins, in human form, which the eye of generations does not discern, which the eye of historians ignores, or more often, pretends to ignore, - but whose existence is not a mystery to the <a href="http://conscience-sociale.blogspot.com/2019/03/sabbateanism-and-frankism-spiritual.html">bacteriologist of society and history</a> -, cause fevers, decrepitude or decomposition, paralysis or convulsions, old age, damage and death.<br />Victims believe that the process is done by itself, under laws that are inevitable and inseparable from the nature of things, and that is why they do not react. Indeed, how can we react, without being foolish, against the inevitable and the nature of things?....<br />There was no more spontaneity in the 1871 Commune than there was in 1789, 1793, 1848, 1848, 1905 or 1917 and no more in the unrest in China, Hindu, Sudanese, Syrian, Turkish, Moroccan and Afghan. Nor are there any more in all the strikes of our time. It is nevertheless true that, just as in the animal organism, for bacilli and toxins to be able to effectively manifest their deadly action, it is necessary for this organism to be weakened and dilapidated by bad weather or overwork. Otherwise, this healthy organism, in the fullness of its strength, would have the means to defend itself and destroy the harmful action. </span></span></span>»</div>
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(<a href="https://fr.wikipedia.org/wiki/Emmanuel_Malynski">Emmanuel Malynski</a> and <a href="https://fr.wikipedia.org/wiki/L%C3%A9on_de_Poncins">Léon de Poncins</a>, <i><a href="http://www.a-c-r-f.com/documents/MALYNSKY-PONCINS-La_Guerre_occulte.pdf">La guerre occulte</a></i>, 1940, Pp.19-20 ; this part is a summary by de Poncins of the book<i> <a href="http://saint-remi.fr/fr/judaisme-franc-maconnerie/656-la-mission-du-peuple-de-dieu-6me-part-la-grande-conspiration-mondiale.html?search_query=+LA+GRANDE+CONSPIRATION+MONDIALE&results=1">La mission du peuple de Dieu - 6ème partie - La grande conspiration mondiale</a></i>, 1928)<br />
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« <i>Manipulation of public opinion.</i><br />
52 - In addition to this, there is what was already revealed in previous developments but is now being fully discovered: the uniform control of public opinion. And this by all means: by speech and writing, by the press and theatre, by cinema and radio, by art and even by science, by school and the trades, and again, by pressure, by means of works of assistance, on the poor. And from all this, this is the lamentable result: the modern mass man. The latter no longer has an opinion of his own, no longer has his own will; he is only a passive instrument in the hands of the leader. To take any initiative at all is practically impossible for him; and yet, without this spirit of initiative, it is impossible for man to give himself this personal culture which is an element of life for the human community. »</div>
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(<i>Humani Generis Unitas</i><i>. Pope Pius XI - Ineditum</i>, 1938, §52 ; in Georges Passelecq, Bernard Suchecky, <i>L'Encyclique cachée de Pie XI</i>, Ed. La Découverte, 1995, Pp. 242-243)</div>
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Some metaphysical explanations</h4>
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<a href="http://esprit-universel.over-blog.com/article-rene-guenon-compte-rendu-du-livre-d-emmanuel-malynski-et-leon-de-poncins-la-guerre-occulte-juillet-1936-57198859.html">René Guénon's commentary on the book by Emmanuel Malynski and Léon de Poncins « La Guerre occulte » : </a></div>
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Here as in M. Léon de Poncins, of whom we have already had the opportunity to speak, there are many very fair considerations in all that relates to the criticism of the modern world; the authors, who rightly denounce common errors such as the belief that revolutions are "spontaneous movements", are among those who believe that the modern deviation, whose stages they study more specifically during the 19th century, must necessarily respond to a well-defined and conscious "plan", at least among those who lead this "occult war" against everything that has a traditional, intellectual or social character. However, when it comes to seeking "responsibilities", we have many reservations to make; moreover, it is not so simple or easy, it must be recognized, since, by definition, what it is about does not even appear to be outside, and the apparent pseudo leaders are only more or less unconscious instruments. In any case, there is a tendency here to exaggerate considerably the role attributed to Jews, to the point of assuming that they alone ultimately lead the world, and without making certain necessary distinctions about them; how can we not realize, for example, that those who take an active part in certain events are only <a href="http://conscience-sociale.blogspot.com/2019/03/sabbateanism-and-frankism-spiritual.html">Jews entirely detached from their own tradition</a>, and who, as always happens in such cases, have hardly kept that the defects of their race and the bad sides of its particular mentality? There are, however, some passages (notably pp. 105-110) that are quite close to some truths about "<a href="http://conscience-sociale.blogspot.com/2019/03/sabbateanism-and-frankism-spiritual.html">counter-initiation</a>": it is quite true that these are not any "interests" of any kind, which can only be used to move common instruments, but a "faith" which constitutes "an unfathomable <a href="http://conscience-sociale.blogspot.com/2019/03/sabbateanism-and-frankism-spiritual.html">metapsychic mystery</a> for the even high intelligence of the ordinary man"; and it is no less so than "<a href="http://conscience-sociale.blogspot.com/2019/03/sabbateanism-and-frankism-spiritual.html">there is a current of Satanism in history</a>"... But this current is not only directed against Christianity (and it is perhaps this too narrow a way of looking at things that is the cause of many "optical errors"); it is also, in exactly the same way, <a href="http://conscience-sociale.blogspot.com/2019/03/sabbateanism-and-frankism-spiritual.html">against any tradition</a>, be it Eastern or Western, and without except Judaism. </div>
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(René Guénon, <i>Etudes sur la Franc-Maçonnerie et le Compagnonnage</i>, t. I, Compte-rendu juillet 1936).</div>
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Another point to remember is that Unknown Superiors, of whatever kind, and whatever the field in which they want to act, never seek to create "movements", following an expression that is very much in vogue today; they only create "states of mind", which is much more effective, but perhaps a little less within everyone's reach. It is indisputable, although some claim to be unable to understand it, that the mentality of individuals and communities can be changed by a systematized set of appropriate suggestions; basically, education itself is little more than that, and there is no "occultism" in it. Moreover, there can be no doubt that this faculty of suggestion can be exercised, at all degrees and in all fields, by men "in the flesh", when we see, for example, a whole crowd illusioned by a simple fakir, who is however only an initiate of the lowest order, and whose powers are quite comparable to those of a Gugomos or a Schroepfer. This power of suggestion is due, in short, only to the development of certain special faculties, when it applies only to the social domain and is exercised over "opinion", it is above all a matter of psychology: a determined "state of mind" requires favourable conditions to establish itself, and one must know, or take advantage of these conditions if they already exist, or provoke their realization oneself. Socialism responds to certain current conditions, and this is what makes it so likely to succeed; whether the conditions change for one reason or another, and socialism, which can never be anything more than a means of action for Unknown Superiors, will quickly transform itself into something else whose character we cannot even foresee. This is perhaps the most serious danger, especially if the Unknown Superiors know, as there is every reason to admit, how to modify this collective mentality called "opinion"; it is a work of this kind that took place during the 18th century and led to the Revolution, and when it broke out, the Unknown Superiors no longer needed to intervene, the action of their subordinate agents was fully sufficient. Before it is too late, it is necessary to prevent such events from recurring, and that is why, let us say with Mr. Copin-Albancelli, "it is very important to enlighten the people on the Masonic question and what is behind it".</div>
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(René Guénon, <i>Réflexions à propos du « Pouvoir Occulte »</i>, 11 Juin 1914, <i>La France antimaçonnique</i>)</div>
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Moreover, the most skilful and dangerous "subversion" is certainly the one that does not betray itself by overt singularities that anyone can easily see, but that distorts the meaning of symbols or overturns their value without changing anything in their external appearances. But perhaps the most diabolical trick of all is to attribute to orthodox symbolism itself, as it exists in truly traditional organizations, and more particularly in initiatory organizations, which are especially targeted in such cases, the reverse interpretation that is properly the result of "counter-initiation"; and this, as we have recently pointed out, does not deprive itself of using this means to cause confusion and ambiguity from which it has some benefit. This is, in essence, the whole secret of certain campaigns conducted, either against esotericism in general, or against this or that form of initiation in particular, with the unconscious help of people, most of whom would be very surprised, and even frightened, if they could realize what they are being used for; unfortunately, sometimes those who believe they are fighting the devil are simply transformed into his best servants, without any doubt whatsoever!</div>
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(René Guénon, <i>Du double sens des symboles</i>, Études Traditionnelles, juillet 1937)<br />
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« <i>Complete disaster risk through renunciation of the spirit</i><br />
67. Our modern society is therefore sick; and the new formulas of unity, the new types of unity, far from curing it, can only make it even sicker. For they decompose, with the thought and ideal of life, of themselves mechanically dissociating, the internal consistency of human social life; and similarly the natural factors of its constitution, like its natural foundation, the unity of the human personality. In the final analysis, they risk leading humanity towards a catastrophe, through their mechanical atomistic conception of the human race, through the radical renunciation of the Spirit, deep down to the Spirit of God. <br />
In the same sense, is it still necessary, with regard to these forms of Extensive Totalitarianism Unity, a last proof. Thought, with its purely mechanical processes, was no longer able, because it was despiritualized, to perceive the various natural factors of the construction of society and their essential interdependence, as well as Unity within Plurality; it could no longer grow from the bottom up, to the true Unity and Totality of a complete system of the world, comprising an intensive Totality, that is, an authentic Unity in an authentic Plurality. What it kept, so to speak, of the Spirit, was only the intelligence, which precisely no longer deserved, as we have seen, this name, taken in its deepest sense, that is, in the sense of the Spirit, but on the other hand must have expected all the more that the struggle was engaged against it in recent years.»</div>
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(<i>Humani Generis Unitas. Pope Pius XI - Ineditum</i>, 1938, §67 ; in Georges Passelecq, Bernard Suchecky, <i>L'Encyclique cachée de Pie XI</i>, Ed. La Découverte, 1995, Pp. 249-250)</div>
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After the considerations we have outlined and the examples we have given so far, we will be able to better understand exactly what the stages of anti-traditional action that has truly "made" the modern world as such consist of in general; but, above all, it must be realized that any effective action necessarily involving agents cannot, any more than any other, be a kind of spontaneous and "fortuitous" production, and that, especially in the human sphere, it must necessarily involve the intervention of human agents. The fact that this action is consistent with the specific characteristics of the cyclical period in which it occurred explains why it was possible and successful, but it is not sufficient to explain how it was carried out and does not indicate the means that were used to achieve it. Moreover, to be convinced, it is enough to think a little about this: the spiritual influences themselves, in any traditional organization, always act through human beings, who are the authorized representatives of tradition, although tradition is truly "superhuman" in its essence; all the more so in a case where only psychological influences come into play, and even of the lowest order, that is to say, the very opposite of a power that is transcendent in relation to our world, not to mention that the character of "counterfeiting" that manifests itself everywhere in this field, and to which we will still have to return, requires even more rigorously that it be so. On the other hand, since initiation, in whatever form it may take, is what truly embodies the "spirit" of a tradition, and also what allows the effective realization of "superhuman" states, it is obvious that it is to it that what is at stake here must be opposed most directly (insofar as such opposition is conceivable), and which tends, on the contrary, by all means, to lead men towards the "infra-human"; so the term "<a href="http://conscience-sociale.blogspot.com/2019/03/sabbateanism-and-frankism-spiritual.html">counter-initiation</a>" is the most appropriate term to designate what is linked, as a whole and to varying degrees (for, as in initiation again, there are necessarily degrees), the human agents through which anti-traditional action is carried out; and this is not a simple conventional denomination used to more conveniently speak of what really has no name, but an expression that corresponds as exactly as possible to very specific realities.</div>
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It is quite remarkable that, in the whole of what properly constitutes modern civilization, whatever the point of view from which it is viewed, we must always observe that everything appears to be increasingly artificial, distorted and falsified; many of those who criticize this civilization today are struck by it, even when they do not know how to go further and have no idea of what is actually behind all this. It seems to us, however, that it would suffice a little logic to say to ourselves that, if everything has thus become artificial, the very mentality to which this state of affairs corresponds must not be less so than the rest, that it too must be "<a href="http://bibliobs.nouvelobs.com/idees/20170428.OBS8716/bhl-lu-et-approuve-par-la-cia.html">manufactured</a>" and not spontaneous; and, as soon as we have made this simple reflection, we could no longer fail to see the <a href="http://conscience-sociale.blogspot.com/2014/05/deep-politics-and-deep-state.html">concordant clues</a> in this sense multiplying from all sides and almost indefinitely; but it must be assumed that it is unfortunately very difficult to escape so completely from the "suggestions" to which the modern world as such owes its very existence and duration, because those who declare themselves most resolutely "anti-modern" generally see none of this, and that is why their efforts are so often spent in total loss and almost devoid of any real scope. </div>
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Anti-traditional action had to aim both at changing the general mentality and at destroying all the traditional institutions in the West, since it was there that it was exercised first and foremost and directly, until it could then seek to extend to the whole world through the means of the Westerners thus prepared to become its instruments. Moreover, since the mentality had changed, the institutions, which therefore no longer corresponded to it, had to be easily destroyed; it is therefore the work of deviating from the mentality that appears here to be truly fundamental, as what everything else depends on in some way, and, consequently, it is on this that we must insist more particularly. This work, of course, could not be done all at once, although perhaps the most surprising thing is the speed with which Westerners were led to forget everything that had been linked to the existence of a traditional civilization in their country; If we consider the total misunderstanding of the Middle Ages in all respects in the 17th and 18th centuries, it should be easy to understand that such a complete and sudden change could not have been achieved in a natural and spontaneous way. In any case, it was first of all necessary to reduce the individual to himself, and this was above all, as we have explained, the work of rationalism, which denies the possession and use of any faculty of transcendent order; it goes without saying, moreover, that rationalism began to act even before receiving this name with its more specifically philosophical form, as we have seen in the case of Protestantism; and, moreover, the "humanism" of the Renaissance was itself nothing more than the direct precursor of rationalism itself, since what says "humanism" means the claim to reduce everything to purely human elements, therefore (at least in fact, if not again by virtue of an expressly formulated theory) exclusion from all that is supra-individual in nature.<br />
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It was then necessary to turn the individual's attention entirely towards external and sensitive things, in order to lock him up, so to speak, not only in the human sphere, but, by an even narrower limitation, in the corporeal world alone; this is the starting point of all modern science, which, constantly directed in this direction, had to make this limitation more and more effective. The constitution of scientific theories, or philosophical-scientific theories if you will, had to proceed gradually; and (here again, we only have to briefly recall what we have already explained) the mechanism directly paved the way for materialism, which was to mark, in a way that could not be remedied, the reduction of the mental horizon to the corporeal domain, now considered the only "reality", and moreover stripped itself of all that could not be regarded as simply "material"; naturally, the elaboration of the very notion of "matter" by physicists had to play an important role here. We had therefore properly entered into the "reign of quantity"; profane science, still mechanistic since Descartes, and becoming more especially materialist from the second half of the 18th century, had to, in its successive theories become increasingly exclusively quantitative, at the same time as materialism, creeping into the general mentality, managed to determine this attitude, independent of any theoretical affirmation, but all the more widespread and finally passed into the state of a kind of "instinct", which we called "practical materialism", and this very attitude had to be further reinforced by the industrial applications of quantitative science, which had the effect of attaching men more and more completely to "material" achievements alone. Man "mechanized" all things, and finally he came to "mechanize" himself, gradually falling into the state of false digital "units" lost in the uniformity and indistinction of the "mass", that is, ultimately in pure multiplicity; this is certainly the most complete triumph that one can imagine of quantity over quality.<br />
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However, at the same time as this work of "materialization" and "quantification" was continuing, which, moreover, is not yet complete and can never even be completed, since the total reduction to pure quantity is impossible in the manifestation, another work, apparently only contrary in appearance, had already begun, and this, let us recall, as soon as materialism itself appeared. This second part of the anti-traditional action was to aim, no longer at "solidification", but at <a href="https://fr.wikipedia.org/wiki/Informatique#Histoire">dissolution</a>; but, far from counteracting the first trend, that characterized by quantitative reduction, it was to help it when the maximum of possible "solidification" had been reached, and that this trend, having exceeded its first goal by wanting to go so far as to reduce <a href="https://fr.wikipedia.org/wiki/Num%C3%A9rique#La_num.C3.A9risation">the continuous to discontinuous</a>, had itself become a trend towards <a href="https://fr.wikipedia.org/wiki/Num%C3%A9rique#La_.C2.AB_r.C3.A9volution_num.C3.A9rique_.C2.BB">dissolution</a>. It was therefore at that time that this second work, which had initially been carried out, as a preparation, only in a more or less hidden way and in any case in restricted environments, had to appear in the day and in turn take on an increasingly general scope, at the same time as quantitative science itself became less strictly materialistic, in the strict sense of the word, and even ended up ceasing to rely on the notion of "matter", made more and more inconsistent and "<a href="https://fr.wikipedia.org/wiki/R%C3%A9alit%C3%A9_virtuelle">evasive</a>" by the very consequence of its theoretical developments. This is the state we are in now: materialism is no longer just surviving itself, and it can probably survive more or less long, especially as "practical materialism"; but, in any case, it has now ceased to play the main role in anti-traditional action. </div>
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After having closed the corporeal world as completely as possible, it was necessary, while not allowing the restoration of any communication with the higher domains, to reopen it from below, in order to bring in the dissolving and destructive forces of the lower subtle domain; it is therefore the "<a href="https://fr.wikipedia.org/wiki/Le_Meilleur_des_mondes">unleashing</a>" of these forces, one could say, and their implementation to complete the deviation of our world and effectively lead it towards the final dissolution, which constitute this second part or this second phase of which we have just spoken. Indeed, it can be said that there are two distinct phases, although they were partly simultaneous, because, in the overall "plan" of the modern deviation, they follow one another logically and have only successively their full effect; moreover, as soon as materialism was constituted, the first was in a way virtually complete and only had to take place through the development of what was involved in the same materialism; and it was precisely at that moment that the preparation of the second one began, of which only the first effects have yet to be seen, but which are already apparent enough to make it possible to predict what will follow, and so that we can say, without any exaggeration, that it is this second aspect of anti-traditional action which, from now on, really comes to the fore in the designs of what we first collectively referred to as the "adversary" and that we can, with greater precision, call the "<a href="http://conscience-sociale.blogspot.com/2019/03/sabbateanism-and-frankism-spiritual.html">counter-initiation</a>". </div>
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(René Guénon, <a href="http://classiques.uqac.ca/classiques/guenon_rene/regne_de_la_quantite/regne_de_la_quantite.html"><i>Le Règne de la quantité et les signes du temps</i></a>, 1945, chap. XXVIII : Les étapes de l’action antitraditionnelle, Pp.187-191)</div>
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If you hadn't yet understood...</h4>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« We can imagine that each individual accepts, voluntarily or unknowingly, a chip in him, which would contain a whole lot of information about him that would allow him to pay for everything, to know everything... But to be free from a certain number of constraints. [...] The real luxury of tomorrow will be to be isolable, to be able to isolate oneself, and true freedom will not be to be connected to others, but to have the right not to be connected. </span></span></span>»</div>
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(Jacques Attali, <a href="http://www.cercledesvolontaires.fr/2013/09/20/jacques-attali-et-la-puce-rfid-la-vrai-liberte-sera-le-droit-de-ne-pas-etre-branche/">interview to TV channel Public Sénat</a>, 2008)</div>
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« Man, like the object, will be a nomad, without address or stable family, carrying on him, in him, everything that will make his social value. (...) When man becomes a prosthesis of himself, he will produce himself as a commodity. Life will be the object of artifice, creating value and profitability. »</div>
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(Jacques Attali, <i>Lignes d'horizon</i>, Fayard, 1990, Pp. 50 et 179)</div>
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« One could say that, among the instruments or means of any kind used for this purpose, "pseudo-initiation", by its very nature, must logically occupy the first place; it is only a cog, of course, but a cog that can command many others, on which these others come into contact in a way and from which they receive their impetus. [...] It immediately follows from this that the action thus exercised, instead of being truly "organic", can only have a purely "mechanical" character, which fully justifies the comparison of the mechanisms we have just used; And is not this character also, as we have already seen, the one that is found everywhere, and in the most striking way, in the present world, where the machine is invading everything more and more, where<b> the human being himself is reduced, in all his activity, to resembling as much as possible an automaton, because all spirituality has been taken from him</b>? But it is here that the inferiority of artificial productions explodes, even if a "<a href="http://conscience-sociale.blogspot.com/2019/03/sabbateanism-and-frankism-spiritual.html">satanic</a>" skill has presided over their elaboration; one can well manufacture machines, but not living beings, because, once again, it is the spirit itself that is and will always be lacking. »</div>
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(René Guénon, <a href="http://classiques.uqac.ca/classiques/guenon_rene/regne_de_la_quantite/regne_de_la_quantite.html"><i>Le Règne de la quantité et les signes du temps</i></a>, 1945, Pp.177)</div>
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« When a people loses control of their own affairs, is reduced to slavery and becomes an instrument in the hands of others, <a href="https://sputniknews.com/europe/201706071054397738-voter-apathy-europe-turnout/">apathy </a>overwhelms them. He gradually lost all hope. [...] The defeated weaken and become <a href="http://conscience-sociale.blogspot.fr/2017/06/non-lacedie-egoiste.html">unable </a>to defend themselves. They are victims of anyone who wants to dominate them and the prey of big appetites. [...] See also the animals of prey, which do not breed in captivity. Thus, the tribal group that has lost control of its own affairs continues to weaken and eventually disappears. »<br />
(Ibn Khaldoun, <i><a href="https://fr.wikipedia.org/wiki/Muqaddima">Al-Muqaddima</a></i> [Introduction à l'histoire universelle], 1377 ; II, 23)<br />
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This article is a translation of the <a href="https://conscience-sociale.blogspot.com/2017/05/la-clef-de-lhistoire-moderne.html">original article</a> published in French.<br />
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<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com7tag:blogger.com,1999:blog-4127532497132016183.post-3779599812692181562019-02-24T10:01:00.005+01:002019-03-24T19:52:55.421+01:00Ключ к современной истории<div style="text-align: justify;">
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">В этой брошюре Пьера-Ива Ленобля содержится часть ключа к современной истории, основанная на очень актуальных цитатах, пять из которых я повторяю здесь. Позвольте мне в максимально возможной степени дополнить этот ключ, т.е. новыми ссылками и ссылками на справочные статьи по каждому основному вопросу.</span></span></span><br />
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« После окончания последней мировой войны возникла новая форма войны. Иногда ее называют подрывной или революционной войной, она существенно отличается от войн прошлого тем, что победа не ожидается только от столкновения двух армий на поле боя. Этот шок, который когда-то был направлен на уничтожение вражеской армии в одном или нескольких сражениях, больше не происходит. Война - это комплекс разного рода действий (политических, социальных, экономических, психологических, <a href="http://conscience-sociale.blogspot.fr/2014/03/snipergate.html">военных</a> и т.д.), направленных на свержение власти, установившейся в одной стране, на смену ей другого режима (<a href="http://conscience-sociale.blogspot.fr/2016/04/la-guerre-reseaucentrique-revele-lere.html">1</a>). Для этого злоумышленник пытается использовать внутреннюю напряженность в стране нападения, политическую, <a href="http://conscience-sociale.blogspot.fr/2014/03/oleh-tyahnybok-faisant-le-salut-de-son.html">идеологическую</a>, <a href="http://conscience-sociale.blogspot.fr/2017/04/sondages-et-democratie-propos-de-la.html">социальную</a>, <a href="http://conscience-sociale.blogspot.fr/2017/04/sondages-et-democratie-sur-la.html">религиозную</a>, <a href="http://conscience-sociale.blogspot.fr/2015/03/central-banking-and-haute-finance-have.html">экономическую</a> оппозицию, которая может оказать сильное влияние на завоевывающее население.</span></span></span><span class="st"> »</span></div>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;">(<a href="https://fr.wikipedia.org/wiki/Roger_Trinquier">Roger Trinquier</a>, <i>La guerre moderne</i>, Ed. La table ronde, 1961, Pp.15)</span></span></div>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st"> « </span>Сегодня мы больше не завоевываем землю, чтобы иметь людей, мы завоевываем души, мы завоевываем <a href="http://conscience-sociale.blogspot.fr/2009/04/quand-lemotion-nous-asservit.html">психику</a>. Как только у тебя появится психика, у тебя будет мужчина. Когда у тебя есть мужчина, за ним следует местность. <a href="https://fr.wikiquote.org/wiki/Diable#Charles_Baudelaire">Самый большой трюк дьявола - сделать так, чтобы выглядело будто его не существует</a>. Пришло время использовать слово "<a href="http://conscience-sociale.blogspot.fr/2016/04/la-guerre-reseaucentrique-revele-lere.html">подрывная деятельность</a>". Огромное оружие, потому что <a href="http://conscience-sociale.blogspot.fr/2014/03/la-politique-profonde-et-letat-profond.html">оно пытается не проявить себя</a>. [...] Этот грозный метод является частью проникновения части средств массовой <a href="http://conscience-sociale.blogspot.fr/2017/04/les-devoirs-du-journaliste-et-ceux-du.html">информации</a>, части тех, кто преподает душам, сердцам и мозгам, я имею в виду духовенство, школу, <a href="http://conscience-sociale.blogspot.fr/2016/07/faut-il-craindre-une-guerre-avec-la.html">университет</a>. В прошлом, чтобы удержать власть, нужно было контролировать Церковь, а значит и души; в 19 веке это было образование, а значит и мозги. Сегодня превалирует <a href="http://conscience-sociale.blogspot.fr/2017/04/sondages-et-democratie-gov-et-les-medias.html">аудиовизуальный </a>сектор и <a href="http://conscience-sociale.blogspot.fr/2012/12/les-reseaux-euro-brics-comme-reponse-la.html">университет</a>. На <a href="http://conscience-sociale.blogspot.fr/search/label/crise%20de%20civilisation">Западе </a>мы больше не учимся, как в странах Востока, любви к Родине, к труду, а учимся небрежности, недисциплинированности, неуважению к <a href="http://conscience-sociale.blogspot.fr/p/reperes.html">древним добродетелям,</a> поискам <a href="https://fr.wikipedia.org/wiki/L%C3%A9gislation_sur_le_cannabis">искусственных райов</a>. Одним словом, то, что я называю "<a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">обратным порядком</a>". </span></span><span class="st">»</span></div>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;">(<a href="https://fr.wikipedia.org/wiki/Alexandre_de_Marenches">Alexandre de Marenches</a>, </span><i style="font-size: 15px;">Dans le secret des princes</i><span style="font-size: 15px;">, Ed. Stock, 1986, Pp. 376-377)</span></span><br />
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« </span></span></span>Французская революция стала первой революцией буржуазии и среднего класса, так называемого третьего государства в истории.<br />
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<a href="https://fr.wikipedia.org/wiki/Commune_de_Paris_(1871)">Парижская коммуна</a> должна была стать первой революцией пролетарского класса, которая до тех пор оставалась относительно в тени. Это было первое в истории - все еще эфемерное и поспешное - осуществление диктатуры пролетариата, до сих пор не опубликованной формы подрывной деятельности.<br />
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Это было первое появление "<a href="https://fr.wikipedia.org/wiki/Il_Quarto_Stato">четвертого государства</a>", которое стало шагом вперед по сравнению со всем, что было до него. Как таковой, он ознаменовал собой дату в эволюции процессов, используемых духом мятежа. Все понтифики современной диверсии, так называемой социалистической и коммунистической фазы, единодушно заявили об этом. Величайшие во главе, Маркс и Ленин, демонстративно отвергли любую привязанность к буржуазной, республиканской и демократической революциям 1789-1848 годов. Они рассматривали это как средство, маршрут, а не как цель. Все они заявили о своем прямом контакте с Парижской коммуной, даже когда критиковали ее отсутствие технической подготовки.<br />
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Все они, без исключения, преклоняются перед ним, как будто это своего рода лидер и посвящают ему много выступлений, брошюр и книг. Это был первый колокольный звонок о том, какой должна была быть большевистская революция. Маркс, Ленин, Троцкий, Кауцкий, Лауроф и многие другие занимаются этой темой и спорят об этом.<br />
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Большая ошибка заключается в предположении, что Парижская коммуна была спонтанным движением, и эта ошибка повторяется во всех революциях.<br />
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Каждый раз, когда есть люди, сотнями тысяч, достаточно наивны, чтобы верить, что что-то можно сделать самому, и что это может выйти из пустоты, не будучи сделанным кем-то. Если подумать, то это философская абсурдность и вызов здравому смыслу. Особенно в эпоху, которая претендует на научность и когда мы должны знать, что даже те процессы, которые когда-то считались автоматическими и регулировались абстрактными законами природы, такие как разложение трупа, болезни, старость, так называемая естественная смерть, <a href="http://conscience-sociale.blogspot.fr/2016/04/la-guerre-reseaucentrique-revele-lere.html">определяются конкретными и живыми агентами</a>, называемыми бациллами, токсинами, которые работают для этой цели. Без них не было бы ни разложения, ни жара, ни дряблости, ни смерти, и если бы эти агенты были невидимы для нас, это не означает, что они менее реальны.<br />
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То же самое справедливо и для общества, которое является человечеством в космосе, и для истории, которая является человечеством во времени.<br />
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Бациллы, токсины, в человеческой форме, которые глаз поколений не различает, которые глаз историков игнорирует, или чаще всего, претендует игнорировать, - но существование которых не является тайной для <a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">бактериолога общества и истории</a> - вызывают жар, обветшание или разложение, паралич или конвульсии, старость, повреждения и смерть.<br />
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Жертвы считают, что этот процесс осуществляется сам по себе, по законам, которые неизбежны и неотделимы от природы вещей, и поэтому они не реагируют. Действительно, как мы можем реагировать, не будучи глупыми, против неизбежности и природы вещей?...<br />
Спонтанность в коммуне 1871 года была не больше, чем в 1789, 1793, 1848, 1848, 1905 или 1917 году, и не больше волнений в Китае, индуизме, Судане, Сирии, Турции, Марокко и Афганистане. Как и во всех забастовках нашего времени. Тем не менее, так же, как и в организме животных, для того, чтобы бациллы и токсины могли эффективно проявлять свое смертоносное действие, необходимо, чтобы этот организм был ослаблен и обветшал в результате плохой погоды или перегрузки. В противном случае, этот здоровый организм, в полной мере используя свои силы, имел бы средства для самозащиты и уничтожения вредного. »</div>
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(<a href="https://fr.wikipedia.org/wiki/Emmanuel_Malynski">Emmanuel Malynski</a> et <a href="https://fr.wikipedia.org/wiki/L%C3%A9on_de_Poncins">Léon de Poncins</a>, <i><a href="http://www.a-c-r-f.com/documents/MALYNSKY-PONCINS-La_Guerre_occulte.pdf">La guerre occulte</a></i>, édition de 1940, Pp.19-20 ; cette partie est un résumé par de Poncins de<i> <a href="http://saint-remi.fr/fr/judaisme-franc-maconnerie/656-la-mission-du-peuple-de-dieu-6me-part-la-grande-conspiration-mondiale.html?search_query=+LA+GRANDE+CONSPIRATION+MONDIALE&results=1">La mission du peuple de Dieu - 6ème partie - La grande conspiration mondiale</a></i>, 1928)<br />
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« <i>Манипулирование общественным мнением</i><br />
52 - В дополнение к этому, есть то, что уже было выявлено в предыдущих разработках, но сейчас полностью раскрывается: единый контроль общественного мнения. И это всеми средствами: речью и письмом, прессой и театром, кино и радио, искусством и даже наукой, школой и ремеслом, и опять же давлением, помощью в работе с бедными. И из всего этого следует, что это печальный результат: современный массовый человек. Последний больше не имеет собственного мнения, больше не имеет собственной воли, он является лишь пассивным инструментом в руках лидера. Для него практически невозможно проявить инициативу, но без этого духа инициативы человек не может отдать себе эту личную культуру, которая является элементом жизни для человеческого сообщества. »</div>
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(<i>Humani Generis Unitas</i><i>. Pope Pius XI - Ineditum</i>, 1938, §52 ; in Georges Passelecq, Bernard Suchecky, <i>L'Encyclique cachée de Pie XI</i>, Ed. La Découverte, 1995, Pp. 242-243)</div>
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Некоторые метафизические объяснения</h4>
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<a href="http://esprit-universel.over-blog.com/article-rene-guenon-compte-rendu-du-livre-d-emmanuel-malynski-et-leon-de-poncins-la-guerre-occulte-juillet-1936-57198859.html">Рене Геннон: рецензия на книгу Эммануила Малынского и Леона де Понсина "La Guerre occulte" : </a></div>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« </span></span></span>Здесь, как в "М". Леон де Понсин, о котором мы уже имели возможность говорить, во всем, что связано с критикой современного мира, присутствует много очень справедливых соображений; авторы, которые справедливо осуждают распространенные ошибки, такие как убеждение, что революции являются "спонтанными движениями", относятся к числу тех, кто считает, что современные отклонения, стадии которых они изучают более конкретно в XIX веке, обязательно должны отвечать четко определенному и осознанному "плану", по крайней мере среди тех, кто ведет эту "оккультную войну" против всего, что имеет традиционный, интеллектуальный или социальный характер. Однако, когда речь заходит об "ответственности", у нас есть много оговорок; более того, это не так просто или просто, ибо, по определению, то, о чем идет речь, не кажется даже внешним, а очевидные псевдолидеры являются лишь более или менее бессознательными инструментами. В любом случае, здесь наблюдается тенденция значительно преувеличивать роль, приписываемую евреям, предполагая, что только они в конечном итоге ведут мир, и не проводя необходимых различий между ними; как мы можем не понимать, например, что те, кто принимает активное участие в определенных событиях, только евреи <a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">полностью оторваны от собственной традиции</a>, и кто, как всегда происходит в таких случаях, вряд ли сохранил недостатки своей расы и плохие стороны ее особого мышления? Тем не менее, есть некоторые отрывки (в частности, pp. 105-110) которые весьма близки к некоторым истинам о "<a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">контр-инициативе</a>": Совершенно верно, что это не какие-то "интересы", которые могут быть использованы только для перемещения общих инструментов, а "вера", которая составляет "<a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">непостижимую метапсихическую</a> тайну для даже высокого интеллекта простого человека"; и это не менее важно, чем "<a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">в истории есть течение сатанизма</a>"... Но это течение направлено не только против христианства (и, возможно, это слишком узкий взгляд на вещи, который является причиной многих "оптических ошибок"), оно также, точно так же, <a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">против любой традиции</a>, будь то восточной или западной, и без исключения иудаизма. »</div>
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(Рене Геннон, <i>Etudes sur la Franc-Maçonnerie et le Compagnonnage</i>, t. I, Compte-rendu juillet 1936).</div>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« Еще один момент, который следует помнить, это то, что Неизвестные Супериоры, любого рода и независимо от области, в которой они хотят действовать, никогда не стремятся создавать "движения", следуя выражению, которое очень популярно сегодня; они только создают "состояния ума", которое является гораздо более эффективным, но возможно чуть менее доступным для всех. Бесспорно, хотя некоторые утверждают, что не могут понять этого, что менталитет отдельных людей и общин может быть изменен систематизированным набором соответствующих предложений; в сущности, само образование - это немного больше, и в нем нет "оккультизма". Кроме того, не может быть никаких сомнений, что эта способность предложения может осуществляться, во всех степенях и во всех областях, людьми "во плоти", когда мы видим, например, целую толпу, иллюзию простого факира, который, однако, только инициатор самого низкого порядка, и чьи полномочия вполне сопоставимы с полномочиями Гугомоса или Шрёпфера. Короче говоря, эта сила внушения связана только с развитием определенных специальных способностей, когда она относится только к социальной сфере и осуществляется над "мнением", это прежде всего вопрос психологии: определенное "душевное состояние" требует благоприятных условий для становления, и необходимо знать или пользоваться этими условиями, если они уже существуют, или спровоцировать их реализацию самим собой. Социализм реагирует на определенные современные условия, и это то, что делает его настолько вероятным к успеху, меняются ли условия по той или иной причине, и социализм, который никогда не может быть чем-то большим, чем средство действия для Неизвестных Супериоров, быстро превратится во что-то другое, характер которого мы даже не можем предвидеть. Это, пожалуй, самая серьезная опасность, особенно если Неизвестные Супериоры знают, как изменить этот коллективный менталитет, называемый "мнением", так как именно это произведение имело место в XVIII веке и привело к революции, и когда оно вспыхнуло, Неизвестные Супериоры больше не нуждались в вмешательстве, действий подчиненных им агентов было вполне достаточно. Пока еще слишком поздно, необходимо не допустить повторения подобных событий, и именно поэтому, скажем вместе с г-ном Копином-Албанселли, "очень важно просвещать людей по масонскому вопросу и тому, что за ним стоит".</span></span></span> »</div>
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(Рене Геннон, <i>Réflexions à propos du « Pouvoir Occulte »</i>, 11 Juin 1914, <i>La France antimaçonnique</i>)</div>
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Более того, самым искусным и опасным "подрывником", безусловно, является тот, который не предаёт себя явными сингулярностями, которые любой может легко увидеть, но искажает смысл символов или отменяет их значение, не изменяя ничего в их внешнем виде. Но, пожалуй, самым дьявольским уловкой является приписывание самой православной символики, как она существует в подлинно традиционных организациях, и особенно в инициативных, которые в таких случаях являются объектом особого внимания, обратного толкования, которое является результатом "контр-инициации"; и это, как мы недавно отмечали, не лишает себя возможности использовать эти средства для создания путаницы и двусмысленности, от которых она имеет определенную пользу. Это, по сути, весь секрет определенных кампаний, проводимых либо против эзотерики вообще, либо против той или иной формы инициации, в частности, с бессознательной помощью людей, большинство из которых были бы очень удивлены, и даже напуганы, если бы они могли понять, для чего они используются; к сожалению, иногда те, кто считает, что они борются с дьяволом просто превращаются в его лучших слуг, без всякого сомнения!</div>
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(Рене Геннон, <i>Du double sens des symboles</i>, Études Traditionnelles, juillet 1937)<br />
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« <i>Полный риск бедствий через отречение от духа</i>.<br />
67- Поэтому наше современное общество больно, и новые формулы единства, новые формы единства, отнюдь не излечивающие его, могут только усугубить его. Потому что они разлагаются, с мыслью и идеалом жизни, сами механически разъединяясь, внутреннюю консистенцию общественной жизни человека, а также природные факторы его конституции, как и его естественная основа, единство человеческой личности. В конечном счете, они рискуют привести человечество к катастрофе, через их механическое атомистическое представление о человеческой расе, через радикальный отказ от Духа Святого, глубоко внутри Духа Божьего. <br />
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В том же смысле в отношении этих форм тоталитаризма все еще необходимо, в том числе и последнее доказательство - экстенсивное тоталитарное единство. Мысль, с ее чисто механическими процессами, больше не была в состоянии, потому что она была деспиритуализирована, чтобы воспринимать различные природные факторы построения общества и их существенной взаимозависимости, а также Единство в плюрализме; она не могла больше расти снизу вверх, к истинному единству и полноте полной системы мира, состоящей из интенсивного Totality, то есть подлинное единство в подлинном плюрализме. То, что он сохранил, так сказать, о Духе, было только умом, который, как мы видели, больше не заслуживал, этого имени, взятого в самом глубоком смысле, то есть, в смысле Духа, но с другой стороны, должен был ожидать тем более, что борьба с ним велась в последние годы. »</div>
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(<i>Humani Generis Unitas. Pope Pius XI - Ineditum</i>, 1938, §67 ; in Georges Passelecq, Bernard Suchecky, <i>L'Encyclique cachée de Pie XI</i>, Ed. La Découverte, 1995, Pp. 249-250)</div>
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Рассмотрев изложенные нами соображения и приведенные до сих пор примеры, мы сможем лучше понять, какие именно этапы антитрадиционных действий, которые действительно "сделали" современный мир таковым, состоят в целом; но прежде всего необходимо понимать, что любые эффективные действия с обязательным участием агентов не могут, как никакие другие, быть своего рода спонтанными и "случайными", и что, особенно в человеческой сфере, они обязательно должны включать в себя вмешательство. Тот факт, что данное действие соответствует специфике циклического периода, в котором оно имело место, объясняет, почему оно было возможным и успешным, но недостаточно объяснить, как оно было осуществлено, и не указывает средства, которые были использованы для его достижения. Более того, чтобы убедиться, достаточно немного подумать об этом: духовное влияние на себя, в любой традиционной организации, всегда действует через людей, которые являются уполномоченными представителями традиции, хотя традиция действительно "сверхчеловеческая" по своей сути; тем более в случае, когда в игру вступают только психологические воздействия, и даже самого низкого порядка, то есть, противоположность власти, которая трансцендентна по отношению к нашему миру, не говоря уже о том, что характер "подделки", проявляющийся везде на этом поле и к которому нам все равно придется вернуться, требует еще более строгого соблюдения этого. С другой стороны, поскольку инициация, в какой бы форме она ни осуществлялась, действительно воплощает "дух" традиции, а также то, что позволяет эффективно реализовывать "сверхчеловеческие" государства, очевидно, что именно ей следует самым непосредственным образом противостоять (насколько это возможно) тому, что поставлено на карту (в той мере, в какой это возможно) и что, наоборот, всеми средствами ведет людей к "внутричеловеческим"; Поэтому термин "контр-инициативация" является наиболее подходящим термином для обозначения того, что связано в целом и в той или иной степени (поскольку, как и в инициировании, обязательно присутствуют определенные степени) с человеческими агентами, через которые осуществляются антитрадиционные действия; и это не просто обычное обозначение, используемое для более удобного выражения того, что действительно не имеет названия, а выражение, как можно более точно соответствующее весьма конкретным реалиям. </div>
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Весьма примечательно, что в целом то, что правильно составляет современную цивилизацию, с какой бы точки зрения она ни рассматривалась, мы всегда должны замечать, что все становится все более искусственным, искаженным и фальсифицированным; многие из тех, кто критикует эту цивилизацию сегодня, поражены ею, даже когда они не знают, как идти дальше и не имеют понятия, что на самом деле за всем этим стоит. Однако нам кажется, что было бы достаточно немного логики сказать себе, что если бы все стало искусственным, то менталитет, которому соответствует такое положение дел, был бы не меньше, чем у остальных, что он тоже должен быть "<a href="http://bibliobs.nouvelobs.com/idees/20170428.OBS8716/bhl-lu-et-approuve-par-la-cia.html">изготовлен</a>", а не спонтанным; и как только мы приступили к этому простому размышлению, мы не могли не видеть в нем <a href="http://conscience-sociale.blogspot.fr/2014/03/la-politique-profonde-et-letat-profond.html">согласованных улик</a>, умножающихся со всех сторон и почти бесконечно; но следует предположить, что, к сожалению, очень трудно так полностью уйти от "предложений", которыми современный мир как таковой обязан самому своему существованию и продолжительности, поскольку те, кто провозглашает себя самым решительным "антимодернистом", как правило, этого не видят, и поэтому их усилия так часто тратятся в полной потере и практически лишены реального смысла.</div>
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Антитрадиционные действия должны были быть направлены как на изменение общего менталитета, так и на уничтожение всех традиционных институтов Запада, поскольку именно там они осуществлялись в первую очередь и непосредственно, пока не были предприняты попытки распространить их на весь мир с помощью западников, готовых стать его инструментами. Кроме того, поскольку менталитет изменился, институты, которые больше не соответствовали ему, должны были быть легко разрушены; поэтому именно работа по отклонению от менталитета представляется здесь действительно фундаментальной, поскольку от нее в какой-то мере зависит все остальное, и, следовательно, именно на этом мы должны настаивать более конкретно. Эта работа, конечно, не могла быть выполнена одновременно, хотя, пожалуй, самое удивительное - это скорость, с которой западные люди были вынуждены забыть обо всем, что было связано с существованием в их стране традиционной цивилизации; Если рассматривать полное непонимание средневековья во всех отношениях в XVII-XVIII веках, то легко понять, что такое полное и внезапное изменение не могло произойти естественным и спонтанным образом. В любом случае, в первую очередь необходимо было свести индивидуума к самому себе, и это была прежде всего, как мы уже объяснили, работа рационализма, которая отрицает обладание и использование любой способностью трансцендентного порядка, причем, разумеется, рационализм начал действовать еще до получения этого названия с его более конкретной философской формой, как мы видели в случае протестантизма; Более того, сам "гуманизм" Возрождения был не более чем непосредственным предшественником самого рационализма, ибо "гуманизм" означает претензию на то, чтобы свести все к чисто человеческим элементам, поэтому (по крайней мере, если не снова в силу четко сформулированной теории) исключение из всего, что является надличностным по своей природе.<br />
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Тогда необходимо было обратить внимание человека полностью на внешние и чувствительные вещи, чтобы запереть его, так сказать, не только в человеческой сфере, но и, еще более узким ограничением, только в материальном мире, это отправная точка всей современной науки, которая, постоянно направленной в этом направлении, должна была сделать это ограничение все более и более эффективным. Формирование научных теорий, или философско-научных теорий, если хотите, должно происходить постепенно; и (здесь опять же, мы должны лишь кратко вспомнить то, что мы уже объяснили) механизм непосредственно проложил путь материализму, который должен был означать, таким образом, что не может быть исправлено, сокращение ментального горизонта до телесной области, в настоящее время рассматривается как единственная "реальность", и тем более лишить себя всего, что не может рассматриваться просто как "материал"; естественно, разработка самого понятия "материи" физиками здесь должна была играть важную роль. Поэтому мы должным образом вступили в "царствование количества"; Профессиональная наука, все еще механистическая с Декарта, и становясь особенно материалистичной со второй половины 18 века, должна была, в своих последовательных теориях становиться все более исключительно количественной, в то же время материализм, проникая в общий менталитет, сумел определить это отношение, независимо от каких-либо теоретических утверждений, но все более распространенное и окончательно перешедшее в состояние своего рода "инстинкта", который мы назвали "практическим материализмом", и именно это отношение должно было быть усилено промышленным применением количественной науки, которое все более полно связывало людей только с "материальными" достижениями. Человек "механизировал" все вещи, и в конце концов он пришел к "механизации" себя, постепенно впадая в состояние ложных цифровых "единиц", потерянных в однородности и неразличимости "массы", то есть, в конечном счете, в чистом множестве; это, конечно, самый полный триумф, который можно представить себе о количестве над качеством.<br />
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Однако одновременно с продолжением этой работы по "материализации" и "количественному определению", которая, более того, еще не завершена и никогда не может быть завершена, поскольку полное сокращение до чистого количества невозможно в ее проявлении, уже началась другая работа, видимо только наоборот, и это, напомним, как только появился материализм. Эта вторая часть антитрадиционного действия была направлена не на "затвердевание", а на <a href="https://fr.wikipedia.org/wiki/Informatique#Histoire">роспуск</a>; но, отнюдь не противодействуя первой тенденции, характеризующейся количественным сокращением, она должна была помочь ему, когда будет достигнут максимум возможного "затвердения", и что эта тенденция, превысив свою первую цель, захотев пойти настолько далеко, чтобы сократить <a href="https://fr.wikipedia.org/wiki/Num%C3%A9rique#La_num.C3.A9risation">непрерывное до разрывного</a>, сама стала тенденцией к <a href="https://fr.wikipedia.org/wiki/Num%C3%A9rique#La_.C2.AB_r.C3.A9volution_num.C3.A9rique_.C2.BB">распаду</a>. Именно поэтому в то время эта вторая работа, которая первоначально проводилась в качестве подготовительной работы лишь более или менее скрытым образом и в любом случае в ограниченных условиях, должна была выйти в свет и, в свою очередь, приобретать все более общий характер, в то время как сама количественная наука стала менее строго материалистичной в строгом смысле этого слова и даже перестала полагаться на понятие "материи", что привело к ее весьма непоследовательному и "<a href="https://fr.wikipedia.org/wiki/R%C3%A9alit%C3%A9_virtuelle">уклончивому</a>" развитию. Это государство, в котором мы сейчас находимся: материализм уже не просто выживает сам по себе, и, вероятно, может просуществовать более или менее долго, особенно как "практический материализм", но, в любом случае, перестает играть главную роль в антитрадиционном действии. </div>
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После того, как материальный мир был закрыт настолько полностью, насколько это было возможно, необходимо, не позволяя при этом восстановить связь с высшими сферами, вновь открыть его снизу, с тем чтобы привнести растворяющиеся и разрушительные силы нижней тонкой области; поэтому именно "<a href="https://fr.wikipedia.org/wiki/Le_Meilleur_des_mondes">высвобождение</a>" этих сил, можно сказать, и их реализация завершит отклонение нашего мира и фактически приведет его к окончательному распаду, о котором мы говорим во второй или во второй фазе. Действительно, можно сказать, что существуют две отдельные фазы, хотя и частично одновременные, поскольку в общем "плане" современного отклонения они логически следуют друг за другом и имеют лишь последовательный эффект, причем, как только материализм был сформирован, первая была практически полной и должна была происходить только через развитие того, что было вовлечено в тот же материализм; и именно в этот момент началась подготовка ко второму аспекту антитрадиционного действия, который еще только первый эффект еще предстоит увидеть, но который уже достаточно очевиден, чтобы можно было предсказать, что последует, и поэтому мы можем сказать без преувеличения, что именно этот второй аспект антитрадиционного действия действительно выходит на первый план в проектах, которые мы впервые совместно называем "противником", и что мы можем с большей точностью, без преувеличения, назвать "<a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">противником</a>".</div>
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(Рене Геннон, <a href="http://classiques.uqac.ca/classiques/guenon_rene/regne_de_la_quantite/regne_de_la_quantite.html"><i>Le Règne de la quantité et les signes du temps</i></a>, 1945, chap. XXVIII : Les étapes de l’action antitraditionnelle, Pp.187-191)</div>
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Если бы ты еще не понял...</h4>
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<span style="color: #362f2d; font-family: "helvetica" , "arial" , sans-serif;"><span style="font-size: 15px;"><span class="st">« Можно представить себе, что каждый человек добровольно или неосознанно принимает в себе чип, который будет содержать в себе массу информации о нем, которая позволит ему заплатить за все, знать все.... Но быть свободным от ряда ограничений. [...] Настоящая роскошь завтрашнего дня будет заключаться в том, чтобы быть изолированными, иметь возможность изолировать себя, и настоящая свобода не будет связана с другими, а будет иметь право не быть связанным.</span></span></span> »</div>
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(Jacques Attali, <a href="http://www.cercledesvolontaires.fr/2013/09/20/jacques-attali-et-la-puce-rfid-la-vrai-liberte-sera-le-droit-de-ne-pas-etre-branche/">interview à la chaîne Public Sénat</a>, 2008)</div>
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« Человек, как и объект, будет кочевником, без адреса или стабильной семьи, несущим на себе, в себе, все, что составит его социальную ценность. (...) Когда человек становится протезом для самого себя, он производит себя как товар. Жизнь будет объектом хитрости, создающим ценность и прибыльность. »</div>
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(Jacques Attali, <i>Lignes d'horizon</i>, Fayard, 1990, Pp. 50 et 179)</div>
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« Можно сказать, что среди инструментов или средств любого рода, используемых для этой цели, "псевдо-инициативация", по самой своей природе, должна логически занимать первое место, это, конечно, только зубчик, но зубчик, который может командовать многими другими, на котором эти другие вступают в контакт в пути и от которых они получают свой импульс. [...... Из этого сразу следует, что предпринятые таким образом действия вместо того, чтобы быть действительно "органическими", могут носить чисто "механический" характер, что полностью оправдывает сравнение только что использованных нами механизмов; И не является ли этот персонаж также, как мы уже видели, тот, который находится везде, и самым поразительным образом, в современном мире, где машина вторгается все больше и больше, где сам человек сокращается, во всей своей деятельности, чтобы походить как можно больше автомата, потому что вся духовность была отнята у него? Но именно здесь взрывается неполноценность искусственных производств, даже если их разработкой руководил "<a href="http://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html">сатанинский</a>" мастер; можно хорошо производить машины, но не живые существа, потому что, опять же, не хватает и всегда будет недоставать самого духа. »</div>
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(Рене Геннон, <a href="http://classiques.uqac.ca/classiques/guenon_rene/regne_de_la_quantite/regne_de_la_quantite.html"><i>Le Règne de la quantité et les signes du temps</i></a>, 1945, Pp.177)</div>
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« Когда народ теряет контроль над своими делами, сводится к рабству и становится орудием в руках других, его переполняет <a href="https://sputniknews.com/europe/201706071054397738-voter-apathy-europe-turnout/">апатия</a>. Он постепенно потерял всякую надежду. [...] Разбитые ослабевают и становятся <a href="http://conscience-sociale.blogspot.fr/2017/06/non-lacedie-egoiste.html">неспособными </a>защитить себя. Они являются жертвами любого, кто хочет доминировать над ними и жертвой больших аппетитов. [...] <br />
Также посмотрите на добычу животных, которые не размножаются в неволе. Таким образом, племенная группа, потерявшая контроль над своими собственными делами, продолжает ослабевать и в конечном итоге исчезает. »<br />
(Ibn Khaldoun, <i><a href="https://fr.wikipedia.org/wiki/Muqaddima">Al-Muqaddima</a></i> [Introduction à l'histoire universelle], 1377 ; II, 23)<br />
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Данная статья является переводом оригинальной статьи, опубликованной на <a href="https://conscience-sociale.blogspot.com/2017/05/la-clef-de-lhistoire-moderne.html">французском</a> языке. </div>
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<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-75625578783903168562019-02-23T22:28:00.000+01:002019-02-24T19:46:58.574+01:00Тетравалентная логика (Часть 1)<div style="text-align: right;">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh54BLc1tZcCZ0jpHIfe2lzKxUnTv_rJQ7RHaRax0lrNeyo1C_oNqFHa2Ct1U4aTh5oFSttDUFWsxhBRs75hLv9PJKpEK-0PDLaqiv5-GXgEYPt_6U5nenhXrIO5HtZ8aEkzKO0ZNdQwc4/s1600/le+Un+est+cause.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="930" data-original-width="768" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh54BLc1tZcCZ0jpHIfe2lzKxUnTv_rJQ7RHaRax0lrNeyo1C_oNqFHa2Ct1U4aTh5oFSttDUFWsxhBRs75hLv9PJKpEK-0PDLaqiv5-GXgEYPt_6U5nenhXrIO5HtZ8aEkzKO0ZNdQwc4/s320/le+Un+est+cause.jpg" width="264" /></a></div>
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Аристотель сказал: "Быть - это все, что он знает", так что там, где есть настоящее знание, а не его внешний вид или тень, знание и бытие - одно и то же.</div>
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(Рене Генон, <i>Mélanges</i>, Chap. VI « Connais-toi toi même », 1976, Pp. <a href="http://www.index-rene-guenon.org/Access_book.php?sigle=M&page=56">56</a>)</div>
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Все современные знания основаны на логике. За редким исключением - технический аппарат, использующий нечеткую логику или состояния квантовой физики - все естественные и гуманитарные науки (включая западную философию, поскольку по крайней мере Платон) основаны на классической логике, устанавливающей достоверность или ложность предложения.<br />
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Однако классическая логика имеет ограничения, известные с момента ее возникновения. Эти ситуации, которые могут быть выражены в нескольких простых предложениях, неаккуратно отнесены к парадоксам.<br />
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Последствия отказа от решения этих парадоксальных ситуаций крайне важны, поскольку этот пробел заставляет нас слепо сосредоточиться на нашем понимании мира и самих себя.<br />
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Поскольку никто не может игнорировать тот факт, что современный мир переживает глубочайший кризис, любой вклад в расширение возможностей можно только приветствовать, а можно сказать, и назвать необходимым. В этом и заключается цель данной статьи.<br />
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Начнем с краткой истории логики, возвращаясь к периоду до появления классической, мимоходом к которой мы увидим, что логика рождается из метафизики. Это приведет нас к диалогу между Гераклитом, Аристотелем, Грейнжером и Генноном.<br />
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Затем мы предложим формализовать тетравалентную логику с таблицами истинности, объяснив ее необходимость (<a href="http://conscience-sociale.blogspot.com/2017/11/logique-tetravalente-partie-2.html">часть 2</a>). Закончим мы применением рамок этой логики к семантике некоторых атрибутов проявляемого и неочевидного, где каждый раз обнаруживаем представления о Традиции (<a href="http://conscience-sociale.blogspot.com/2018/05/la-signature-du-quaternaire.html">часть 3</a>).</div>
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Все начинается с отрицания.</h4>
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Если мы примем предложение P и его логическое отрицание не (P), то можем попасть в один из следующих трех случаев:</div>
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<li> Случай 1: P - это правда или нет (P) - это правда, исключительно;</li>
<li> дело 2: Р и нет (Р) являются одновременно верными;</li>
<li> случай 3: ни P, ни нет (P) не соответствуют действительности одновременно.</li>
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Гераклит Ефесский (~541 - ~480 до н.э.), потомок афинского царя и из рода священников, провозгласил единство и неделимость противоположностей, то есть рассмотрение дела 2, о чем свидетельствуют его фрагменты:<br />
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"Все вещи рождаются по воле оппозиции.... Изменения - это нисходящая вверх дорога, и порядок в мире наступает согласно этой дороге..."<br />
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"Все вещи взаимно противоположны."<br />
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"Бог день-ночь, зима-лето, военный покой, жажда сатиры. Это меняется, как когда вы смешиваете духи вместе, а потом называете их в честь запаха." <br />
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"То, что разрезано в обратном направлении, собирается; из того, что отличается, рождается самая прекрасная гармония; все становится расколом."<br />
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"Это болезнь, которая делает здоровье приятным и добрым, голодным насыщением, усталостью и отдыхом."</div>
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"Противоположное полезно, какая борьба формирует самую прекрасную гармонию, все делается разобщением."<br />
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"Присоединяйтесь к тому, что является полным, а что нет, что согласуется и не соглашается, что находится в гармонии и не соглашается; из всех вещей одно и то же, все вещи."</div>
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"Они не понимают, как может подойти борьба с самим собой. Гармония мира находится в противоположном напряжении, как в отношении лиры и лука."<br />
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"Существует скрытая гармония, лучшая, чем кажущаяся, и в которой бог смешивал и глубоко скрывал различия и различия." <br />
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"Смерть от огня, рождение от воздуха; смерть от воздуха, рождение от воды..." <br />
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"То же самое, что живет и то, что мертво, то, что бодрствует и то, что спит, то, что молодо и то, что старо; для смены одного дает другому, и наоборот."<br />
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Принцип отсутствия противоречий отвергает случай 2: нельзя одновременно думать, что Р и нон(Р) верны.<br />
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Принцип отсутствия противоречий является аксиомой, т.е. воспринимается как первая истина, которая помогает продемонстрировать другие теоремы, но сама по себе не может быть выведена или продемонстрирована. Это относительно недавнее изобретение. Его популяризировал Платон (428 - 348 до н.э.) в республике (IV, 436b) и особенно Аристотель (~384 - ~322 до н.э.): "Невозможно, чтобы один и тот же признак принадлежал и не принадлежал одновременно и в одном отношении к одному и тому же" (Метафизика, <span style="font-family: "liberation" serif , serif;">livre Gamma, chap. 3, 1005 b 19-20</span>).</div>
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Исключенная третья сторона была введена Аристотелем как следствие принципа отсутствия противоречий.<br />
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Исключенная третья сторона (часто ошибочно описанная как принцип) утверждает, что либо предложение верно, либо его отрицание верно. Мы не можем вспомнить о третьем гипотетическом случае, который поэтому отклонен. [1]<br />
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Важно отметить, что с древних времен познание истины и лжи было опытом мышления. Построение логики происходит из знания бытия, то есть метафизики (см. по этому вопросу G. G. Granger, Sciences et Réalité, Chap. De l'être au réel: le réel, concept moderne).<br />
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Сочетание принципа отсутствия противоречий и принципа исключаемой третьей стороны способствовало созданию основы так называемой классической формальной математической логики.<br />
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В дополнение к немуодальной силлогистике, Аристотель разработал модальную силлогистику в I томе своей первой аналитики (гл. 8-22).<br />
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Первая формальная система модальной логистики была разработана Авиценной, которая предложила теорию временной модальной силлогистики. Модальная логика как предмет исследования во многом обязана работам ученых, в частности Гийома д'Окхама и Жана Данса Скотта, в основном для анализа утверждений о бензине и аварии.<br />
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Многовалентный логический" вопрос, исключенный третьей стороной со времен Лукашевича в 1910 году, который возвращается к древнему вопросу о "будущих контингентах": если предложение о будущем уже сейчас можно охарактеризовать как правдивое или ложное, то следует признать, что ход событий определяется заранее. Универсальная логика ставит под сомнение принцип исключаемой третьей стороны. Они признают ценности, отличные от истинных и ложных, они признают такие формы, как возможное, или, ниже этого, невозможное (что является усиленной ложью), и за пределами необходимого (более высокая степень истинности).<br />
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Модальные алгебры, разработанные с 20-го века, обеспечивают модели для расчета модальной логики таким же образом, как и булевы алгебры для классической логики. [2]<br />
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В настоящее время существует целый ряд промежуточных логик, от интуитивной до классической, в зависимости, в частности, от количества модальностей (или истинных ценностей) и аксиом, выбранных для формирования логической системы.<br />
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Какую систему наиболее уместно использовать для восстановления наших знаний, после бинарной логики?<br />
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Действительно ли наука заставляет нас открывать для себя реальность вещей? Они строят мир с нуля в своих лабораториях, а потом заставляют нас поверить в это?<br />
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Г.Г. Грейнджер, профессор Колледжа Франции, утверждал, что научная реальность - это лишь способ доступа к определенному типу объектов:<br />
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"Валидация в первую очередь осуществляется путем самоконтроля за применением правил эксплуатации, которые сами по себе являются формальными объектами логики. Но что принципиально отличает этот самоконтроль именно в том, что он в конечном счете касается не изолированных элементов логико-математического формального объекта, а всей системы в целом. Затем она характеризуется префиксом "мета": теперь речь идет не просто о рассуждениях на уровне логики или математики, а о более высоком метаматематическом уровне. Затем проверяется общая структура формальной системы с точки зрения ее отсутствия противоречий, полноты и плодородия. Первым критерием, которого обычно ожидают от нее в реальной жизни, безусловно, является установление ее отсутствия противоречий. Но со времён Тарски и Геделя, только что закончившегося столетия, стало понятно, что установление метаматематическими средствами независимости отдельных частей системы, правдивость некоторых предложений в то же время невозможность их демонстрации в системе и даже невозможность продемонстрировать на собственном математическом уровне непротиворечие системы, были в новом смысле и признаками ее реального использования... мы видим, что все это в каком-то смысле зависит от концептуальной действительности... поэтому и от воображения, и от того, что она существует на самом деле" [1]. "(<span style="font-family: "liberation" serif , serif;"><i>Sciences
et Réalité</i></span><span style="font-family: "liberation" serif , serif;">,
Ed. Odile Jacob, 2001, </span><span style="font-family: "liberation" serif , serif;">Chap.
8 « Systèmes et réalité », Pp. 241-242</span>). <br />
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Мы подчеркивали, что построение логики происходит из знания бытия, то есть из метафизики. В этой связи необходимо в обязательном порядке рассмотреть вопрос о том, что может предложить традиция в этом отношении. Мы используем заглавную букву Т, чтобы показать, что мы возвращаемся дальше, чем Аристотель и Платон. Мы начали с Гераклита, мы продолжаем идти по стопам Рене Генона, объясняя важность тронарных маршрутов. </div>
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После 2-х есть 3, которые рождают 4-х детей.</h4>
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<span style="font-family: "liberation" serif , serif;">« </span>То, что мы только что сказали, определяет смысл Триады, в то же время демонстрируя необходимость проведения четкого различия между триадами разных жанров; [...]<br />
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Один из этих двух жанров заключается в том, что тройник состоит из первого принципа (по крайней мере, в относительном смысле), из которого вытекают два противоположных, или скорее взаимодополняющих термина, поскольку, даже если оппозиция проявляется и имеет смысл существования на определенном уровне или в определенной области, комплементаризм всегда отвечает на более глубокую точку зрения, и поэтому уже не соответствует реальной сущности того, о чем он идет речь; дополняемость всегда может быть представлена в виде вершины (рис. 1); таким треугольником, который в действительности соответствует самой сущности, что это такое. </div>
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" 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<span style="font-family: "liberation" serif , serif;">Другой род - тот, в котором, как мы уже говорили ранее, тройник образуется двумя взаимодополняющими терминами и их продуктом или результатом, и к этому роду принадлежит Дальневосточная треугольник; в отличие от предыдущего, он может быть представлен треугольником, основание которого находится на вершине. (fig. 2)</span></div>
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" 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<span style="font-family: "liberation" serif , serif;">Если сравнить эти два треугольника, то второй является отражением первого, что указывает на то, что между соответствующими треугольниками существует аналогия в истинном значении этого слова, т.е. применяемого в противоположном направлении; и, действительно, если мы начнем с рассмотрения двух взаимодополняющих терминов, между которыми неизбежно присутствует симметрия, то увидим, что в первом случае тринарий дополняется их принципом, а во втором, наоборот, их результатом, в результате чего два взаимодополняющих термина оказываются соответственно после и до термина, который, будучи другого порядка, почти изолирован от них. Это дополнительно разъясняется на обоих рисунках направлением стрелок, идущих, во-первых, от верхней вершины к нижней, а во-вторых, от нижней к нижней; [...]; и очевидно, что в любом случае именно рассмотрение этого третьего термина как такового придает ему полное значение.</span><br />
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<span style="font-family: "liberation" serif , serif;">Прежде чем двигаться дальше, необходимо четко понять, что в любой доктрине может существовать "дуализм" только в том случае, если два противоположных или взаимодополняющих термина (а затем они будут рассматриваться как противоположные) сначала будут поставлены и рассматриваться как окончательные и неопровержимые, без какого-либо отступления от общего принципа, который явно исключает рассмотрение любого триада первого вида; поэтому в такой доктрине можно найти только триары второго вида [...].</span><br />
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<span style="font-family: "liberation" serif , serif;">Рассмотрение двух таких трехуровневых схем, о которых мы только что упомянули, имеющих общие взаимодополняющие принципы, приводит нас к некоторым другим важным замечаниям: два перевернутых треугольника, которые представляют их соответственно, можно рассматривать как имеющие одинаковое основание, и если мы будем считать их объединенными этой общей базой, то прежде всего мы увидим, что совокупность этих двух треугольников образует четвертичный период, поскольку, будучи одинаковыми в одном и том же термине, все четыре разных термина присутствуют только в одном и том же значении, и что последний член этого четвертичного периода, расположенный по вертикали в результате первого срока и симметрично по отношению к нему относительно основания, представляется как отражение этого первого срока, причем плоскость отражения представлена самой базой, т.е. является лишь медианной плоскостью, в которой два дополнительных члена являются результатом первого срока и производят последний член</span><span style="font-family: "liberation" serif , serif;"> (fig. 3).</span></div>
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" 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<span style="font-family: "liberation" serif , serif;">Мы только что видели, что два крайних срока четвертичного периода, которые являются соответственно первым и последним сроком первого и вторым, являются по своей природе посредниками между двумя другими, хотя и по противоположной причине: в обоих случаях они объединяют и примиряют в себе элементы комплементаризма, но один в принципе, а другой - как результат. » </span>
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<span style="font-family: "liberation" serif , serif;">(<i>La
grande triade</i>, 1946, Chap. II – Différents genres de
ternaires)</span><br />
<span style="font-family: "liberation" serif , serif;"><br /></span>
<span style="font-family: "liberation" serif , serif;">Рене Генон более подробно раскрыл значение четвертичного периода в "</span><span style="font-family: "liberation" serif , serif;"><span style="font-family: "liberation" serif , serif;"><i>Le Symbolisme de la croix</i></span>" (1931 г.), что полностью соответствует вышеизложенному отрывку. </span><br />
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<h4>
Площадь Аристотеля</h4>
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В классической модальной логике для оценки предложения определены четыре условия:</div>
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<li> необходимо (если и только если предложение не является ложным; "что не может не быть правдой");</li>
<li> квота (если и только если предложение не обязательно является ложным и не обязательно соответствует действительности; "что может быть ложным");</li>
<li> возможно (если и только если предложение не обязательно является ложным; "что может быть правдой");</li>
<li> невозможно (если и только если предложение не соответствует действительности; "которое не может не быть ложным").</li>
</ul>
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<blockquote class="tr_bq" style="line-height: 100%; margin-bottom: 0cm;">
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<span style="font-family: "liberation" serif , serif;">« Другой способ показать взаимосвязь между этими четырьмя модальностями заключается в том, чтобы расположить их в квадратной конфигурации, которая восходит, по крайней мере, к Аристотелю. Квадрат модальностей изоморфен по отношению к логическому квадрату терминов и к квадрату форм А (универсальная утвердительная), Е (универсальная негативная), I (особая утвердительная) и O (особая негативная) предложений аристотелийской логики </span><span style="font-family: "liberation" serif , serif;">(рис.
4)</span><span style="font-family: "liberation" serif , serif;">.</span></div>
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" 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<span style="font-family: "liberation" serif , serif;">рис.
4</span></div>
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<blockquote class="tr_bq" style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: "liberation" serif , serif;">В каждом из этих квадратов есть четыре фундаментальных типа отношений между четырьмя соответствующими им терминами: противоречие или отрицание (по диагонали) противоречия или несовместимость (по верхней горизонтали) субординации или неисключительное несоответствие (по нижней стороне) субординации или подразумевание (по вертикали). » </span><span style="font-family: "liberation" serif , serif;">(Lucien
Scubla, </span><a href="http://www.carnetsnord.fr/colloques/cerisy-2007/pdf/cerisy2007_4_scubla2.pdf"><span style="font-family: "liberation" serif , serif;"><i>L’aporie
de Diodore Cronos et les paradoxes de la temporalité. Jean-Pierre
Dupuy et la philosophie</i></span></a><span style="font-family: "liberation" serif , serif;">,
2007)</span></div>
</blockquote>
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<span style="font-family: "liberation" serif , serif;">Эти четыре формы связаны между собой, только одна из них необходима для определения трех других. Интуитивная логика интерпретируется следующим образом:</span></div>
<ul style="text-align: justify;">
<li><span style="font-family: "liberation" serif , serif;"> невозможно ≡ необходимо, что не... нет....;</span></li>
<li><span style="font-family: "liberation" serif , serif;"> возможно ≡ нет невозможно ≡ нет необходимости нет необходимости нет... нет;</span></li>
<li><span style="font-family: "liberation" serif , serif;"> Условный ≡ необязательно ≡ Возможно, что нет... нет;</span></li>
</ul>
<div style="text-align: justify;">
<span style="font-family: "liberation" serif , serif;">В этой интерпретации возможное и невозможное вытекает из необходимого (или отрицания). Квота также вытекает из необходимого, но также и из возможного (а значит и невозможного). Таким образом, модальный квадрат представляет собой лишь уменьшенную деформацию исконного алмаза, описанную Генноном, который построен на равносторонних треугольниках вместо равнобедренных прямоугольных треугольников (рис. 5). Это сокращение, являющееся примером постепенной утраты смысла, является особым случаем, общность которого была прекрасно объяснена Геноном.</span><span style="font-family: "liberation" serif , serif;"> (cf. <i>La crise
du monde moderne, Le règne de la quantité et les signes des temps</i>). [3]</span></div>
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" width="303" />
</div>
</div>
<div align="center" style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: center;">
<span style="font-family: "liberation" serif , serif;"><span style="font-family: "liberation" serif , serif;">рис</span>.
5</span></div>
</div>
<div align="center" style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<br /></div>
</div>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
Отметим, насколько концептуализация, описанная Генноном, согласуется с выводом Г. Грейнжера и расширяет его :</div>
</div>
<blockquote class="tr_bq" style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: "liberation" serif , serif;">« Реальность научных объектов, таким образом, согласно нашему анализу, будет означать определенную связь между виртуальным аспектом и текущим аспектом представления опыта. В этом заключалось бы единство науки, единство, единство, которое было бы нецелесообразно просто обозначать как "соответствие" этих двух аспектов. Поэтому законно использовать множественное число для обозначения научных реалий, поскольку, как мы пытались доказать, мышление науки в каждой из ее областей определяет конкретные критерии для достижения реальных результатов. » (<i>Sciences et réalité</i>, Conclusion,
Pp. 243) </span></div>
</blockquote>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<br /></div>
</div>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
Этот тест дополняется формальным <a href="http://conscience-sociale.blogspot.com/2017/11/logique-tetravalente-partie-2.html">вычислением предположений в тетравалентной логике</a>, подробно описанным во второй части.<br />
<br />
__________________________</div>
</div>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: inherit;"><br /></span></div>
</div>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;">Данная статья представляет собой перевод оригинала статьи на <a href="https://conscience-sociale.blogspot.com/2017/11/logique-tetravalente-partie-1.html">французский </a>язык.</span></span><br />
<br />
<span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;">[1]
En logique binaire classique, le théorème du tiers exclu se déduit du
principe de non-contradiction en introduisant la relation d’égalité
ou d’équivalence, l’opérateur de négation booléen, en acceptant les
axiomes supplémentaires :</span></span></div>
</div>
<ul>
<li>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;">principe
d’identité : P = P</span></span></div>
</div>
</li>
<li>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;">élimination
de la double négation : non(non(P)) = P</span></span></div>
</div>
</li>
</ul>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;">puis
en établissant les valeurs des tables de vérité des opérateurs
NON, ET et OU et en démontrant au préalable l’égalité non (A et
B) = non(A) ou non(B).</span></span></div>
</div>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: inherit;"><br /></span></div>
</div>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;">Le
principe de non-contradiction est la proposition « P et non(P)
= FAUX »</span></span></div>
</div>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;">implique la proposition : « non (P et non(P)) = VRAI »</span></span></div>
</div>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
implique<span style="font-family: inherit;"><span style="font-family: "liberation" serif , serif;"> la proposition : « non(P) ou non(non(P)) = VRAI »
</span>
</span></div>
</div>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;">implique la proposition : « non(P) ou P = VRAI »</span></span></div>
</div>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;">implique
que </span></span>« <span style="font-family: inherit;">P est VRAI</span> »<span style="font-family: inherit;"> ou </span>« <span style="font-family: inherit;">non(P) est VRAI</span> »</div>
</div>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;">donc
la proposition du tiers exclu est vérifiée.</span></span></div>
</div>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: inherit;"><br /></span></div>
</div>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: inherit;"><span style="font-family: "liberation" serif , serif;">[2]
</span><span style="font-family: "liberation" serif , serif;"><a href="https://en.wikipedia.org/wiki/C._I._Lewis">Lewis</a>
</span><span style="font-family: "liberation" serif , serif;">a
</span><span style="font-family: "liberation" serif , serif;">fo</span><span style="font-family: "liberation" serif , serif;">ndé
la logique modale</span><span style="font-family: "liberation" serif , serif;">
modern</span><span style="font-family: "liberation" serif , serif;">e</span><span style="font-family: "liberation" serif , serif;">
</span><span style="font-family: "liberation" serif , serif;">dans
sa thèse soutenue en</span><span style="font-family: "liberation" serif , serif;">
1910 </span><span style="font-family: "liberation" serif , serif;">à
</span><span style="font-family: "liberation" serif , serif;">Harvard
</span><span style="font-family: "liberation" serif , serif;">et
dans une série d’articles publiés entre </span><span style="font-family: "liberation" serif , serif;">1912
</span><span style="font-family: "liberation" serif , serif;">et
1932, date de diffusion de son livre </span><span style="font-family: "liberation" serif , serif;"><i>Symbolic
Logic</i></span><span style="font-family: "liberation" serif , serif;">
</span><span style="font-family: "liberation" serif , serif;">rédigé
en collaboration avec</span><span style="font-family: "liberation" serif , serif;">
<a href="https://en.wikipedia.org/wiki/Cooper_Harold_Langford">Langford</a>.</span></span></div>
</div>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: inherit;"><span style="font-family: "liberation" serif , serif;">Les
logiciens </span><span style="font-family: "liberation" serif , serif;">Brouwer
puis <a href="https://en.wikipedia.org/wiki/Heyting_algebra">Heyting</a>
en 1930 </span><span style="font-family: "liberation" serif , serif;">ont
</span><span style="font-family: "liberation" serif , serif;">critiqu</span><span style="font-family: "liberation" serif , serif;">é</span><span style="font-family: "liberation" serif , serif;">,
au nom de l</span><span style="font-family: "liberation" serif , serif;">a</span><span style="font-family: "liberation" serif , serif;">
« <a href="https://en.wikipedia.org/wiki/Intuitionistic_logic">logique
intuitionniste</a> », un certain type de raisonnements tenus selon
l</span><span style="font-family: "liberation" serif , serif;">e
principe</span><span style="font-family: "liberation" serif , serif;">
du tiers exclu appliqué à des ensembles finis. Ils estiment qu'on
n'a </span><span style="font-family: "liberation" serif , serif;">logiquement
</span><span style="font-family: "liberation" serif , serif;">pas
le droit d'inférer la vérité d'une proposition de la fausseté de
sa négation. Heyting ne dit pas que le </span><span style="font-family: "liberation" serif , serif;">principe
du </span><span style="font-family: "liberation" serif , serif;">tiers
exclu est </span><span style="font-family: "liberation" serif , serif;">toujours
erroné</span><span style="font-family: "liberation" serif , serif;">,
</span><span style="font-family: "liberation" serif , serif;">mais
</span><span style="font-family: "liberation" serif , serif;">il
en limite la portée.</span></span></div>
</div>
<div style="text-align: justify;">
<span style="font-family: inherit;"><br /></span>
</div>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: inherit;"><span style="font-family: "liberation" serif , serif;">La
</span><span style="font-family: "liberation" serif , serif;">structure
math</span><span style="font-family: "liberation" serif , serif;">é</span><span style="font-family: "liberation" serif , serif;">mati</span><span style="font-family: "liberation" serif , serif;">que
de la logique</span><span style="font-family: "liberation" serif , serif;">
modal</span><span style="font-family: "liberation" serif , serif;">e</span><span style="font-family: "liberation" serif , serif;">,
</span><span style="font-family: "liberation" serif , serif;">c’est-à-dire
des <a href="https://en.wikipedia.org/wiki/Boolean_algebra_%28structure%29">algèbres
de Boole</a></span><span style="font-family: "liberation" serif , serif;">
augment</span><span style="font-family: "liberation" serif , serif;">ées</span><span style="font-family: "liberation" serif , serif;">
</span><span style="font-family: "liberation" serif , serif;">par
des</span><span style="font-family: "liberation" serif , serif;">
<a href="https://en.wikipedia.org/wiki/Unary_operation">op</a></span><a href="https://en.wikipedia.org/wiki/Unary_operation"><span style="font-family: "liberation" serif , serif;">é</span></a><a href="https://en.wikipedia.org/wiki/Unary_operation"><span style="font-family: "liberation" serif , serif;">ration</span></a><a href="https://en.wikipedia.org/wiki/Unary_operation"><span style="font-family: "liberation" serif , serif;">s
unaire</span></a><span style="font-family: "liberation" serif , serif;"><a href="https://en.wikipedia.org/wiki/Unary_operation">s</a>
(</span><span style="font-family: "liberation" serif , serif;">souvent
appelés</span><span style="font-family: "liberation" serif , serif;">
</span><a href="https://en.wikipedia.org/wiki/Modal_algebra"><span style="font-family: "liberation" serif , serif;">algèbres
modaux</span></a><span style="font-family: "liberation" serif , serif;">),
</span><span style="font-family: "liberation" serif , serif;">a
commencé à é</span><span style="font-family: "liberation" serif , serif;">merg</span><span style="font-family: "liberation" serif , serif;">er</span><span style="font-family: "liberation" serif , serif;">
</span><span style="font-family: "liberation" serif , serif;">avec
</span><span style="font-family: "liberation" serif , serif;"><a href="https://en.wikipedia.org/wiki/J.C.C._McKinsey">McKinsey</a>
</span><span style="font-family: "liberation" serif , serif;">qui
a montré en</span><span style="font-family: "liberation" serif , serif;">
1941 </span><span style="font-family: "liberation" serif , serif;">que
les systèmes</span><span style="font-family: "liberation" serif , serif;">
</span><span style="font-family: "liberation" serif , serif;"><i>S2</i></span><span style="font-family: "liberation" serif , serif;">
</span><span style="font-family: "liberation" serif , serif;">et</span><span style="font-family: "liberation" serif , serif;">
</span><span style="font-family: "liberation" serif , serif;"><i>S4</i></span><span style="font-family: "liberation" serif , serif;">
</span><span style="font-family: "liberation" serif , serif;">de
Lewis</span><span style="font-family: "liberation" serif , serif;">
</span><span style="font-family: "liberation" serif , serif;">étaient</span><span style="font-family: "liberation" serif , serif;">
d</span><span style="font-family: "liberation" serif , serif;">é</span><span style="font-family: "liberation" serif , serif;">cidable</span><span style="font-family: "liberation" serif , serif;">s</span><span style="font-family: "liberation" serif , serif;">.</span></span></div>
</div>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;"><br /></span></span></div>
</div>
<div style="line-height: 16px; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;">[3] Почему представление в виде бриллианта, а не тетраэдра? В последнем случае на одном уровне будут находиться Чрезвычайные обстоятельства и области Возможного и Невозможного. Это "сократит" расстояние между Резервным положением и Необходимостью. Эти утверждения не могут быть оправданы. Напротив, в последней части мы увидим, насколько полезно сохранить модель бриллианта.</span></span><br />
<br /></div>
</div>
<a href="https://www.blogger.com/blogger.g?blogID=4127532497132016183"></a>
<br />
<blockquote>
</blockquote>
<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-24587861598173753672019-02-23T20:09:00.000+01:002019-02-24T19:47:14.691+01:00Tetravalent logic (Part 1)<div style="text-align: right;">
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<br />
<br />
Aristotle said: "Being is everything he knows", so that where there is real knowledge - not its appearance or shadow - knowledge and being are one and the same thing.</div>
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(R. Guénon, <i>Mélanges</i>, Chap. VI « Connais-toi toi même », 1976, Pp. <a href="http://www.index-rene-guenon.org/Access_book.php?sigle=M&page=56">56</a>)</div>
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All modern knowledge is based on logic. With a few rare exceptions - technical apparatus using fuzzy logic or states of quantum physics - all natural and human sciences (including Western philosophy since at least Plato) are based on classical logic, establishing the veracity or falsity of a proposal.</div>
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However, classical logic has limitations that have been known since its inception. These situations, which can be expressed in a few simple sentences, are negligently classified among the paradoxes.</div>
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The consequences of refusing to deal with these paradoxical situations are most critical, since this gap forces us to blindly focus on our understanding of the world and ourselves.</div>
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Since no one can ignore the fact that the modern world is going through an ultimate crisis, any contribution to broadening the scope of possibilities is welcome, and indeed, we might even say, necessary. This is the purpose of this article.</div>
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We will begin with a brief history of logic, going back before the appearance of classical logic, where we will see in passing that logic is born of metaphysics. This will lead us to an interposed dialogue between Heraclitus, Aristotle, Granger and Guénon.</div>
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We will then propose a formalization of a tetravalent logic with its truth tables, after having explained its necessity (<span style="font-family: "liberation" serif , serif;"><a href="http://conscience-sociale.blogspot.com/2017/11/logique-tetravalente-partie-2.html">part 2</a></span>). We will end by applying the framework of this logic to the semantics of some attributes of the manifested and the unmanifested, where we will find each time the conceptions of Tradition (<span style="font-family: "liberation" serif , serif;"><a href="http://conscience-sociale.blogspot.com/2018/05/la-signature-du-quaternaire.html">part 3</a>).</span></div>
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<h4 style="text-align: justify;">
It all starts with a negation</h4>
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If we take a proposal P and its logical negation not(P) we can place ourselves in one of the following three cases:</div>
<ul style="text-align: justify;">
<li> case 1: P is true or not(P) is true, exclusively;</li>
<li> case 2: P and not(P) are both true, simultaneously;</li>
<li> case 3: neither P nor not(P) are true, simultaneously.</li>
</ul>
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Heraclitus of Ephesus (~541 - ~480 BC), descendant of the King of Athens and from a priestly family, proclaimed the unity and indivisibility of opposites, that is, the consideration of case 2, as evidenced by its Fragments:</div>
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<br /></div>
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"All things are born according to the opposition... Change is an upward-descending road and the order of the world occurs according to this road..."</div>
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"All things are mutually contrary. " </div>
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"The god is day-night, winter-summer, war-peace, satiety-hunger. It changes like when you mix perfumes together; then you name it after their smell. " </div>
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"What is cut in the opposite direction is assembled; from what is different is born the most beautiful harmony; everything becomes by discord. " </div>
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"It is the disease that makes health pleasant and good, hunger satiety, fatigue and rest. " </div>
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<br /></div>
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"What is contrary is useful; what struggles forms the most beautiful harmony; everything is done by discord. " </div>
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"Join what is complete and what is not, what agrees and disagrees, what is in harmony and disagrees; of all things one and one, all things. " </div>
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<br /></div>
<div style="text-align: justify;">
"They don't understand how what struggles with oneself can fit. The harmony of the world is in opposite tensions, as for the lyre and the bow. " </div>
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<br /></div>
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"There is a hidden harmony, better than the apparent and where the god has mixed and deeply hidden differences and diversities. " </div>
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<br /></div>
<div style="text-align: justify;">
"Death of fire, birth for air; death of air, birth for water. " </div>
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<br /></div>
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"The same thing that lives and that which is dead, that which is awake and that which sleeps, that which is young and that which is old; for the change of one gives the other, and vice versa. "</div>
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The principle of non-contradiction rejects case 2: one cannot think P and non(P) true at the same time.</div>
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The principle of non-contradiction is an <span style="font-family: "liberation" serif , serif;"><a href="https://fr.wikipedia.org/wiki/Axiome">axiom</a></span>, i.e. it is taken as a first truth that helps to demonstrate other theorems, but itself cannot be deduced or demonstrated. This is a relatively recent invention. It was popularized by Plato (428 - 348 BC) in <a href="https://fr.wikipedia.org/wiki/La_R%C3%A9publique"><span style="font-family: "liberation" serif , serif;"><i>La
République</i></span></a><span style="font-family: "liberation" serif , serif;">
</span> (IV, 436b) and especially by Aristotle (~384 - ~322 BC): "It is impossible that the same attribute belongs and does not belong at the same time and in the same relationship to the same thing" (Metaphysics, Gamma Book, chapter 3, 1005 b 19-20).</div>
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The excluded middle was introduced by Aristotle as a consequence of the principle of non-contradiction.</div>
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The excluded middle (often wrongly described as a principle, because it is only a law) maintains that either a proposal is true or its negation is true. <u>We cannot think</u> the third hypothetical case, which is therefore rejected. [1]</div>
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It is essential to note that since ancient times the knowledge of truth and falsehood has been an experience of thought. The construction of logic derives from the knowledge of being, that is, of metaphysics. (See in this regard G.G. Granger, <span style="font-family: "liberation" serif , serif;"><i>Sciences et Réalité</i>, Chap. De l’être au réel : le réel,
concept moderne)</span></div>
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The combination of the principle of non-contradiction and the principle of the excluded middle have contributed to the foundation of the so-called classical formal mathematical logic.</div>
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In addition to its non-modal syllogistics, Aristotle developed a modal syllogistics in Book I of its <span style="font-family: "liberation" serif , serif;"><a href="https://en.wikipedia.org/wiki/Prior_Analytics">Premiers</a></span><a href="https://en.wikipedia.org/wiki/Prior_Analytics"><span style="font-family: "liberation" serif , serif;">
Analyti</span></a><a href="https://en.wikipedia.org/wiki/Prior_Analytics"><span style="font-family: "liberation" serif , serif;">que</span></a><span style="font-family: "liberation" serif , serif;"><a href="https://en.wikipedia.org/wiki/Prior_Analytics">s</a></span> (ch. 8-22).</div>
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The first formal system of modal logic was developed by <span style="font-family: "liberation" serif , serif;"><a href="https://en.wikipedia.org/wiki/Avicenna">Avicenn</a></span><a href="https://en.wikipedia.org/wiki/Avicenna"><span style="font-family: "liberation" serif , serif;">a</span></a>, who proposed a theory of temporal modal syllogistics. Modal logic as a subject of study owes much to the writings of the <a href="https://en.wikipedia.org/wiki/Scholastics"><span style="font-family: "liberation" serif , serif;">Scholastic</span></a><span style="font-family: "liberation" serif , serif;"><a href="https://en.wikipedia.org/wiki/Scholastics">s</a></span>, in particular <a href="https://fr.wikipedia.org/wiki/Guillaume_d%27Ockham"><span style="font-family: "liberation" serif , serif;">Guillaume of </span></a><span style="font-family: "liberation" serif , serif;"><a href="https://fr.wikipedia.org/wiki/Guillaume_d%27Ockham">Ockham</a>
</span> and <span style="font-family: "liberation" serif , serif;">
<a href="https://fr.wikipedia.org/wiki/Jean_Duns_Scot">J</a></span><a href="https://fr.wikipedia.org/wiki/Jean_Duns_Scot"><span style="font-family: "liberation" serif , serif;">ea</span></a><span style="font-family: "liberation" serif , serif;"><a href="https://fr.wikipedia.org/wiki/Jean_Duns_Scot">n
Duns Scot</a></span>, mainly for the analysis of assertions on the <span style="font-family: "liberation" serif , serif;"><a href="https://en.wikipedia.org/wiki/Essence">essence</a> and the </span><span style="font-family: "liberation" serif , serif;"><a href="https://en.wikipedia.org/wiki/Accident_%28philosophy%29">accident</a></span>.</div>
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<span style="font-family: "liberation" serif , serif;"><br /></span></div>
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The "polyvalent logics" question the excluded middle since Lukasiewicz in 1910, which returns to the ancient question of "<span style="font-family: "liberation" serif , serif;"><a href="https://fr.wikipedia.org/wiki/Diodore_Cronos">futurs
contingents</a></span>": if a proposal concerning the future could already be characterized in the present as true or false, we should admit that the course of events is determined in advance. Versatile logic challenges the principle of the excluded middle. They recognize values other than the true and the false, they admit modalities such as the possible, or, below that, the impossible (which is a reinforced false), and beyond the necessary (higher degree of the true).</div>
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<a href="https://en.wikipedia.org/wiki/Modal_algebra">Modal algebras</a> developed since the 20th century provide models for the <a href="https://en.wikipedia.org/wiki/Propositional_logic">propositional</a> calculation of modal logic in the same way that Boolean algebras are models for classical logic. [2]</div>
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<br /></div>
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There is now a whole <a href="https://en.wikipedia.org/wiki/Intermediate_logic">spectra of intermediate logics</a>, ranging from intuitionist to classical logic, depending in particular on the number of modalities (or truth values) and axioms chosen to constitute the logical system.</div>
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<br /></div>
<div style="text-align: justify;">
Which system is the most relevant to use to rebuild our knowledge, after binary logic?</div>
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<br /></div>
<div style="text-align: justify;">
Do sciences really make us discover the reality of things? Do they build the world from scratch in their laboratories, and then force us to believe it?</div>
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<br /></div>
<div style="text-align: justify;">
<a href="https://fr.wikipedia.org/wiki/Gilles_Gaston_Granger">G.G. Granger,</a> a professor at the Collège de France, argued that scientific reality was only a way of accessing a certain type of object:</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
"Validation is first exercised by self-control of the application of operating rules, which are themselves formal objects of a logic. But what fundamentally distinguishes this self-control is precisely that it ultimately concerns not isolated elements of the logical-mathematical formal object, but the whole system. It is then characterized by the prefix "meta": it is no longer simply a question of reasoning at the level of logic or mathematics, but at a higher meta-mathematical level. A formal system is then tested in its total structure, in terms of its non-contradiction, completeness and fertility. The first criterion normally expected of its reality is certainly the establishment of its non-contradiction. But it has been understood since <span style="font-family: "liberation" serif , serif;"><a href="https://fr.wikipedia.org/wiki/Alfred_Tarski#Travail_logique_et_math.C3.A9matique">Tarski</a> and <a href="https://fr.wikipedia.org/wiki/Th%C3%A9or%C3%A8mes_d%27incompl%C3%A9tude_de_G%C3%B6del">Gödel</a></span> during the century that has just ended that the establishment by meta-mathematical means of the independence of certain parts of the system, the truth of certain proposals at the same time as the impossibility of demonstrating them in the system, and even the impossibility of demonstrating at its own mathematical level the non-contradiction of the system, were also in a new sense the attributes of its reality...[.] We see therefore that in all cases scientific reality is necessarily dependent on a use of the conceptual imagination. " (Science et Réalité, Ed. Odile Jacob, 2001, Chap. 8 "<span style="font-family: "liberation" serif , serif;">Systèmes et réalité</span>", Pp. 241-242) </div>
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<div style="text-align: justify;">
We have stressed that the construction of logic derives from the knowledge of being, that is, from metaphysics. It is therefore mandatory to look at what Tradition has to offer in this regard. We use a capital letter T to indicate that we go back further than Aristotle and Plato. We started with Heraclitus, we continue in the footsteps of René Guénon, starting by explaining the importance of the ternaries.</div>
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<h4 style="text-align: justify;">
After 2 there are 3, which give birth to 4</h4>
<div style="text-align: justify;">
"What we have just said already determines the meaning of the Triad, at the same time as it shows the need to make a clear distinction between ternaries of different genres;[...]</div>
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<br /></div>
<div style="text-align: justify;">
One of these two genres is the one where the ternary is constituted by a first principle (at least in a relative sense) from which two opposite terms derive, or rather complementary terms, because, even where the opposition is in appearances and has its raison d'être at a certain level or in a certain domain, complementarism always responds to a deeper point of view, and therefore no longer truly in conformity with the real nature of what it is about; such a ternary can be represented by a triangle whose vertex is placed at the top (fig. 1). </div>
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<div style="text-align: justify;">
<br /></div>
</div>
<div align="center" style="line-height: 100%; margin-bottom: 0cm;">
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" 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<span style="font-family: "liberation" serif , serif;">The other genus is the one where the ternary is formed, as we said earlier, by two complementary terms and by their product or resultant, and it is to this genus that the Far Eastern Triad belongs; unlike the previous one, this ternary can be represented by a triangle whose base is on the contrary placed at the top (fig. 2).</span></div>
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" 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If we compare these two triangles, the second one appears to be a reflection of the first, which indicates that, between the corresponding ternaries, there is an analogy in the true meaning of this word, i. e. to be applied in the opposite direction; and, indeed, if we start from the consideration of the two complementary terms, between which there is necessarily symmetry, we see that the ternary is completed in the first case by their principle, and in the second, on the contrary, by their resultant, so that the two complementary terms are respectively after and before the term which, being of a different order, is almost isolated from them. This is further clarified in both figures by the direction of the arrows, going, in the first, from the upper vertex to the bottom, and, in the second, from the bottom to the lower vertex;[...]; and it is obvious that, in any case, it is the consideration of this third term that gives the ternary as such its full meaning.<br />
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Now, what must be clearly understood before going any further is that there could only be "dualism" in any doctrine if two opposed or complementary terms (and then they would rather be conceived as opposed) were first posed and considered as ultimate and irreducible, without any derivation from a common principle, which obviously excludes the consideration of any ternary of the first kind; one could therefore only find in such a doctrine ternaries of the second kind[...]<br />
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The consideration of two ternaries like the ones we have just mentioned, having in common the two complementary principles of each other, leads us to some other important remarks: the two inverted triangles which represent them respectively can be considered as having the same base, and, if we figure them united by this common base, we see first that the set of the two ternaries forms a quaternary, since, two terms being the same in both, there are in all only four distinct terms, and then only the last term of this quaternary, located on the vertical line resulting from the first term and symmetrically to it with respect to the base, appears as a reflection of this first term, the reflection plane being represented by the base itself, i. e. being only the median plane where the two complementary terms resulting from the first term are located and producing the last one (fig. 3).</div>
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" 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<span style="font-family: "liberation" serif , serif;">We have just seen that the two extreme terms of the quaternary, which are at the same time respectively the first term of the first ternary and the last of the second, are both, by their nature, intermediaries in a way between the other two, although for the opposite reason: in both cases, they unite and reconcile in themselves the elements of complementarism, but one as a principle, and the other as a result. »</span><br />
<span style="font-family: "liberation" serif , serif;">(<i>The Great Triad</i>, 1946, Chap. II - Different kinds of ternaries)</span><br />
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<span style="font-family: "liberation" serif , serif;">René Guénon developed in more detail the meaning of the quaternary in <i>Le Symbolisme de la croix</i> (1931), which is entirely consistent with the above passage.</span></div>
<span style="font-family: "liberation" serif , serif;"><br /></span>
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<h4>
<span style="font-family: "liberation" serif , serif;">The square of Aristotle</span></h4>
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<span style="font-family: "liberation" serif , serif;">In classical modal logic, four modalities are identified for evaluating a proposal:</span></div>
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<li><span style="font-family: "liberation" serif , serif;"> necessary (if and only if the proposal is not possibly false; "what cannot but be true");</span></li>
<li><span style="font-family: "liberation" serif , serif;"> contingent (if and only if the proposal is not necessarily false and not necessarily true; "what may be false");</span></li>
<li><span style="font-family: "liberation" serif , serif;"> possible (if and only if the proposal is not necessarily false; "what may be true");</span></li>
<li><span style="font-family: "liberation" serif , serif;"> impossible (if and only if the proposition is not possibly true; "what cannot but be false").</span></li>
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<span style="font-family: "liberation" serif , serif;">« Another way of showing the relationships between the four modalities is to arrange them in a square configuration, which goes back at least to Aristotle. The square of the modalities is isomorphic to the logical square of the terms and to that of the form A (universal affirmative), E (universal negative), I (particular affirmative) and O (particular negative) proposals of Aristotelian logic </span><span style="font-family: "liberation" serif , serif;">(fig.
4)</span><span style="font-family: "liberation" serif , serif;">.</span></div>
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" width="334" />
</div>
</div>
<div align="center" style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: center;">
<span style="font-family: "liberation" serif , serif;">Fig.
4</span></div>
</div>
<blockquote class="tr_bq" style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<span style="font-family: "liberation" serif , serif;">There are, in each of these squares, four fundamental types of relationships between their respective four terms: contradiction or negation (on the diagonals) contradiction or incompatibility (on the upper horizontal side) subordinacy or non-exclusive disjunction (on the lower side) subordination or implication (on the vertical sides). » </span><span style="font-family: "liberation" serif , serif;">(Lucien
Scubla, </span><a href="http://www.carnetsnord.fr/colloques/cerisy-2007/pdf/cerisy2007_4_scubla2.pdf"><span style="font-family: "liberation" serif , serif;"><i>L’aporie
de Diodore Cronos et les paradoxes de la temporalité. Jean-Pierre
Dupuy et la philosophie</i></span></a><span style="font-family: "liberation" serif , serif;">,
2007)</span></div>
</blockquote>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<br /></div>
</div>
<div style="text-align: justify;">
<span style="font-family: "liberation" serif , serif;">These 4 modalities are linked, only one is needed to define the other three. The interpretation in intuitive logic is as follows:</span></div>
<ul style="text-align: justify;">
<li><span style="font-family: "liberation" serif , serif;"> impossible ≡ necessary that does not... not...;</span></li>
<li><span style="font-family: "liberation" serif , serif;"> possible ≡ no impossible ≡ no need that does not... not</span></li>
<li><span style="font-family: "liberation" serif , serif;"> contingent ≡ not necessary ≡ possible that not... not;</span></li>
</ul>
<div style="text-align: justify;">
<span style="font-family: "liberation" serif , serif;">In this interpretation, the possible and the impossible derive from the necessary (or its negation). The quota also results from the necessary, but also from the possible (and therefore from the impossible). The modal square is thus only a reduced deformation of the primordial diamond as described by Guénon, which is constructed on equilateral triangles instead of isosceles rectangular triangles (Fig. 5). This reduction, an example of a progressive loss of meaning, is a special case whose generality has been perfectly explained by Guénon</span><span style="font-family: "liberation" serif , serif;"> (cf. <i>La crise
du monde moderne, Le règne de la quantité et les signes des temps</i>). [3]</span></div>
<div style="line-height: 100%; margin-bottom: 0cm;">
<div style="text-align: justify;">
<br /></div>
</div>
<div align="center" style="line-height: 100%; margin-bottom: 0cm;">
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<img align="bottom" border="0" height="231" name="Image5" 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" 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<div style="text-align: center;">
<span style="font-family: "liberation" serif , serif;">Fig.
5</span></div>
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Let us note how much the conceptualization described by Guénon agrees with and extends G. G. Granger's conclusion :</div>
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<span style="font-family: "liberation" serif , serif;">« The reality of science objects would therefore, according to our analyses, mean a certain relationship between a virtual aspect and a current aspect of the representation of the experience. This would be the meaning of a unity of science, a unity that it would not be useful to simply designate as a "concordance" of the two aspects. It is therefore legitimate to use the plural to refer to scientific realities, insofar as, as we have tried to show, the thinking of science, in each of its fields, determines specific criteria for its achievement of reality. » (<i>Sciences et réalité</i>, Conclusion,
Pp. 243) </span></div>
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This essay is extended by the formal <a href="http://conscience-sociale.blogspot.com/2017/11/logique-tetravalente-partie-2.html">propositional calculation in tetravalent logic</a>, detailed in the second part. <br />
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<span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;">This article is a translation of the <a href="https://conscience-sociale.blogspot.com/2017/11/logique-tetravalente-partie-1.html">original article</a> published in French.</span></span><br />
<br />
<span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;">[1] In classical binary logic, the excluded third theorem is derived from the principle of non-contradiction by introducing the relationship of equality or equivalence, the Boolean negation operator, by accepting the additional axioms:</span></span><br />
<ul>
<li><span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;"> identity principle: P = P </span></span></li>
<li><span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;"> elimination of double negation: not(not(P)) = P</span></span></li>
</ul>
<span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;">then by establishing the values of the truth tables of the operators NOT, AND and OR and by first demonstrating the equality not(A and B) = not(A) or not(B).<br /><br />The principle of non-contradiction is the proposal "P and not (P) = FALSE".<br />implies the proposition: "not(P and not (P)) = TRUE"<br />implies the proposition:" not(P) or not (no (P)) = TRUE"<br />implies the proposition: "not(P) or P = TRUE"<br />implies that "P is TRUE" or "not(P) is TRUE"<br />so the proposal of the excluded middle is verified.</span></span><br />
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<span style="font-family: inherit;"><span style="font-family: "liberation" serif , serif;">[2] </span></span><span style="font-family: inherit;"><span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;"><span style="font-family: "liberation" serif , serif;"></span><span style="font-family: "liberation" serif , serif;"><a href="https://en.wikipedia.org/wiki/C._I._Lewis">Lewis</a>
</span></span>founded modern modal logic in his 1910 Harvard thesis and in a series of articles published between 1912 and 1932, when his book Symbolic Logic, written in collaboration with </span></span><span style="font-family: inherit;"><span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;"><span style="font-family: "liberation" serif , serif;"><a href="https://en.wikipedia.org/wiki/Cooper_Harold_Langford">Langford</a></span></span>, was published.<br /><br />The logicians Brouwer and </span></span><span style="font-family: inherit;"><span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;"><span style="font-family: "liberation" serif , serif;"><a href="https://en.wikipedia.org/wiki/Heyting_algebra">Heyting</a> </span></span>in 1930 criticized, in the name of "<a href="https://en.wikipedia.org/wiki/Intuitionistic_logic">intuitionist logic</a>", a certain type of reasoning held according to the principle of the excluded middle applied to finite sets. They believe that one has no logical right to infer the truth of a proposal from the falsity of its negation. Heyting does not say that the excluded middle principle is always wrong, but it limits its scope.<br /><br />The mathematical structure of modal logic, i. e. <a href="https://en.wikipedia.org/wiki/Boolean_algebra_%28structure%29">Boolean algebras</a> augmented by <a href="https://en.wikipedia.org/wiki/Unary_operation">unary operations</a> (often called <a href="https://en.wikipedia.org/wiki/Modal_algebra">modal algebras</a>), began to emerge with McKinsey who showed in 1941 that Lewis' <i>S2</i> and <i>S4 </i>systems were decidable.</span></span></div>
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<span style="font-family: "liberation" serif , serif;"><span style="font-family: inherit;">[3] Why a representation in the form of a diamond and not a tetrahedron? The latter would place the Contingency and the areas of the Possible and the Impossible on the same level. It would "shorten" the distance between the Contingency and Necessity. There is no way to justify these assertions. On the contrary, we will see in the last part how useful it is to keep the diamond model.</span></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=4127532497132016183"></a>
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<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0tag:blogger.com,1999:blog-4127532497132016183.post-20500468418935415222018-05-25T13:20:00.001+02:002019-08-13T21:30:54.746+02:00La Signature du Quaternaire (4ème édition)<a href="https://www.blogger.com/blogger.g?blogID=4127532497132016183"></a>
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<a href="https://images-na.ssl-images-amazon.com/images/I/51TB088H0oL._SX322_BO1,204,203,200_.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="499" data-original-width="324" height="320" src="https://images-na.ssl-images-amazon.com/images/I/51TB088H0oL._SX322_BO1,204,203,200_.jpg" width="207" /></a></div>
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L'essai <i><b>La Signature du Quaternaire - Logique, sémantique et Tradition</b></i> est la compilation des deux études sur la logique tétravalente précédemment publiées sur Conscience Sociale, suivie d'une <b>troisième étude</b> <b>inédite </b>portant sur la sémantique liée à l'utilisation d'une telle logique, dans les champs des sciences modernes et traditionnelles.<br />
<br />
<span dir="ltr"><span class="_3l3x">Cette étude permet de replacer
l'ensemble des sciences modernes, parce qu'elles sont issues de la
logique binaire, dans une position relative, spéciale, réduite. Elle
montre que la logique quaternaire inclut toutes les possibilités de la
logique binaire, mais va aussi au-delà. Les sciences modernes ne sont
qu'une simplification outrancière des sciences traditionnelles, voire en sont une déviation. Tout
cela est parfaitement cohérent avec la Tradition, mais aussi avec les
outils rationnels de la logique moderne. Cette étude vise à ébaucher un
pont entre ces deux perspectives, pour permettre aux scientistes et aux
scientifiques (aux plus ouverts d'entre eux, bien qu'ils soient rares)
de franchir un gouffre jusqu'ici volontairement ignoré, jusqu'à la
spiritualité. De l'autre côté du pont, les pratiquants d'une voie
ésotérique seront confortés, s'il en était besoin, par la cohérence
d'ensemble du monde manifesté (y compris par les productions
scientifiques modernes telle l'informatique ou la physique), c'est-à-dire par son
unité.</span></span> </div>
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<span style="font-family: "georgia" , serif;"><span style="font-size: 10pt;">La
logique classique présente des limites connues depuis son origine.
On range négligemment ces situations, pourtant exprimables en
quelques phrases simples, parmi les paradoxes.</span></span></div>
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<span style="font-family: "georgia" , serif;"><span style="font-size: 10pt;">Les
conséquences du refus de traiter ces situations paradoxales sont des
plus critiques, puisque cette lacune nous oblige à plaquer des
œillères sur notre compréhension du monde et de soi.</span></span></div>
<div align="justify" class="western" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; line-height: 120%; margin-bottom: 0cm; margin-left: 0.3cm; margin-right: 0.1cm; text-indent: 0cm;">
<span style="font-family: "georgia" , serif;"><span style="font-size: 10pt;">Plus
personne ne p</span></span><span style="font-family: "georgia" , serif;"><span style="font-size: 10pt;">ouvan</span></span><span style="font-family: "georgia" , serif;"><span style="font-size: 10pt;">t
ignorer que le monde moderne traverse une crise ultime, toute
contribution visant à élargir le cadre des possibles est la
bienvenue et même, pourrions-nous dire, est nécessaire. Ce livre propose pour la première fois la construction complète, pas à pas, de la logique tétravalente booléenne avec toutes ses tables de vérité et le calcul propositionnel des propriétés et des syllogismes, après en avoir expliqué le fondement métaphysique. Cette nouvelle logique englobe toutes les propriétés de la logique binaire classique. Dans les pas de René Guénon, l’auteur nous entraîne dans l’application du cadre de la logique tétravalente à la sémantique des attributs au cœur de multiples champs du savoir, où nous retrouverons à chaque fois les conceptions de la Tradition. Une nouvelle annexe </span></span><span style="font-family: "georgia" , serif;"><span style="font-size: 10pt;"><span class="fontstyle0">établit un rapprochement avec l’alchimie intérieure (Neidan) Taoïste.</span>
</span></span></div>
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<i>Docteur </i><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">es</span><i>
sciences de l’université Paris-Sorbonne, Bruno Paul est le
fondateur de Conscience Sociale. Ce producteur culturel autonome
pratique la transdisciplinarité, croise les expertises de domaines
différents pour faire naître de nouvelles perspectives. Ce livre
est sa seconde étude guénonienne.</i></div>
</div>
<div>
<br /></div>
<div style="text-align: justify;">
L'ouvrage numérique -désormais dans sa 4ème édition- est <b>librement disponible</b> sur <a href="https://www.researchgate.net/publication/334277343_La_Signature_du_Quaternaire_Logique_semantique_et_Tradition_4eme_edition">ResearchGate</a> et sur <a href="https://archive.org/details/lasignatureduquaternairequatriemeedition">Archive.org</a> aux formats <a href="https://www.researchgate.net/publication/334277343_La_Signature_du_Quaternaire_Logique_semantique_et_Tradition_4eme_edition">PDF</a>, <a href="https://www.researchgate.net/publication/334277610_la_signature_du_quaternaire_quatrieme_edition_format_ePub">ePub</a> ou <a href="https://www.researchgate.net/publication/334277429_la_signature_du_quaternaire_-_quatrieme_edition_-_format_html5">HTML5</a> (de 13 à 20 Mo selon le format ; 198 p.) . <br />
<ul>
<li>le format ePub diffusé sur researchgate a été testé avec les lecteurs Calibre/windows et Lithium/Android avec les options de pagination "vue format paysage" et "scrolling" ; ce format est <u>déconseillé</u> car il présente plusieurs défauts : absence des numéros de séquence dans les démonstrations de la partie 2, et absence des lignes d'entêtes et du tracé des bordures des tableaux de la troisième partie. De plus le contenu de certaines lignes des tableaux est incomplet.</li>
<li>veuillez noter que sur le site archive.org les autres formats dont epub et mobi sont automatiquement générés à titre <u>expérimental</u> à partir d'une OCR ; leur fichier ePub en particulier est inutilisable en pratique.</li>
</ul>
Vous pouvez aussi <a href="https://www.amazon.fr/Signature-Quaternaire-Logique-s%C3%A9mantique-Tradition/dp/2956476017/ref=sr_1_7?s=books&ie=UTF8&qid=1529163368&sr=1-7&keywords=bruno+paul">acheter l'impression de la première édition</a>, et ce faisant, soutenir l'auteur.<br />
<br />
Cet ouvrage est diffusé sous licence libre CC BY SA. L'édition numérique comprend de nombreux liens dynamiques vers les documents de référence.</div>
<div style="text-align: justify;">
En même temps que le site Conscience Sociale, cet ouvrage a fait l'objet d'un <a href="http://www.bnf.fr/fr/professionnels/depot_legal/a.dl_sites_web_mod.html#SHDC__Attribute_BlocArticle6BnF">dépôt légal</a>.</div>
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<br /></div>
<div style="text-align: justify;">
<span style="font-size: x-small;">L'empreinte <a href="http://onlinemd5.com/">SHA-256</a> du fichier PDF de la première édition numérique est la suivante : </span></div>
<div style="text-align: justify;">
<span style="font-size: x-small;">2919BABC4726B9EEAC86E7BF96E7FE9CAA9F565366AB7B6A1D62CB7D238BB068</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">L'empreinte <a href="http://onlinemd5.com/">SHA-256</a> </span><span style="font-size: x-small;"><span style="font-size: x-small;">du fichier PDF </span>de la deuxième édition numérique est la suivante :</span><br />
<span style="font-size: x-small;">F5B2BAACF55C3BFC00428CA55FFDB659F9F57C4736E1EE5E44F50DB6246799A2</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">L'empreinte <a href="http://onlinemd5.com/">SHA-256</a> </span><span style="font-size: x-small;"><span style="font-size: x-small;">du fichier PDF </span>de la troisième édition numérique est la suivante : </span><br />
<span style="font-size: x-small;">A8D30B2B22E1394AA2D17257AA19CADFF987E9486CEC1195365D8C975B84CC78 </span><br />
<br />
<span style="font-size: x-small;"><span style="font-size: x-small;">L'empreinte <a href="http://onlinemd5.com/">SHA-256</a> </span><span style="font-size: x-small;"><span style="font-size: x-small;">du fichier PDF </span>de la quatrième édition numérique est la suivante : </span></span><br />
<span style="font-size: x-small;"><span style="font-size: x-small;">E5CB37BC70BD9B7903ED1D8D9E83BC4A4BC62FE1C11F4FFED511F888CA4746D1 </span></span></div>
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<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi51jjT8DpQgasdmNZRjlNubHUmkxwA2RcLXED3dzm2oewahbWy0VlKzOsVE23Fy3l0H-kNiqYJq0xQ8N_jvikdgowG966hZXaCalWXjKlMlGBmMnWxL2F7rf9oZoL_gUJvxqOkqOKCGTE/s1600/la+signature+du+quaternaire.PNG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img alt="Livre La signature du quaternaire" border="0" data-original-height="512" data-original-width="360" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi51jjT8DpQgasdmNZRjlNubHUmkxwA2RcLXED3dzm2oewahbWy0VlKzOsVE23Fy3l0H-kNiqYJq0xQ8N_jvikdgowG966hZXaCalWXjKlMlGBmMnWxL2F7rf9oZoL_gUJvxqOkqOKCGTE/s320/la+signature+du+quaternaire.PNG" title="" width="225" /></a></div>
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</div>
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La première édition de ce livre a été recensée dans les <i>Cahiers de l'Unité</i> <a href="https://www.cahiersdelunite.com/livres-recus-n-11">n°11</a>, juillet-août- septembre 2018.<br />
<br />
<b>Deuxième édition avec Errata de la première édition :</b> (19/05/2019)<br />
Ayant pris connaissance d'éléments doctrinaux contenus dans d'autres travaux de René Guénon, des correctifs ont été apportés dans la troisième partie du livre. Des éléments ont été permutés entre les colonnes "doxa opposée" et "paradoxe", aux pages suivantes :
<br />
<ul>
<li><div class="western" style="line-height: 100%; margin-bottom: 0cm;">
p. 92, 96, 99, 128-132 : Correctifs prenant en compte le contenu de la lettre de René
Guénon du 29 décembre 1937
</div>
</li>
<li><div class="western" style="line-height: 100%; margin-bottom: 0cm;">
p. 103-105, 114-119 : Correctifs prenant en compte une correspondance analogique indiquée
dans l'article <span style="font-family: "times new roman" , "times" , serif; font-size: small;"><i>Le Zodiaque </i><i>et les points cardinaux,</i></span> É. T., (oct.-nov. 1945), republié dans <i>Symboles de la science sacrée</i>, chap XIII. (1962)</div>
</li>
</ul>
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<br /></div>
<div align="justify" class="western" style="background: transparent; line-height: 100%; margin-bottom: 0cm; text-indent: 0cm;">
<b>Troisième édition : </b>(03/07/2019) </div>
<div align="justify" class="western" style="background: transparent; line-height: 100%; margin-bottom: 0cm;">
Apports à la deuxième partie : précisions à propos des formules z5, z6, z7.</div>
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<br /></div>
<div align="justify" class="western" style="background: transparent; line-height: 100%; margin-bottom: 0cm; text-indent: 0cm;">
Apports à la troisième partie :</div>
<ul>
<li><div class="western" style="line-height: 100%; margin-bottom: 0cm;">
restructuration des correspondances relatives à la Connaissance</div>
</li>
<li><div class="western" style="line-height: 100%; margin-bottom: 0cm;">
permutation entre les doxas correspondantes à Mikael et Gabriel ;
compléments sur les correspondances avec l’angélologie</div>
</li>
<li><div class="western" style="line-height: 100%; margin-bottom: 0cm;">
réorganisation des correspondances relatives à la physico-chimie,
pour les koua et pour les phases d’un projet
</div>
</li>
<li><div class="western" style="line-height: 100%; margin-bottom: 0cm;">
ajout des symboles hermétiques pour les règnes
</div>
</li>
<li><div class="western" style="line-height: 100%; margin-bottom: 0cm;">
ajout des correspondances pour les enseignes des jeux de cartes,
pour les fêtes des saints et pour les phases de la manifestation
universelle</div>
</li>
<li><div class="western" style="line-height: 100%; margin-bottom: 0cm;">
précision importante concernant la correspondance avec les éléments</div>
</li>
<li><div class="western" style="line-height: 100%; margin-bottom: 0cm;">
réorganisation du chapitre VI de la troisième partie avec la
création de la section VI-1 et de nombreuses précisions sur les
correspondances zodiacales pour les différentes ères
</div>
</li>
</ul>
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</div>
<div class="western" style="line-height: 100%; margin-bottom: 0cm; text-indent: 0cm;">
Apports à la conclusion : compléments</div>
<br />
<b>Quatrième édition : </b>(13/08/2019)<br />
<span class="fontstyle0">Apports à la première partie :</span><br />
<ul>
<li><span class="fontstyle2"></span><span class="fontstyle0">ajout de correspondance avec les catégories d’existence issues du </span><span class="fontstyle3">Commentaire de l’</span><span class="fontstyle4">É</span><span class="fontstyle3">chiquier des Gnostiques</span><span class="fontstyle0">.</span></li>
</ul>
<span class="fontstyle0">Apports à la troisième partie :</span><br />
<ul>
<li><span class="fontstyle2"></span><span class="fontstyle0">précisions sur le thème de la logique formelle</span></li>
<li><span class="fontstyle0">précision sur la « gravure au pélerin »</span></li>
</ul>
<span class="fontstyle0">Ajout de l’annexe 3 sur l’alchimie intérieure Taoïste</span>
<br style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: normal; orphans: 2; text-align: -webkit-auto; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;" /><br />
<br />
Une nouvelle édition numérique du livre intégrant ces additions et correctifs a ainsi été préparée. Les liens de téléchargement sur cette page ont été mis à jour.</div>
<br /></div>
<div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com5tag:blogger.com,1999:blog-4127532497132016183.post-47838426348453838732017-12-15T20:19:00.002+01:002022-05-01T17:39:11.063+02:00Sophisme ou paradoxe du menteur ?<div><div class="separator" style="clear: both; text-align: center;">
<br /></div><div class="separator" style="clear: both; text-align: center;"><a href="http://therese.eveilleau.pagesperso-orange.fr/pages/paradoxe/images/Jean_Pierre_Petit_2.gif" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="286" data-original-width="539" height="286" src="http://therese.eveilleau.pagesperso-orange.fr/pages/paradoxe/images/Jean_Pierre_Petit_2.gif" width="539" /></a></div></div><div style="text-align: center;">(image JP Petit, in <i>Logotron</i>)<br /></div><br /><div><div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
L’expression la plus concise et la plus répandue du <a href="https://fr.wikipedia.org/wiki/Paradoxe_du_menteur">paradoxe du menteur</a> est « je mens ». Ce dernier est connu depuis au moins le VIIe siècle avant J.-C. La difficulté consiste à déterminer si la phrase « je mens » est vraie ou fausse.</div>
<div style="text-align: justify;">
Le raisonnement courant est le suivant : </div>
<div style="text-align: justify;">
</div>
<ul>
<li>Si « je mens » est vrai, alors je mens quand je dis « je mens », puisque je mens. Donc la vérité consiste à affirmer la proposition contradictoire : « je ne mens pas ». Donc la phrase « je mens », est fausse. Paradoxe.</li>
<li>De plus, si « je mens » est faux, alors je mens en disant « je mens », puisque cette phrase est fausse. Si je mens, alors il est vrai d’affirmer « je mens ». Paradoxe.</li>
</ul>
<br />
<div style="text-align: justify;">
La première conséquence de ce paradoxe a été que les logiciens ont choisi depuis Aristote de refuser de prendre en compte dans leur système logique toutes les propositions auto-référentes, c’est-à-dire celles qui expriment une vérité à propos d’elles-mêmes.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
On a admis que l’ambiguïté venait initialement du fait qu’il existait un seul terme en grec ancien pour exprimer « faux » et « mensonge ».</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Pour autant, la logique formelle peut nous aider à démontrer qu’il n’y a pas dans ce cas de paradoxe logique. Il n’y a qu’un sophisme.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Reformulons l’expression du paradoxe pour la rendre sujette à moins d’interprétations : « la valeur de vérité de la présente phrase est FAUX ». Appelons q cette proposition.</div>
<div style="text-align: justify;">
Appelons p la proposition : « la présente phrase [existe] ».</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
La proposition q signifie que la valeur de vérité de la proposition p est FAUX, c’est-à-dire qu’elle exprime le fait que (p ↔ FAUX). Par définition, la proposition p est appelée une contradiction.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Par définition de q, nous pouvons écrire comme formule : q ↔ (p ↔ FAUX).</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Quelle est la valeur de vérité de q ? Pour cela, raisonnons à partir de l’équivalence :</div>
<div style="text-align: justify;">
1. (p ↔ FAUX) </div>
<div style="text-align: justify;">
2. (p ∧ FAUX) ∨ (¬FAUX ∧ ¬p)</div>
<div style="text-align: justify;">
3. FAUX ∨ ¬p</div>
<div style="text-align: justify;">
4. ¬p</div>
<div style="text-align: justify;">
Or (p ↔ FAUX), donc ¬p ↔ VRAI , pour tous p.</div>
<div style="text-align: justify;">
Donc la valeur de vérité de q est VRAI : il est vrai d’affirmer que p est une contradiction. </div>
<div style="text-align: justify;">
En logique formelle, il n’y a pas ici de paradoxe.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Remarquons que la formule (p ↔ FAUX) , qui définit q, est équivalente à (¬p ↔ VRAI).</div>
<div style="text-align: justify;">
On peut donc écrire que la négation de « la présente phrase » est VRAI. La signification sémantique de cette négation n’est pas évidente à exprimer. On peut proposer pour ¬p, parmi d’autres expressions candidates : « la phrase que tu n’es pas en train de lire ».</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Il est plus facile de rechercher la valeur de vérité portée par ¬q, c’est-à-dire par la formule :<br />
1. ¬(p ↔ FAUX) </div>
<div style="text-align: justify;">
2. ¬((p ∧ FAUX) ∨ (¬FAUX ∧ ¬p))</div>
<div style="text-align: justify;">
3. ¬(FAUX ∨ (¬p))</div>
<div style="text-align: justify;">
4. VRAI ∧ p</div>
<div style="text-align: justify;">
5. p</div>
<div style="text-align: justify;">
Or (p ↔ FAUX), donc ¬q est FAUX. C’est cohérent avec q est VRAI.</div>
<div style="text-align: justify;">
Par définition, ¬q est donc une contradiction : la négation de l’affirmation que p est une contradiction, est une contradiction. Il est contradictoire de nier que p est une contradiction. </div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
(Note : nous avons utilisé ici les notations les plus courantes de la <a href="https://fr.wikipedia.org/wiki/Alg%C3%A8bre_de_Boole_(logique)">logique bivalente booléenne</a> ; la démonstration et le résultat sont identiques en <a href="https://conscience-sociale.blogspot.fr/2017/11/logique-tetravalente-partie-2.html">logique tétravalente</a>.) </div>
<div style="text-align: justify;">
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<a href="https://www.blogger.com/blogger.g?blogID=4127532497132016183"></a>
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<blockquote>
</blockquote>
</div><div class="blogger-post-footer">#ConscienceSociale #EuroBRICS #MonetarySystem #GlobalSystemicCrisis #NewAustrianEcon #gold</div>Conscience Socialehttp://www.blogger.com/profile/15062838468526673650noreply@blogger.com0