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  Europe’s Joint-Smoking, Gay-Club Hopping Terrorists What if “radicalization” doesn’t look anything like we think it does? The Abdeslam brothers, with their sudden escalation from dancing in nightclubs to killing in them over the course of a few months, seem to challenge this picture. They also raise a deeper and more troubling question for those seeking to understand the genesis of terrorist acts: What if they were not “radicalized” and underwent no dramatic metamorphosis at all? What if their violence had only the most tenuous connection to what they believed, whatever that was? What if the story of how they came to be involved in terrorism had no real coherent narrative arc? What if the script of terrorism doesn’t always feature the drama of radicalization? According to one of the two friends who filmed the nightclub footage, the Abdeslam brothers “were nice people.… I suppose you could say they lived life to the full.” The other friend, going by the name “Karim,”
"In his story, Fischer quoted a UW philosophy professor saying Heller was so dedicated “He would have lived in a barrel, if necessary, to devote himself to teaching.” That’s a great tribute to the man, but an indictment of the system that it almost came to that." Gifted professor’s ‘life of the mind’ was also life of near destitution
"The warmongering, corporate-funded, pro-privatization Democratic Party leadership has long made it loud and clear that it is thoroughly corrupt and reactionary." — Ben Norton
Self-Proclaimed Leftist Slavoj Žižek Makes Right-Wing Remarks About the Syrian Refugee Crisis See also The 'Taharrush' Connection: Xenophobia, Islamophobia,  and Sexual Violence in Germany and Beyond
Crisis in Brazil "The Workers’ Party believed, after a time, that it could use the established order in Brazil to benefit the poor, without harm – indeed with help – to the rich. It did benefit the poor, as it set out to do. But once it accepted the price of entry into a diseased political system, the door closed behind it. The party itself withered, becoming an enclave in the state, without self-awareness or strategic direction, so blind that it ostracised André Singer, its best thinker, for a mess of spin-doctors and pollsters, so insensible it took lucre, wherever it came from, as the condition of power. Its achievements will remain. Whether the party will itself do so is an open question. In South America, a cycle is coming to an end. For a decade and a half, relieved of attention by the US, buoyed by the commodities boom, and drawing on deep reserves of popular tradition, the continent was the only part of the world where rebellious social movements coexisted with heterodo
'Though conclusive evidence is hard to come by, it is difficult to read Shakespeare without feeling that he was almost certainly familiar with the writings of Hegel, Marx, Nietzsche, Freud, Wittgenstein and Derrida.' — Terry Eagleton
Labour was “ a class party and the class is not my class.  The class war will find me on the side of the educated bourgeoisie.” — John Maynard Keynes ( Skidelsky p371 )
الطبقية في بريطانيا وطبقاً لما جاء في تقرير لمنظمة التعاون الاقتصادي والتنمية لعام 2010، تعتبر بريطانيا حقاً بين أسوأ الدول في معايير معينة للتغير الاجتماعي المتعلق بالانتقال من طبقة اجتماعية إلى طبقة أخرى، حيث وجد التقرير أن ثروة الوالدين تمنح الطفل فرصة لتعليم عالي المستوى ووظيفة براتب ممتاز. رغم ذلك، كان هناك معدل زيادة منتظم في عدد السكان بعد الحرب العالمية الثانية، توقع معه كل طفل أن يكون أفضل حالاً من والديه ولو بقدر يسير. ولسوء الحظ، فإن أعداد الأشخاص الذين انتقلوا بين الطبقات صعوداً أو هبوطاً يبدو أنها تتراجع. ويقول إرزيبيت باكودي، من جامعة أكسفورد: "أعداد أكبر من النساء والرجال ينتقلون من طبقات أعلى إلى طبقات أدنى وأعداد أقل من السابق تنتقل من الطبقات الأدنى إلى الأعلى". ويطلق باكودي على هذه الحالة اسم "الجانب المظلم من العصر الذهبي لحقبة الانتقال الطبقي". فكلما زاد عدد الناس الذين يتبوأون القمة كلما توقعنا سقوط المزيد من الناس إلى الهاوية.
Coffee and qahwa: How a drink for Arab mystics went global Nestlé admits slave labour risk on Brazil coffee plantations
"The so-called Arab Spring has been most often described as a revolt of Westernized, secularized youth, the latest instance of the democratic wave which toppled authoritarian regimes in southern Europe in 1970s, southern cone in 1980s, Eastern Europe in 1990s. This explanation is very popular among Western and Westoxicated audiences. For them the pictures on CNN and BBC–showing young people in Tunisia, Egypt, Yemen, Bahrain, wearing jeans, using social media, seemingly captivated by the appeal of Western prosperity and democracy–was very seductive. This representation confirms for Westerners and the Westoxicated that the West is the ultimate source of liberation. Such beliefs are based on the assumption that liberation can only be achieved by imitating the West. Alas, for the rest of us on this planet, things are far-less clear-cut. Outside Eastern Europe, most of the people of the world have not experienced the West as the vanguard of emancipation; rather they have been the sub