Radical IslamoChristoJews
Thomas Keske
Something needs to be done about the Radical IslamoChristoJews.
These people are so crazy and violent, they will blow up
the entire world.
These people are the pitiful epitome of the VirtuousVicious.
Probably, that is because they are so backward and superstitious.
Not all IslamoChristoJews are Radical IslamoChristoJews.
But entirely too many IslamoChristoJews are radical.
What they long for most is to subdue their suspicious neighbors,
rob the fruits of their labors, and keep their assumed-to-be-sinister
fellow citizens in a state of submission, as part of their Holy Mission.
They wish to exploit the power of majority in order to
propagate their doctrine of Minority Inferiority.
The IslamoChristoJews wish to keep what they see as the sinful
citizenry in constant Shock and Awe of the Iron Fist of the Law.
I say, it is better to be subversive than submissive. That is the
purpose of my writing this missive.
You should remember that all IslamoChristoJews are all
"People of the Book". What needs to be done, in order
to restore sanity and civil order, is for the Long Arm
of the Law to throw the Book at them.
In support of this uplifting Cause, we need a new movement called
"Take Back Christmas for Santa Claus".
I say that we should kick Christ's keister so far out of Christmas,
that we knock Him clear into the New Year.
In fact, let us kick Christ's keister clear out to Easter.
If you don't think that is funny, you will be punished
by getting no chocolate from the Easter Rabbit Bunny.
That is merely turnabout of the most cherished tenet of
the IslamoChristoJews. To their minds, it is not
their obligation, as proponents of an idea, to provide
proof of the idea.
It is *your* obligation to accept the idea, without proof.
Your failure to do so, to the IslamoChristoJew,
is automatically proof of your lack of virtue.
The Radical IslamoChristoJews consider themselves to
be the world foremost authorities on the subjects
of the Unknowable and the Unprovable.
If you fail to salute, or show insufficient enthusiasm
when you applaud and cheer, the punishments will be
most severe.
All parties who are deeply offended by this poem
are urged to write letters, immediately, to the
Ohio State Bureau of the ProJudeoCryptoChristianIslamoFascist
Anti-Defamation League, the De Facto Defalcation and
Defecation League, the League of Nations,
the Justice League of America (attn: Lightning Lad),
the Louisville Ladies Crocheting and Knitting Alliance,
and the Beaverton, Illinois Boys' Little League Division.
Immortalist
> ISLAMOCHRISTOJEWS
>
> Something needs to be done about the Radical IslamoChristoJews.
>
> These people are so crazy and violent, they will blow up
> the entire world.
>
> These people are the pitiful epitome of the VirtuousVicious.
> Probably, that is because they are so backward and superstitious.
>
> Not all IslamoChristoJews are Radical IslamoChristoJews.
> But entirely too many IslamoChristoJews are radical.
>
Extremism is a term used to describe the actions or ideologies of
individuals or groups outside the perceived political center of a
society; or otherwise claimed to violate common standards of ethics
and reciprocity. It is usually considered by those to whom it is
applied to be a pejorative term. It is typically used in reference to
political and social ideologies seen as irrational, counterproductive,
unjustifiable, or otherwise unacceptable to a civil society. The term
connotes the illegitimacy of certain ideas or methods.
The terms "extremism" or "extremist" are almost always exonymic-i.e.
applied by others rather than by a group labeling itself. Rather than
labeling themselves "extremist", those labeled as such tend to see the
need for militant ideas or actions in a particular situation. For
example, there is no political party that calls itself "right-wing
extremist" or "left-wing extremist", and there is no sect of any
religion that calls itself "Extremism."
http://en.wikipedia.org/wiki/Extremism
The Social Animal - Elliot Aronson - 8th Edition 1999
http://www.amazon.com/exec/obidos/ASIN/0716733129/
Unreflected Ingroup Favoritism - One who reflects does not
discriminate?: On the role of unreflected cognitive processes for the
occurrence of ingroup favoritism between artificial groups;
A categorization of individuals in two groups
based on completely trivial criteria like flipping
a coin to determine which group one is
assigned (Group X or Group Y), can
be sufficient to cause mutual
preferences for one's
own group.
Social identity theory assumes a fundamental striving towards a
positive distinction of one's own group from other groups. The
tendency to a preference for one's own group is clearly reduced in a
situation involving intergroup judgments on negative comparison
dimensions or distribution decisions on negative stimuli (burdens,
aversive stimuli), in comparison to those in the positive realm.
These basic judgment processes may be the fundamental determining
factors of and conditions for social discrimination. Of some influence
may be the role which evaluations of oneself play for the positive
evaluation of minimal social groups. It is assumed that an unreflected
cognitive process is critical for this, in the course of which, as a
rule, the positive self-image is transferred to the new ingroup. Due
to the lesser degree of similarity to oneself, an outgroup cannot
benefit from such a generalization process.
Correspondingly, a positive distinctiveness of one's own group can
result solely from the self-ingroup relation, independent of an
ingroup-outgroup comparison. There is a generalized positive attitude
to the ingroup, and demonstrating the role of a low degree of
reflection for the occurrence of favoritism in minimal intergroup
situations and considerations of outgroups.
The randomly assigned individuals generally act as if those who share
their meaningless label are their good friends or close kin. Subjects
indicate that they like those who share their label. They rate others
who share their label as likely to have a more pleasant personality
and to have produced better output than outgroup members. Most
strikingly, subjects allocate more money and rewards to those who
share their labels.
In other related social experiments at political rallies it has been
noted that researchers faking injuries, were helped more or less
depending on whether their protest sign, and slogans supported or went
against those around them who could help.
The Social Animal - Elliot Aronson - 8th Edition 1999
http://www.amazon.com/exec/obidos/ASIN/0716733129/
----------------------------------
Xenophobia denotes a phobic attitude toward strangers or of the
unknown and comes from the Greek words (xenos), meaning "foreigner,"
"stranger," and (phobos), meaning "fear." The term is typically used
to describe fear or dislike of foreigners or in general of people
different from one's self.
---------------------------------
Although we human beings may have inherited biological tendencies that
predispose us toward prejudicial behavior, no one knows for sure
whether or not prejudice is a vital and necessary part of our
biological makeup. In any case, most social psychologists would agree
that the specifics of prejudice must be learned-either through
imitating the attitudes and behavior of others or through the ways in
which we construct our own psychological reality.
The Social Animal - Elliot Aronson - 8th Edition 1999
http://www.amazon.com/exec/obidos/ASIN/0716733129/
The hypothesis before us is that some gene frequencies are changed in
consistent ways by ecclesiastic selection. Human genes, it will be
recalled, program the functioning of the nervous, sensory, and
hormonal systems of the body, and thereby almost certainly influence
the learning process. They constrain the maturation of some behaviors
and the learning rules of other behaviors. Incest taboos, taboos in
general, xenophobia, the dichotomization of objects into the sacred
and profane, nosism, hierarchical dominance systems, intense attention
toward leaders, charisma, trophyism, and trance-induction are among
the elements of religious behavior most likely to be shaped by
developmental programs and learning rules.
All of these processes act to circumscribe a social group and bind its
members together in unquestioning allegiance. Our hypothesis requires
that such constraints exist, that they have a physiological basis, and
that the physiological basis in turn has a genetic origin. It implies
that ecclesiastical choices are influenced by the chain of events that
lead from the genes through physiology to constrained learning during
single lifetimes.
According to the hypothesis, the frequencies of the genes themselves
are reciprocally altered by the descending sequence of several kinds
of selection - ecclesiastic, ecological, and genetic - over many
lifetimes. Religious practices that consistently enhance survival and
procreation of the practitioners will propagate the physiological
controls that favor acquisition of the practices during single
lifetimes. The genes that prescribe the controls will also be favored.
On Human Nature
by Edward Osborne Wilson
http://www.amazon.com/exec/obidos/ASIN/067463442X/