The Meaning Of Things Ac Grayling Pdf Free 11

[Raquel Carrin]

On October 18, 2010, the United States' filed an amicus brief in Estes v. Rutherford County Regional Planning Commission (Chancery Court for Rutherford County, Tennessee). The amicus brief argues that Islam is plainly a religion, that a mosque is plainly a place of worship, and that county acted appropriately under the Religious Land Use and Institutionalized Persons Act (RLUIPA) in treating the application as it would any other application from a religious institution. The division's brief argues that Islam is a religion entitled to protection under the First Amendment to the U.S. Constitution, and points out that, "consistent among all three branches of government, the United States has recognized Islam as a major world religion." This is an action brought by county residents in state court objecting to the county's approval of a mosque construction project in Murfreesboro. The residents contend, among other things, that the county erred in treating the mosque as a religious institution without inquiring into whether Islam is an ideology rather than a religion, and without inquiring into whether terrorist and other illegal activities would be undertaken at the site. Rutherford County, Tenn., is the defendant in the civil case, and had granted permission for the construction of the mosque. The county is opposing the landowners' attempt to stop construction.

Furthermore, we emphasize that free speech is a right that withholds considerable power. Therefore it should be treated as part of a whole, combined with information and media literacy, access to education, etc.
(See -free-speech-and-dangerous-things/)

The Meaning Of Things Ac Grayling Pdf Free 11
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You make a film stimulating Muslim furore the example to reflect on, and you say that free speech must be sensitive to the feelings of others, meaning religious enclaves. I could not disagree more. I see no need to go out of ones way to upset people, but religion is of itself a fascistic attitude that tolerates no real contradiction. We have tamed religion in the west, to a small degree, which is why we make free speech an end in itself, a sacred secular value. In Muslim countries this is not so, and as such Islam is a dangerous foe, and something that should be treated as such. A world without religion is the end that free speech aims at as far as I am concerned.

Thus, the real core of my argument concerns the control of knowledge, which I say is as subject to subversion by political power in our world, as ever it was in any past world, or in any state on earth today, including our own. Hence I told the person in China that they were lucky to know they were not free. We English are even less free, and this is why you, and all your well meaning kind, blissfully go about your business thinking you are free, when you are not. How can you be free when you do not have free access to knowledge that has been suppressed, and only released in a subverted, safe form ?

If you want to comprehend what I am saying, you need to focus on this shift of perspective, whereby I seek to reason about all things in a value free manner, when seeking to understand the way things are that is, such that I deny individuality and look to the process of social organisation.

It would be nice if the world were a fantasy land in which all could live happily ever after, and therefore homosexuals could find contentment in society in keeping with who they find themselves to be. But reality is what it is, and your posting conflates a political issue about rights with a scientific issue about the nature of humans themselves. You personalise the question of free access to knowledge, making it into a parochial political question. The only meaningful definition of free speech is one that links free speech to free access to true knowledge of reality as it is, because all other claims to a right to speak freely must be subtended to the truth of what is known about existence, since those who oppose homosexual equality are likely to be doing so on the basis of religious and political attitudes that are false. Conversely, the question for homosexuals to consider is what they are as natural entities, that is to say, why do homosexuals exist ?

What no one gives a fig for, is freedom as an abstract concept, except me, but unfortunately I do not constitute a class within society, so I am alone on that one. The reason for this lack of interest in absolute truth is that absolute truth does not give anyone power, and knowledge is a biological phenomenon that serves a biological function wherein truth as an abstract feature of knowledge is meaningless, because it does not deliver a hierarchy of power. Truth is equal to all. Hence as individuals we do not care whether what we know is true, we only care whether what passes for knowledge serves our position in life, in other words whether accepted knowledge connects us to political authority. If it does that then who cares whether it is true or not ?


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