15-09-2006, 18:31
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"Republicans understand the importance of bondage between a mother and child." - Dan Quayle
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15-09-2006, 19:08
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15-09-2006, 19:39
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15-09-2006, 20:14
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Rechtlijnig? Inderdaad, op elke kritiek op islam wordt consequent gereageerd, echter vaak niet erg diepzinnig..
 Muslim students burn an effigy of Pope Benedict XVI at a protest rally in Allahabad, India, Friday, Sept. 15, 2006. A growing chorus of Muslim leaders has called on the Pope to apologize for the alleged derogatory comments made by him about Islam. (AP Photo/Rajesh Kumar Singh ) |
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15-09-2006, 20:30
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Weet iemand trouwens wat 'bezinnigheid' is?
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15-09-2006, 20:42
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15-09-2006, 21:11
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15-09-2006, 21:11
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Het door u gezochte woord is niet gevonden in het eendelige Van Dale Hedendaags Nederlands. Dit kan komen doordat het er niet in staat, bijvoorbeeld omdat het te nieuw is, of omdat het niet voldoet aan de opnamecriteria. Maar ook is mogelijk dat de spelling niet correct is. Kijk ook eens bij de zoekinstructies. |
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15-09-2006, 21:13
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15-09-2006, 22:14
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 m.a.w.: doh het is gebaseerd op waargebeurde feiten, maar de vraag rest wat feitelijk is en wat niet. Maar het is dan ook geen documentaire. Net zoals die "waargebeurde verhalen" over familiedrama X en Y op RTL-4 ook geen documentaires zijn.
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Bureaucracy is the death of any achievement.
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15-09-2006, 23:42
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Omdat het hier een serie betreft die wordt gepresenteerd als zijnde 'waar', waarin politici de schuld krijgen van dingen die ze niet gedaan hebben (en dat ook nog eens in aanloop naar de komende verkiezingen) en die veel Amerikanen voor waarheid aan zullen nemen (wat kan resulteren in beīnvloeding in stemgedrag) vind ik een vergelijking met een 'waargebeurd drama' op RTL 4 niet gerechtvaardigd. Die laatsten zijn immers harmless, en 'Path to 9/11' niet.
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16-09-2006, 02:27
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Mein Name ist Joachim von Hassel/Ich bin Pilot der Bundeswehr/und sende Ihnen aus meinem Flugzeug/den Funkspruch den niemand hört
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16-09-2006, 09:05
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Ik weet niet precies waar je op doelt. Heb alleen deel 1 gezien, maar daar zou dat dan in naar voren moeten komen. Gaat het erom dat er de vraag gesteld werd hoe het in hemelsnaam mogelijk was dat een ABC reporter het wel voor elkaar had gekregen Bin Laden te ontmoeten? Of gaat het erover dat ze i.s.m. Massoud niet de toestemming gekregen hadden om zijn "konvooi" aan te vallen omdat er vrouwen en kinderen omheen waren?? Massoud had het over Amerikaanse lafaards en de kritiek werd geuit dat als nu die kans niet genomen wordt - ook al zouden er onschuldigen bij dood gaan, dat er meer onschuldigen de dood zouden vinden. Nou,.. ik vind dit niet "kans hebben laten mislopen" - maar eerder een verkeerde morele keuze die genomen is. En goh - who knows, is dit waar. Het is echt niet ondenkbaar in ieder geval. Massoud werd overigens door - naar zeggen - twee Belgen (van Marokkaanse komaf) vermoord, twee dagen voor 11/9. Citaat:
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Bureaucracy is the death of any achievement.
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16-09-2006, 09:39
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LECTURE OF THE HOLY FATHER Aula Magna of the University of Regensburg Tuesday, 12 September 2006 Faith, Reason and the University Memories and Reflections Your Eminences, Your Magnificences, Your Excellencies, Distinguished Ladies and Gentlemen, It is a moving experience for me to be back again in the university and to be able once again to give a lecture at this podium. I think back to those years when, after a pleasant period at the Freisinger Hochschule, I began teaching at the University of Bonn. That was in 1959, in the days of the old university made up of ordinary professors. The various chairs had neither assistants nor secretaries, but in recompense there was much direct contact with students and in particular among the professors themselves. We would meet before and after lessons in the rooms of the teaching staff. There was a lively exchange with historians, philosophers, philologists and, naturally, between the two theological faculties. Once a semester there was a dies academicus, when professors from every faculty appeared before the students of the entire university, making possible a genuine experience of universitas - something that you too, Magnificent Rector, just mentioned - the experience, in other words, of the fact that despite our specializations which at times make it difficult to communicate with each other, we made up a whole, working in everything on the basis of a single rationality with its various aspects and sharing responsibility for the right use of reason - this reality became a lived experience. The university was also very proud of its two theological faculties. It was clear that, by inquiring about the reasonableness of faith, they too carried out a work which is necessarily part of the "whole" of the universitas scientiarum, even if not everyone could share the faith which theologians seek to correlate with reason as a whole. This profound sense of coherence within the universe of reason was not troubled, even when it was once reported that a colleague had said there was something odd about our university: it had two faculties devoted to something that did not exist: God. That even in the face of such radical scepticism it is still necessary and reasonable to raise the question of God through the use of reason, and to do so in the context of the tradition of the Christian faith: this, within the university as a whole, was accepted without question. I was reminded of all this recently, when I read the edition by Professor Theodore Khoury (Münster) of part of the dialogue carried on - perhaps in 1391 in the winter barracks near Ankara - by the erudite Byzantine emperor Manuel II Paleologus and an educated Persian on the subject of Christianity and Islam, and the truth of both. It was presumably the emperor himself who set down this dialogue, during the siege of Constantinople between 1394 and 1402; and this would explain why his arguments are given in greater detail than those of his Persian interlocutor. The dialogue ranges widely over the structures of faith contained in the Bible and in the Qur'an, and deals especially with the image of God and of man, while necessarily returning repeatedly to the relationship between - as they were called - three "Laws" or "rules of life": the Old Testament, the New Testament and the Qur'an. It is not my intention to discuss this question in the present lecture; here I would like to discuss only one point - itself rather marginal to the dialogue as a whole - which, in the context of the issue of "faith and reason", I found interesting and which can serve as the starting-point for my reflections on this issue. In the seventh conversation (*4V8,>4H - controversy) edited by Professor Khoury, the emperor touches on the theme of the holy war. The emperor must have known that surah 2, 256 reads: "There is no compulsion in religion". According to the experts, this is one of the suras of the early period, when Mohammed was still powerless and under threat. But naturally the emperor also knew the instructions, developed later and recorded in the Qur'an, concerning holy war. Without descending to details, such as the difference in treatment accorded to those who have the "Book" and the "infidels", he addresses his interlocutor with a startling brusqueness on the central question about the relationship between religion and violence in general, saying: "Show me just what Mohammed brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached". The emperor, after having expressed himself so forcefully, goes on to explain in detail the reasons why spreading the faith through violence is something unreasonable. Violence is incompatible with the nature of God and the nature of the soul. "God", he says, "is not pleased by blood - and not acting reasonably (F×< 8`(T) is contrary to God's nature. Faith is born of the soul, not the body. Whoever would lead someone to faith needs the ability to speak well and to reason properly, without violence and threats... To convince a reasonable soul, one does not need a strong arm, or weapons of any kind, or any other means of threatening a person with death...". The decisive statement in this argument against violent conversion is this: not to act in accordance with reason is contrary to God's nature. The editor, Theodore Khoury, observes: For the emperor, as a Byzantine shaped by Greek philosophy, this statement is self-evident. But for Muslim teaching, God is absolutely transcendent. His will is not bound up with any of our categories, even that of rationality. Here Khoury quotes a work of the noted French Islamist R. Arnaldez, who points out that Ibn Hazn went so far as to state that God is not bound even by his own word, and that nothing would oblige him to reveal the truth to us. Were it God's will, we would even have to practise idolatry. At this point, as far as understanding of God and thus the concrete practice of religion is concerned, we are faced with an unavoidable dilemma. Is the conviction that acting unreasonably contradicts God's nature merely a Greek idea, or is it always and intrinsically true? I believe that here we can see the profound harmony between what is Greek in the best sense of the word and the biblical understanding of faith in God. Modifying the first verse of the Book of Genesis, the first verse of the whole Bible, John began the prologue of his Gospel with the words: "In the beginning was the 8`(@H". This is the very word used by the emperor: God acts, F×< 8`(T, with logos. Logos means both reason and word - a reason which is creative and capable of self-communication, precisely as reason. John thus spoke the final word on the biblical concept of God, and in this word all the often toilsome and tortuous threads of biblical faith find their culmination and synthesis. In the beginning was the logos, and the logos is God, says the Evangelist. The encounter between the Biblical message and Greek thought did not happen by chance. The vision of Saint Paul, who saw the roads to Asia barred and in a dream saw a Macedonian man plead with him: "Come over to Macedonia and help us!" (cf. Acts 16:6-10) - this vision can be interpreted as a "distillation" of the intrinsic necessity of a rapprochement between Biblical faith and Greek inquiry. In point of fact, this rapprochement had been going on for some time. The mysterious name of God, revealed from the burning bush, a name which separates this God from all other divinities with their many names and simply declares "I am", already presents a challenge to the notion of myth, to which Socrates' attempt to vanquish and transcend myth stands in close analogy. Within the Old Testament, the process which started at the burning bush came to new maturity at the time of the Exile, when the God of Israel, an Israel now deprived of its land and worship, was proclaimed as the God of heaven and earth and described in a simple formula which echoes the words uttered at the burning bush: "I am". This new understanding of God is accompanied by a kind of enlightenment, which finds stark expression in the mockery of gods who are merely the work of human hands (cf. Ps 115). Thus, despite the bitter conflict with those Hellenistic rulers who sought to accommodate it forcibly to the customs and idolatrous cult of the Greeks, biblical faith, in the Hellenistic period, encountered the best of Greek thought at a deep level, resulting in a mutual enrichment evident especially in the later wisdom literature. Today we know that the Greek translation of the Old Testament produced at Alexandria - the Septuagint - is more than a simple (and in that sense really less than satisfactory) translation of the Hebrew text: it is an independent textual witness and a distinct and important step in the history of revelation, one which brought about this encounter in a way that was decisive for the birth and spread of Christianity. A profound encounter of faith and reason is taking place here, an encounter between genuine enlightenment and religion. From the very heart of Christian faith and, at the same time, the heart of Greek thought now joined to faith, Manuel II was able to say: Not to act "with logos" is contrary to God's nature. In all honesty, one must observe that in the late Middle Ages we find trends in theology which would sunder this synthesis between the Greek spirit and the Christian spirit. In contrast with the so-called intellectualism of Augustine and Thomas, there arose with Duns Scotus a voluntarism which, in its later developments, led to the claim that we can only know God's voluntas ordinata. Beyond this is the realm of God's freedom, in virtue of which he could have done the opposite of everything he has actually done. This gives rise to positions which clearly approach those of Ibn Hazn and might even lead to the image of a capricious God, who is not even bound to truth and goodness. God's transcendence and otherness are so exalted that our reason, our sense of the true and good, are no longer an authentic mirror of God, whose deepest possibilities remain eternally unattainable and hidden behind his actual decisions. As opposed to this, the faith of the Church has always insisted that between God and us, between his eternal Creator Spirit and our created reason there exists a real analogy, in which - as the Fourth Lateran Council in 1215 stated - unlikeness remains infinitely greater than likeness, yet not to the point of abolishing analogy and its language. God does not become more divine when we push him away from us in a sheer, impenetrable voluntarism; rather, the truly divine God is the God who has revealed himself as logos and, as logos, has acted and continues to act lovingly on our behalf. Certainly, love, as Saint Paul says, "transcends" knowledge and is thereby capable of perceiving more than thought alone (cf. Eph 3:19); nonetheless it continues to be love of the God who is Logos. Consequently, Christian worship is, again to quote Paul - "8@(46Ŧ 8"JD,\"", worship in harmony with the eternal Word and with our reason (cf. Rom 12:1). This inner rapprochement between Biblical faith and Greek philosophical inquiry was an event of decisive importance not only from the standpoint of the history of religions, but also from that of world history - it is an event which concerns us even today. Given this convergence, it is not surprising that Christianity, despite its origins and some significant developments in the East, finally took on its historically decisive character in Europe. We can also express this the other way around: this convergence, with the subsequent addition of the Roman heritage, created Europe and remains the foundation of what can rightly be called Europe. The thesis that the critically purified Greek heritage forms an integral part of Christian faith has been countered by the call for a dehellenization of Christianity - a call which has more and more dominated theological discussions since the beginning of the modern age. Viewed more closely, three stages can be observed in the programme of dehellenization: although interconnected, they are clearly distinct from one another in their motivations and objectives. Dehellenization first emerges in connection with the postulates of the Reformation in the sixteenth century. Looking at the tradition of scholastic theology, the Reformers thought they were confronted with a faith system totally conditioned by philosophy, that is to say an articulation of the faith based on an alien system of thought. As a result, faith no longer appeared as a living historical Word but as one element of an overarching philosophical system. The principle of sola scriptura, on the other hand, sought faith in its pure, primordial form, as originally found in the biblical Word. Metaphysics appeared as a premise derived from another source, from which faith had to be liberated in order to become once more fully itself. When Kant stated that he needed to set thinking aside in order to make room for faith, he carried this programme forward with a radicalism that the Reformers could never have foreseen. He thus anchored faith exclusively in practical reason, denying it access to reality as a whole. The liberal theology of the nineteenth and twentieth centuries ushered in a second stage in the process of dehellenization, with Adolf von Harnack as its outstanding representative. When I was a student, and in the early years of my teaching, this programme was highly influential in Catholic theology too. It took as its point of departure Pascal's distinction between the God of the philosophers and the God of Abraham, Isaac and Jacob. In my inaugural lecture at Bonn in 1959, I tried to address the issue, and I do not intend to repeat here what I said on that occasion, but I would like to describe at least briefly what was new about this second stage of dehellenization. Harnack's central idea was to return simply to the man Jesus and to his simple message, underneath the accretions of theology and indeed of hellenization: this simple message was seen as the culmination of the religious development of humanity. Jesus was said to have put an end to worship in favour of morality. In the end he was presented as the father of a humanitarian moral message. Fundamentally, Harnack's goal was to bring Christianity back into harmony with modern reason, liberating it, that is to say, from seemingly philosophical and theological elements, such as faith in Christ's divinity and the triune God. In this sense, historical-critical exegesis of the New Testament, as he saw it, restored to theology its place within the university: theology, for Harnack, is something essentially historical and therefore strictly scientific. What it is able to say critically about Jesus is, so to speak, an expression of practical reason and consequently it can take its rightful place within the university. Behind this thinking lies the modern self-limitation of reason, classically expressed in Kant's "Critiques", but in the meantime further radicalized by the impact of the natural sciences. This modern concept of reason is based, to put it briefly, on a synthesis between Platonism (Cartesianism) and empiricism, a synthesis confirmed by the success of technology. On the one hand it presupposes the mathematical structure of matter, its intrinsic rationality, which makes it possible to understand how matter works and use it efficiently: this basic premise is, so to speak, the Platonic element in the modern understanding of nature. On the other hand, there is nature's capacity to be exploited for our purposes, and here only the possibility of verification or falsification through experimentation can yield ultimate certainty. The weight between the two poles can, depending on the circumstances, shift from one side to the other. As strongly positivistic a thinker as J. Monod has declared himself a convinced Platonist/Cartesian. This gives rise to two principles which are crucial for the issue we have raised. First, only the kind of certainty resulting from the interplay of mathematical and empirical elements can be considered scientific. Anything that would claim to be science must be measured against this criterion. Hence the human sciences, such as history, psychology, sociology and philosophy, attempt to conform themselves to this canon of scientificity. A second point, which is important for our reflections, is that by its very nature this method excludes the question of God, making it appear an unscientific or pre-scientific question. Consequently, we are faced with a reduction of the radius of science and reason, one which needs to be questioned. I will return to this problem later. In the meantime, it must be observed that from this standpoint any attempt to maintain theology's claim to be "scientific" would end up reducing Christianity to a mere fragment of its former self. But we must say more: if science as a whole is this and this alone, then it is man himself who ends up being reduced, for the specifically human questions about our origin and destiny, the questions raised by religion and ethics, then have no place within the purview of collective reason as defined by "science", so understood, and must thus be relegated to the realm of the subjective. The subject then decides, on the basis of his experiences, what he considers tenable in matters of religion, and the subjective "conscience" becomes the sole arbiter of what is ethical. In this way, though, ethics and religion lose their power to create a community and become a completely personal matter. This is a dangerous state of affairs for humanity, as we see from the disturbing pathologies of religion and reason which necessarily erupt when reason is so reduced that questions of religion and ethics no longer concern it. Attempts to construct an ethic from the rules of evolution or from psychology and sociology, end up being simply inadequate. Before I draw the conclusions to which all this has been leading, I must briefly refer to the third stage of dehellenization, which is now in progress. In the light of our experience with cultural pluralism, it is often said nowadays that the synthesis with Hellenism achieved in the early Church was a preliminary inculturation which ought not to be binding on other cultures. The latter are said to have the right to return to the simple message of the New Testament prior to that inculturation, in order to inculturate it anew in their own particular milieux. This thesis is not only false; it is coarse and lacking in precision. The New Testament was written in Greek and bears the imprint of the Greek spirit, which had already come to maturity as the Old Testament developed. True, there are elements in the evolution of the early Church which do not have to be integrated into all cultures. Nonetheless, the fundamental decisions made about the relationship between faith and the use of human reason are part of the faith itself; they are developments consonant with the nature of faith itself. And so I come to my conclusion. This attempt, painted with broad strokes, at a critique of modern reason from within has nothing to do with putting the clock back to the time before the Enlightenment and rejecting the insights of the modern age. The positive aspects of modernity are to be acknowledged unreservedly: we are all grateful for the marvellous possibilities that it has opened up for mankind and for the progress in humanity that has been granted to us. The scientific ethos, moreover, is - as you yourself mentioned, Magnificent Rector - the will to be obedient to the truth, and, as such, it embodies an attitude which belongs to the essential decisions of the Christian spirit. The intention here is not one of retrenchment or negative criticism, but of broadening our concept of reason and its application. While we rejoice in the new possibilities open to humanity, we also see the dangers arising from these possibilities and we must ask ourselves how we can overcome them. We will succeed in doing so only if reason and faith come together in a new way, if we overcome the self-imposed limitation of reason to the empirically verifiable, and if we once more disclose its vast horizons. In this sense theology rightly belongs in the university and within the wide-ranging dialogue of sciences, not merely as a historical discipline and one of the human sciences, but precisely as theology, as inquiry into the rationality of faith. Only thus do we become capable of that genuine dialogue of cultures and religions so urgently needed today. In the Western world it is widely held that only positivistic reason and the forms of philosophy based on it are universally valid. Yet the world's profoundly religious cultures see this exclusion of the divine from the universality of reason as an attack on their most profound convictions. A reason which is deaf to the divine and which relegates religion into the realm of subcultures is incapable of entering into the dialogue of cultures. At the same time, as I have attempted to show, modern scientific reason with its intrinsically Platonic element bears within itself a question which points beyond itself and beyond the possibilities of its methodology. Modern scientific reason quite simply has to accept the rational structure of matter and the correspondence between our spirit and the prevailing rational structures of nature as a given, on which its methodology has to be based. Yet the question why this has to be so is a real question, and one which has to be remanded by the natural sciences to other modes and planes of thought - to philosophy and theology. For philosophy and, albeit in a different way, for theology, listening to the great experiences and insights of the religious traditions of humanity, and those of the Christian faith in particular, is a source of knowledge, and to ignore it would be an unacceptable restriction of our listening and responding. Here I am reminded of something Socrates said to Phaedo. In their earlier conversations, many false philosophical opinions had been raised, and so Socrates says: "It would be easily understandable if someone became so annoyed at all these false notions that for the rest of his life he despised and mocked all talk about being - but in this way he would be deprived of the truth of existence and would suffer a great loss". The West has long been endangered by this aversion to the questions which underlie its rationality, and can only suffer great harm thereby. The courage to engage the whole breadth of reason, and not the denial of its grandeur - this is the programme with which a theology grounded in Biblical faith enters into the debates of our time. "Not to act reasonably, not to act with logos, is contrary to the nature of God", said Manuel II, according to his Christian understanding of God, in response to his Persian interlocutor. It is to this great logos, to this breadth of reason, that we invite our partners in the dialogue of cultures. To rediscover it constantly is the great task of the university. *** NOTE: The Holy Father intends to supply a subsequent version of this text, complete with footnotes. The present text must therefore be considered provisional. http://www.vatican.va/holy_father/be...nsburg_en.html
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Bureaucracy is the death of any achievement.
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16-09-2006, 11:06
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16-09-2006, 11:29
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Diepzinnig? Gediepig past beter in dat rijtje.
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16-09-2006, 20:55
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16-09-2006, 22:26
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Ik zou m toch maar gaan zien. Veel van de kritiek is zwaar overdreven.
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Bureaucracy is the death of any achievement.
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16-09-2006, 22:40
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16-09-2006, 22:49
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Security around pope beefed up
Nir Magal and agencies Published: 09.17.06, 00:00 Italian media reported that security around Pope Benedict XVI has been beefed up following the harsh responses to his remarks on Islam. On Sunday the pope is expected to deliver his weekly sermon from his summer home, and it is still not clear whether he will address the international uproar his comments have stirred. In a speech delivered last week in Germany the pope quoted 14th-century Byzantine emperor Manuel II Paleologus who said: "Show me just what Mohammed brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached." Muslim World Reacts Following harsh condemnations from the Muslim world, the Vatican issues a statement saying that the pope is "extremely upset" that Muslims have been offended by some of his words. The new Vatican secretary of state, Cardinal Tarcisio Bertone, said that the pope's position on Islam is unmistakably in line with Vatican teaching that the Church "esteems Muslims, who adore the only God." Turkish Prime Minister Tayyip Erdogan said on Saturday that the popes comments were "ugly" and said the pontiff should withdraw them. "The Pope spoke like a politician rather than as a man of religion," Erdogan said. We cannot accept these statements. The Islamic world cannot accept them. I think these statements cannot be accepted by the Christian and Catholic world either." Hizbullah and Lebanon's top Sunni Muslim religious authority denounced the popes remarks, with the militant Shiite Muslim group warning of a global religious schism. Hizbullah called on the Vatican to review the pope's "declared attitude which can lead to world divisions and from which the enemies of humanity - the neo-conservatives led by (US President George W.) Bush and the neo-racists and Nazis, the Zionists who attack civilians and the land - can benefit. 'We will blow up all of Gazas churches' The spiritual leader of Lebanon's Sunnis, the Grand Mufti Sheik Mohammed Rashid Kabbani, said the pope's remarks emanated either from "Ignorance and lack of knowledge or were deliberately intended to distort Islam." Italian Prime Minister Romano Prodi said there should be no controversy; the pope has already explained his true intentions. The religious dialogue and the respect for every religion is a necessity, and religion doesnt justify violence. Former Italian Prime Minister Silvio Berlusconi said of Benedict XVI: He is a great pope, with great intelligence. Right-wing politician Roberto Calderoli said I ask myself some crazy member of the Left will come forth and demand the popes resignation. According to the crazy people, he has offended the Muslim world. The holy fathers message is that of peace and dialogue. Five churches throughout the West Bank were attacked by Palestinians wielding guns and firebombs. Firebombings left black scorch marks on the walls and windows of Nablus' Anglican and Greek Orthodox churches. At least five firebombs hit the Anglican church and its door was later set ablaze. Smoke billowed from the church as firefighters put out the flames In a phone call to The Associated Press, a group calling itself the "Lions of Monotheism" claimed responsibility for those attacks, saying they were carried out to protest the pope's remarks in a speech this week in Germany linking Islam and violence. Later Saturday, four masked gunmen doused the main doors of Nablus' Roman and Greek Catholic churches with lighter fluid, then set them afire. They also opened fire on the buildings, striking both with bullets. In Gaza City, militants opened fire from a car at a Greek Orthodox church, striking the facade. A policeman at the scene said he saw a Mitsubishi escape with armed men inside. Explosive devices were set off at the same Gaza church on Friday, causing minor damage. On Friday night about 2,000 protesters gathered outside the Palestinian parliament building to express their anger at the pope's statement. "This is a new crusade against the Arab Islamic world. It comes in different forms, in cartoons or lectures ... They hate our religion," Ismail Radwan, a local Hamas official, told the rally. During one rally gunmen in Gaza city opened fire at the Greek Orthodox church; no injuries or damage were reported. An unknown organization named The sword of Islam claimed responsibility for the incident. We want to make it clear that if the pope does not appear on TV and apologize for his comments, we will blow up all of Gazas churches, the group said in a statement. http://www.ynetnews.com/articles/0,7...304614,00.html ---------- Wat ik nu niet begrijp, he? De ene na de andere cleric spreekt vuil over christenen en joden, maar dat mag allemaal wel, maar als een geestelijke uit christelijke of joodse hoek een quote aanhaalt van enkele eeuwen terug om te illustreren dat die persoon helaas alleen het zwaard heeft gekend van islam en niet de vredelievende boodschap (die ie notabene eerder aanhaalde), is het hek van de dam?  Waarom? Willen ze illustreren dat de quote die de paus aanhaalde correct was ofzo?  Ik snap dat niet.
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16-09-2006, 22:50
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17-09-2006, 03:42
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"Not to act in accordance with reason is contrary to God's nature"
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Mein Name ist Joachim von Hassel/Ich bin Pilot der Bundeswehr/und sende Ihnen aus meinem Flugzeug/den Funkspruch den niemand hört
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17-09-2006, 09:29
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VVD: schoolboeken zijn vaak te links
(Novum) - De inhoud van schoolboeken is vaak ongenuanceerd links en moet daarom strenger bekeken worden. Dat zegt Tweede Kamerlid Eric Balemans (VVD) zondag in De Telegraaf. Hij haalt als voorbeeld twee boeken voor maatschappijleer aan. Het Kamerlid vindt het 'te zot voor woorden' dat daarin staat dat rechtse partijen sociale ongelijkheid geen probleem vinden en dat de VVD een partij is die mensen aan hun lot overlaat. Balemans vindt dat scholen hun verantwoordelijkheid moeten nemen en beter moeten kijken wat kinderen aan lesmateriaal wordt voorgeschoteld. http://www.nieuws.nl/288800/VVD__sch..._vaak_te_links
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Bureaucracy is the death of any achievement.
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17-09-2006, 09:44
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Anyone who describes Islam as a religion as intolerant encourages violence.
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Bureaucracy is the death of any achievement.
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17-09-2006, 09:46
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Studentencorps verzwijgt ernstig drankincident
Uitgegeven: 17 september 2006 07:39 AMSTERDAM - Het Utrechtse Studentencorps heeft een ernstig incident stilgehouden waarbij een ouderejaars van onbekende leeftijd na veel alcoholgebruik drie weken in coma is gehouden. Dat schrijft De Telegraaf zondag. De student heeft mogelijk blijvende geestelijke en lichamelijke schade opgelopen. Een student werd tijdens een werkkamp op 13 augustus op Texel met een traumahelikopter naar het ziekenhuis gebracht. Hij had een grote hoeveelheid drank op. De artsen hebben hem in coma gehouden. De familie zou erop hebben aangedrongen niets over het incident te zeggen. Volgens het corps was het 'ongeluk' en is er niets gezegd omdat "een enkelblessure bij hockey ook niet wordt gemeld". De rector mangnificus van de Universiteit van Utrecht werd zaterdag op de hoogte gebracht van het voorval. http://www.nu.nl/news/826945/10/Stud...kincident.html
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Bureaucracy is the death of any achievement.
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17-09-2006, 10:01
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Verwijderd
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17-09-2006, 10:21
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Verder ook wel een flutboek om te beweren dat niet-links sociale ongelijkheid geen probleem vind. Hallo auteurs? Er bestaat zoiets als vrij rechts pragmatisch socialisme en progressief liberalisme? En over die student: wat is er nieuw aan. Je zou eens naar terschelling moeten gaan. Er zit daar een camping voor jongeren, de Appelhof, waar gemiddeld 1-2 keer per nacht de traumahelikopter naartoe moet om mensen met een alcoholvergiftiging af te voeren.
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"Republicans understand the importance of bondage between a mother and child." - Dan Quayle
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17-09-2006, 12:36
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Iran ziet Amerikaans-Israëlisch complot paus
TEHERAN - Achter de opmerkingen van paus Benedictus XVI over de islam schuilt volgens Iran een Amerikaans-Israëlisch complot. Volgens verscheidene staatskranten in het land zouden de twee aartsvijanden van Iran daarmee de aandacht willen afleiden van problemen elders in het Midden-Oosten. De kranten wijzen vooral op de winst die de sjiitische verzetsbeweging Hezbollah tijdens de oorlog in Libanon tegen Israël zou hebben behaald. De toespraak die de paus in het Duitse Regensburg hield, roept in de islamitische wereld veel verzet op. Op de Westelijke Jordaanoever wierpen onbekenden zondag molotovcocktails in twee katholieke kerken, zeiden Palestijnse veiligheidsdiensten. (ANP) http://www.ad.nl/buitenland/article635968.ece
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"Republicans understand the importance of bondage between a mother and child." - Dan Quayle
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17-09-2006, 12:54
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17-09-2006, 13:49
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17-09-2006, 13:51
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argh
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Bureaucracy is the death of any achievement.
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17-09-2006, 14:41
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Vandaag hoorde ik dat de paus de reacties betreurde. (dus niet zijn uitspraak
) Maar ja, hij is dan ook niet verantwoordelijk voor de reacties. Betreffende het land wat de wereldvrede in de weg staat, tsja, als LAND kun je misschien zeggen dat Israel in de weg ligt van de volledige overname door de arabische wereld en het daar niet rustig wordt voordat Israel verdwijnt. Het is net zoiets als zeggen: "als de buurman nou gewoon z'n auto inlevert, er geen ruzie meer is over die parkeerplaats, vrede alom" Helaas zal het voor de moslims daar niet bij blijven, in Parijs worden de banlieus al opgeeist, politie is daar al niet welkom. We wachten op de volgende overnames. |
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17-09-2006, 15:32
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Ongebonden Landen veroordelen Israël, steunen Iran
(Novum/AP) - Afgevaardigden van 118 leden van de Beweging van Ongebonden Landen hebben de Israëlische aanvallen op Libanon veroordeeld. Ze deden dat in de slotverklaring van hun top op Cuba. Daarnaast spraken ze hun steun uit voor een vreedzame oplossing van het geschil over het Iraanse atoomprogramma. De slotverklaring werd zaterdag aan het einde van de top unaniem goedgekeurd. Velen op de top uitten kritiek aan het adres van de VS. "Niemand binnen de Beweging van Ongebonden Landen is van mening dat de Verenigde Staten verantwoordelijk zijn voor alle problemen in de wereld, maar velen denken dat de VS verantwoordelijk zijn voor een deel van de problemen", zei de Cubaanse minister van buitenlandse zaken Felipe Perez Roque. De Iraanse president Mahmoud Ahmadinejad zei dat de VS de Veiligheidsraad van de Verenigde Naties aan het omvormen zijn tot een instrument waarmee andere landen Amerikaans beleid kan worden opgelegd. VN-chef Kofi Annan sprak ook op de top, en zei dat de Veiligheidsraad inderdaad aan hervorming toe is. De Beweging van Ongebonden Landen werd in 1961 opgericht als alternatief voor een bondgenootschap met de Verenigde Staten of de Sovjetunie. Sindsdien is de wereld aanzienlijk veranderd, maar volgens Annan is de beweging nog altijd relevant. Ze kan veel doen om wereldwijd democratisering te bevorderen, mensenrechten te beschermen en maatschappelijke organisaties te steunen, zegt Annan. nieuws.nl |
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17-09-2006, 15:44
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J'ai vu l'orient dans son écrin, avec la lune pour banničre
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17-09-2006, 17:30
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Misschien heeft de timing van de paus iets te maken met het feit dat het vandaag de de dag van Darfur is ? Lijkt me sterk dat de twee aartsvijanden van Iran (vanuit het oogpunt van Ahmedinejad gezien) de aandacht van dit gebied hebben willen houden.
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17-09-2006, 17:41
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Hoezo? De speech was op dinsdag en vrijdag na het vrijdaggebed gingen een aantal moslims protesteren. Lijkt me eerder een connectie met het feit dat wat imams de speech hebben opgepikt en vrij weinig te maken heeft met andere perikelen.
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Bureaucracy is the death of any achievement.
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17-09-2006, 18:55
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"Republicans understand the importance of bondage between a mother and child." - Dan Quayle
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17-09-2006, 20:00
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Anyway, een italiaanse non is in somalie vermoord. Het is echt overtuigend nu dat islam niet gewelddadig is. Ik kan er wel mijn schouders bij ophalen, maar zolang de luidruchtigsten onder de moslims niet oproepen tot een dialoog a la abdullah haselhoef (in deze kwestie) en het toestaan dan wel niet afkeuren van gewelddadigheden - zelfs moord - jegens andere personen omdat je je beledigt voelt, dan is het niet gek dat islam = vredelievende godsdienst gewoonweg niet gelooft wordt. Verder ben ik overigens van mening dat het echt gruwelijk tijd wordt dat het aantal analfabeten drastisch gaat dalen in o.a. de arabische wereld opdat ze zaken als de toespraak van de paus zelf kunnen lezen in plaats van blind ophitsende woorden van een plaatselijke imam te volgen.
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Bureaucracy is the death of any achievement.
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17-09-2006, 20:38
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17-09-2006, 21:55
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17-09-2006, 21:57
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Zeker voor een vak als maatschappijleer moet je objectief blijven en aangeven waar stromingen in principe voor staan. Anders zou dat leuk worden zeg, dan geef ik een boek voor maatschappijleer uit waarin ik uitleg wat socialisme inhoudt, met als conclusie 'maar je moet daarbij bedenken dat socialisme berust op blinde afgunst en socialisten een ander het licht in de ogen niet gunnen'. Dan kunnen we het onderwijs wel op gaan doeken.
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"Republicans understand the importance of bondage between a mother and child." - Dan Quayle
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17-09-2006, 22:39
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Jongens, moet ik jullie uitleggen wat dit betekent:
?Nee toch?
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17-09-2006, 22:42
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The Dutch are still the world's tallest people
AMSTERDAM, Netherlands (AP) - Most of us are taller than our parents, who probably are taller than their parents. But in the Netherlands, the generational progression has reached new heights. In the last 150 years, the Dutch have become the tallest people on earth - and experts say they're still getting bigger. It is a tale of a nation's health and wealth. Prosperity propelled the collective growth spurt that began in the mid-1800s and was only interrupted during the harsh years of the Nazi occupation in the 1940s - when average heights actually declined. With their protein-rich diet and a national health service that pampers infants, the Dutch are standing taller than ever. The average Dutchman stands just over 6 feet, while women average nearly 5-foot-7. Ask Pieter Gijselaar about the problems of the very tall. At more than 6-feet-10', he spends a lot of time ducking through doorways and guarding against minor head injuries. In an economy-class airline seat, he only fits in the emergency exit row. He had to have the seat of his Volkswagen Golf specially fitted and blocks put under the legs to raise his office desk. But Gijselaar, a 28-year-old real estate agent, says he has it easier than his father, who is 6-foot-5. "Buying clothes and shoes is not a problem anymore. You can always find stores that sell large sizes," he said. "But it's not cheap. I don't get any discounts off the rack." Though people tend to stare, Gijselaar says being head, shoulders and trunk above everyone else makes an impression. "People don't forget me. If you meet me a year from now, you'll remember who I am." The Dutch were not noted for their height until recently. It was only in the 1950s that they passed the Americans, who stood tallest for most of the last 200 years, said John Komlos, a leading expert on the subject who is professor of economic history at the University of Munich in Germany. He said the United States has now fallen behind Denmark. Many Dutch are much taller than average. So many, in fact, that four years ago the government adjusted building codes to raise the standards for door frames and ceilings. Doors must now be 7-feet, 6'-inches high. For years, the Dutch national air carrier had an agreement with the Tall People's Club to give preference to club members for front seats with extra leg room. The airline scrapped the deal last year because of complaints of discrimination by more normal-sized people, club spokesman Paul van Sprundel said. Though that was a setback, the national railway did ask the club to try out seats for new railway cars. "More and more people are becoming aware of our needs," Van Sprundel said. The club has a membership of 2,000 individuals and families, or about 4,500 people including children. But Van Sprundel said the requirements are minimal, to conform with similar clubs in other countries - about 6-foot-3 for men and 5-foot-11 for women. By those standards, he estimates about 800,000 people would qualify in this country of 16 million. It wasn't always this way. In 1848, one man out of four was rejected by the Dutch military because he was shorter than 5-foot-2. Today, fewer than one in 1,000 is that short. George Maat, an anthropologist at Leiden University Medical Center, cites a study done in 1861 correlating the height of conscripts to the availability and price of rye, then the main food crop. One year after a poor crop, the number of men rejected as too short shot up. Height appears to come naturally with the territory. Two thousand years ago, the men of the Low Countries stood about 5-foot-9 - tall for the age - and were enlisted as guards for the Roman emperor, Maat said. Average heights declined over the next 1,800 years as food supply failed to keep pace with population growth and people moved into disease-ridden cities, said Maat. It took until World War I for the Dutch to regain the 4 inches they lost over two millennia. http://www.zwire.com/site/news.cfm?n...d=213511&rfi=6
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Bureaucracy is the death of any achievement.
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17-09-2006, 22:43
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23:35 17 September 2006
Zweedse premier erkent nederlaag De parlementsverkiezingen in Zweden zijn gewonnen door de conservatieve oppositie. De sociaaldemocratische premier Göran Persson heeft zijn verlies erkend. Ook treedt hij af als leider van de sociaaldemocraten. Volgens peilingen heeft Persson een achterstand van 0,3 tot 4,1 procentpunt op de alliantie van de conservatieve oppositie onder leiding van Fredrik Reinfeld. Person gaf zijn nederlaag toe nadat Reinfeldt de overwinning had opgeëist http://www.nos.nl/nos/artikelen/2006...05CF46DDC.html ARGH 
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17-09-2006, 22:47
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Blair wife quizzed on pretend slap
POSTED: 5:39 p.m. EDT, September 17, 2006 LONDON, England (Reuters) -- The wife of British Prime Minister Tony Blair only pretended to slap a cheeky teenager, but child protection officials reported her to the police and officers questioned her before dismissing the incident. Cherie Blair was being photographed with teenager Miles Gandolfi at the UK Schools Games sports event in Glasgow, Scotland, when the 17-year-old jokingly raised his hand behind her head to make a "bunny ears" gesture. In response, Blair, a prominent human rights lawyer and mother of four children, took it in good humor and pretended to slap Gandolfi, telling him he was cheeky. Newspaper pictures then showed them laughing and hugging each other. But officials from the Child Protection in Sports Unit reported Blair to police who then questioned promising fencer Gandolfi about the incident. "Following further inquiries into an alleged incident said to have occurred at the UK School Games at Scotstoun Leisure Centre on September 9, it has now been established that no incident took place," a Glasgow police spokeswoman said. "Police inquiries into the matter are now complete." Gandolfi's mother Catherine said she could not understand why any complaint had been made. "It wasn't an assault or anything like that," she told the Mail on Sunday newspaper. "It was just a bit of fun on his part -- it was all very lighthearted." However all the fuss had affected her son's performance in the competition, she said. Blair has been under intense media scrutiny, much of it hostile, since her husband became British premier in 1997. She was at the center of a high-profile scandal in 2002 when it emerged that a convicted fraudster had helped her in a number of property deals, although there was no suggestion she had behaved illegally. Copyright 2006 Reuters. All rights reserved.This material may not be published, broadcast, rewritten, or redistributed. http://www.cnn.com/2006/WORLD/europe...eut/index.html OMG
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17-09-2006, 22:50
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Bush insists tougher terror suspect policies must pass
POSTED: 3:19 p.m. EDT, September 16, 2006 WASHINGTON (AP) -- President Bush is standing firm in his battle to get Congress to approve the White House plan for detaining, interrogating and prosecuting suspected terrorists. The Senate, however, isn't backing away from its plan either. The president's standoff with lawmakers is over legislation authorizing military tribunals and harsh interrogations of terror suspects. In his radio address Saturday, Bush said his proposal provides clear rules for U.S. personnel involved in detaining and questioning alleged terrorists held by the CIA. (Watch as President Bush insists CIA must be allowed to be tough on suspects -- 3:16) "The information the Central Intelligence Agency has obtained by questioning men like Khalid Sheikh Mohammed [alleged mastermind of the September 11 attacks] has helped disrupt terrorist plots, including planned strikes inside the United States and on a U.S. Marine base in East Africa, an American consulate in Pakistan and Britain's Heathrow Airport," Bush said. "This CIA program has saved American lives, and the lives of people in other countries," he said. The Senate Armed Services Committee defied Bush on Thursday and approved legislation the president has vowed to block. The president's measure would go further than the Senate measure, allowing classified evidence to be withheld from defendants in terror trials and using coerced testimony. The legislation approved by the Senate panel also would change the law that interprets the nation's obligations under the Geneva Conventions -- the treaty that sets the standard for treatment of war prisoners -- so that harsh interrogations of detainees would not be questioned in court. GOP senators opposed say plan puts U.S. military at risk Republican Sens. John Warner of Virginia, John McCain of Arizona and Lindsey Graham of South Carolina oppose the legislation drafted by the White House because they say barring a defendant from access to evidence -- even if it's done under rare circumstances -- would undermine the credibility of the court. "Weakening the Geneva protections is not only unnecessary, but would set an example to other countries, with less respect for basic human rights, that they could issue their own legislative 'reinterpretations,"' McCain said in a statement released Friday. "This puts our military personnel and others directly at risk in this and future wars." McCain said there is nothing in the Senate bill that would require the administration to close its CIA detainee program. He said it protects CIA interrogators from unfair exposure to criminal and civil liability and keeps intact international obligations that protect the rights of U.S. personnel. "To do any less risks our reputation, our moral standing and the lives of those Americans who risk everything to defend our country," McCain said. Graham, likewise, remained insistent on the Senate approach, saying his legislation accomplishes the necessary goals of protecting CIA personnel from legal liability "without destroying Geneva Convention protections." "What is being billed as clarifying our treaty obligations will be seen as withdrawing from the treaty obligations," Graham said in a statement. "It will set precedent which could come back to haunt us." Rep. Ike Skelton of Missouri, the top Democrat on the House Armed Services Committee, supports a House bill that takes the administration's position to move the process along, but he said he will attempt to amend the measure next week to look more like the McCain-Warner-Graham measure. He said the Senate bill would be less likely to be challenged by the Supreme Court as unlawful and violating the nation's treaty obligations. "I don't want to give any terrorist a free pass or get-out-of-jail-free card," Skelton said. Copyright 2006 The Associated Press. All rights reserved.This material may not be published, broadcast, rewritten, or redistributed. http://www.cnn.com/2006/POLITICS/09/....ap/index.html Houdt deze man dan nooit op? |
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17-09-2006, 22:51
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gelukkig is er discussie over
(de optimist)
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Bureaucracy is the death of any achievement.
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17-09-2006, 22:55
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(de |
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17-09-2006, 22:57
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was er toen geen ander senaat?
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