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Nationalism and Culture : Part 1, Chapter 8 : The Doctrine of the Social Contract
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(1873 - 1958) ~ German Father of Anarcho-Syndicalism : Rocker was born in Mainz, Germany, son of a workingman who died when the boy was five years of age. It was an uncle who introduced him to the German SociaI Democratic movement, but he was soon disappointed by the rigidities of German socialism. (From : Irving Horowitz Bio.)
• "The urge for social justice can only develop properly and be effective when it grows out of man's sense of freedom and responsibility, and is based upon it." (From : "Anarchism and Anarcho-Syndicalism," by Rudolph Ro....)
• "For the Anarchist, freedom is not an abstract philosophical concept, but the vital concrete possibility for every human being to bring to full development all capacities and talents with which nature has endowed him..." (From : "Anarchism and Anarcho-Syndicalism," by Rudolph Ro....)
• "...economic exploitation has always gone hand in hand with political and social oppression. The exploitation of man by man and the domination of man over man are inseparable, and each is the condition of the other." (From : "Anarchism and Anarcho-Syndicalism," by Rudolph Ro....)
Part 1, Chapter 8
8. The Doctrine of the Social Contract
THE Renaissance, with its strong pagan tendency, reawakened men's interest in earthly affairs and again turned their minds to questions which had scarcely been discussed since the decline of the ancient civilization. The great historical significance of the rising humanism lay in the fact that its leaders broke away from the spiritual bondage and the dead formalistic rubbish of scholasticism. They again made man and his social environment the center of their speculation, instead of losing themselves in the maze of sterile theological concepts, as the leaders of victorious Protestantism had done in the northern lands. Humanism was no popular movement but an intellectual trend, which affected almost all European countries and furnished the basis of a new concept of life. That later, even this stream sanded up and became a matter of dry as dust closetlearning, as it gradually lost its relation to real life, does not negate its original purpose.
Interest in the natural phenomena of life again directed men's attention to the social groupings of people, and thus the old ideas of natural rights were revivified. While the ever encroaching absolutism strove to confirm its power by the doctrine of the divine right of kings, the whole-hearted and halfhearted opponents of absolute state power appealed to "the natural rights of men," a protection also guaranteed by the socalled "social contract." Thus, quite naturally, they again approached the question which had already occupied the ancient thinkers and which now received new significance by the rediscovery of the ancient civilization. They sought to make clear the position of the individual in society and to discover the origin and significance of the state. However inadequate these attempts may appear today, they nevertheless drew greater attention to the subject, and an attempt was made to understand the relationship of the citizen to the state and to the existing rulership of the people.
As most of the thinkers influenced by humanistic ideals saw in the individual "the measure of all things," they recognized society not as a definite organism obeying its own laws, but as an enduring union of individual men who for one reason or another had associated themselves. From this arose the idea that the social life of men was founded on a definite contractual relationship, supported by ancient and inalienable rights which had validity even before the evolution of organized state power, and served as a natural basis for all communal relationships of men. This idea was the real core of the doctrine of natural rights which again began to flourish at that time.
Under the pressure of the ever encroaching social inequalities within the Greek city-republics there had arisen in the fifth century before our era the doctrine of "the state of nature," sprung from the belief in a traditional "Golden Age" when man was still free and unhindered in the pursuit of happiness before he gradually came under the yoke of political institutions and the concepts of positive law arising therefrom. From this concept there developed quite logically the doctrine of "natural rights" which was later on to play so important a part in the mental history of European peoples.
It was especially the members of the Sophist school who in their criticism of social evils used to refer to a past natural state where man as yet knew not the consequences of social oppression. Thus Hippias of Elis declares that "the law has become man's tyrant, continually urging him to unnatural deeds." On the basis of this doctrine Alkidamas, Lykophron and others advocated the abolition of all social prerogatives, condemning especially the institution of slavery, as not founded upon the nature of man, but as arising from enactments of men who made a virtue of injustice. It was one of the greatest services of the much maligned Sophist school that its members surmounted all national frontiers and consciously allied themselves with the great racial community of mankind. They felt the insufficiency and the spiritual limitations of the patriotic ideal and recognized with Aristippus that "every place is equally far from Hades."
Later, the Cynics, on the basis of the same "natural life" concept, reached similar results. From the little that has been preserved of their doctrines it is clearly apparent that they viewed the institutions of the state very critically and regarded them as being in direct conflict with the natural order of things. The tendency toward world citizenship was especially marked among the Cynics. Since their ideas were opposed to all artificial distinctions between the various classes, castes and social strata, any boast of national superiority could but appear senseless and foolish to them. Antisthenes derided the national pride of the Hellenes and declared the state as well as nationality to be things of no importance. Diogenes of Sinope, the "sage of Corinth" who, lantern in hand, looked in broad daylight for an honest man, likewise had no regard for "the heroic weakness of patriotism" (as Lessing has called it), since he saw in man himself the source of all aspiration.
The loftiest conception of natural law was formulated by the school of the Stoics, whose founder, Zeno of Kittion, rejected all external compulsion and taught men to obey only the voice of the "inner law" which was revealed in nature itself. This led him to a complete rejection of the state and all political institutions, and he took his stand upon complete freedom and equality for everything that bears the human form. The time in which Zeno lived was very favorable to his cosmopolitan thought and feeling, which knew no distinction between Greeks and barbarians. The old Greek society was in full dissolution, the arising Hellenism, which especially furthered the plans for political unification of Alexander of Macedonia, had greatly changed the relationship of the nations and had opened completely new vistas.
Man's social instinct, having its root in communal life and finding in the sense of justice of the individual its completest ethical expression, Zeno combined, by sociological synthesis, with man's need for personal freedom and his sense of responsibility for his own actions. Thus he stood at the opposite pole from Plato, who could conceive a successful communal life of men only on the basis of a moral and intellectual restraint imposed by external compulsion, and who in his views was rooted as deeply in the narrow limits of purely nationalistic concepts as was Zeno in his concept of pure humanity. Zeno was at the spiritual zenith of the tendency which saw in man "the measure of all things," just as William Godwin, two thousand years later, marked the high tide of another mental tendency which strove to "limit the activity of the state to a minimum."
The doctrine of natural rights, rescued from oblivion by the rising humanism, played a decisive part in the great battles against absolutism and gave the struggles against princely power their theoretical foundation. The leaders in these struggles proceeded from the following assumptions: since man possessed from antiquity native and inalienable rights, he could not be deprived of them by the institution of organized government, nor could the individual resign these rights. On the contrary, these rights had to be established by covenant, in agreement with the representatives of the state's power, and openly acknowledged. From this mutual agreement resulted quite selfevidently the relationship between state and people, between ruler and citizen.
This concept, which although it could make no claim to historical foundation, [1] and rested only on assumption, nevertheless dealt the belief in the divine mission of the rulerwhich found its highest expression in the "divine right of kings" of victorious absolutisma powerful blow, which in the course of events proved decisive. If the position of the head of the state was based on a covenant, it followed that the ruler owed responsibility to the people, and that the alleged inviolability of royal power was a fairy tale which had been quietly permitted to pass as truth. But in this event the relation between ruler and people did not rest on the command of a central power with which the people had, for good or ill, to be content. The power of the ruler was confronted by the inalienable rights of the individual, which imposed certain limitations on the arbitrary decisions of the head of the state, such that an equalization of the forces in society was made possible.
The destructive consequences resulting from every misuse of power had been recognized; hence the attempt had been made to bridle it by tying it to the natural rights of the people. This idea was doubtless correct, although the means whereby a solution of the inner discord was attempted always proved insufficient, as subsequently became still more clear. Between might and right yawns an abyss which cannot possibly be bridged. While they dwell in the same house this unnatural relationship must always lead to inner friction by which men's peaceful communal life is continually threatened. Every possessor of the state's power must feel the limitation of his power as an uncomfortable fetter on his egotistic ambition; and wherever the opportunity offers, he will attempt to restrict the people's rights, or completely to abolish them if he feels strong enough to do so. History during the last four centuries of struggle for and against the limitation of the state's supreme power speaks an eloquent language, and recent historical events in most of the European countries show with frightful clearness that the struggle is a long way from having reached its end. The uninterrupted attempts to keep the state's power within certain limits have always led logically to the conclusion that the solution of this question is not sought in the limitation of the principle of political power, but in its overthrow. This exhausts the last and highest results of the doctrine of natural rights. This also explains why natural rights have always been the thorn in the flesh of representatives of the unlimited power idea, even whenlike Napoleon Ithey owe their rise to this doctrine. Not without reason this revolutionborn politician of the highest rank remarked:
A great advance was made by the French Humanist, Francois Rabelais, who in his novel, Gargantua, describes a small community, the famous Abbey of Theleme, of wholly free men who had abolished all compulsion and regulated their lives simply by the principle, "Do what thou wilt."
Inspired by the same idea the Netherland provinces of Brabant, Flanders, Holland, Zeeland, Guelderland, and Utrecht convened in 1581 in The Hague and formed an offensive and defensive league. They declared all relationships existing up to that time between them and Philip II of Spain null and void, as the king had broken the covenant, trodden the ancient rights of the inhabitants under foot, and behaved like a tyrant who ruled over the citizens as over slaves. In this sense the famous Act of Abjuration declares:
According to the doctrines of the church, monarchy was a God-instituted state form, but the temporal ruler was given his power only to protect the cause of the faith, which found its expression in the doctrines of the church. Hence, Providence had set the pope as ruler over the kings, just as these had been set as rulers over the people. And just as the people owed the prince unqualified obedience, so the commands of the pope were the highest law for the rulers. But now the spreading Protestantism had destroyed the old picture, and veritable heretics sat on princely thrones as representatives of the highest powers of state. Under these circumstances the relationship of the Catholic Church to the temporal power also had to change and take on other forms. Its attempt to adapt its practices to the new social relationships in Europe and to collect its scattered forces into a strong organization ready for action and capable of meeting all demands, had thoroughly revolutionary results. The church's representatives now had no compunctions about flirting temporarily with democratic ideas if their secret aims were thereby furthered.
It was principally the Jesuits who broke ground in this territory. Thus the Spanish Jesuit philosopher, Francisco Suarez, opposed the doctrine of the divine right of kings on fundamental principles and, quite in the sense of the "natural rights" traced the relationship between prince and people to a covenant which imposed on both parties rights and duties. According to Suarez, power cannot naturally remain in the hands of a single individual, but must be partitioned among all, since all men were equal by nature. If the ruler did not conform to the covenant, or even opposed the inalienable rights of the people, the subjects were given the right of rebellion to guard their rights and to prevent tyranny.
It is understandable that James I of England had the principal work of this Spanish Jesuit, written at the instigation of the pope, burned by the hangman, and that he bitterly reproached his colleague on the Spanish throne, Philip II, for having given a home in his land to "such an outspoken enemy of the majesty of kings."
Even further than Suarez went his brother in the "Society of Jesus," Juan de Mariana, who in the sixth chapter of his voluminous work, Historia de rebus Hispaniae, not only justified assassination of the covenantbreaking kings as morally right, but even suggested the weapon with which such murder was to be committed. He had in view here, however, only the secret or open adherents of Protestantism, since he, like his predecessor Suarez, was of the opinion that the prince was, in matters of faith at least, subject to the pope. Thus, for him, the king's heresy was tyranny against the people and relieved the subject of all obligation to the head of the state who, as a heretic, had forfeited his rights. That such ideas had not merely a theoretical significance was proved by the murder of Henry III, and his successor Henry IV, of France, both removed by fanatical adherents of papism. Thus, from both Calvinistic and Catholic sources, the limitation of royal power was advocated, although this was by no means done from a libertarian urge, but from wellunderstood political interests. At a]l events, the advocacy of natural rights from this source could but draw many more adherents to the idea of the abrogation of power; which at the time of the great struggles in France, the Netherlands and England, was of peculiar importance.
The clearly felt necessity for putting certain limits to the power of the state and the recognition of the right of rebellion against the ruler who abused his power and became a tyrant were then, widespread ideas which only lost currency with the final victory of absolutism, but were never quite forgotten. Under the influence of these and similar trends of thought isolated thinkers of that period were led to pursue these things more deeply and to lay bare the roots of all tyranny. The most notable among them was the youthful Etienne de la Boetie, whose sparkling screed, Concerning Voluntary Servitude, was published after his early death by his friend Montaigne. Whether Montaigne did, in fact, make certain alterations in the work, as is often asserted, can probably never be proved. The fact that La Boetie's works played such an important part in the fight against absolutism in France was later almost forgotten, but that in the time of the great revolution it proved its effectiveness anew is the best proof of its intellectual importance.
La Boetie recognized with irresistible clarity that tyranny supports itself less by brutal power than by the deeprooted feeling of dependency of men, who first endow a hollow puppet with their own inherent forces and then, dazzled by this imaginary power, blindly submit themselves to it. This spirit of "voluntary servitude" is the strongest and most impregnable bulwark of all tyranny, and must be overcome; for tyranny would collapse as helpless as a heap of ashes if men would but recognize what lies hidden behind it, and deny obedience to the idol which they have themselves created. Says La Boetie:
A prominent pioneer on the long road leading to the limitation of princely power and the formulation of rights of the people was the Scottish humanist, George Buchanan, one of the first to attribute to the question a fundamental importance, independent of the help or harm which the extension or limitation of princely power could do to one creed or another. Buchanan maintained the basic democratic notion that all power comes from the people and is founded in the people. Regarded from this viewpoint the head of the state was under all circumstances subject to the will of the people, and his whole significance exhausted itself in being the first servant of the people. If the head of the state breaks this covenant tacitly agreed upon, he outlaws himself and can be judged and condemned by anyone.
Buchanan gave the relationship between might and right a new and deeper significance. Had he been content merely to assert freedom of conscience in religious matters against the unlimited princely power, the representatives of absolutism might have been willing to accept this limitation. But he dared to declare that all power emanated from the people and that princes were but executors of the people's will; and so doing he turned against himself the irreconcilable enmity of all supporters of hereditary royalty. Thus it was legitimist influences which induced Parliament on two different occasions1584 and I664to suppress Buchanan's work, De Jure apud Scotos. Obeying the same influence, Oxford University burnt the work a hundred years after its publication.
But for absolutism also there arose on English soil a powerful defender In the person of Thomas Hobbes. Hobbes was surely one of the most unique figures in the realm of social philosophic thought, an extremely fruitful and original mind; next to Bacon, perhaps the most versatile mind England ever produced. His name lives in history as the decided champion of philosophical materialism and as an outspoken defender of absolute princely power. Hobbes was, in fact, a stern opponent of all religion in the current sense; for although he principally opposes Catholicism, one feels that he is antagonistic to all revealed religion. There is less justification for the assertion that Hobbes was an unqualified advocate of royal absolutism. The very fact that he traces the state's existence to a contractual relation proves that he was no legitimist. Hobbes was an unqualified exponent of the power principle, but had less in view princely absolutism than the absolute power of the state. In general he gave monarchy the preference, but his later attitude toward Cromwell clearly shows that he was chiefly concerned with the inviolability of the power of the state and less with that of its leaders.
The concept that man was by nature a social creature Hobbes opposed most decidedly. According to his conviction there existed in primitive man no trace of social feeling but solely the brutal instinct of the predatory animal, far from any consideration of the welfare of others. Even the distinction between good and evil, he held, was wholly unknown to man in the natural state. This idea was first brought to man by the state, which thus became the founder of all culture. In his original nature man was not amenable to any social feeling whatsoever, but only to fear, the sole power which could influence his reason. It was from fear that the foundation of the state arose, putting an end to the "war of all against all" and binding the human beast with the chain of the law. But although Hobbes traces the origin of the state to contract, he maintains that the first rulers were given the unlimited power to rule over all others. Once agreed upon, the covenant remains binding for all time to come. To rebel against it is the worst of all crimes, for every attempt in this direction brings into question the permanence of all culture, even of society itself.
The materialist Hobbes, who has been maligned in history as a "radical atheist," was in reality a strictly religious man, but his religion had a purely political character; the God whom he served was the unlimited power of the State. Just as in all religion man becomes ever smaller in proportion as the godhead grows beyond him, until at last God is all, and man nothing, so with Hobbes, viewing the state power as limitless, he degrades man's original nature to the lowest stage of bestiality. The result is the same: the state is all, the citizens nothing. Indeed, as F. A. Lange has very correctly remarked: "The name Leviathan" (the title Hobbes gave to his principal work) "is only too appropriate for this monster, the state, which guided by no higher consideration, like a terrestrial god orders law and justice, rights and property, according to its pleasureeven arbitrarily defines the concepts of good and evil and in return guarantees protection of life and property to those who fall on their knees and sacrifice to it." [2]
According to Hobbes, law and right are concepts which make their appearance only with the formation of political society, meaning the state. Hence the state can never transgress against law, because all law originates with itself. The customary law, which is often referred to as natural right, or the unwritten law, may utterly condemn theft, murder and violence as crimes; but as soon as the state commands men to do these acts, they cease to be crimes. Against the state's law even "divine right" has no power, for only the state is qualified to decide concerning right and wrong. The state is the public conscience, and against it no private conscience nor private conviction can prevail. The will of the state is the highest, is the only, law.
Since Hobbes sees in the state only "Leviathan," the beast of whom the Book of Job says, "upon earth there is not his like," he logically rejects all striving of the church for world dominion and denies to the priests in general, and to the pope in particular, any right to temporal power. For religion also is justified for him only as long as it is recognized and taught by the state. Thus, he says, in an especially significant passage in Leviathan: "The fear of unseen powers, whether it be imaginary or whether delivered by tradition, is religion when it is affirmed by the state, and superstition when it is not affirmed by the state."
According to Hobbes the state has not only the right to prescribe for its subjects what they may believe, it also decides whether a belief is religious or only to be regarded as superstitious. The materialist Hobbes, who had no inclination whatever for religion in general, found it quite in order that the government for reasons of state should decide in favor of a certain creed and impose it upon its subjects as the only true religion. It affects one rather curiously, therefore, when Fritz Mauthner opines that Hobbes "goes far beyond the disbelief of the first deists when he demands the submission of the citizens to the state religion, for what he demands is again only obedience to the state, even in religious matters, not to God." [3]
The whole distinction lies here only in the form of the faith. Hobbes endows the state with all the sacred qualities of a godhead, to which man is subject for weal or woe. He gives the devotional need of the faithful another object of veneration, condemns heresy in the political field with the same iron and logical intolerance with which the church used to fight every opposition to its mandates. Belief in the state, to the "atheist" Hobbes, was after all just a religion: man's belief in his dependence on a higher power which decides his personal fate and against which no revolt is possible, since it transcends all human aims and ends.
Hobbes lived at the time when the rise of the nationalist state ended the struggle of the church for world power as well as the efforts to bring Europe under the domination of a central universal monarchy. Realizing that the course of history cannot be retraced, and that things already belonging to the shadow realm of the past cannot be artificially revivified, he attached himself to this new reality. But since, like all defenders of authority, he started from the inherent bestiality of man and, in spite of his atheism, could not free himself from the misanthropic doctrine of original sin, he had logically to arrive at the same results as his predecessors in the camp of ecclesiastical theology. It profited him little that he had personally freed himself from the fetters of religious faith in miracles; for he enmeshed himself all the more tightly in the net of a political faith in miracleswhich in all its consequences was just as hostile to freedom and enslaved the mind of man just as much. This, by the way, is a proof that atheism, in the current sense, need by no means be associated with libertarian ideas. It has a libertarian influence only when it recognizes the inner connections between religion and politics in their utmost profundity, and finds for the possessors of temporal power no greater justification than for the authority of God. The "pagan" Machiavelli and the "atheist" Hobbes are the classical witnesses for this.
All advocates of the power idea, even though, like Machiavelli and Hobbes, they cared nothing for traditional religion, were compelled to assign to the state the part of a terrestrial Providence, surrounded with the same mystical halo that shines about every godhead, and to endow it with all those superhuman qualities without which no power can maintain itself, whether it be of celestial or terrestrial nature. For no power persists by virtue of special characteristics inherent in it; its greatness rests always on borrowed qualities which the faith of man has ascribed to it. Like God, so every temporal power is but "a blank tablet" which gives back only what man has written on it.
The doctrine of the social contract, especially Buchanan's idea that all power emanates from the people, later aroused the Independents in England to a new rebellion, not only against Catholicism, but also against the state religion founded by the Calvinistic Presbyterians, and demanded the complete autonomy of the congregations in all matters of faith. Since the administration of the state church was now acting only as an obedient tool of the princely power, the religious and the political opposition of the ever spreading Puritanism flowed from one and the same source. The well-known English historian, Macaulay, remarks quite correctly regarding the Puritans that they added hatred of the state to their hatred of the church, so that the two emotions mingled and mutually embittered each other.
Animated by this spirit, the poet of Paradise Lost, John Milton, was the first to step forward in defense of freedom of the press, in order to safeguard the religious and political freedom of conscience of the citizens. In his tract, Defensio pro populo Anglicano, he defended also the unqualified right of the nation to bring a treacherous and faithless tyrant to judgment and to condemn him to death. Like men starving for spiritual food, the best minds of Europe greedily absorbed this book, especially after it had been publicly burned by the hangman at the command of the King of France.
These ideas were most openly advocated among the Levelers, the adherents of John Lilburnes, and found their boldest expression in the scheme of "the people's covenant," presented to the masses by this most radical wing of the revolutionary movement of that time. Almost all of the socialphilosophical thinkers of that period, from Gerard Winstanley to P. C. Plockboy and John Bellers, from R. Hooker and A. Sidney to John Locke, were convinced defenders of the doctrine of the social contract.
While on the continent absolutism almost everywhere won unlimited dominion, in England it achieved under the Stuarts only a temporary success, and was soon unhorsed again by the second revolution of 1688. By the Declaration of Rights, in which all of the principles set forth in Magna Charta, were reaffirmed in extended form, the covenantal relationship between crown and people was reestablished. Owing to this course of historical development, especially in England, the idea of the social contract and the concept of natural rights never lost currency, and had, consequently, a deeper influence on the intellectual attitude of the people than in any other country.
The Continent had become used to surrendering realms and peoples to the unlimited power of princes. The words of Louis XIV, "I am the State," acquired a symbolic significance for the whole epoch of absolutism. In England, however, where the Crown's striving for power was always confronted by the resolute opposition of the citizenswhich could be only temporarily silenced, and never for longthere developed quite a different understanding of social issues. Acquired rights were zealously guarded, and despotism was effectively checked by the requirement of parliamentary approval. John Pym, the brilliant leader of the opposition in the House of Commons against the absolutist claims of the crown, gave eloquent expression to this sentiment when he launched these words against the royalist minority:
Furthermore, the doctrine of contractual relationship as the basis of all the political institutions in society had very early in England far-reaching consequences. Thus, the theologian, Richard Hooker, in his work, Laws of Ecclesiastical Polity, published in 1593, maintained that it is unworthy of a man to submit blindly, like a beast, to the compulsion of any kind of authority without consulting his own reason. Hooker bases the doctrine of the social contract on the fact that no man is really able to rule over a large number of his fellowmen unless these have given their consent. According to Hooker's idea such consent could only be obtained by mutual agreement; hence, the contract. In his dissertation concerning the nature of government Hooker declares quite frankly that "in the nature of things it is by no means impossible that men could live in social relations without public government." This work later served John Locke as a foundation for his two celebrated treatises on Civil Government, from which the germinating liberalism drew its main nourishment.
Locke likewise based his socialphilosophical theories on natural rights. In contradistinction to Hobbes, he believed, however, that the freedom of the natural man was by no means a state of rude caprice wherein the right of the individual was limited only by the brute force at his disposal. He maintained, rather, that common and binding relationships existed between primitive men, emanating from their social disposition and from considerations of reason. Locke was also of the opinion that in the natural state there existed already a certain form of property. It was true that God had given men all nature for disposal, so that the earth itself belonged to nobody; the harvest, however, which the individual had created by his own labor, did. For this reason there gradually developed certain obligations between men, especially after the separate family groups collected in larger unions. In this manner Locke thought to explain the origin of the state, which in his view existed only as an insurance company on which rested the obligation of guarding the personal security and the property of the citizens.
But if the state has no other task than this, it follows logically that the highest power rests not with the head of the state, but with the people, and finds expression in the elective legislative assemblies. Hence, the holder of the state's power stands not above but, like every other member of society, under the law, and is responsible to the people for his action. If he misuses the power entrusted to him, he can be recalled by the legislative assembly like any other official who acts contrary to his duty.
These arguments of Locke's are directed against Hobbes and, most of all, against Sir Robert Filmer, the author of Patriarcha, one of the most uncompromising defenders of absolute princely power. According to Filmer a king was subject to no human control, nor was he bound in his decisions by the precedents set by his predecessors. The king is chosen by God himself to act as lawgiver for his people, and he only stands above the law. All laws under whose protection men have lived up to now have been delivered to them by God's elect; for it is contrary to reason to assume that a common man can make laws for himself. The idea that a people has the right to judge its king and deprive him of the crown seemed positively criminal to Filmer; for in this case the representatives of the people are accuser and judge in one person, which mocks at every principle of justice. Hence, according to his idea, any limitation of the hereditary power is an evil, and must inevitably lead to the dissolution of all social ties.
Locke, who maintained that the king was only the executive organ of the popular will, logically denied him the right to make laws. What he strove for was a triple partition of public power, as the only protection against such misuse of power as must always endanger the public weal if all the agencies of power were united in one person. Hence the lawmaking power should be entrusted exclusively to the representatives of the people. The executive power, whose agents could at any time be recalled by the legislative assembly and replaced by others, was in all things subject to it and responsible to it. There remained only the federative power which, according to Locke, had the task of representing the nation abroad, of making treaties and deciding concerning war and peace. This branch of public power also was to be responsible to the representatives of the people and concerned solely with putting their decisions into execution.
For Locke the legislative assembly was the specific instrument for safeguarding the rights of the people against the government; hence he assigned to it such a dominant role. If an irresponsible administration violate its trust, it constitutes a breach of the existing legal relationship and then the people are free to oppose the revolution from above by the revolution from below, in order to protect their inalienable rights.
But though Locke strove to find in advance a solution for all possible or reasonably probable cases, there are deficiencies in his political program which cannot be removed by the separation of the power functions, because they are inherent in power itself, and are further enhanced by the economic inequalities in society. These inequalities constitute the weakness of liberalism itself and of all later constitutional schemes by which in various countries the attempt has been made to limit power and protect the rights of the citizens. This was already recognized by the French Girondist, Louvet, who in the midst of the high tide of enthusiasm for the new constitution spoke these weighty words: "Political equality and the constitution have no more dangerous enemy than the increasing inequality of property."
The stronger this inequality became in the course of time, the more unbridgeable became the social contrasts under victorious capitalism, undermining every communal interest, the faster faded the original significance of the measures which once played so important a part in society and in the struggle against the ambition for political power.
For all that, the idea of natural rights had for centuries the strongest influence of all those social cults in Europe which aimed to set limits to hereditary power and to widen the individual's sphere of independence. This influence persisted even after a line of eminent thinkers in England and France, like Lord Shaftesbury, Bernhard de Mandeville, William Temple, Montesquieu, John Bolingbroke, Voltaire, Buffon, David Hume, Mably, Henry Linguet, A. Ferguson, Adam Smith, and many others, inspired by biological and related science, had abandoned the concept of an original social contract and were seeking other explanations for the social and communal life. In doing so, some of them already recognized the state as the political instrument of privileged minorities in society for the rulership of the great masses.
Likewise, the great founders of international law, like Hugo Grote, Samuel Pufendorf, Christian Thomasius (to mention only the best-known among them) whose great merit it is that in a time when the national separation of the peoples was becoming ever wider they made the first attempts to go beyond the limits of the state and to collect what is common to all men into a foundation for a common law these also set out from the idea of natural rights. Grote regarded man as a social being and recognized in the social impulse the basis of all social ties. Social communal life developed definite habits, and these formed the first foundations of natural rights. In his work, Concerning the Law of War and Peace, published in 1625, he traces the formation of the state to a tacit covenant for the protection of rights and for the benefit of all. Since the state arose by the will of all individuals, the right that appertains to each one of its members can never be abrogated by the state. This natural and inalienable right cannot be changed even by God himself. This legal relationship is likewise the basis of all relations with other peoples and cannot be violated without punishment.
Pufendorf, like Thomasius and Grote, has his roots in the English social philosophers and boldly declares that natural rights exist not only for Christians, but also for Jews and Turks, a point of view very extraordinary in those times. Thomasius traces back all rights to the desire of the individual to live as happily and as long as possible. Since man can s find his greatest happiness only in community with others, he should ever strive to make the welfare of all the guiding principle of his actions. For Thomasius this principle exhausts the whole content of natural rights.
All schemes having their roots in natural rights are based on the desire to free man from bondage to social institutions of compulsion in order that he may attain to consciousness of his humanity and no longer bow before any authority which would deprive him of the right to his own thoughts and actions. It is true that most of these schemes still contained a mass of authoritarian elements, and that these frequently grew again into new forms of rulership when they had partly or wholly obtained their ends. But this does not alter the fact that the great popular movements animated by these ideas smoothed the way for the overthrow of power and prepared the field in which the seeds of freedom will some day germinate vigorously.
Thousands of experiences had to be gathered and must still be gathered to make men ready for the thought that it is not the form of power, but power itself, which is the source of all evil, and that it must be abolished to open to man new outlooks for the future. Every slightest achievement along this tedious path was a step forward in the direction of the loosing of all those bonds of political power which have always crippled the free operation of the creative forces of cultural life and hindered their natural development. Only when man shall have overcome the belief in his dependence on a higher power will the chains fall away that up to now have bowed the people beneath the yoke of spiritual and social slavery. Guardianship and authority are the death of all intellectual effort, and for just that reason the greatest hindrance to any close social union, which can arise only from free discussion of matters and can prosper only in a community not hindered in its natural course by external compulsion, belief in a supernatural dogma or economic oppression.
[1] The advocates of the idea of natural rights supported them by a long line of historical facts. we recall, for instance, the old coronation formula of the Aragonese: "we, of whom every one of us is as much as thou, and who all of us combined are more than thou, make thee a king. If thou wilt respect our laws and rights, we will obey thee; if not, then not."
[2] F. A. Lange, Geschichte des Materialismus und Kritik seiner Bedeutung in der Gegenwart. 1:242 (10 Aufl.).
[3] Fritz Mauthner, Der Atheismud und seiner Geschichte im Abendlande. 11:535. Stuttgart und Leipzig, 1921.
From : Flag.Blackened.net
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Drought is one of the biggest challenges farmers face and it has a significant impact on agricultural output, productivity and farm incomes. The government will always stand by farmers in drought.
This white paper aims to help farmers prepare for drought, not only from a business perspective but through better social and community support.
Farmers can use many of the new, practical white paper initiatives not only in drought, but to manage the other risks they face.
Preparing the farm for drought
- $3.3 million to give farmers more accurate, more local and more frequent seasonal forecasts.
- Farmers can immediately tax deduct the cost of new water facilities and depreciate the cost of capital expenditureon fodder storage assets over three years.
- $29.9 million over four years for farm insurance advice and risk assessment grants to help farmers evaluate options.
In-drought support
- Up to $250 million will be allocated for Drought Concessional Loans each year for 11 years.
- $22.8 million to increase Farm Household Allowance case management for farmers to help them make informed decisions about their business' future.
- Increased financial counselling services and improved access to community mental health.
- Farmers in drought will be able to access their FMDs when needed in a drought, without losing tax concessions.
- Additional advice and help from the Australian Taxation Office.
- $35 million for local infrastructure projects to help communities suffering due to drought.
- $25.8 million over four years to manage pest animals and weeds in drought-affected areas.
Document download options
This information is available in the following format:
Fact sheets
- Strengthening our approach to drought and risk management

subset: commoncrawl


text: Clubhouse Help Center Working With Clubhouse Epics How do I delete an Epic? Abby Armada February 21, 2019 22:09 Follow How do I delete an Epic?Click on "Epics" in the Clubhouse sidebar menu.Open the Epic you wish to delete.Click three dot menu in the right-cornerSelect "Delete Epic" then click "OK" in the pop-up dialog box Have more questions? Submit a request


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Since I started airbrushing Ive been testing some gold paints.
Ive been working on replicating Rustolems gold spray paint. You can check out my gold spray paint post. Rustolems gold is the 'winner' for the best gold spray paint for me.
This post contains affiliate links for Amazon and I make commission if you buy through my links in the next 24 hours. See how I roll.
I love these DecoArt metallics. They carry several metallic shades in this line. This paint is thick so I can see it working nicely on a rougher surface and has a nice pigmented color.
Martha Stewart's gold is nice too but a very yellowish gold.
DecoArt offers two shades of gold, you can see one is very yellow and one is softer. The yellow gold is more like an Emperor gold. 24K Gold and Soft Gold are the names.
You can see how yellow gold the left jar below is. I find the soft gold not gold enough, to me its more of a champagne shade.
Related: Gold Spray Paint Colors
So of course I mixed them! LOL Mixing them gives a gold shade more like Rustoleums gold. The third jar is the mix.
The picture above from left to right: Martha Stewart Gold, DecoArt 24K, mix of the two and DecoArts Soft Gold.
A dimmer light.
Have you tried any of the DecoArt Metallics? Ive used the rose gold. You can check out my rose gold paint post and my rose gold paint and glitter deer post.
Rose Gold Acrylic Paint
Rose Gold Reindeer
Follow me around. 😉
Make something with one of my tutorials or something you were inspired by/learned here?
Hashtag it.


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Cannes - House 9 Bedrooms
CANNES - Property with panoramic sea view including a villa art deco style of four levels featuring on the garden floor a living room, a kitchen, a bedroom, a bathroom, two cellars, a boiler room. On the ground floor, a double living room, an office, a bedroom, a bathroom. On the first floor, three bedrooms with two bathrooms. On the second floor, two bedrooms, two service rooms, a bathroom. Garage, swimming pool, garden, all on a plot of land representing three parcels for a total of 25 370 sq.ft.


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More poetry from Dennis East :)
We're Really Hotel People
We're living in the Highlands, where we run a B&B,
And folk come here from round the world, the monster for to see.
We get on great with everyone from Eskimos to Mounties,
But the hardest one's to get to know are from the dear 'Home Counties'.
They seem to have a game plan, and they really make it tough,
They're the 'first time up here' English who expect to find it rough.
They have a preconceived idea; they think that all Scots hate them,
So must quickly grab the upper hand, and then see what fate awaits them.
They book their rooms up months before, and check arrival times,
Then get here as the hour strikes and proceed along these lines.
As even though they've driven hours, and invariably it's wet,
Here's the first words that they utter when they're stood on our front step:
And I'm so surprised we're standing here; you see it wasn't up to me.
I'm sure that your home comforts are both adequate and fine,
But we both know there are standards; you've got yours and we've got mine."
"You see, we're really 'Hotel People', and we never B&B.
Now, faced with this dilemma as they enter your abode,
Makes you really want to flick them off and send them down the road.
Where hotels are three times our price, and they won't find that funny,
But instead draw consolation from the colour of their money.
Bear in mind they're 'Southern English' – and it's all part of their farce,
To knock folk when they meet them, so they'll think they're upper class.
It's all about the image; what you're driving, what you wear,
So what, if you've a Bentley – I've got Saatchi underwear.
And just in case that's not enough, they throw in close relations;
How her sister went to 'uni' and now heads United Nations.
Plus, their children have enough degrees to buy you three times over,
And an auntie has a submarine she keeps tied up in Dover.
They must establish the imbalance at the very soonest time,
By reeling off plush purchases and restaurants where they dine.
And then to finally top things off, quote places they frequent,
Where pots and pots of money are so very easily spent.
Know that they cannot help themselves, as when all of this is done,
With their 'levelling ritual' exercised, a friendship has begun.
As, come race or creed or wealth or need, you'll find that they are great,
It's just their way to kick things off, and test if you're a mate.
For, once you've found the common ground and broken all the ice,
You've got yourself a brand new friend, who'll stay with you for life.
You see, those English just don't travel well; they have to raise the flag
They must set you on your back foot, and if all else fails – brag!
Check out full collection of poems by Dennis East on Amazon !


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1 day Teacher Training workshops exclusively for Virgin Active yoga teachers
When: 4 August 2017, 10am to 4 pm
Sunninghill Virgin Active, Gauteng.
This one day training will be a tightly packed and focused opportunity to upgrade your asana. You will gain new insights into the art of sharing this beautiful practice we call yoga.
The course includes themes such as:
• Hands-on adjustments
• Re-defining alignment based on biomechanics and cutting edge research
• Safe sequencing and methodology
• Effective voice cueing
Spaces are limited, so get in touch with your Virgin Active Home Club G.E.M to book your spot.


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Position Overview
TripAdvisor Experiences is looking to bring on freelance editors with native or fluent editing skills in Japanese for a short-term project that will last up to three months, with the potential for ongoing work. We're specifically looking for individuals who are also proficient in English, with experience editing travel content.
Key Duties & Responsibilities (including but not limited to)
- Edit overviews highlighting things to do and see in specific destinations on the TripAdvisor site. For example, a brief (75-word) description of things to do in Tokyo.
- Edit descriptions of points of interest on the TripAdvisor site. For example, a brief (50-word) description of how to experience Tokyo Tower.
- Provide a clean copy edit in line with our style guide.
- Make substantial/developmental edits as required to ensure writing adheres to brief and matches the company's voice.
- Provide feedback to writers as needed.
Qualifications & Experience
- Native or fluent editing skills in Japanese
- Ability to read and clearly interpret English-language instructions
- Experience editing travel-related content
- Experience giving feedback and working with freelance writers
Please submit your English-language resume for this posting, along with a summary of relevant work experience.


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The Setting:
Hosted in Manchester, Exchange Square, the pitching stage was no ordinary stage but a double-decker bus! With a panel of judges and excited crowd waiting to hear 6 StartUps (including GoSweat) pitch. For a chance of winning brunch with Richard Branson and £5,000 cash prize.
Meet the judges:
The panel of judges consisted of Angela Middleton, CEO & Chairman of MiddletonMurray, Ian Mason, from Virgin StartUp and Lucy Roue, from Manchester Evening News.
They didn't look too scary but with just 2 minutes to pitch GoSweat's business model and scope for scale, the pressure was on.
Saving the best to last:
After a tense 20 minutes later of watching the 5 other StartUp's pitch, it was Alex's turn to get up on the stage and present GoSweat. Sporting a bright orange t-shirt, and matching trainers, Alex worked through his pitch. Explaining the pros of Marketplaces and their dominance in industries such as Travel, Flights, Beauty, and Cars. He moved onto explain the need for such a Marketplace within the Fitness Industry. Drawing on his experience of doing 365 Days of Sport (yeah, that's everyday for a year), as first hand evidence that finding sport is currently a pain in the arse.
"Not any more, with GoSweat, we're modernizing the fitness industry. We're creating a marketplace that easily gives you access to 25,000 weekly sessions. You simply type in what you want to do, and where you want to do it. And we [GoSweat] let you filter these results by price, distance, review and of course time."
Alex goes on to explain that GoSweat gives you access to Gyms, Classes, Yoga, Pilates, PTs and Sports Clubs, with Events and Facilities being added soon. But this is only V1, V2 will see GoSweat become the first provider in Europe to utilize AI to create dynamic pricing for fitness activities. Furthermore, GoSweat plans to assist GPs with their patient referrals, helping them help their patients discover fitness that's right for them.
Tapping into an £11 billion UK market, GoSweat monetizes by taking a health commision on every booking that goes through the platform.
3 minutes of Q&A's later and the pitch was over, and all Alex could do was wait….
The Results are in:
After a short deliberation the judge, Angela Middleton, joined the contestants on the stage, who were all waiting eagerly to hear the results. Angela congratulated all of the constants for their fantastic pitches, before explaining what the judges were looking for and why they chose the final winner.
"We were looking for something, where not only did the person convey the passion and the energy but also were believable in terms of the background and also had something that would be attractive and scalable, not just in this city but potentially even globally. I think although it was very very close, we were very happy with the final winner. So without further adew unanimous vote, the winner is GoSweat! "
Following the win, Alex commented:
"The Voom competition is such a great platform for businesses like ours, who need that little bit of extra help to get to the next level. Our proposition is just about ready to go, but this investment will make a big contribution to our marketing activity. We've already consulted with a number of GPs, who think it will be extremely beneficial to their patients, and we can't wait to kick off and start helping people find their perfect way to sweat."
From the whole of the GoSweat we'd like to say thank you to Virgin Media for hosting the #VoomTour and giving StartUp's, like GoSweat, the opportunity to unleash our potential.
The only question that remains now is:
Does Richard Branson like smashed avocado on toast?
Actionable and impactful insights straight to your inbox


text:
Bee Happenings
CBMES Events, Updates and Announcements
Effective Immediately:
A friendly reminder to all our Busy Bee Families - please remember your child must submit a written and signed note to their teacher upon morning arrival in order to change their transportation plan after school. All identified car rider students will receive a car rider pass in order for them to enter the car rider area. If a child will change from a bus rider to a car rider on that day, a written and signed note from parents is needed in order for that child to exchange for a car rider pass.
Off-Limits Parking Area:
Parents, please note you are not allowed to park by the F-Wing area at the back of the school. This area has been deemed off-limits. Please park in the designated parking area by the Head Start building for car rider pick-up only. Thank you!
Leave a Reply.


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I had a case where I had to import data from an xlsx document with a bunch of columns. One of the columns was formatted as datetime and posed a problem because after the date was read, that particular column was transformed into a double ddddd.tttttt.
After reading this article a understood how to parse the serial datetime that was being returned. And because I didn't find anything on the net I decided to share the code I created and used:
var dt = new Date("1/1/1900");
// set the hour / minute / second
var h = workbook[0].data[i][j].toFixed(5)%1*24;
var m = h.toFixed(2)%1*60;
var s = m.toFixed(2)%1*60;
dt.setDate((dt.getDate() + workbook[0].data[i][j])-2) dt.setHours(h.toFixed(0)); dt.setMinutes(m.toFixed(0)); dt.setSeconds(s.toFixed(0));
Hope someone finds this useful


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Padded headboards for beds come in some really nice variety of sizes and styles. They can really add a nice touch of extravagance and romance to your room. Padded headboards for beds are a luxurious item that you don t have to spend a fortune to buy. For a reasonable amount you can add a
This style can go very nicely in a modern style or contemporary style bedroom. There is some variety with theses headboards. Some of the rectangular headboards have rounded edges and give a softer look. Other rectangular headboards have sharp degree angles and straight lines giving it a more severe but modern look. Look at the pictures of these types of padded headboards to get a sense if it will go well in your room.
Rounded or oval
These padded headboards are a softer look when compared with the rectangular ones. They can be more modern or traditional depending on the material and patterns on them. Some have a soft rounded slope while others have a more oval style slope. Look at the various pictures of these padded headboards to get a sense if this is the right look for your room.
The scalloped padded headboard style can be very nice for a Victorian style room. It is very luxurious looking and soft. Depending on the material and coloring though this can have a modern look as well. With bright colored patterns on a scalloped padded headboard you will find a different feel that is more modern than a scalloped padded headboard with a soft off white color that is solid.
Once you find the style padded headboard that fits your room you will want to comparison shop. Find the style with the coloring you would like and see where you can find the best price for the style and color headboard you want.


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Community Outreach
Bring the magic of Camp McDowell to your community with a team-building, education, or animal ambassador program!
Give in to your own curiosity with an up close encounter with native birds of prey and reptiles in an unforgettable program!
Our feature traveling program, Alabama Neighbors, is suitable for any location and for audiences of all ages. Every year kids and adults remember this exciting program and look forward to it again and again. We regularly travel to libraries, schools, churches, day camps, and state parks. The best time of year for this program is the summer and winter, though we have some availability in fall and spring.
Customize your program to correlate to your school's science curriculum, your event's theme, or the types of birds of prey or reptiles you want to meet.
For more information and pricing contact 205-387-1806 ext. 103 or firstname.lastname@example.com.
Bring a team-building or educational program to your community!
To learn more about putting together a program that fits your needs, contact Marika at 205-387-1806 ext. 103 or email@example.com or sign up to join our outreach mailing list below!
Learn More!
Sign up to learn more about an outreach program, or about bringing your group to the McDowell Environmental Center!


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Learn more
The Jinx ankle boots by Beau Coops are made in Italy, with soft leather. A sleek silhouette accentuated with a square toe and hi-top design with zip closure at the ankle. A block heel gives a moderate dose of height and matches the upper in texture and tone. An elegant, monochromatic boot that works for all occasions from professional workwear to casual weekend play.


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The Franciscan Friars of the Renewal presented a Lenten mission March 10 thru March 13. Each night focused on a different theme. Prior to the first night, the friars met with members of the parish's youth ministry.
After placing the Eucharist on the altar for exposition, Father Innocent reflected on the importance of spending time with the Lord during the first night's reflection. Praise and worship music supplied by the order's postulants accented the night.
The second night of the renewal focused on encountering Christ through the sacraments, specifically the sacrament of confession. Following the exposition of the Eucharist and a reflection by Father Innocent, six priests were available for confession. It was the most individual confessions heard in the church on any one given night. While the body of the church emptied quickly, dozens and dozens of parishioners lined up for their opportunity for confession while music and a reflection from Brother Pierre set the evening.
Night three focused on healing. The scripture from the Gospel of Mark where a woman was healed simply by touching Jesus' cloak was read. After the night's reflection, Father Innocent draped with the humeral veil brought the Eucharist in the monstrance to each person present. Parishioners were given the ability to privately pray while "touching the cloak of Christ."
The final night of the mission was a celebration of a closing Mass in honor of our Blessed Mother. A procession of servers carrying roses welcomed parishioners and the celebrants for Mass. During his homily, Father Innocent spoke of the Mary as a mother who cares deeply for her children. Following communion, servers and parishioners presented white roses to Mary. A statue of the Blessed Virgin is present next to the sanctuary where a cross is has also been placed. It was Mary who was given to the Church at the foot of the cross.
Following the closing Mass, all were welcome to Utopia Hall for a small reception for fellowship and to thank the friars for their presence.
Click HERE to see our Facebook page with all of the images from the parish mission.
Also, to continue our Lenten observance, consider attending the dramatic presentation of Tetelestai on March 22-24. More info is available HERE.


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Good Deals On Life Insurance Policy Prices
When we determine that we want life insurance coverage, the first task that a lot of of us take is to get quotes from several companies, after which investigate the policies in the cheapest ones somewhat further. In fact, the ultimate term life insurance quote you get is very important… but nowhere close to significant as all kinds of other top features of your policy. Today we look at why the yearly premium shouldn't factor so highly in your decision, and 6 additional features which might be more valuable when compared to a low yearly cost.
It is very exactly like the way auto or health insurance is renewed. Depending on a policy, premiums may remain stable or increase through the entire term. Rates provide specific demographic statistics along with your own health at that time the policy is signed. When it is time for it to renew your Mississippi life policy, the newest statistics and health problems will be the basis for the brand new premium rate. Many people purchase mortgage insurance to safeguard their property for their family once they die. The payments go right to the home loan holder, in lieu of beneficiaries.
And how does one attempt getting term insurance initially? More and more individuals seeking term quotes consider the web. Go online and appearance for life insurance rates and select some of the numerous insurance quoting sites there to select from. Most have a quote form on their homepage. Answer easy queries about your real age, in places you reside, your gender, how much coverage you would like, the phrase you would like the protection to own for, and hit the submit button. Quote sites gain access to many insurance carriers databanks and make use of you information for rates from all of of which. Your quote comparison is returned immediately. Generally, you'll look into the quotes for varying coverage amount and varying terms for a policy. All of the data you need can be had during first minutes.
The second positive could be the cost cutting that comes with an existence settlement. I don't need to tell you that premiums become very onerous when you age. When a life insurance policy is sold through this process, the customer gets control of the premium payments and you also gain financial flexibility with your personal budget.
It is very simple. Just search for that online term life insurance providers while using the search engines like yahoo. Typically you should get many listings with provider and agency websites. Before buying any life insurance coverage online,
visit the following web page
please click the following internet site make sure you take quotes from multiple providers. You could also check out the insurance review websites where the comparisons could have been already created by the pros. This makes your career even more easier to make the best decisions.


text: Hookers looking blonde looking for sex Looking for a girl to have some extreme fun. My name is Katie. If you want to meet me use whats app +420 732505574 or email [email protected] Iam 26 yo. I am well-educated, inteligent, respectful, kind and loving,... пЃЉ. I believe in treating people with dignity and respect, and expect the same in return. I reserve my company for a real courteous gentlemen. Hygiene, gentleness and especially courtesy are my priorities. And i count on your understanding.. I am kind, elegant, sociable, sensitive, cheerful, romantic, responsible.. Don't miss this chance! I love when guys kiss my nice nipples.


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**Coupon valid only one time
Whenever you are in Louisville, Kentucky, we invite you to stop in and see firsthand the many great items we have gathered from the far corners of our fair Commonwealth. We have three convenient Louisville locations — please stop in and see us!
Close to Wold Market
4600 Shelbyville Road, #603
Louisville, Kentucky 40207
(502) 895-2777
Monday – Saturday 10:00-5:00pm
Sunday 12:00-5:00pm
400 West Market Street, facing Fourth Street
Louisville, Kentucky 40202
(502) 566-4554
Monday – Sunday 10:00-5:00pm
Extended night and weekend hours for Derby, Christmas, and conventions: please call for details.
11800 Shelbyville Road
Louisville, Kentucky 40243
(502) 244-3355
(800) 444-0552
Monday – Friday 9:00-5:00pm
Saturday 10:00-5:00pm
Monday – Saturday open until 8:00pm
Sunday 12:00-6:00pm


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Release date: 25-05-2007,
By: Wouter van de Kamp
Roughly speaking grindcore can come in two flavors:
1. Extremely fast brutal and technical
2. Humoristic.
Excrementory obviously goes for category 2. This Hannover (GER) based band treats
your ears on German Schlager music and popmusic, but performed in their very
own way: rewriting the lyrics and of course making grind out of this genre that
(almost) any metalhead will disgust.
On their latest release they even bring an ode to the biggest hit "No Limits"
of Dutch eurodanceact from the nineties 2 Unlimited. Translated to Grindfuckerslanguage
you get "Nein, Kein Grindcore". "Grindcore Party" is their
version of "Fight For Your Right to Party" from the Beasty Boys. This
brilliantly produced album shows once again that this quartet consists of allround
musicians. You'll find them performing rap, schlager, metal (in its many forms),
falsettos, grunts and much more. If you had enough of all the straightforward
noise producing metalbands this is definately a must.
Like a true grindcore band they only make songs of longer than 3 minutes if
they really have to. Putting in many different samples, children's voices and
the almost obligatory "Haribo macht Kinder froh"-commercial tune they
continually surprise you and make you laugh. Their lyrics fit in very neatly.
The fith track for example, called Heimscheißer (the person that takes
a dump at home) is about not being able to take a shit anywhere else but at
home. And songtitles like Fäkal-Kardinal (fecal cardinal) and Samballerei
(Something with sambal) only predict much worse. Nevertheless, this 74 minute
album containing 99 tracks (37 real songs. I will leave it up to you to find
out what the others are) is a breath of fresh air through your room. Take my
advice and go and get it!


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The Parish Council is pleased to announce that it has arranged for parking to be free of charge in Avenue Road Car Park between Saturday 17th and Saturday 31st December inclusive.
Comments are closed.
Office Opening Hours
Mon – Fri, 10:00 – 12:00
Telephone: 01983 752 000
Email: Click Here To Email


text:
Ladies' Tank
Product Description
Fabric/Style: Wide straps and a fitted body make this classic style a Bella® favourite.
- 9.7-oz, 100% combed ring spun cotton
- Super soft 30 single 1x1 baby rib knit
- Side seamed
- Custom contoured fit
- 2013 Catalogue Page 114
Size Chart
|11 1/2
|12 1/2
|13 1/2
|14 1/2
|15 1/2
|Length (HSP)
|22 1/4
|23 1/4
|24 1/4
|25 1/4
|26 1/4
We will make every effort to ship your order in a fast and efficient manner. Please note that our standard production time is 5- 7 working days, which is in addition to the shipping (or In Store pick-up) time. In a rush? Please contact us and we'll see what we can do for you!
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Select the colors that appear in your design.
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This helps us determine the pricing based on the number of colors in your design.
- (plus white base)
You can also specify the colors used in your design eg "Red", "Blue", "pantone 1809".
If you dont tell us, our professional designer will work it out for you.
- (plus white base)


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Super Lovers Boys-Love TV Anime's Ad Previews Opening Song
posted on by Rafael Antonio Pineda
The official website of the television anime of Miyuki Abe's boys-love manga Super Lovers began streaming a commercial on Tuesday. The commercial previews the anime's opening theme "Okaeri." (Welcome Home.) by Yūsuke Yata.
All: Super Lovers, starts airing in April!
Text: The long-awaited TV anime of the hit manga by Miyuki Abe!
Ren: Haru, what's wrong?
Haru: It's just that as a big brother, I'm worried about your cuteness being out in the world even more than it already is, Ren!!
Ren: Shut up, pervert.
The manga's story begins with a high school boy named Haru and his mother living overseas. His mother orders him to take care of and "civilize" his adoptive brother Ren, a wild young boy who dislikes talking with other people. While their relationship is adversarial at first, they grow closer as they begin to understand one another.
The television anime series will premiere on AT-X on April 6 at 11:30 p.m. before airing on Tokyo MX on April 7 at 1:35 a.m. The series will also air on Sun TV, BS11, Chiba TV, tvk, Mie TV, TVQ Kyushu Broadcasting, Gifu Broadcasting, and TV Saitama. The anime will have 10 episodes, with each episode being 30 minutes long.
A limited edition of the manga's 10th volume will include a "premium anime DVD." The anime DVD will have one episode that is about 20 minutes long. The 10th volume will ship on January 1, 2017.
The show's full cast includes:
- Junko Minagawa as Ren Kaidō, the youngest brother
- Tomoaki Maeno as Haru Kaidō, the oldest brother
- Yoshitsugu Matsuoka as Aki Kaidō, the older of the twin brothers
- Takuma Terashima as Shima Kaidō, the younger of the twin brothers
- Ayumu Murase as Ikuyoshi Sasaki, Haru's co-worker when he was a host
- Jun Fukushima as Jūzen Kurosaki, Ren's classmate and friend
- Atsuko Tanaka as Haruko D. (Daniella) Dieckmann, Haru's mother and Ren's foster mother
- Yoko Soumi as Mikiko Kashiwagi, a lawyer who's friends with Haruko
- Ryoko Shiraishi as Kiri Kondō, Ren's friend
- Mitsuki Saiga as Kiyoka, Haru's classmate and co-manager at the café and bar
- Ryotaro Okiayu as Shirō Takamura, the nurse at Ren's school
Shinji Ishihira (Fairy Tail, Tenbatsu Angel Rabbie, Log Horizon) is helming the TV anime at Studio Deen. Yoshiko Nakamura (Hakkenden: Eight Dogs of the East, Hakuōki, Monthly Girls' Nozaki-kun) is supervising the series scripts. Miki Takihara (Squid Girl, Hakkenden: Eight Dogs of the East, Yurikuma Arashi) is designing the characters, and Nippon Columbia is producing the music. The voice actor unit Kaidō 4 Kyōdai (Kaidō 4 Brothers) is performing the ending theme song "Happiness YOU&ME." The unit is made up of the voice actors for Ren, Haru, Aki, and Shima.