Войти в систему

Home
    - Создать дневник
    - Написать в дневник
       - Подробный режим

LJ.Rossia.org
    - Новости сайта
    - Общие настройки
    - Sitemap
    - Оплата
    - ljr-fif

Редактировать...
    - Настройки
    - Список друзей
    - Дневник
    - Картинки
    - Пароль
    - Вид дневника

Сообщества

Настроить S2

Помощь
    - Забыли пароль?
    - FAQ
    - Тех. поддержка



Пишет Misha Verbitsky ([info]tiphareth)
@ 2019-02-22 10:32:00


Previous Entry  Add to memories!  Tell a Friend!  Next Entry
Настроение: sick
Музыка:Drudkh - FORGOTTEN LEGENDS
Entry tags:.ua, fascism, putin

требуют запретить физкультуру, здоровый образ жизни и демонстрации
Каноническая дискуссия о просирании идеалов майдана.
https://lj.rossia.org/users/ac10zzk/739416.html?uncollapse

-- Не, ну правда: это похоже как если тётка родит, а к ней

придёт сосед с претензией: "Я тебе цветы в роддом носил и
смски поздравительные слал, потому что думал, ты родишь
девочку, голубоглазую и со светлыми волосами, а ты пацана
родила, да ещё брюнета, фу, просрала идеалы!"

Его никто не просил слать цветы и смс

Ему никто не обязан рожать девочку, а не мальчика

И уж точно ему соседка ничего не обязана

То же самое: "Я за укроевромайдан переживал, думал, будет
хотя бы как в Румынии, а вы всё просрали и вконтакте
заблокировали, фу!"

Никто не просил переживать
никто не обещал как в Румынии
и никто не должен ни мне ни вам, чтобы в Украине было не
хуже, чем в Румынии. Хотим, чтобы мiр соответствовал нашим
представлениям - делаем сами, а если переживаем за
Украину - то радуемся тому, что у неё родилось и растёт

-- И? Сосед сказал "буду жить как умные люди,

заниматься физкультурой, а пить брошу, и прогоню
квартального вора".

Мы говорим, молодец сосед! Выходим на демонстрацию
под лозунгом "заживем как умные люди и прогоним вора".

Вместо того, чтобы заняться физкультурой, сосед идет
и нажирается в зюзю; шестерки квартального вора сжигают
соседский дом.

Шестерки вора
требуют запретить физкультуру, здоровый образ
жизни и демонстрации, ссылаясь на то, что это
неизбежно вытекает из конфликтов с ворами.

Ваш выбор: (а) осудить алкоголизм (б) прославлять
алкоголизм. Вы почему-то его всегда прославляете.

Моя же позиция проста,
на Украину общем насрать, но последствия
украинских факапов отражаются на России, и это
гораздо серьезнее, чем сами факапы.

* * *

"Просирание идеалов" это когда в результате
Майдана не наступило экономическое чудо, аналогичное
грузинскому, и вообще наступила жопа. А по простоте ведения
бизнеса Украина находится на 71-м месте в мире, после
Киргизии и Вьетнама и пару строчек вверх от Ямайки и
Узбекистана, так что ожидать позитивных изменений тоже
не приходится.

Конечно, жопа наступила не сама по себе, а в результате
интервенции путлеровцев и кровавой рашки. Но это уже никого не
интересует, идеалы просраны сами по себе или в результате интервенции,
дело не такое важное. Важно, что Украина в результате этих
событий стала самой бедной страной Европы, и никаких
изменений к лучшему не намечается.

https://emerging-europe.com/news/imf-ukraine-is-emerging-europes-poorest-country/
https://www.atlanticcouncil.org/blogs/ukrainealert/why-is-ukraine-still-so-poor
https://www.atlanticcouncil.org/blogs/ukrainealert/which-will-be-europe-s-poorest-country-ukraine-or-moldova
http://euromaidanpress.com/2018/04/26/why-do-ukrainians-remain-poor-six-hypotheses-2/

Украина беднее Вьетнама и Молдовы (на 12%);
она беднее Гондураса и Туниса почти вдвое.
Украина беднее всех европейских и многих
африканских стран.

Украинцам, возможно, и похуй, многих все устраивает,
но их фейлы усугубляют вонючесть кремлевской пропаганды
(которая ничем, кроме обсуждения и осуждения Украины,
не занимается уже несколько лет) в нереальной степени.
Так что бардак, который у них происходит - дело не
частное, а общеевропейское, и по уму решать его нужно
так же, как и бардак в сраной, интервенцией цивилизованных
стран, гуманитарными бомбежками, массовыми люстрациями,
реколонизацией и поражением коренного населения в правах.

Кстати, о люстрациях,
https://korrespondent.net/ukraine/4026171-v-mynuiste-obiasnyly-pochemu-syn-hlavy-sbu-yzbezhal-luistratsyy
https://ru.slovoidilo.ua/2018/03/21/novost/politika/poroshenko-provalil-predvybornoe-obeshhanie-provesti-lyustraciyu-sudej-nalogovikov-i-pravooxranitelej
https://www.kommersant.ru/doc/3696209
все органы на Украине (менты, суд, прокуратура, гебе)
те же, совковые, которые пытали еще совковых диссидентов,
целые династии палачей и лизоблюдов, "сталинские дети,
дети палача". Не вижу вообще никакого смысла в каких-либо
политических изменениях, пока вся эта коллективная
рублевка не поражена в правах нахуй, вплоть до
расстрелов и колесований. Все, что случалось плохого
в сраной - случалось из-за сталинской номенклатуры и
гебни. Эти криворукие, безмозглые деревенские ублюдки,
отобранные совковыми уродами за тупость и раболепие,
должны сдохнуть, чем скорее, тем лучше. Пока они процветают,
говорить об "идеалах майдана" так же смешно, как говорить
о "реформах" и "демократии".

Привет



(Читать комментарии) - (Добавить комментарий)


[info]tiphareth
2019-03-12 14:53 (ссылка)

программу за восьмой класс стыдно не знать

>концепции "москва третий рим", о которой не
>было ни одного упоминания вне старообрядческой
>литературы до 1860-х

даже восьмиклассники знают, что это феерический бред


но если тебе нужно историческое исследование, вот есть хорошее
https://www.jstor.org/stable/2847182
Moscow the Third Rome: Sources of the Doctrine
Dimitri Strémooukhoff
Vol. 28, No. 1 (Jan., 1953), pp. 84-101 (18 pages)

где подробно объясняется, что концепция эта вообще
не русская, а греческая и болгарская и относится к XV веку.

The fall of Constantinople, which had been thought of as the eternal city of
Christianity, and the disappearance of the Empire, which was held to be the
essential corollary of the Church, cast the souls and spirits of the eastern Chris-
tians into a profound despair. How could the Church continue to exist without
the Empire? And what, now, would be Muscovy's place in history? These ques-
tions presented themselves at the moment when, the grand duchy of Moscow,
gradually developing into a powerful state, became aware of itself as the last in-
dependent supporter of Orthodoxy.25 Muscovite chronography, in the fifteenth
century, abandoned its local character to become pan-Russian and developed the
idea of Russian unity, tending thus to ascribe to Moscow a central place in
history. In order to preserve the traditional structure of Christianity - which
involved the Christian Empire -and to assign to Russia her place in history,
three eventual solutions could be contemplated: to admit that the fall of Byzan-
tium was not final, and that the imperial city would be freed by the Russians;
to admit the supremacy of the Holy Roman Empire of the West; or, lastly, to
set up Moscow herself as a definite empire, the successor to that of Byzantium.2

It was the first of these solutions which, safeguarding as it did the ancient
conception of the world, appealed, on first thoughts, to the Muscovite spirit. We
find it referred to in various versions of the Russian account of the taking of
Constantinople by the Turks. The author, after having described the fall of the
imperial city, adds: 'If all the predictions of the time of Constantine the Great,
such as were made by Methodius of Patara and Leo the Sage, if all the predic-
tions concerning this great city have come to pass, then the ultimate prophecy
will come to pass also, for it is said: 'the Russian tribes will battle against the
Ishmaelites with the help of her erstwhile inhabitants, will conquer the city of
the seven hills [Constantinople], and will reign there".'27 To understand this pas-
sage one must remember that in Byzantium, and especially in Russia, it was
reckoned that the world would last seven thousand years.28 The Byzantine
calendar counted the years as from the creation of the world, and the year 7000
fell in 1492 of the Christian era; the end of the world was expected at that date.
The Pseudo-Methodius planned his statement of history according to the
millenaries; in the course of the seventh millenary the Ishmaelites were to take
possession of the Greek Empire, but there would then arise an emperor who
would liberate it, after which the Antichrist would appear, and the end of the
world, which seems to have been coincident with the end of the seventh mil-
lenary, would take place.29 Viewed in this light, the taking of Constantinople by
the Turks would seem to have been as predicted, and nothing remained but to
await the appearance of the liberating emperor, and, subsequently, in 1492, the
end of the world.30 Some ancient prophecies, attributed to Leo the Sage and to
an inscription on Constantine's tomb, fit themselves easily into the prophetic
scheme of the Pseudo-Methodius. These prophecies declare that Constantinople
will be liberated by a (acfii' yE'vos and this fair-skinned tribe was often ide
with the RussianY.3J The Muscovites, therefore, assigned to themselves the mis-
sion of liberating the imperial city. If its perennial character could thus be safe-
guarded, then the Muscovite scholars, under the influence of the Southern
Slavs, could still confer upon their sovereign the title of tsar provided that he did
not endow his empire with a definitely imperial status.32 This conception could be
further reinforced by the idea of the 'Byzantine inheritance' consequent upon
the marriage of Ivan III, in 14792, with the heiress of the Paleologues.33

Such building upon prophecies, however, seems to have corresponded very
little with the practical ains of a Muscovite government preoccupied with the
assembling of the Russian territories and -the restoration of Saint Vladimir's
heritage.34 It was with reserve, therefore, that Moscow received the Western

proposals that she should involve herself in the problems of the East.
At this moment, in Italy and in Germany, there were dreams of a nlew Crusade,

in which it was hoped that Russia would take part. The diplomatic relations
which linked Moscow with the West were not particularly easy ones. For the
W\Testern World as the Soviet historian of diplomacy has noted, the only means
of legitimizing the new state so as to introduce it into the European state system,
was to confer a royal crown upon the sovereign of Moscow.35 In 1489 the imperial
envoy, Nicholas Poppel, offered to obtain the royal crown for Ivan III, but Ivan
refused it, insisting that 'he had never wanted to be made king by anyone, and
that he did not wish it.' In another reply to Emperor Frederick III he declared
that his earliest ancestors had maintained friendly relations with those Roman
emperors who had given 'Rome to the Pope, and had afterwards reigned at
Byzantium.30 Ivan III had already begun to call himself tsar, and Emperor
Maximilian seems to recognize this title in the translated form of Kaiser.A7
AMoscow, therefore, refused to accept the crown from the West, and, in that way,
refused to recognize the Western Empire as the Christian EmpireA38 How far we
are from the example of the Southern Slavs!
In the meantime the redoutable year of 14992 arrives. The apocalyptic catas-

trophle does not take place. The Russians, therefore, are able to breathe more
freely, even though the fear of the end of the world is not completely dispelled.
They must continue to live, and in order to live like Christians it is necessary to
establish a new paschal canon (the old one had ended in 1499) to disprove the
claim, made by the Judaists, that the Christian prophecies had lied, and, finally,
to elaborate a new historical doctrine about the Christian Empire.

It was now that they inclined towards the third of the possible solutions, al-
ready mentioned: assigning to Moscow the role of the Christian Empire. We
find the first outlines of this in a charter (1492) of Zosimius, metropolitan of
Moscow. In this he gives the paschal canon for the beginning of the eighth
millenary, which is then starting and in which he says: 'we are awaiting the ad-
vent of the Lord, even although, according to the Holy Writ, the day and the
hour of His coming cannot be established.' He also gives here an abridged version
of historical events: Constantine the Great founded the New Rome, Saint
Vladimir baptized Russia, and now Ivan III is 'the new Emperor Constantine of
the new Constantinople-Moscow.'39 This, to our knowledge, is the first text in
which Moscow is openly and officially proclaimed an imperial city. There re-
mained only one more step to take: the 'new Constantinople' had to become the
'Third Rome.'

Around the same data, a renewal of interest in theology was awakened in
Novgorod, probably due, to the appearance of the Judaist heresy.4" The end of
the world, in which the Christians had so firmly believed, not having occurred,
the heretics adopted a new argument; the Christian prophecies, said the Judaists,
had lied. The archbishop of Novgorod, Gennadius (Gonzov) headed the move-
ment which opposed the heretics.4' He decided to endow the Russian church
with the complete Bible; certain books, missing in the Slav translation, were to

be translated from the Vulgate. This was interpreted as a considerable victory
for the Catholic influence.42 Owing to this codification of the Bible, several new
texts were put into circulation, and among them, the Apocalypse of Ezra, which,
until then, had been practically unknown in Russian.43 The fourth Ezra, trans-
lated from the Vulgate at a moment when apocalyptic problems were a matter of
passionate concern, was certain to excite a strong interest. In one of his visions,
Ezra had observed an eagle with twelve wings and three heads. These heads
reign successively on earth. An angel explained to him that the eagle was the
fourth animal of Daniel's visions (that is to say, the Roman empire), and that
the heads symbolized three reigns (Iv Ezra, xii, 913). What exegesis could be given
to this passage? We know that it was translated from the Slav by Benjamin, a
Dominican, assisted by Dimitri Malyj, who is sometimes identified with Dimitri
Gerasimov. In the third head of the eagle of Ezra, Benjamin probably recognized
the Holy Roman Empire of the German Nation." But would this exegesis have
been accepted by the Orthodox Dimitri Gerasimov? Would he not, rather, have
thought of interpreting this head as Moscow, which, at this time, had adopted
the two-headed eagle for her coat of arms? One has no means of confirming this;
but would incline to suppose it, in view of the fact, that in the celebrated 'Legend
of the White Klobuk'-which is prefaced by a letter from Dimitri Gerasimov to
Archbishop Gennadius - Russia is described as the 'Third Rome'.45 In this
letter, Dimitri Gerasimov tells of his discovery, in Rome, of the manuscript of
this legend and sends its translation to the archbishop of Novgorod. It is not,
however, generally accepted that Dimitri Gerasimov is the author of this legend,
and even if we did accept this, there would be no way of confirming whether or
not the legend had been interpolated at some later date.46 Be this as it may, the
fact that the form 'Third Rome' occurs for the first time in a work which repre-
sents itself as being by one of the translators of Ezra should be born in mind.

(Ответить) (Уровень выше)


(Читать комментарии) -