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Caid Ivik

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About Caid Ivik

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    Burseg
  • Birthday 03/16/2002

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    https://homepage.univie.ac.at/ivan.simko/

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    Male
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    Sardaukar Command Noricum

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  1. Prague must be great now, last time I could enjoy only Zizkov without the tourist stampede... I was once in Pardubice, also some time ago, during the prohibition, everybody was angry
  2. oh, where in the kingdom are you? I'm regularly visiting Brno (next time likely in December)
  3. Thank you for the contribution. I hope I'll add some oil into the flame, which used to burn bright. First, I'd put a question mark on anything concerning future. Will the 2010s be seen as an "intercrisis period"? Today we take 2008 as a moment of a spectacular crisis, but it pales in comparison to any major event of the previous century. It was a moment, in which the liberalism lost a bit of face, but didn't it lose more when we invaded Iraq? As you rightly pointed out, the subsequent protest movements couldn't produce any sound answer - actually they had none, excluding the fringe ideas of classic fascism. No alternative solutions were proposed to the projects like EU or UN, if I may exclude the internet-driven caliphate. I think the period is indeed post-globalist, but more because of the individualism and the related egocentric limitations of one's horizons. The world didn't become smaller as Fukuyamas and Clintons hoped, but rather more complex; people became more specialized, often limiting their very interest in politics, leaving it as a playfield for wannabe technocrats and stunt performers. In the 1910s, the overall mindset of the people around the world was collective, driven by competing ideologies (the word in its original sense), developed both by pen and sword throughout the whole 19th century. Now you (1) have no collectives, only masses subject to statistics and national borders, and (2) no ideologies, only "issues", which are discussed only so far, as long the sociopolitical maxims (or the Zizek-style one "Ideology") are not put into question. And I don't think it is the same as in the pre-1989 eastern states, all of this is well accepted by the postmodern thought. You can check and discuss the issues, but the more abstract you become, the less people are you going to find, who could follow you: they would see it merely as one less-pressing issue. It's easy to become misinterpreted as a troll, as an extremist or simply becoming unsympathetic. Fanaticism isn't trendy. This makes the present world similar to that of post-Westfalen Europe. The major conflict of two competing ideologies was resolved a generation ago, as Protestants took over the business, and the Evil Catholic Empire crumbled under its own dead weight. There was something like the Battle of Poltava recently, an indication of a decline of one of the key players, but the age of Enlightenment and revolutions is still far away.
  4. To speak for myself, I was checking the forum maybe even once per year. It's always nice to see the site still running, and I'm happy to see you online too. Few days ago we were wondering with Egeides, with whom I am more often in contact, what was going around because of the movie. Previous years there wasn't much to speak about (concerning Dune, of course), only the books by Herbert's son, which made my heart ache (Tolkien's did have at least some skill in philology)... Actually I was searching for you here a few years ago! I planned a course on Frankfurt School (it seems to me the more you argue with communists, the more Marxist you become) here in Vienna, but I was caught by another project. Now I'm working on Church Slavonic lives of desert saints... not many worms there, but their prana-bindu is on a high level. Btw where do you live now? With the UK leaving us, am I the only one left on the old continent?
  5. also happy to see you I guessed my password right...
  6. privet! happy new year btw is EdricO still around? we're preparing a lecture on Frankfurt School with a colleague this year, so I'd have a question or two
  7. we did a FED2k sessions in Vienna with Egeides last year, I've just heard his flock is doing well I can't wait for the new movie
  8. How is the project going on? I'd have a question: can we add new animations, or does it go through the .exe?
  9. It seems to me that every religion has both the psychological (spirituality, the "sense") and communal (cult, communion) aspects. The need to spread the belief, to do Jihad or show everyone how big Christian I am can also be traced to psychological roots. What seems to me as well, however, is that it isn't caused by the urge to commune with the eternity, but rather to compensate one's deficiencies in the mundane sphere.
  10. Caid Ivik

    The end for RTS

    It's funny to read "the genre is dead" just after the release of the second CoH ;) But I agree it needs a new Dune game. Something more tactical, book-like war of assassins with hunter-seekers and bodkins...
  11. They are politically involved, but that's exactly what Erdogan and such ones don't like - they don't want people "politically involved" outside of conventional parties, nations or other units they allow into their club. There is a sense of common understanding between them, expected behaviors. Anything coming from outside of party-based politics is for them a mob, an unfair strike orchestrated by the opposition, an antidemocratic rebellion, and, primarily, a threat.
  12. Ha, it's been a really long time since then :) During these 13 years, I remained loyal to the Mother Church, despite the limited access to the Eucharist and criticism of its local cryptofascist clergy. Analyzing medieval Muslim theology in my MA thesis and nationalism (the dominant global religion nowadays) in the PhD, I can say I remained bound to a general monotheistic religion in both private and professional life. But still this can't contradict any sense of communion I experience when burning Morena effigies, Midsummer bonfires or listening to Amon Amarth. Why does religion have to be ethnographically categorized into "Christian", "Muslim", "Pagan" practices? Isn't it just an attempt to assert similarity between individuals of a specific group, an imagined community, a race? I think that the symbols, practices and narratives of specific, historical traditions, are seen as more important than the religious sense, the will to dedicate, to connect the eternal and the vain, which can be observed almost universally. Instead of developing this sense, we focus on the contradictions in the actual traditions. Speaking of religions in plural denotes different human spiritualities, while actually their similarity in the relation towards the God (or however they call it) is what the most holy scriptures teach. This boundary maintenance is basically what I perceived as the fuel for the flame in the previous thread.
  13. It seems to me that Whorf pushed the ideas prepared by Sapir and Boas to extremes - determinism, marginalization of differences within language branches... it gave linguists access to anthropological studies, but more for experimental reasons. Sapir's theory of language drift was nearly forgotten, we're using again only the Schleicher's old typology, and the "American school" is now mostly about abstract things like language emergence or, for that matter, proving that Whorf was right.
  14. lol, studying down the individuals subsisting on a privileged position in power relations this wednesday I'm leading a debate about Whorf in our synchrone-linguistic seminary...
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