Library (pdf)

030317_From "The CIA Reads French Theory: On the Intellectual Labor of Dismantling the Cultural Left - The Philosophical Salon" [https://www.cia.gov/library/readingroom/docs/CIA-RDP86S00588R000300380001-5.PDF]

270217_Fake news, uses of media for 'other' purposes: "White Paper on Bio-Psycho-Social Applications to Cognitive Engagement"

250217_Ivan Illich (1926-2002)_The Social Construction of Energy. (Opening talk to a seminar on “The Basic Option Within Any Future Low-Energy Society,” (El Colegio de Mexico, Mexico, July 1983))

150217_Parmenides of Elea, On Nature. (Greek & English)

110816_Julien Banda's La trahison des clercs (The Treason of the Intellectuals).
 
080716_Iris Murdoch_Against Dryness. From Sarah Bakewell's At the Existentialist Cafe. Freedom, Being & Apricot Cocktails (London: 2016, p. 291). "In 1961 [Murdoch] wrote a kind of manifesto, 'Against Dryness', in which she urged writers to abandon the 'small myths, toys, crystals' of beautiful writing that had been fashionable, and to return to the real writer's task, which is to explore how we can be free and behave well in a complicated world, amid the rich 'density' of life."

080716_Vaclav Havel_The Power of the Powerless. From Bakewell's Existentialist Cafe (again, p. 297-298): "...people become co-opted [by the state] in subtle ways. He gives an example: a greengrocer receives from his company's head office a sign bearing the standard message, 'Workers of the world, unite!' He is supposed to put it in his window, and he does so, although he cares not a bean for its message -- for he knows that all kinds of inconveniences may ensue if he does not. A customer who sees the notice doesn't consciously think about it either; she has the same notice in her own office anyway. But does this ean that the sign is meaningless and harmless? No, says Havel. Each sign contributes to a world in which independence of thought and personal responsibility are quietly eaten away. (...) It is a giant structure of bad faith and banality going all the way to the top. Everyone is 'involved and enslaved'.
     For Havel, this is where the dissident must step in, to break the pattern."

110116_Alexandre Kojeve_The Emperor Julian and His Art of Writing.

110515_Albert Camus' "Neither Victims Nor Executioners." For more, read here.

160315_Thomas Nagel's classic paper: 'What is it like to be a bat?'

290115_Policy Brief: "Prisoners of Belief - Individuals Jailed Under Blasphemy Laws" (published March 2014 by the U.S. Commission on International Religious Freedom).

250215_From the pages of the Jahrbuch für psychoanalytische und psychopathologische Forschungen IV. Band 1912 1. Hälfte (1912)... a student of Freud and Jung writes on the idea of "Destruktion als Ursache des Werdens." The essential image is that in love-making the individuals are disintegrated into a fusional unity, and that out of the unity comes newness of being, such as newness of the One Couple, possible new life, the renewal of the individual self, etc.

051214_Christopher Walken reads Edgar Allen Poe's The Raven (1845):

The Raven [First published in 1845]

Once upon a midnight dreary, while I pondered weak and weary, Over many a quaint and curious volume of forgotten lore, While I nodded, nearly napping, suddenly there came a tapping, As of some one gently rapping, rapping at my chamber door. `'Tis some visitor,' I muttered, `tapping at my chamber door - Only this, and nothing more.' Ah, distinctly I remember it was in the bleak December, And each separate dying ember wrought its ghost upon the floor. Eagerly I wished the morrow; - vainly I had sought to borrow From my books surcease of sorrow - sorrow for the lost Lenore - For the rare and radiant maiden whom the angels name Lenore - Nameless here for evermore. And the silken sad uncertain rustling of each purple curtain Thrilled me - filled me with fantastic terrors never felt before; So that now, to still the beating of my heart, I stood repeating `'Tis some visitor entreating entrance at my chamber door - Some late visitor entreating entrance at my chamber door; - This it is, and nothing more,' Presently my soul grew stronger; hesitating then no longer, `Sir,' said I, `or Madam, truly your forgiveness I implore; But the fact is I was napping, and so gently you came rapping, And so faintly you came tapping, tapping at my chamber door, That I scarce was sure I heard you' - here I opened wide the door; - Darkness there, and nothing more. Deep into that darkness peering, long I stood there wondering, fearing, Doubting, dreaming dreams no mortal ever dared to dream before; But the silence was unbroken, and the darkness gave no token, And the only word there spoken was the whispered word, `Lenore!' This I whispered, and an echo murmured back the word, `Lenore!' Merely this and nothing more. Back into the chamber turning, all my soul within me burning, Soon again I heard a tapping somewhat louder than before. `Surely,' said I, `surely that is something at my window lattice; Let me see then, what thereat is, and this mystery explore - Let my heart be still a moment and this mystery explore; - 'Tis the wind and nothing more!' Open here I flung the shutter, when, with many a flirt and flutter, In there stepped a stately raven of the saintly days of yore. Not the least obeisance made he; not a minute stopped or stayed he; But, with mien of lord or lady, perched above my chamber door - Perched upon a bust of Pallas just above my chamber door - Perched, and sat, and nothing more. Then this ebony bird beguiling my sad fancy into smiling, By the grave and stern decorum of the countenance it wore, `Though thy crest be shorn and shaven, thou,' I said, `art sure no craven. Ghastly grim and ancient raven wandering from the nightly shore - Tell me what thy lordly name is on the Night's Plutonian shore!' Quoth the raven, `Nevermore.' Much I marvelled this ungainly fowl to hear discourse so plainly, Though its answer little meaning - little relevancy bore; For we cannot help agreeing that no living human being Ever yet was blessed with seeing bird above his chamber door - Bird or beast above the sculptured bust above his chamber door, With such name as `Nevermore.' But the raven, sitting lonely on the placid bust, spoke only, That one word, as if his soul in that one word he did outpour. Nothing further then he uttered - not a feather then he fluttered - Till I scarcely more than muttered `Other friends have flown before - On the morrow he will leave me, as my hopes have flown before.' Then the bird said, `Nevermore.' Startled at the stillness broken by reply so aptly spoken, `Doubtless,' said I, `what it utters is its only stock and store, Caught from some unhappy master whom unmerciful disaster Followed fast and followed faster till his songs one burden bore - Till the dirges of his hope that melancholy burden bore Of "Never-nevermore."' But the raven still beguiling all my sad soul into smiling, Straight I wheeled a cushioned seat in front of bird and bust and door; Then, upon the velvet sinking, I betook myself to linking Fancy unto fancy, thinking what this ominous bird of yore - What this grim, ungainly, ghastly, gaunt, and ominous bird of yore Meant in croaking `Nevermore.' This I sat engaged in guessing, but no syllable expressing To the fowl whose fiery eyes now burned into my bosom's core; This and more I sat divining, with my head at ease reclining On the cushion's velvet lining that the lamp-light gloated o'er, But whose velvet violet lining with the lamp-light gloating o'er, She shall press, ah, nevermore! Then, methought, the air grew denser, perfumed from an unseen censer Swung by Seraphim whose foot-falls tinkled on the tufted floor. `Wretch,' I cried, `thy God hath lent thee - by these angels he has sent thee Respite - respite and nepenthe from thy memories of Lenore! Quaff, oh quaff this kind nepenthe, and forget this lost Lenore!' Quoth the raven, `Nevermore.' `Prophet!' said I, `thing of evil! - prophet still, if bird or devil! - Whether tempter sent, or whether tempest tossed thee here ashore, Desolate yet all undaunted, on this desert land enchanted - On this home by horror haunted - tell me truly, I implore - Is there - is there balm in Gilead? - tell me - tell me, I implore!' Quoth the raven, `Nevermore.' `Prophet!' said I, `thing of evil! - prophet still, if bird or devil! By that Heaven that bends above us - by that God we both adore - Tell this soul with sorrow laden if, within the distant Aidenn, It shall clasp a sainted maiden whom the angels name Lenore - Clasp a rare and radiant maiden, whom the angels name Lenore?' Quoth the raven, `Nevermore.' `Be that word our sign of parting, bird or fiend!' I shrieked upstarting - `Get thee back into the tempest and the Night's Plutonian shore! Leave no black plume as a token of that lie thy soul hath spoken! Leave my loneliness unbroken! - quit the bust above my door! Take thy beak from out my heart, and take thy form from off my door!' Quoth the raven, `Nevermore.' And the raven, never flitting, still is sitting, still is sitting On the pallid bust of Pallas just above my chamber door; And his eyes have all the seeming of a demon's that is dreaming, And the lamp-light o'er him streaming throws his shadow on the floor; And my soul from out that shadow that lies floating on the floor Shall be lifted - nevermore!

251114_The Digital Nietzsche: Download Nietzsche’s Major Works as Free eBooks.

251114_From Daniel Dennett's essay ‘Where Am I?’ (1978): "the brain is the only organ where it is preferable to be the donor than the recipient."

201114_Hitler's Henchmen II- Bureaucrat of Murder - Adolf Eichmann

041114_Nietzsche's annotated reading edition of Ralph Waldo Emerson's Essays (in German: Versuche). With underlinings and marginalia! Digital edition. The site is the Klassik Stiftung Weimar, which contains Nietzsche's library of some 1,100 books.

From: Benedetta Zavata's "Historical sense as vice and virtue in Nietzsche’s reading of Emerson" (unrevised draft)

"Ralph Waldo Emerson played a fundamental role in the development of Friedrich Nietzsche’s philosophy. Nietzsche himself in 1888 described his reading of Emerson as ‘a unique case (ein einziger Fall)’ (KSA 14, p. 476).1 Unique in its intensity and duration: there was no author whom Nietzsche admired more and for longer than Emerson. Nietzsche read, re-read, and commented on Emerson’s essays constantly, and their influence can be traced throughout his published and unpublished works, from his earliest philosophical writings of 1862 to his final philosophical works. From adolescence, he was familiar with the German translations of the collections Essays: first and second series and The Conduct of Life, as can be seen from the frequent references and quotes that appear in his published works and in the Nachlass.2 It was probably his friend Carl von Gersdorff who first suggested in 1862 that Nietzsche buy the German translation of The Conduct of Life, which had just appeared in bookshops. The reading of this collection apparently proved so fascinating that he promptly also bought the Essays: first and second series, which had been translated into German a few years earlier.3 In 1863 Emerson was at the top of the list of Nietzsche’s favourite readings (BAW II, p. 334): at that time he was planning to briefly summarize The Conduct of Life for his friends and to write out extracts from all the essays (BAW II, p. 221).4 Nietzsche’s personal library also included translations of Letters and Social Aims, two essays on Goethe and Shakespeare from the collection Representative Men,5 and the hand-written German translation of Emerson’s article Notes of Life and Letters in Massachusetts, which appeared in the Atlantic Monthly in October 1883.6

From a letter to his friend Carl von Gersdorff in 1874, while Nietzsche was revising the third Untimely Meditation, we know that at that time he never travelled without Emerson’s Essays in his suitcase.7 Some years later, at the time of The Gay Science (1882), he called Emerson ‘the author richest in thought this century (der gedankenreichste Autor dieses Jahrhunderts)’ (KSA 9:12[151], eKGWB/NF-1881,12[151]), and admitted: ‘Emerson ... I have never felt so at home, and in my home, in a book – I cannot praise him, he is too close to me.’ (KSA 9:12[68], eKGWB/NF-1881,12[68]). During these years his dialogue with the American thinker becomes more intense, and we also witness an increasing number of comments about him as well as implicit and explicit quotations from his essays. Tangible testimony of their spiritual affiliation is the collection of extracts Nietzsche took from the Essays at the beginning of 1882, when he was caught up in the weightiest topics of his own philosophy. In 1883, in a letter to his friend Franz Overbeck, he wrote that he considered the American essayist to be a ‘twin-soul’ (Bruder-Seele, KSB 6, n. 477, eKGWB/BVN-1883,477), and that even the differences between Emerson’s and his own philosophy could not undermine the deep sympathy that he felt for him."

Abraham Lincoln (1863)_The Gettysburg Address

Friedrich Nietzsche_La généalogie de la morale (FR)

BERNARD E. HARCOURT_"ON THE NRA, ADOLPH HITLER, GUN REGISTRATION, AND THE NAZI GUN LAWS: EXPLODING THE CULTURE WAR, [A Call to Historians]"

Walter Benjamin (1936)_"The Work of Art in the Age of Mechanical Reproduction."

John Stuart Mill_On Liberty.

Ralph Waldo Emerson (1841)_Self-Reliance

Published by the University of British Columbia (Henrich, Heine, & Norenzayan): "The Weirdest People in the World. How representative are experimental findings from American university students? What do we really know about human psychology?"  

Heidegger und der Nationalsozialismus... see in particular "Heideggers Schweigen. Zur Rede ,,Edmund Husserl zum siebenzigsten Geburtstag""... p. 382ff. 

Looking for a German language, online library: Zeno.org. Categories include: Literature, Art, Music, History, Religion, Language, Philosophy & Sociology, Cultural History, Natural Sciences, Lexica, and Wikipedia. 

Flannery O'Connor's short story, "A Good Man is Hard to Find" (p. 5-32 in this PDF).