>attacks on medication abortion
No, those are defenses against attacks, defenses against killing babies.
ah, much more comfy.
Spamming Bot's IP should be banned.
>"Talk about the suicide death cult nature of the globalists, why they're so nihilistic, and how they see nuclear war as some sort of survival for them, to get rid of the population, and they'll re-emerge. Even the Wall Street Journal wrote a headline, looking forward to the end of humanity. Hundreds of headlines that humans are parasites, let's get rid of them. This is really at the end of the day a spiritual battle."
2018: NYTIMES: Openly welcomes the extinction of the human race
https://www.nytimes.com/2018/12/17/opinion/human-extinction-climate-change.html
Tucker: "Nuclear war will make them worse off. This not actually something they're doing for their own benefit, whether they know it or not, they're being driven to do it by spiritual forces. If you can think of a secular explanation, you can tell me what it is, but I can't. I don't see a rational reason, I don't see any self-interest that could be motivating the desire to commit mass suicide. This is unnatural. This is supernatural."
Anon has in mind one possible path that could explain:
The Socialist Phenomenon by Mathematician Igor Shafarevich, forward by Aleksandr I. Solzhenitsyn
https://ia800709.us.archive.org/23/items/SocialistPhenomenon/SocialistPhenomenon.pdf
"The death instinct" inherent in socialism
This paradoxical phenomenon may be understood only if we allow that the idea of the death of humanity can be attractive to man and that the impulse to selfdestruction
(even if it is only one of many tendencies) plays a role in human history. And there is in fact much evidence to support this hypothesis, particularly among phenomena that
play an essential role in the spiritual life of mankind. Quite independently of socialism, each of these leads to the same conclusion. We can cite several examples.
We have in mind phenomena that relate to a vast and ancient religious and philosophical current: pessimism or nihilism. In the many variants of these doctrines, either the
death of mankind and universal destruction are regarded as the desirable goal of the historical process, or else Nothingness is pronounced the essence of the world; the
goal is then to understand that all reality is but a reflection of this essence. Vladimir Soloviev, who devoted an article to the notion of pessimism, singles out what he calls
absolute pessimism, which corresponds to the tendency that interests us. (109: X: pp. 254258) Its first complete expression is contained in Buddhism. Soloviev
characterizes Buddhism as a doctrine of "the four noble truths: (1) Existence is suffering; (2) the cause of suffering is senseless desire which has neither basis nor aims; (3)
deliverance from this suffering is possible through destruction of all desire, and (4) the path to deliverance leads through the understanding of the ties between phenomena
and observation of the perfect moral commandments given by the Buddha; the goal of this path is Nirvana, the complete 'extinction' of existence." (109: X: p. 254)
[286]
Is Nirvana (literally, "extinction" as in the blowing out of a flame) actually a way to "Nothingness"? Buddha's views on this question have been interpreted differently. Max
Müller, for example, thought that for Buddha himself Nirvana was the fulfillment and not the elimination of existence, assuming that a religion that offered Nothingness as
an ultimate goal could never have existed. H. Oldenberg devotes a section in his book (158) to this question. He cites a number of episodes which characterize Buddha's
attitude to the question whether the 'T' exists and what the nature of Nirvana is. The import of these episodes is the same: Buddha refuses to answer such questions and by
his authority forbids his disciples to consider them. But what is the meaning concealed here? The author believes that "if the Buddha avoids denying the existence of the 'I,'
he does so only in order not to perplex the listeners who lack insight. In this denial of the question concerning the existence or nonexistence of the 'I,' an answer emerges in
any case, something to which all the premises of the Buddha's teaching inevitably lead: the 'I' does not in truth exist. Or, what is one and the same thing: Nirvana is simply
annihilation. …But it is clear that the thinkers who grasped and mastered this view did not want to promote it to the status of an official doctrine of the Buddhist community.
…The official doctrine stopped short of questions on whether the 'I' exists, whether the perfect saint lives on or does not live on after death. The Great Buddha is said to
have given no precept." (158: p. 227)
In the Freudian view (first expressed in the article "Beyond the Pleasure Principle"), the human psyche can be reduced to a manifestation of two main instincts: the life
instinct or Eros and the death instinct or Thanatos (or the Nirvana principle). Both are general biological categories, fundamental properties of living things in general. The
death instinct is a manifestation of general "inertia" or a tendency of organic life to return to a more elementary state from which it had been aroused by an external
disturbing force. The role of the life instinct is essentially to prevent a living organism from returning to the inorganic state by any path other than that which is immanent in it.
Marcuse introduces a greater social factor into this scheme, asserting thatthe death instinct expresses itself in the desire to be liberated from tension, as an attempt to rid
oneself of the suffering and discontent which are specifically engendered by social factors. In the Utopia proposed by him, these goals can be realized, Marcuse believes.
He describes this new state in an extremely general way, making use of mythological analogies. Against Prometheus, the hero of repressive culture, he sets Narcissus and
Orpheus, bearers of the principles upon which his Utopia is built. They symbolize "the redemption of pleasure, the halt of time, the absorption of death; silence, sleep,
night, paradise, the Nirvana principle not as death but as life." (119: p. 164) "The OrphicNarcissistic images do explode it [reality]; they do not convey a 'mode of living';
they are committed to the underworld and to death." (119: p. 165) About Narcissus he says: "If his erotic attitude is akin to death and brings death, then rest and sleep and
death are not painfully separated and distinguished: the Nirvana principle rules throughout all these stages." (119: p. 167)
The less the difference between life and death is, the weaker will be the destructive manifestations of the death principle: =="The death instinct operates under the Nirvana
principle: it tends toward that state of 'constant gratification' where no tension is felt, a state without want. This trend of the instinct implies that its destructive
manifestations would be minimized as it approached such a state."== (119: p. 234) "In terms of the [death] instinct, the conflict between life and death is the more reduced,
the closer life approximates the state of gratification." (119: p. 235)
-----—
The "secular" explanation for the urge to mass suicide, is a "rational" desire to end any and all 'tension' and 'struggle' inherent in life.