Evenimente din istoria scrisa de mine
Uniunea Europeană (UE) este o uniune politică È™i economică a 27 de state membre situate în principal în Europa
Opera lui Evagrie a ajuns pana la noi, dar in conditii particulare ce tin de compromisul lui Evagrie cu origenismul. Iata motivul pentru care, la al cincilea conciliu ecumenic de la Constantinopol din 553, Evagrie este anatemizat impreuna cu Origen si Didim cel Orb. Origenismul condamnat atunci este insasi doctrina lui Evagrie, in special hristologia sa. Ca urmare, partile incriminate ale operei sale au disparut din traditia manuscrisa greaca dar s-au pastrat in alte traditii. Grecii, in schimb, i-au salvat mai ales tratatele ascetice, unde marile teze origeniste nu pareau sa apara.
Trei carti sunt grupate de Evagrie insusi, formand un fel de trilogie:
- Tratatul practic, alcatuit din o suta de capete despre invatatura practica, calea prin care monahul dobandeste nepatimirea.
- Gnosticul, un opuscul format din cincizeci de capete, care s-a pastrat integral doar in siriaca si armeana. In el este vorba despre gnostic, adica despre cel care, ajuns la nepatimire, se bucura de contemplatia spirituala, fiind capabil la randul sau sa-i invete si pe altii. Aceasta scriere este strans legata de Tratatul practic.
- Capete gnostice, formata din sase centurii incomplete (de cate nouazeci de sentinte) este marea lucrare doctrinala a lui Evagrie. Aceasta contine in principal, intr-o forma mai mult sau mai putin ezoterica, marile teme origeniste care au fost anatemizate la conciliul din 553: preexistenta sufletelor in stare de intelecte pure, apokatastaza, etc..
Aceste trei carti retraseaza, ele singure, principalele etape ale vietii spirituale, care se imparte in mod esential in practike si gnostike. Practike presupune ascetul deja stabilit in viata anahoretica.
Content is king, right? That is certainly true. Nothing is going to drive visitors to your site,
and keep them coming back, except for your content. Even if you have the best content on
the Internet for your topic, you have to present it to the reader, the browser, and to the search
engines so that your content can be consumed.
That’s where themes come in. Themes control the presentation layer of your site, including
both the user experience and how it is offered to the consumer. It also controls the logic that
determines which type of page and, therefore, which type of loop is to be used.
This chapter reviews how to install a theme on your website and then takes you through the
various aspects of a theme and how they apply to the presentation of your content. You will
also review different strategies for creating your theme, whether specifi cally for a project,
or as an adaptation of a theme framework. By the end of this chapter, you will have an
understanding of theme functionality and a solid foundation on which to build your own
custom project or child themes from scratch for use in your own projects.
Content is king, right? That is certainly true. Nothing is going to drive visitors to your site,
and keep them coming back, except for your content. Even if you have the best content on
the Internet for your topic, you have to present it to the reader, the browser, and to the search
engines so that your content can be consumed.
That’s where themes come in. Themes control the presentation layer of your site, including
both the user experience and how it is offered to the consumer. It also controls the logic that
determines which type of page and, therefore, which type of loop is to be used.
This chapter reviews how to install a theme on your website and then takes you through the
various aspects of a theme and how they apply to the presentation of your content. You will
also review different strategies for creating your theme, whether specifi cally for a project,
or as an adaptation of a theme framework. By the end of this chapter, you will have an
understanding of theme functionality and a solid foundation on which to build your own
custom project or child themes from scratch for use in your own projects.
Content is king, right? That is certainly true. Nothing is going to drive visitors to your site,
and keep them coming back, except for your content. Even if you have the best content on
the Internet for your topic, you have to present it to the reader, the browser, and to the search
engines so that your content can be consumed.
That’s where themes come in. Themes control the presentation layer of your site, including
both the user experience and how it is offered to the consumer. It also controls the logic that
determines which type of page and, therefore, which type of loop is to be used.
This chapter reviews how to install a theme on your website and then takes you through the
various aspects of a theme and how they apply to the presentation of your content. You will
also review different strategies for creating your theme, whether specifi cally for a project,
or as an adaptation of a theme framework. By the end of this chapter, you will have an
understanding of theme functionality and a solid foundation on which to build your own
custom project or child themes from scratch for use in your own projects.
They have the expansive sympathy and prompt sensibility of the Parisian
working man. At the Abbaye, one of the federates, learning that the prisoners
had been left without water for twenty-six hours, was bent on putting the
gaoler to death, and would have done so but for the prayers of the prisoners
themselves. When a prisoner is acquitted (by the improvised tribunal) every
one, guards and slaughterers included, embraces him with transports of joy and
applauds frantically,” after which the wholesale massacre is recommenced.
During its progress a pleasant gaiety never ceases to reign. There is dancing
and singing around the corpses, and benches are arranged “for the ladies,”
delighted to witness the killing of aristocrats. The exhibition continues,
moreover, of a special description of justice.
A slaughterer at the Abbaye having complained that the ladies placed at a
little distance saw badly, and that only a few of those present had the pleasure
of striking the aristocrats, the justice of the observation is admitted, and it is
decided that the victims shall be made to pass slowly between two rows of
slaughterers, who shall be under the obligation to strike with the back of the
sword only so as to prolong the agony. At the prison de la Force the victims are
stripped stark naked and literally “carved” for half an hour, after which, when
every one has had a good view, they are finished off by a blow that lays bare
their entrails.
The slaughterers, too, have their scruples and exhibit that moral sense whose
existence in crowds we have already pointed out. They refuse to appropriate
the money and jewels of the victims, taking them to the table of the committees.
Those rudimentary forms of reasoning, characteristic of the mind of crowds,
are always to be traced in all their acts. Thus, after the slaughter of the 1,200
or 1,500 enemies of the nation, some one makes the remark, and his suggestion
is at once adopted, that the other prisons, those containing aged beggars,
vagabonds, and young prisoners, hold in reality useless mouths, of which it
Gustave Le Bon, The Crowd, 96
would be well on that account to get rid. Besides, among them there should
certainly be enemies of the people, a woman of the name of Delarue, for
instance, the widow of a poisoner:
“She must be furious at being in prison, if she could she would set fire to
Paris: she must have said so, she has said so. Another good riddance.” The
demonstration appears convincing, and the prisoners are massacred without
exception, included in the number being some fifty children of from twelve to
seventeen years of age, who, of course, might themselves have become
enemies of the nation, and of whom in consequence it was clearly well to be
rid.
At the end of a week’s work, all these operations being brought to an end, the
slaughterers can think of reposing themselves. Profoundly convinced that they
have deserved well of their country, they went to the authorities and demanded
a recompense. The most zealous went so far as to claim a medal.
The history of the Commune of 1871 affords several facts analogous to those
which precede. Given the growing influence of crowds and the successive
capitulations before them of those in authority, we are destined to witness
many others of a like nature.
The following work is devoted to an account of the characteristics of crowds.
The whole of the common chara
cteristics with which heredity endows the
individuals of a race constitute the genius of the race. When, however, a
certain number of these individuals are gathered together in a crowd for
purposes of action, observation proves that, from the mere fact of their being
assembled, there result certain new psychological characteristics, which are
added to the racial characteristics and differ from them at times to a very
considerable degree.
Organised crowds have always played an important part in the life of peoples,
but this part has never been of such moment as at present. The substitution of
the unconscious action of crowds for the conscious activity of individuals is
one of the principal characteristics of the present age.
I have endeavoured to examine the difficult problem presented by crowds in
a purely scientific manner — that is, by making an effort to proceed with
method, and without being influenced by opinions, theories, and doctrines.
This, I believe, is the only mode of arriving at the discovery of some few
particles of truth, especially when dealing, as is the case here, with a question
that is the subject of impassioned controversy. A man of science bent on
verifying a phenomenon is not called upon to concern himself with the
interests his verifications may hurt. In a recent publication an eminent thinker,
M. Goblet d’Alviela, made the remark that, belonging to none of the
contemporary schools, I am occasionally found in opposition of sundry of the
conclusions of all of them. I hope this new work will merit a similar observation.
To belong to a school is necessarily to espouse its prejudices and
preconceived opinions.
Still I should explain to the reader why he will find me draw conclusions
Nearly all websites exist so that visitors will transact business, whether that business involves goods,
services, or your own brand. Before any transaction can happen, however, people have to be able to
fi nd your website. This section is about promoting that brand and your site on the web through content
sharing and social networks, not search engine optimization or “SEO.” SEO and getting your
site discovered are covered in Chapter 12.
Promoting your online identity is one of the major reasons to amass your online interactions into
one place. You can collect all of your social media interactions on your website to showcase your
professional involvement in a community or profession. This can highlight your expertise in one or
more specifi c areas as well as expand your potential audience to different groups. It can really function
as a type of business networking among different potential readership groups.
Even if you’re not using a public persona for business purposes, the same goal of centralizing all of
your online activities amplifi es the benefi ts to your hobbies or your personal passion. If you participate
in social networks for home beer-brewing, why not aggregate those activities into one location?
If you attract attention because of your witty insight or accurate and knowledgeable information,
aggregation is one way to become recognized as an expert in your fi eld of interest. A nice side effect
of this aggregation effect is that the larger the number of links that point back to your website, the
more the popular search engines will fi nd your site, as covered in Chapter 12.
Collecting information from multiple sites into your WordPress site makes it easier for others to
fi nd that information. Your readers or potential audience don’t have to keep tabs on all the different
places in which your updates could be broadcast or shared. In the same vein, how will clients know
to check your latest YouTube promotional video if they do not know it is even available? Collecting
this information into a primary source brings all these different data points in front of your audience’s
eyes through content aggregation. And in the end, it drives traffi c to your site rather than
away from it, because your site becomes the one true source.
This is a classic long tail content problem, and is worth discussing a little more. Your website is just
one source of content in hundreds of millions out there. But the people you intersect and activel
Google Maps, or really any mapping service, is a commonly requested item. If, for any reason, you
want clients to actually visit your place of business, or want them to attend a certain event, you need
to provide directions. Online mapping and direction services such as Google Maps are ubiquitous
for this now. It is hard to remember how you found your way around town before, but at the same
time, you now have the social benefi t of location-aware services.
Anyway, you want to add a map to your site. Google provides a nice mechanism to simply embed
a map in your site using its tools. You can fi nd this in the top right of the Google Maps page. Copy
the code and paste it into your WordPress post or page. It is that simple and it works.
Google Maps seems like a prime candidate for oEmbed functionality, but it is not supported. So for
now, going back to the old-school copy-and-paste is the most straightforward way to embed a single
map into your WordPress website.
When using your website to sell a product or service, or gain potential customers for your business,
your WordPress installation is more overhead than profi t center. On the other hand, personal journals
or blogs with large readerships often drive nontrivial advertising rates, picking up the online
equivalent of local or national newspaper display ads. In this section, you look at various aspects of
the money game, from confi guring ad boxes to becoming an affi liate merchant site.
If you’re wondering what this section is doing in the middle of a content aggregation discussion, it’s
here because advertising is a syndication issue. You’re either taking someone else’s idea of an attractive,
keyword-specifi c ad and placing it in your content stream, or you are putting your own ads into
someone else’s display slots. Just as it is important to consider audience fragmentation and multiple
or parallel channels for your readers, you also need to think about the impact of your site’s display
advertisement on the visual and user experiences.
Themes and Plugins
Multisite handles themes and plugins differently than standard WordPress. All sites in your network
can run the same plugins and themes, or they can run a completely different set of plugins and
themes. The fl exibility of this really showcases the power of Multisite in WordPress.
Themes
To view all themes installed in WordPress, visit the Themes menu. The Network Admin Themes
section lists all themes in a list similar to the standard WordPress Plugins section. The major difference
is that rather than an Activate link for each theme, you’ll notice a Network Enable link
instead. Network Enabling any theme listed will make that theme an available option for all sites
in your network. This doesn’t actually activate the theme, but rather makes the theme available to
site administrators under the Appearance ➪ Themes menu in WordPress. This allows you to control
what themes are available for your site administrators to choose from.
Plugins
Plugins work differently from themes in Multisite. Plugins can be Network Activated, which means
the plugin will run on every site in your network. If a plugin is not Network Activated, it can still be
activated at the site level. This means that you can run plugins on any, or all, sites in your network.
To view all plugins available for use, visit the Plugins menu. Here you’ll see a list of plugins that have
been downloaded to WordPress. Clicking the Network Activate link will activate the plugin across
every site in your network. If a plugin is not Network Activated, it will be available to activate at the
site level under the standard Plugins menu.
A fost odata un om bogat care si-a facut o racheta cu care sa zboare spre cerul indepartat. Omul acesta era smecher si simpatic, stia sa numere pana la 100.A fost odata un om bogat care si-a facut o racheta cu care sa zboare spre cerul indepartat. Omul acest
a era smecher si simpatic, stia sa numere pana la 100.A fost odata un om bogat care si-a facut o racheta cu care sa zboare spre cerul indepartat. Omul acesta era smecher si simpatic, stia sa numere pana la 100.A fost odata un om bogat care si-a facut o racheta cu care sa zboare spre cerul indepartat. Omul acesta era smecher si simpatic, stia sa numere pana la 100.A fost odata un om bogat care si-a facut o racheta cu care sa zboare spre cerul indepartat. Omul acesta era smecher si simpatic, stia sa numere pana la 100.A fost odata un om bogat care si-a facut o racheta cu care sa zboare spre cerul indepartat. Omul acesta era smecher si simpatic, stia sa numere pana la 100.A fost odata un om bogat care si-a facut o racheta cu care sa zboare spre cerul indepartat. Omul acesta era smecher si simpatic, stia sa numere pana la 100.A fost odata un om bogat care si-a facut o racheta cu care sa zboare spre cerul indepartat. Omul acesta era smecher si simpatic, stia sa numere pana la 100.A fost odata un om bogat care si-a facut o racheta cu care sa zboare spre cerul indepartat. Omul acesta era smecher si simpatic, stia sa numere pana la 100.A fost odata un om bogat care si-a facut o racheta cu care sa zboare spre cerul indepartat. Omul acesta era smecher si simpatic, stia sa numere pana la 100.A fost odata un om bogat care si-a facut o racheta cu care sa zboare spre cerul indepartat. Omul acesta era smecher si simpatic, stia sa numere pana la 100.A fost odata un om bogat care si-a facut o racheta cu care sa zboare spre cerul indepartat. Omul acesta era smecher si simpatic, stia sa numere pana la 100.A fost odata un om bogat care si-a facut o racheta cu care sa zboare spre cerul indepartat. Omul acesta era smecher si simpatic, stia sa numere pana la 100.
It is necessary, in consequence, when studying a social phenomenon, to
consider it successively under two very different aspects. It will then be seen
that the teachings of pure reason are very often contrary to those of practical
reason. There are scarcely any data, even physical, to which this distinction is
not applicable. From the point of view of absolute truth a cube or a circle are
invariable geometrical figures, rigorously defined by certain formulas. From
the point of view of the impression they make on our eye these geometrical
figures may assume very varied shapes. By perspective the cube may be
transformed into a pyramid or a square, the circle into an ellipse or a straight
line. Moreover, the consideration of these fictitious shapes is far more
important than that of the real shapes, for it is they and they alone that we see
and that can be reproduced by photography or in pictures. In certain cases there
is more truth in the unreal than in the real. To present objects with their exact
geometrical forms would be to distort nature and render it unrecognisable. If
we imagine a world whose inhabitants could only copy or photograph objects,
but were unable to touch them, it would be very difficult for such persons to
attain to an exact idea of their form. Moreover, the knowledge of this form,
accessible only to a small number of learned men, would present but a very
minor interest.
The philosopher who studies social phenomena should bear in mind that side
Gustave Le Bon, The Crowd, 6
by side with their theoretical value they possess a practical value, and that this
latter, so far as the evolution of civilisation is concerned, is alone of importance.
The recognition of this fact should render him very circumspect with
regard to the conclusions that logic would seem at first to enforce upon him.
There are other motives that dictate to him a like reserve. The complexity of
social facts is such, that it is impossible to grasp them as a whole and to
foresee the effects of their reciprocal influence. It seems, too, that behind the
Monetizing Your Site
There are a number of ways to monetize your WordPress site: display ads from one of the larger
online advertising agencies such as Google become an affi liate of an online merchant such as
Amazon that offers commissions on click-throughs that result in product sales, or sell specifi c sponsorship
or banner space on your site to an interested party. When you go down the commercial
route, however, you are also making an explicit decision to cede some of the design and display
value of your site over to a third party. For a personal site, or a blogger, this is usually fi ne. For a
commercial site, this is probably a non-starter. There is also that vast middle ground where your
personal hobby is really a business — think of comic strip sites and larger scale personal op-ed sites.
Passive monetization of your content is nice, and some truly popular websites do throw off enough
advertising revenue to fund small companies, but for the average blogger, advertising is going to
invariably demonstrated to me that social organisms being every whit as
complicated as those of all beings, it is in no wise in our power to force them
to undergo on a sudden far-reaching transformations. Nature has recourse at
times to radical measures, but never after our fashion, which explains how it
is that nothing is more fatal to a people than the mania for great reforms,
however excellent these reforms may appear theoretically. They would only
be useful were it possible to change instantaneously the genius of nations. This
power, however, is only possessed by time. Men are ruled by ideas, sentiments,
and customs — matters which are of the essence of ourselves. Institutions and
laws are the outward manifestation of our character, the expression of its
needs. Being its outcome, institutions and laws cannot change this character.
The study of social phenomena cannot be separated from that of the peoples
among whom they have come into existence. From the philosophic point of
view these phenomena may have an absolute value; in practice they have only
a relative value.
It is necessary, in consequence, when studying a social phenomenon, to
consider it successively under two very different aspects. It will then be seen
that the teachings of pure reason are very often contrary to those of practical
reason. There are scarcely any data, even physical, to which this distinction is
not applicable. From the point of view of absolute truth a cube or a circle are
invariable geometrical figures, rigorously defined by certain formulas. From
the point of view of the impression they make on our eye these geometrical
figures may assume very varied shapes. By perspective the cube may be
transformed into a pyramid or a square, the circle into an ellipse or a straight
line. Moreover, the consideration of these fictitious shapes is far more
important than that of the real shapes, for it is they and they alone that we see
and that can be reproduced by photography or in pictures. In certain cases there
is more truth in the unreal than in the real. To present objects with their exact
geometrical forms would be to distort nature and render it unrecognisable. If
we imagine a world whose inhabitants could only copy or photograph objects,
but were unable to touch them, it would be very difficult for such persons to
attain to an exact idea of their form. Moreover, the knowledge of this form,
accessible only to a small number of learned men, would present but a very
minor interest.
The philosopher who studies social phenomena should bear in mind that side
Having treated this subject at sufficient length, I shall not return to it now, but
shall confine myself to saying a few words on the subject of such ideas as are
accessible to crowds, and of the forms under which they conceive them.
They may be divided into two classes. In one we shall place accidental and
passing ideas created by the influences of the moment: infatuation for an
individual or a doctrine, for instance. In the other will be classed the fundamental
ideas, to which the environment, the laws of heredity and public
opinion give a very great stability; such ideas are the religious beliefs of the
past and the social and democratic ideas of to-day.
These fundamental ideas resemble the volume of the water of a stream slowly
pursuing its course; the transitory ideas are like the small waves, for ever
changing, which agitate its surface, and are more visible than the progress of
the stream itself although without real importance.
At the present day the great fundamental ideas which were the mainstay of
our fathers are tottering more and more. They have lost all solidity, and at the
same time the institutions resting upon them are severely shaken. Every day
there are formed a great many of those transitory minor ideas of which I have
just been speaking; but very few of them to all appearance seem endowed with
vitality and destined to acquire a preponderating influence.
Whatever be the ideas suggested to crowds they can only exercise effective
influence on condition that they assume a very absolute, uncompromising, and
simple shape. They present themselves then in the guise of images, and are
only accessible to the masses under this form. These imagelike ideas are not
connected by any logical bond of analogy or succession, and may take each
other’s place like the slides of a magic-lantern which the operator withdraws
from the groove in which they were placed one above the other. This explains
how it is that the most contradictory ideas may be seen to be simultaneously
current in crowds. According to the chances of the moment, a crowd will come
under the influence of one of the various ideas stored up in its understanding,
and is capable, in consequence, of committing the most dissimilar acts. Its
complete lack of the critical spirit does not allow of its perceiving these
contradictions.
This phenomenon is not peculiar to crowds. It is to be observed in many
isolated individuals, not only among primitive beings, but in the case of all
those — the fervent sectaries of a religious faith, for instance — who by one
Gustave Le Bon, The Crowd, 37
side or another of their intelligence are akin to primitive beings. I have
observed its presence to a curious extent in the case of educated Hindoos
brought up at our European universities and having taken their degree. A
number of Western ideas had been superposed on their unchangeable and
fundamental hereditary or social ideas. According to the chances of the
moment, the one or the other set of ideas showed themselves each with their
special accompaniment of acts or utterances, the same individual presenting
in this way the most flagrant contradictions. These contradictions are more
apparent than real, for it is only hereditary ideas that have sufficient influence
over the isolated individual to become motives of conduct. It is only when, as
the result of the inter
mingling of different races, a man is placed between
different hereditary tendencies that his acts from one moment to another may
be really entirely contradictory. It would be useless to insist here on these
phenomena, although their psychological importance is capital. I am of opinion
that at least ten years of travel and observation would be necessary to arrive
invariably demonstrated to me that social organisms being every whit as
complicated as those of all beings, it is in no wise in our power to force them
to undergo on a sudden far-reaching transformations. Nature has recourse at
times to radical measures, but never after our fashion, which explains how it
is that nothing is more fatal to a people than the mania for great reforms,
however excellent these reforms may appear theoretically. They would only
be useful were it possible to change instantaneously the genius of nations. This
power, however, is only possessed by time. Men are ruled by ideas, sentiments,
and customs — matters which are of the essence of ourselves. Institutions and
laws are the outward manifestation of our character, the expression of its
needs. Being its outcome, institutions and laws cannot change this character.
The study of social phenomena cannot be separated from that of the peoples
among whom they have come into existence. From the philosophic point of
view these phenomena may have an absolute value; in practice they have only
a relative value.
It is necessary, in consequence, when studying a social phenomenon, to
consider it successively under two very different aspects. It will then be seen
that the teachings of pure reason are very often contrary to those of practical
reason. There are scarcely any data, even physical, to which this distinction is
not applicable. From the point of view of absolute truth a cube or a circle are
invariable geometrical figures, rigorously defined by certain formulas. From
the point of view of the impression they make on our eye these geometrical
figures may assume very varied shapes. By perspective the cube may be
transformed into a pyramid or a square, the circle into an ellipse or a straight
line. Moreover, the consideration of these fictitious shapes is far more
important than that of the real shapes, for it is they and they alone that we see
and that can be reproduced by photography or in pictures. In certain cases there
is more truth in the unreal than in the real. To present objects with their exact
geometrical forms would be to distort nature and render it unrecognisable. If
we imagine a world whose inhabitants could only copy or photograph objects,
but were unable to touch them, it would be very difficult for such persons to
attain to an exact idea of their form. Moreover, the knowledge of this form,
accessible only to a small number of learned men, would present but a very
minor interest.
The philosopher who studies social phenomena should bear in mind that side
They have the expansive sympathy and prompt sensibility of the Parisian
working man. At the Abbaye, one of the federates, learning that the prisoners
had been left without water for twenty-six hours, was bent on putting the
gaoler to death, and would have done so but for the prayers of the prisoners
themselves. When a prisoner is acquitted (by the improvised tribunal) every
one, guards and slaughterers included, embraces him with transports of joy and
applauds frantically,” after which the wholesale massacre is recommenced.
During its progress a pleasant gaiety never ceases to reign. There is dancing
and singing around the corpses, and benches are arranged “for the ladies,”
delighted to witness the killing of aristocrats. The exhibition continues,
moreover, of a special description of justice.
A slaughterer at the Abbaye having complained that the ladies placed at a
little distance saw badly, and that only a few of those present had the pleasure
of striking the aristocrats, the justice of the observation is admitted, and it is
decided that the victims shall be made to pass slowly between two rows of
slaughterers, who shall be under the obligation to strike with the back of the
sword only so as to prolong the agony. At the prison de la Force the victims are
stripped stark naked and literally “carved” for half an hour, after which, when
every one has had a good view, they are finished off by a blow that lays bare
their entrails.
The slaughterers, too, have their scruples and exhibit that moral sense whose
existence in crowds we have already pointed out. They refuse to appropriate
the money and jewels of the victims, taking them to the table of the committees.
Those rudimentary forms of reasoning, characteristic of the mind of crowds,
are always to be traced in all their acts. Thus, after the slaughter of the 1,200
or 1,500 enemies of the nation, some one makes the remark, and his suggestion
is at once adopted, that the other prisons, those containing aged beggars,
vagabonds, and young prisoners, hold in reality useless mouths, of which it
Gustave Le Bon, The Crowd, 96
would be well on that account to get rid. Besides, among them there should
certainly be enemies of the people, a woman of the name of Delarue, for
instance, the widow of a poisoner:
“She must be furious at being in prison, if she could she would set fire to
Paris: she must have said so, she has said so. Another good riddance.” The
demonstration appears convincing, and the prisoners are massacred without
exception, included in the number being some fifty children of from twelve to
seventeen years of age, who, of course, might themselves have become
enemies of the nation, and of whom in consequence it was clearly well to be
rid.
At the end of a week’s work, all these operations being brought to an end, the
slaughterers can think of reposing themselves. Profoundly convinced that they
have deserved well of their country, they went to the authorities and demanded
a recompense. The most zealous went so far as to claim a medal.
The history of the Commune of 1871 affords several facts analogous to those
which precede. Given the growing influence of crowds and the successive
capitulations before them of those in authority, we are destined to witness
many others of a like nature.
The simplicity and exaggeration of the sentiments of crowds have for result
that a throng knows neither doubt nor uncertainty. Like women, it goes at once
to extremes. A suspicion transforms itself as soon as announced into
incontrovertible evidence. A commencement of antipathy or disapprobation,
which in the case of an isolated individual would not gain strength, becomes
at once furious hatred in the case of an individual in a crowd.
The violence of the feelings of crowds is also increased, especially in
heterogeneous crowds, by the absence of all sense of responsibility. The
certainty of impunity, a certainty the stronger as the crowd is more numerous,
and the notion of a considerable momentary force due to number, make
possible in the case of crowds sentiments and acts impossible for the isolated
individual. In crowds the foolish, ignorant, and envious persons are freed from
the sense of their insignificance and powerlessness, and are possessed instead
by the notion of brutal and temporary but immense strength.
Unfortunately, this tendency of crowds towards exaggeration is often brought
to bear upon bad sentiments. These sentiments are atavistic residuum of the
instincts of the primitive man, which the fear of punishment obliges the
isolated and responsible individual to curb. Thus it is that crowds are so easily
led into the worst excesses.
Still this does not mean that crowds, skilfully influenced, are not capable of
heroism and devotion and of evincing the loftiest virtues; they are even more
capable of showing these qualities than the isolated individual. We shall soon
have occasion to revert to this point when we come to study the morality of
crowds.
Given to exaggeration in its feelings, a crowd is only impressed by excessive
sentiments. An orator wishing to move a crowd must make an abusive use of
violent affirmations. To exaggerate, to affirm, to resort to repetitions, and
never to attempt to prove anything by reasoning are methods of argument well
known to speakers at public meetings
acest eveniment major este foarte rar si interesant
acest eveniment major este foarte rar si interesant
acest eveniment major este foarte rar si interesant
acest eveniment major este foarte rar si interesant
acest eveniment major este foarte rar si interesant
acest eveniment major este foarte rar si interesant
acest eveniment major este foarte rar si interesant
acest eveniment major este foarte rar si interesant
acest eveniment major este foarte rar si interesant
acest eveniment major este foarte rar si interesant
acest eveniment major este foarte rar si interesant
acest eveniment major este foarte rar si interesant
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est 47 foarte complex cu "contry codes"test 47 foarte complex cu "contry codes"test 47 foarte complex cu "contry codes"test 47 foarte complex cu "contry codes"test 47 foarte complex cu "contry codes"
est 47 foarte complex cu "contry codes"test 47 foarte complex cu "contry codes"test 47 foarte complex cu "contry codes"test 47 foarte complex cu "contry codes"test 47 foarte complex cu "contry codes"
est 47 foarte complex cu "contry codes"test 47 foarte complex cu "contry codes"test 47 foarte complex cu "contry codes"test 47 foarte complex cu "contry codes"test 47 foarte complex cu "contry codes"
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
Vasilzusasca care era un dinozur micut si simpatic, care urma sa creasca mare si voinic, cu voce puternica si colti priculosi si coada lunga si grea, a inceput sa se plimbe agale prin cuibul pietros pe care il alesese mama sa pentru oua.
The following work is devoted to an account of the characteristics of crowds.
The whole of the common characteristics with which heredity endows the
individuals of a race constitute the genius of the race. When, however, a
certain number of these individuals are gathered together in a crowd for
purposes of action, observation proves that, from the mere fact of their being
assembled, there result certain new psychological characteristics, which are
added to the racial characteristics and differ from them at times to a very
considerable degree.
Organised crowds have always played an important part in the life of peoples,
but this part has never been of such moment as at present. The substitution of
the unconscious action of crowds for the conscious activity of individuals is
one of the principal characteristics of the present age.
I have endeavoured to examine the difficult problem presented by crowds in
a purely scientific manner — that is, by making an effort to proceed with
method, and without being influenced by opinions, theories, and doctrines.
This, I believe, is the only mode of arriving at the discovery of some few
particles of truth, especially when dealing, as is the case here, with a question
that is the subject of impassioned controversy. A man of science bent on
verifying a phenomenon is not called upon to concern himself with the
interests his verifications may hurt. In a recent publication an eminent thinker,
M. Goblet d’Alviela, made the remark that, belonging to none of the
contemporary schools, I am occasionally found in opposition of sundry of the
conclusions of all of them. I hope this new work will merit a similar observation.
To belong to a school is necessarily to espouse its prejudices and
preconceived opinions.
Still I should explain to the reader why he will find me draw conclusions