Bronnen van conservatisme, V.S.

(1) Sarah Scheepers, “Marx, Tegen Racisme”, Marxistische Zomer Universiteit online 9-8-2020; * De Zuidelijke staten van de V.S zijn al enkele eeuwen de band die de democratie aldaar in een dwangbuis houdt. Dat is wel één van de grootste 'triomfen' van het racisme ooit. … De zuidelijke staten zijn dus een haard van conservatisme, door het racisme.

Sovjet-Unie, Ontbinding

(1) Div., “Manifest – Krant van de nieuwe communistische partij NCPN / 17 Februari”, Stichting HOC 2022 – Redactie Voorwaarts, “De contrarevolutie en haar gevolgen – 30 jaar na de ontbinding van de Sovjet-Unie”; “Bourgeois historians like to attribute the disintegration of the Union of Soviet Socialist Republics [USSR] and its capitalist revival to the newly discovered craving for free expression and democracy. In recognition, however, the counter-revolution did not come at all from the command, but rather from above, from the Communist Party itself in which counter-revolutionary elements had gained the upper hand. Under the guise of Mikhail Gorbachev's infamous glasnost [openness] and perestroika [restructuring], the second half of the 1980s introduced capitalism. The market was free game again and the economy private. The counter-revolution in 1989-1991, which sealed the fall of socialism and the revival of capitalism, coincided with the breakdown of the USSS. With that, Gorbachev's part was also finished. // When Gorbachev announced his resignation as leader of the Union of Soviet Socialist Republics, he took the time to defend his plan of reforms and gave the following explanation for the dissolution of the Union: "All these changes had taken a lot of effort and took place in the context of fierce struggle against the background of increasing resistance by the reactionary forces, both the party and its structures, as well as the economic elite, as well as our habitual [and] ideological bias [the changes support our tolerance, a low level of political culture and fear of change. That's why we wasted so much time. The old system fell apart before the new system started working.' //

 (2) Passim: In doing so, Gorbachev blamed the dissolution of the Soviet Union not on his reforms, but on the response of members of the Communist Party of the Soviet Union (CPSU. it was precisely the reforms, the measures who restored capitalism, who brought about the disintegration of the USSR. // in this article we look at the developments over the decades before Gorbachev infamous Glasnost [Openness] and perestroika [restructuring] reforms. For the contrarevolutution did not fall from the air. Capitalist elements, reformed through the years, had always been given more breathing space. // Several reforms were carried out in the late 1950s and 1960s, after which state companies and collective farms would be increasingly managed according to the market knowledge. In 1958 the sectoral ministries governing industrial production throughout the Soviet Union were abolished and replaced by regional structures. In 1965, the portion of the production that the kolkhoz [collective farmer] had to pay to the stat was reduced and it was possible to sell food feed shots at higher prices than those set by the state. Later in 1965 and in the following year, further reforms were carried out whereby companies and their boards became much more independent [read: less strongly controlled by central planning]. As a result of the reforms, companies had to operate on the basis of the principle of 'self-preservation'. //

 (3) Passim: In the 60s and 70s more and more financial freedoms. In this way they could make their own decisions about contacts with suppliers and customers, investments, personal policy, wages and bonuses. Director bonuses were more recently determined based on the extent to which the planned production was exceeded, but based on the exceeding of the company's expected sales and profitability. Thus a capitalist element was to find in the ambition for maximum profit, that crept back into the economic system of the soviet unite. Usually maximization through wage and price manipulation was once again regarded as a criterion for a successful economy. With this reintroduction, income inequality also increased. // This reintroduction of capitalist  element could have fallen under the radar because also the 22nd Congress of the CPSU became the message that the class struggle in the USSR had been definitively fought, and that the capitalist class had been definitively defeated. // As a result of the reintroduction of market elements in the Soviet economy, a thriving black market emerged. This was also called the 'second economy' and grew from 3.4 percent of the GNP in 1960 to 20 process in 1988. // gradually a social lag arose, which had more and more control over the production center and the results of the production. A layer that has the potential to enrich and whose individual interest conflicted with the material interest. The social stratum had the potential to become a capitalist if private property capitalism were to be reintroduced. Particularly in economic power, the aim was also for more political power. In the CPSU, the opportunist storming intensified this peeled off the reforms and introduced elements of the capitalist reason. Michael Gorbachev who will be the face of this revisionist current within the CPSU.

 (4) Passim: The USSR was a state of nations working together to achieve the common goal of communism. These disparate nations were not afraid to give up their cultural peculiarities in order to create a sort of proletarian needy sausage. On the contrary, the USSR offered a lot of space for the development of local languages ​​and cultures. // The contra revolution, or the restoration of capitalism, took place in the Soviet Union, coupled with the disintegration of the Union. Those two developments reinforced each other as the capitalism they reintroduced did. Parts of the capital cities are rising up against the union as a means of more quickly dealing with socialism and restoring capitalism. The reinterpretation of the capital also sharpened the contradictions between the various parts of the capital, who all wanted to claim the largest possible piece of the pie. The revival of capitalism thus set in motion various developments that set the unity of the Soviet Union on a stalemate. / To promote the disintegration of the USSR, the emerging bourgeoisie fanned the nationalities. The capitalist class could not make a full scale of measures before the capital restoration and exploit the working class until the international solidarity brought about by the people of the SU would be broken. Lenin wrote in 1914 about the use of this 'refined' nationalism that was most often used by the bourgeois element to keep the workers' divisions under the pretext of preserving national culture' and 'national autonomy'. With the increasingly deteriorating Soviet economy, exacerbated decentralization, privatization, and widespread corruption at local levels, the story of the need for more national autonomy became increasingly easy to sell.

 (5) Passim: Here the bourgeois nationalists were aided by the fact that Soviet media was also partly decentralized and privatized in the 1980s. Thus, counter-revolutionaries were able to use their private media to spread their message of nationalism and separatism among Soviet citizens. After his election as president after the Russian federal soviet republic [RSFSR], Boris Yeltsin pushed for the dissolution of the Soviet Union. On 12 January 1990 the sovereignty of the RFSR was proclaimed after Russia no longer considered itself bound by the constitution of the Soviet Union. A referendum in April 1991, in which the Soviet population was asked to express its will in relation to the sovereignty of the Union, and in which 76 percent voted in favor of preserving the union, was to no avail. The dissolution of the USSR was continued from above. First it was Jeltzins and his Belarusian and Ukrainian colleagues who jointly expressed the intention on 8 December 1991 to leave the union. To this was added later that month to the Alma-Ata agreements where the USSR was replaced by the commonwealth of independent states [CIS]. // The consequences of the counter-revolution were profound and disastrous for most of the people. We are dealing here with one of the great eight-drug days in the standard of living but a war in the history of humanity. There are so many figures and stories that, given what this decline looked like, several books could be written about it. Therefore an incomplete overview will follow here.

 (6) Passim: To say that the fall of the Soviet Union widened the gaps between rich and poor is an understatement. Gorbachev's economic reforms in the late 1980s enabled some people to become millionaires, something that was previously unimaginable. But this process had an explosive rise in the 1990s. In Russia, friends from President Boris Jeltsin and their politicians were given important companies and raw materials as gifts, in order to ask them exorbitant prices. // the 1990s were also a much more difficult period in the other countries of the former Soviet Union. The transition from a centralized economy, to the one where everything is arranged through the market, was not without fits and starts. Returning capitalist profits to import more luxury goods, at the expense of important necessities such as care and shelter for the rest. // It is worth considering the changes for women in particular. Although there were still challenges in the Soviet Union regarding women's emancipation, it is without a doubt that the socialism has made enormous progress in the position of women. Many women's rights were first enshrined and realized in the Soviet Union. Since the counter-revolution, a gigantic decline has been found. Facilities such as childcare were suddenly no longer available to everyone. It is getting harder for women to go to university to get work done that suits their education. Many forms of higher education were forced to look for work that paid less well and that they had not learned for (which, by the way, did not apply to all women). // The change in the lady's economic position is annoying enough in itself, but it had other consequences. Conservative ideas for women and their role in society returned. Abortion rights were watered down. In the past, there have been mass protests in Poland, also a country in which capitalism has been restored, to fight the new, very strict abortion law that was introduced in January this year.

 (7) Passim: Prostitution and trafficking in women have also made a large-scale return. Many women were forced into this kind of work due to the loss of their spell and the rising rates of basic earnings. 'Mail order brides’, lady and who can be ordered online from East-Europe and ruslnad and let them in are a well-known phenomenon. The problems for women caused by the collapse of the Soviet Union are certainly still very topical. // The Soviet Union consisted of a collection of different countries, which coexisted peacefully until the end of the Soviet Union. In the centuries past, this was so obvious anymore, and we see several military conflicts. The most important tee is the one between Russia and Ukraine, and Armenia and Azerbaijan. The conflict between the latter two already caused a war in the early 1990s, which caused tens of thousands of people to die and a million people to flee their homes. This conflict arose shortly after last year, and many people were killed. // the conflict between Russia and Ukraine has been going on for more than 7 years now, and the end is not yet in itself. Here the dead are estimated at more than ten thousand, several thousand of whom are civilians, with another tens of thousands injured, the majority of whom are civilians.

 (8) Passim: Taking all the consequences together, it is not so surprising that many inhabitants of the former Soviet Union are not happy with the introduction of capitalism. In the whole of the Eastern bloc a significant proportion of the population, in some countries it is even worse, ana that their situation has deteriorated. The counter-revolutions in the Soviet Union and other countries that had buoyed socialism in the 20th century also had huge repercussions worldwide. According to the representatives of capitalism, the fall of socialism would also mean an end to conflict and war. nothing appeared under ar. imperialism was given much more free rein, which was expressed in a whole range of military interventions and wars in the middle east, Africa and other parts of the world. Russia too, which is now a capitalist country under the imperialist system, plays a role in many wars and tries to safeguard the interests of its bourgeoisie. // The counter-revolution was also a huge blow to the world workers' movement and the international communism movement. The reformist line of calf collaboration gained the upper hand, also in the trade unions. meanwhile capitalism went on the attack": social rights and achievements were broken down."

Ufologie

 (1) John Michel, “The flying saucer vision”, 1974; “Hitherto al the theories of modern scholarship have, as Lenin observed, been based on the assumption what we are alone in the universe. The possibility that our whole development has been influenced by extra-terrestrial forces, whit which we may again have to reckon sometime in the future, is still hardly considered. Yet, as we have seen, this idea lay behind all the study and religious observances of antiquity. Our disregard for life outside the earth is something new, an attitude which we may not be able for much longer to maintain. / The reappearance of flying saucers and our reawakening interest in extra-terrestrial life represents therefore, a return to an orthodoxy temporality abandoned. The object of this book has been first to establish the existence in the past of a flying saucer cult and to examine its origins; secondly to suggest some of the ways in which the revival of our belief in these is likely to affect us in the yeas to com. In attempting this a great deal of material has been included which may, perhaps seem irrelevant, over-elaborate or even contradictory. The excuse of this is that so little has up to now been written on the subject and so impossible is it to foresee the nature of the changes which our recognition of extra-terrestrial life will bring, that the field for speculating is almost limitless, and it is hard to know where to place the emphasis. /

 (2) Passim: The changed conditions, which we are already beginning to have to face, will necessitate a reassessment the fundamentals of very branch of every branch of science and knowledge. There is urgent work to be done in every field. Only by analysing the influence of the early knowledge of flying saucers and the gods up on the structure of ancient societies can we find some clue to the probable effects of our confrontation with them in the future. It is essential that the true basis of mythology be recognized and the origins of our civilisation examined in the light of what we can now suspect of extra-terrestrial influences in the past. The ancient symbols for the gods and their airships must be recognized for what they are, and a plan made of the places on earth with which they were once closely associated. From this study a pattern will emerge to accord with and explain the modern phenomena which are causing so much anxiety and uncertainty. If we can accept that the appearance of flying saucers and extra-terrestrial life is nothing new, but something which has been known in the past, perhaps a part of a regular cycle or pattern which our civilisation is not yet old enough to have recorded, we may be able to avoid the ultimate disaster which our sudden confrontation with people from space may cause.”

Partijopbouw, Palestina

(1) Musa Budeiri, “The Palestine Communist Party – 1919-1948 – Arab and Jew in the Struggle for Internationalism”, Haymarket Books 1979; “At the Sixth Party Conference in September 1926, the party reaffirmed the necesity of persisting in its attempt to re-enter the Histradut and for mutual organisation with the Arab working masses. Composed of both Arab and Jewish members, the conference discussed the role of the Jewish working population in Palestine who, it was declared, were slowly adopting an anti-imperialist position. It was also revealed that the party had been maintaining contact with the ‘let-wing of the Arab-national revolutionary movement.’ While recognising that the Arab national movement was petty bourgeois in nature and relied on the peasantry in its attempt so to secure the necessary conditions of the free capitalist development in Palestine and thus had ‘nothing in common with communism’, it was decided to support it insofar as it continued to be directed against imperialism. / The Comintern, impatient for greater involvement among the Arab community, revealed itself satisfied with the party’s progress. Auerbach, the party secretary, travelled to Moscow in December 1926 to attend an enlarged plenum of the ECCI and found that the Comintern was not pleased with the results of the party’s work. Their main criticism cantered on the overwhelming Jewish composition of the party. They pointed out to Auerbach that the party’s main role lay in increased activity among the Arabs in order ‘to widen and strengthen’ its ties with the Arab national movement. This was to be accomplished without decreasing ht volume of the party’s activities in the Jewish community. /

 (2) Passim: Within the Jewish Street the party evolved a new doctrine: Yeshuvism. The Jewish community in Palestine was appraised in positive term and attributed with a major progressive roll in the social and economic development of the country, while the Jewish labor movement was regarded as having a positive influence on the course of the revolution in the East. This doctrine was an attempt to differentiate between Zionism and ht Jewish community in Palestine. While rejecting the tenets of Zionist nationalism and asserting the unity of Arab and Jewish interests, the PCP was averse to call of emigration and expelled from its ranks those who fell victim to this ‘liquidationist’ tendency. This positive attitude to the Jewish community was an attempt to make meaningful the party’s preoccupation with the Jewish section of the population.thu adherence to this doctrine was not to last long, it continued to raise its head, leaning to splits and expulsions in the next twenty years of the party’s history.”

 

 

 

 

Geschiedenis, Israël , Oorsprong

(1) Nur Masalha, “Imperial Israel and the Palestinians – The politics of Expansion”, Pluto Press 2000; “Jabotinsky was, evidently, a proponent of ‘population transfer’ In a letter, dated November 1939, dated November 1939, to one of his Revisionist colleagues in the United States – and written against the background of the German Soviet pact of August 1939 – he wrote: ‘There is no choice: the Arabs must make room for the Jews in Eretz Israel. If it was possible to transfer the Baltic people, it is also possible to move the Palestinian Arabs, adding that Iraq and Saudi Arabia could absorb them. Jabotinsky also alluded in a number articles to the Greco-Turkish ‘transfer’ in the early 1920s, describing it as a brutal, coercive action imposed by the victorious Turks but which proved ultimately beneficial to the Greeks. / Typically, Jabotinksy expressed racist contempt toward the indigenous inhabitants of Palestine, and, unlike the leaders of Labour Zionism, he did not mince his words: ‘We Jews, thank God, have nothing to-do with the East … The Islamic soul must be broomed out of Eretz-Yisrael’. On another occasion Jabotinsky described Arabs and Muslims as a ‘yelling rabble dressed up in gaudy, savage rags’. / The Revisionist moment founded by Jabotinsky went through an ongoing process of fragmentation and coalescence, the authoritarian and militarist tendencies and the cult of personality which Jabotinsky absorbed from the growth of the far right in Europe during the interwar period were transmitted to, and enthusiastically received by, his disciples in Betar, the Revisionist movement’s youth group.

(2) Passim: Jabotinsky’s ideological legacy found expression in two offshoots. The first was the Irgun Tzvai Leumi [National Military Organisation, or the Irgun], an underground military organisation formed in 193 and commanded from 1943 to 1944 by Menahem Begin [later to become Prime Minister], who assumed the leadership of Revisionist Zionism with Jabotinsky’s death in 1940. The Irgun became closely associated with the bombing of the King David Hotel in 1946, the hanging of British Army sergeants and the massacre of Palestinians at Day Yas in April 1948. The second offshoot was Lehi [Ohamiei Herut Ye Israel, also known as the Stern Gang after its founder, Avaham Sterm], which broke away from the Igun in june 1940 From 1942 onwards, Lehi was co-commanded by Yitzhak Shamir – later to become Likud leader and prime minister – who had arrived in Palestine in 1935 and had become the chief of operations of Lehi. Shamir’s belief in the importance of political assassinations is evident from the fact that his work involved the planning and attacks: between September 1942 and July 1946, when Shamir was finally arrested by the British and exiled to Eritrea, there were 14 assassinations at most, including seven attempt on the life of the British High Commissioner for Palestine, Sir Harold McMichael and several more were planned, for example, against Ernest Bevin, the British Foreign secretary. One successful attempt to the life of the Cairo-based British Minister Resident in the Middle East, Lord Moyne, was carried out in 1944. /

(3) Passim: The founder of Lehi,  Avraham Stern [1907-42], had emigrated to Palestine in 1925; in the late 1920s, he went to Florence on scholarship, retuning to Palestine in the early 1930s as a fascist. Until his death in 1942, Stern was firmly convinced that the Axis powers were going to win the ar. In 1940-41, he contacted Italian and German agents in the Middle East, proposing collaboration for solving the ‘European Jewish problem’; outside Europe Stern had also instilled in Lehi the notion that the ‘Land of Canaan’ had been conquered by the ancient Israelites’ sword.  Like Jabotinsky, Stern’s right-wing orientation regarded a clash between the Hebrew and Arab world’s as unavoidable. He also described the Palestinian Arabs as ‘beasts of the desert, not a legitimate people’. ‘The Arabs are not a nation but a mole that grew in the wilderness of the eternal desert. They are nothing but murderers’, wrote Stern in 1`940. / Stern’s maximal territorial ambitions and mystical inclination led him inevitably to the Bible rather than to the British Palestine Mandate when defining the boundaries of the envisioned Jewish empire in the Middle East. His ‘eighteen Principles of National Renewal’, which was written in 1941, and became the ideological basis of Lehi, proclaimed a Jewish state from ‘the great River of Egypt [The Nile] to the Euphrates in Iraq and the rebuilding of the Third Temple in Jerusalem. () Passim: In this document, under the heading ‘Principles of Rebirth’, the borders of the Land were defined by a quotation from Genesis [15:18: ‘To our seed, I have given this Land from the River of Egypt to the Great River, the Euphrates  …’ The third principle in the document stated: THE NATION AND ITS HOMELAND: The Land of Isreal was conquered by the jews by th sword.IT ws her they ecame a ntiaonand only here an they be reborn. Not only has Israel the right of ownership over the  land but this ownership is absolute and has never been or can ever be rescinded’ The fourteenth principle proposed ‘Ethnic cleansing’:  ‘DEALING WITH ALIENS [that is, the Palestinian Arabs]: This will be done by means of exchange of populations.’ The sixteenth principles envisage the establishment of a new Jewish imperial power in the region: ‘Strengthening the nation by developing it into a major military, political, cultural and economic power in the East and on the shores of the Mediterranean’. Lehi also advocated that any Arab resistance to Zionist objectives should be crushed mercilessly. Moreover, in its memorandum to ht United Nations Special Commission on Palestine [UNSCOP] IN 1947 AS WEL AS IN ITS POLITICAL PROGRAMMEOF July-August 1948 in preparation for the first Israeli Knesset election. Lehi called for the compulsory evacuation of the entire Arab population of Palestine, preferably to Iraq, and declared it ‘considers and exchange of the Arab population and the Jews of Arab countries as the best solution for the troubled relationship between the Jewish people and the Arabs’. “

Geschiedenis, Byzantium, Beeldenstrijd

(1) Div., “Beiträge zur Geschichte des christlichen Altertum und der Byzantischen Literatur” Rodopi 1969 – Hans Meyer, “Zur Lehre von der eigen Wiederkunft aller Dinge”; “The eternity of the world is a fundamental dogma of the whole antiquity philosophy, however distinctly the world's foundation and its relation to the world have been further conceived. Even Plato, whose doctrine of world formation in the Timaeus could best be interpreted differently, is no exception. Augustine, who found temporal origin to be pronounced in Plato, must remark that the Platonicists adhered to the fundamental rule that only that which could exist eternally, which had already existed from eternity, and that in Plato's world-formation doctrine they were non temporis, sed substitionis initiium. As a foot, which had always stood in the dust, would always leave a footprint, and the acting as the origin of the footprint and the footprint in equal measure would be the spirit, so also the divine demiurge and that of the world formed by him, although standing in the relation of cause and effect, can be seen as simultaneous [de civ.dei X, 31]. / As now arising and passing away, transformation and change belong to the weeping of the world, the ancient philosophers have assumed periods of time in which a constant renewal and return of the same in nature will be accomplished and accomplished. Augustine mentions two forms of this orbit, the one that proceeds to complete this orbit in the existing world, the other that the world itself is drawn into the cycle of creation and passing and always reappears as the same one with the same shapes. the civil. Dei XII, 14]. Indeed, both forms already appear in ancient philosophy. /

(2) Passim: The first we encounter first among the Pythagoreans, who do not teach the periodic origin and passing of the world, but allow change to take place in the permanent world in the sense that in the later ages the same thing happens as in the preceding ones. ... The conception of the periodic origin and demise of the world itself is the first represented by Anaximander and expressed unequivocally in the fragments yet to come down to us. From which things arise, thither they also return to necessity; for they owe one another punishment and penance for their indifference to the order of time.” Anaximander has taught the existence of innumerable and indeed coexisting worlds as coexisting. On the basis of such infinity, this principle offered material for the innumerable nature of the first form, that of the second again, admittedly, guaranteed by the unceasing rhythm of the event. Every world carries within it the germ of death and is consecrated to destruction. The primordial substance alone is not affected by this. In an infinite succession of setting and newly forming continents, the renewal of the process of cessation takes place. There Anaxismander seems to have conceived of the outcome of the process in such a way that the demise and the emergence do not always concern the whole cosmos, but only a part.

(3) Passim: Of great significance as Anaximenes and Diogenes of Apollonia, in whom traces of similar thoughts can be found, is Heraclitus for our connection, whose doctrine of world formation has traditionally been interpreted as the periodic origin of the world and world destruction in the sense that the world as a whole dissolved in the primordial fire from which it sprang, to arise from it again and again The two fragments: 'This world order created no god and no man, but they were always there and there is one becomes an eternal fire , burning in measure and redeeming in measure. ...Austrian imagines the end of culture analogously to the end of nature. Augustine carries the civ. Dei XII,10 from: Do those who defend the eternity of the world, and thereby have to assume an eternal development of culture and history, refer to the chronological beginning of settlements, art, science, etc., so they attempt this fact through the assuming that the earth is from time to time sought by catastrophes [floods, fires] that have caused the downfall of the vast majority of mankind Only a small number would have remained, the cultural work would have resumed and have the same in their descendants informed over and over again. Already Plato makes extensive use of this statement in Timaeus [22B-23C] and in the Laws [III 676A]]. Periodic recurrences of events following long intervals destroy the human race down to a small number of people exposed to all culture and education — in the law they are mountain-dwelling shepherds. The other special natural people will be the bearers of the culture with them offspring, and in general, quite gradual development the height is again reached. In this way thousands of states and thereby all kinds of kinds have arisen and perished again. …

(4) Passim: Aristotle connects with this view the others, that the different educational opinions, political, scientific, artistic achievements have already been there, so that the historical course takes place in a periodic reciprocal of the same or similar cultural processes. What is such a view based on? She is not self-explanatory. Because in and in itself, cultural development could take on a different shape every time. According to Aristotle, that is out of the question. According to him, every emerging process, including the historical one, is the development of the elaboration of an entelechy. Every process of becoming is enclosed between two end points, between the germ, which is determined by the predisposition in which the complete existence contained in the germ dwells. When the essential form has been realized, the process has reached its natural conclusion. Thus Aristotle says of tragedy, that it remained subject to many transformations, after it had unfolded its nature – essence…Each form of culture has its own form, its own being; if all stages have been completed up to the essence and this being is fully developed, then what can be achieved in a meaningful way has been achieved, the process is completed. Aristotle has a horror of the infinite. He doesn't just hate the regressus in infinitum, he doesn't know about a progressus in infinitum either. The infinite progress is not something of value to him: …

(5) Passim: The Stoa unites the fundamental idea of ​​Heraclitus with the Pythagorean view, assuming a periodic origin and demise of the world connected with life, that the interchanging worlds resemble each other in detail. Just as out of the divine primordial fire, the divine primordial substance, which itself is disordered and imperishable, as the whole world emerges, so is it again dissolved therein, to arise from it again and again in periodic times. ... The idea of ​​a return to the individual seems to have aroused doubts for the Stoics themselves and they have interpreted this teaching in such a way that not the same Socrates will return, but one who resembles Socrates in every detail and who will marry a woman , who is quite like Xanthippe, and will be denounced by men who in all counts resemble Anytus and Meletus. A complete identity cannot therefore take place, because a chronological separation of the persons and events takes place. The identity also includes unitary durations, while the chronological diversity of two otherwise similar things makes them two unidentifiable things. Indeed, only such chronological diversity seems to be able to cope with an endless circle of renewing worlds. Then when the divine primordial fire unfolds the content enclosed in it according to its inherently necessary law and reasonableness, under the co-operation of the same causal factor, then it is impossible to foresee how a substantive diversity will ever result from this.

(6) Passim: It is true that some Stoics, being offended at the distinctiveness of things, have changed the original view that the passage from one period to another nevertheless produces changes, even if only minor. There is, however, a lack of naming the special causes of such a change. The world combustion then continues when the planetary constellation is quite the same as at the beginning of the world period, when the planets have arrived at that point at which they appeared at the beginning of the world. Not all Stoics agree with the doctrine of the cyclical arising and passing of things. Panatius and Boetius returned to the Aristotelian doctrine of the eternity of the world, teaching a periodic renewal of the earth.”