The way the cabal uses common law

[rachel]

I've just watched this video Peggy Hall has made. She reported on U.S. National Parks going cashless, I think last week. She then found out about a legal action against the Park. In doing some checks on the plaintiffs, she found something interested. They were actually solicited to bring the case. It's better for you to hear what she found, than me try to explain.

"FISHY" Lawsuit Against CASHLESS NATIONAL PARKS

15 Mar 2024
At first I applauded this action, but then I dug deeper and was dismayed by what I found out. Why the deception??

This is the problem with common law. The truth of of it is common law can only exist in jurisdictions where the people involved broadly agree to obey what is outlined in the Commandments. As soon as they don't, as soon as they replace then as themselves being the arbiters of right and wrong, the common law just becomes a system to be games, like any other system. And this is where I agree with David Harvey.

RSA ANIMATE: Crises of Capitalism

28 Jun 2010
In this RSA Animate, celebrated academic David Harvey looks beyond capitalism towards a new social order. Can we find a more responsible, just, and humane economic system?

This specifically.

CAPITAL CANNOT ABIDE A LIMIT

This includes the Rule of Law...Common Law. So it pays "The Brights" and "The Footlights" to find a way to CIRCUMVENT the system at any cost the the society it parasites off.

I think what we get confused with, people doing jobs, taking one set of commodities and transforming them into something different with value, then exchanging them for a common item of value to make life easier to swap them for other items of value at a later date is not Capitalism. What I have described has always existed, firstly in the form of barter, Capitalism includes the idea of competition, markets and bidding for the lowest tender...transforming everything into a measure of cost and value.

I put up an article here that states Laissez-faire Capitalism is Liberalism. It doesn't matter if you are a "classical liberal", a "social liberal" or a "neoliberal", it's all liberalism, it's all Capitalism, it's a model that fundamentally requires slavery as part of the model to function.


https://aeon.co/essays/why-the-original ... ed-slavery

Slavery as free trade

The 18th-century thinkers behind laissez-faire economics saw slavery as a great example of global free trade

For nearly four centuries, the Atlantic slave trade brought millions of people into bondage. Scholars estimate that around 1.5 million people perished in the brutal middle passage across the Atlantic. The slave trade linked Africa, Europe and the Americas in a horrific enterprise of death and torture and profit. Yet, in the middle of the 18th century, as the slave trade boomed like never before, some notable European observers saw it as a model of free enterprise and indeed of ‘liberty’ itself. They were not slave traders or slave-ship captains but economic thinkers, and very influential ones. They were a pioneering group of economic thinkers committed to the principle of laissez-faire: a term they themselves coined. United around the French official Vincent de Gournay (1712-1759), they were among the first European intellectuals to argue for limitations on government intervention in the economy. They organised campaigns for the deregulation of domestic and international trade, and they made the slave trade a key piece of evidence in their arguments.

For a generation, the relationship between slavery and capitalism has preoccupied historians. The publication of several major pieces of scholarship on the matter has won attention from the media. Scholars demonstrate that the Industrial Revolution, centred on the mass production of cotton textiles in the factories of England and New England, depended on raw cotton grown by slaves on plantations in the American South. Capitalists often touted the superiority of the industrial economies and their supposedly ‘free labour’. ‘Free labour’ means the system in which workers are not enslaved but free to contract with any manufacturer they chose, free to sell their labour. It means that there is a labour market, not a slave market.

But because ‘free labour’ was working with and dependent on raw materials produced by slaves, the simple distinction between an industrial economy of free labour on the one hand and a slave-based plantation system on the other falls apart. So too does the boundary between the southern ‘slave states’ and northern ‘free states’ in America. While the South grew rich from plantation agriculture that depended on slave labour, New England also grew rich off the slave trade, investing in the shipping and maritime insurance that made the transport of slaves from Africa to the United States possible and profitable. The sale of enslaved Africans brought together agriculture and industry, north and south, forming a global commercial network from which the modern world emerged.

It is only in the past few decades that scholars have come to grips with how slavery and capitalism intertwined. But for the 18th-century French thinkers who laid the foundations of laissez-faire capitalism, it made perfect sense to associate the slave trade with free enterprise. Their writings, which inspired the Scottish philosopher Adam Smith’s Wealth of Nations (1776), aimed to convince the French monarchy to deregulate key businesses such as the sale of grain and trade with Asia. Only a few specialists read them today. Yet these pamphlets, letters and manuscripts clearly proclaim a powerful message: the birth of modern capitalism depended not only on the labour of enslaved people and the profits of the slave trade, but also on the example of slavery as a deregulated global enterprise.

The thing with that description, the idea that workers in the cotton textile factories of England, who were apparently free to contract with any manufacturer they so chose, were any better off than the enslaved in America is a logical fallacy. Swings and roundabouts. If you were a slave in America, you had accommodation, you were given food, your owner enforced a rule of law among his slaves, your life was short, you didn't get to choose, but your owner was entirely responsible for you, even up unto burying you. When one reads 'The Ragged Trousered Philanthropists', a part biographical account of the horrors of the Victorian age in England, poverty wages, contract to contract begging for work, always the threat of sickness and the Workhouse.


https://www.gutenberg.org/ebooks/3608

Chapter 21

The Reign of Terror. The Great Money Trick

During the next four weeks the usual reign of terror continued at “The Cave”. The men slaved like so many convicts under the vigilant surveillance of Crass, Misery and Rushton. No one felt free from observation for a single moment. It happened frequently that a man who was working alone—as he thought—on turning round would find Hunter or Rushton standing behind him: or one would look up from his work to catch sight of a face watching him through a door or a window or over the banisters. If they happened to be working in a room on the ground floor, or at a window on any floor, they knew that both Rushton and Hunter were in the habit of hiding among the trees that surrounded the house, and spying upon them thus.

There was a plumber working outside repairing the guttering that ran round the bottom edge of the roof. This poor wretch’s life was a perfect misery: he fancied he saw Hunter or Rushton in every bush. He had two ladders to work from, and since these ladders had been in use Misery had thought of a new way of spying on the men. Finding that he never succeeded in catching anyone doing anything wrong when he entered the house by one of the doors, Misery adopted the plan of crawling up one of the ladders, getting in through one of the upper windows and creeping softly downstairs and in and out of the rooms. Even then he never caught anyone, but that did not matter, for he accomplished his principal purpose—every man seemed afraid to cease working for even an instant.

The result of all this was, of course, that the work progressed rapidly towards completion. The hands grumbled and cursed, but all the same every man tore into it for all he was worth. Although he did next to nothing himself, Crass watched and urged on the others. He was “in charge of the job”: he knew that unless he succeeded in making this work pay he would not be put in charge of another job. On the other hand, if he did make it pay he would be given the preference over others and be kept on as long as the firm had any work. The firm would give him the preference only as long as it paid them to do so.

As for the hands, each man knew that there was no chance of obtaining work anywhere else at present; there were dozens of men out of employment already. Besides, even if there had been a chance of getting another job somewhere else, they knew that the conditions were more or less the same on every firm. Some were even worse than this one. Each man knew that unless he did as much as ever he could, Crass would report him for being slow. They knew also that when the job began to draw to a close the number of men employed upon it would be reduced, and when that time came the hands who did the most work would be kept on and the slower ones discharged. It was therefore in the hope of being one of the favoured few that while inwardly cursing the rest for “tearing into it”, everyone as a matter of self-preservation went and “tore into it” themselves.

They all cursed Crass, but most of them would have been very glad to change places with him: and if any one of them had been in his place they would have been compelled to act in the same way—or lose the job.

They all reviled Hunter, but most of them would have been glad to change places with him also: and if any one of them had been in his place they would have been compelled to do the same things, or lose the job.

They all hated and blamed Rushton. Yet if they had been in Rushton’s place they would have been compelled to adopt the same methods, or become bankrupt: for it is obvious that the only way to compete successfully against other employers who are sweaters is to be a sweater yourself. Therefore no one who is an upholder of the present system can consistently blame any of these men. Blame the system.

If you, reader, had been one of the hands, would you have slogged? Or would you have preferred to starve and see your family starve? If you had been in Crass’s place, would you have resigned rather than do such dirty work? If you had had Hunter’s berth, would you have given it up and voluntarily reduced yourself to the level of the hands? If you had been Rushton, would you rather have become bankrupt than treat your “hands” and your customers in the same way as your competitors treated theirs? It may be that, so placed, you—being the noble-minded paragon that you are—would have behaved unselfishly. But no one has any right to expect you to sacrifice yourself for the benefit of other people who would only call you a fool for your pains. It may be true that if any one of the hands—Owen, for instance—had been an employer of labour, he would have done the same as other employers. Some people seem to think that proves that the present system is all right! But really it only proves that the present system compels selfishness. One must either trample upon others or be trampled upon oneself. Happiness might be possible if everyone were unselfish; if everyone thought of the welfare of his neighbour before thinking of his own. But as there is only a very small percentage of such unselfish people in the world, the present system has made the earth into a sort of hell. Under the present system there is not sufficient of anything for everyone to have enough. Consequently there is a fight—called by Christians the “Battle of Life”. In this fight some get more than they need, some barely enough, some very little, and some none at all. The more aggressive, cunning, unfeeling and selfish you are the better it will be for you. As long as this “Battle of Life” System endures, we have no right to blame other people for doing the same things that we are ourselves compelled to do. Blame the system.

[rachel]

Now, I'm definitely not saying anything involving Fabians or Socialism is the answer. Because Capitalism, Socialism, Fascism and Communism are all trees on the exact same Liberal plantation. When the time is right, the Capitalist will just switch his Top Hat for a Golden Tiara and call himself an Ascended Master...then back to business as usual.


Mr Benn - Theme Tune & Opening Titles - BBC1 1971



But here's "The Reign of Terror. The Great Money Trick" section for brevity.

“Genelmen, with your kind permission, as soon as the Professor ’as finished ’is dinner ’e will deliver ’is well-known lecture, entitled, ‘Money the Principal Cause of being ’ard up’, proving as money ain’t no good to nobody. At the hend of the lecture a collection will be took up to provide the lecturer with a little encouragement.” Philpot resumed his seat amid cheers.

As soon as they had finished eating, some of the men began to make remarks about the lecture, but Owen only laughed and went on reading the piece of newspaper that his dinner had been wrapped in. Usually most of the men went out for a walk after dinner, but as it happened to be raining that day they were determined, if possible, to make Owen fulfill the engagement made in his name by Philpot.

“Let’s ’oot ’im,” said Harlow, and the suggestion was at once acted upon; howls, groans and catcalls filled the air, mingled with cries of “Fraud!” “Imposter!” “Give us our money back!” “Let’s wreck the ’all!” and so on.

“Come on ’ere,” cried Philpot, putting his hand on Owen’s shoulder. “Prove that money is the cause of poverty.”

“It’s one thing to say it and another to prove it,” sneered Crass, who was anxious for an opportunity to produce the long-deferred Obscurer cutting.

“Money IS the real cause of poverty,” said Owen.

“Prove it,” repeated Crass.

“Money is the cause of poverty because it is the device by which those who are too lazy to work are enabled to rob the workers of the fruits of their labours.”

“Prove it,” said Crass.

Owen slowly folded up the piece of newspaper he had been reading and put it into his pocket.

“All right,” he replied. “I’ll show you how the Great Money Trick is worked.”

Owen opened his dinner basket and took from it two slices of bread but as these were not sufficient, he requested that anyone who had some bread left would give it to him. They gave him several pieces, which he placed in a heap on a clean piece of paper, and, having borrowed the pocket knives they used to cut and eat their dinners with from Easton, Harlow and Philpot, he addressed them as follows:

“These pieces of bread represent the raw materials which exist naturally in and on the earth for the use of mankind; they were not made by any human being, but were created by the Great Spirit for the benefit and sustenance of all, the same as were the air and the light of the sun.”

“You’re about as fair-speakin’ a man as I’ve met for some time,” said Harlow, winking at the others.

“Yes, mate,” said Philpot. “Anyone would agree to that much! It’s as clear as mud.”

“Now,” continued Owen, “I am a capitalist; or, rather, I represent the landlord and capitalist class. That is to say, all these raw materials belong to me. It does not matter for our present argument how I obtained possession of them, or whether I have any real right to them; the only thing that matters now is the admitted fact that all the raw materials which are necessary for the production of the necessaries of life are now the property of the Landlord and Capitalist class. I am that class: all these raw materials belong to me.”

“Good enough!” agreed Philpot.

“Now you three represent the Working class: you have nothing—and for my part, although I have all these raw materials, they are of no use to me—what I need is—the things that can be made out of these raw materials by Work: but as I am too lazy to work myself, I have invented the Money Trick to make you work FOR me. But first I must explain that I possess something else beside the raw materials. These three knives represent—all the machinery of production; the factories, tools, railways, and so forth, without which the necessaries of life cannot be produced in abundance. And these three coins’—taking three halfpennies from his pocket—“represent my Money Capital.”

“But before we go any further,” said Owen, interrupting himself, “it is most important that you remember that I am not supposed to be merely ‘a’ capitalist. I represent the whole Capitalist Class. You are not supposed to be just three workers—you represent the whole Working Class.”

“All right, all right,” said Crass, impatiently, “we all understand that. Git on with it.”

Owen proceeded to cut up one of the slices of bread into a number of little square blocks.

“These represent the things which are produced by labour, aided by machinery, from the raw materials. We will suppose that three of these blocks represent—a week’s work. We will suppose that a week’s work is worth—one pound: and we will suppose that each of these ha’pennies is a sovereign. We’d be able to do the trick better if we had real sovereigns, but I forgot to bring any with me.”

“I’d lend you some,” said Philpot, regretfully, “but I left me purse on our grand pianner.”

As by a strange coincidence nobody happened to have any gold with them, it was decided to make shift with the halfpence.

“Now this is the way the trick works—”

“Before you goes on with it,” interrupted Philpot, apprehensively, “don’t you think we’d better ’ave someone to keep watch at the gate in case a Slop comes along? We don’t want to get runned in, you know.”

“I don’t think there’s any need for that,” replied Owen, “there’s only one slop who’d interfere with us for playing this game, and that’s Police Constable Socialism.”

“Never mind about Socialism,” said Crass, irritably. “Get along with the bloody trick.”

Owen now addressed himself to the working classes as represented by Philpot, Harlow and Easton.

“You say that you are all in need of employment, and as I am the kind-hearted capitalist class I am going to invest all my money in various industries, so as to give you Plenty of Work. I shall pay each of you one pound per week, and a week’s work is—you must each produce three of these square blocks. For doing this work you will each receive your wages; the money will be your own, to do as you like with, and the things you produce will of course be mine, to do as I like with. You will each take one of these machines and as soon as you have done a week’s work, you shall have your money.”

The Working Classes accordingly set to work, and the Capitalist class sat down and watched them. As soon as they had finished, they passed the nine little blocks to Owen, who placed them on a piece of paper by his side and paid the workers their wages.

“These blocks represent the necessaries of life. You can’t live without some of these things, but as they belong to me, you will have to buy them from me: my price for these blocks is—one pound each.”

As the working classes were in need of the necessaries of life and as they could not eat, drink or wear the useless money, they were compelled to agree to the kind Capitalist’s terms. They each bought back and at once consumed one-third of the produce of their labour. The capitalist class also devoured two of the square blocks, and so the net result of the week’s work was that the kind capitalist had consumed two pounds worth of the things produced by the labour of the others, and reckoning the squares at their market value of one pound each, he had more than doubled his capital, for he still possessed the three pounds in money and in addition four pounds worth of goods. As for the working classes, Philpot, Harlow and Easton, having each consumed the pound’s worth of necessaries they had bought with their wages, they were again in precisely the same condition as when they started work—they had nothing.

This process was repeated several times: for each week’s work the producers were paid their wages. They kept on working and spending all their earnings. The kind-hearted capitalist consumed twice as much as any one of them and his pile of wealth continually increased. In a little while—reckoning the little squares at their market value of one pound each—he was worth about one hundred pounds, and the working classes were still in the same condition as when they began, and were still tearing into their work as if their lives depended upon it.

After a while the rest of the crowd began to laugh, and their merriment increased when the kind-hearted capitalist, just after having sold a pound’s worth of necessaries to each of his workers, suddenly took their tools—the Machinery of Production—the knives away from them, and informed them that as owing to Over Production all his store-houses were glutted with the necessaries of life, he had decided to close down the works.

“Well, and wot the bloody ’ell are we to do now?” demanded Philpot.

“That’s not my business,” replied the kind-hearted capitalist. “I’ve paid you your wages, and provided you with Plenty of Work for a long time past. I have no more work for you to do at present. Come round again in a few months’ time and I’ll see what I can do for you.”

“But what about the necessaries of life?” demanded Harlow. “We must have something to eat.”

“Of course you must,” replied the capitalist, affably; “and I shall be very pleased to sell you some.”

“But we ain’t got no bloody money!”

“Well, you can’t expect me to give you my goods for nothing! You didn’t work for me for nothing, you know. I paid you for your work and you should have saved something: you should have been thrifty like me. Look how I have got on by being thrifty!”

The unemployed looked blankly at each other, but the rest of the crowd only laughed; and then the three unemployed began to abuse the kind-hearted Capitalist, demanding that he should give them some of the necessaries of life that he had piled up in his warehouses, or to be allowed to work and produce some more for their own needs; and even threatened to take some of the things by force if he did not comply with their demands. But the kind-hearted Capitalist told them not to be insolent, and spoke to them about honesty, and said if they were not careful he would have their faces battered in for them by the police, or if necessary he would call out the military and have them shot down like dogs, the same as he had done before at Featherstone and Belfast.

“Of course,” continued the kind-hearted capitalist, “if it were not for foreign competition I should be able to sell these things that you have made, and then I should be able to give you Plenty of Work again: but until I have sold them to somebody or other, or until I have used them myself, you will have to remain idle.”

“Well, this takes the bloody biskit, don’t it?” said Harlow.

“The only thing as I can see for it,” said Philpot mournfully, “is to ’ave a unemployed procession.”

“That’s the idear,” said Harlow, and the three began to march about the room in Indian file, singing:

“We’ve got no work to do-oo-oo”
We’ve got no work to do-oo-oo!
Just because we’ve been workin’ a dam sight too hard,
Now we’ve got no work to do.”


As they marched round, the crowd jeered at them and made offensive remarks. Crass said that anyone could see that they were a lot of lazy, drunken loafers who had never done a fair day’s work in their lives and never intended to.

“We shan’t never get nothing like this, you know,” said Philpot. “Let’s try the religious dodge.”

“All right,” agreed Harlow. “What shall we give ’em?”

“I know!” cried Philpot after a moment’s deliberation. “‘Let my lower lights be burning.’ That always makes ’em part up.”

The three unemployed accordingly resumed their march round the room, singing mournfully and imitating the usual whine of street-singers:

“Trim your fee-bil lamp me brither-in,
Some poor sail-er tempest torst,
Strugglin’ ’ard to save the ’arb-er,
Hin the dark-niss may be lorst,
So let my lower lights be burning,
Send ’er gleam acrost the wave,
Some poor shipwrecked, struggling seaman,
You may rescue, you may save.”


“Kind frens,” said Philpot, removing his cap and addressing the crowd, “we’re hall honest British workin’ men, but we’ve been hout of work for the last twenty years on account of foreign competition and over-production. We don’t come hout ’ere because we’re too lazy to work; it’s because we can’t get a job. If it wasn’t for foreign competition, the kind’earted Hinglish capitalists would be able to sell their goods and give us Plenty of Work, and if they could, I assure you that we should hall be perfectly willing and contented to go on workin’ our bloody guts out for the benefit of our masters for the rest of our lives. We’re quite willin’ to work: that’s hall we arst for—Plenty of Work—but as we can’t get it we’re forced to come out ’ere and arst you to spare a few coppers towards a crust of bread and a night’s lodgin’.”

As Philpot held out his cap for subscriptions, some of them attempted to expectorate into it, but the more charitable put in pieces of cinder or dirt from the floor, and the kind-hearted capitalist was so affected by the sight of their misery that he gave them one of the sovereigns he had in his pocket: but as this was of no use to them they immediately returned it to him in exchange for one of the small squares of the necessaries of life, which they divided and greedily devoured. And when they had finished eating they gathered round the philanthropist and sang, “For he’s a jolly good fellow,” and afterwards Harlow suggested that they should ask him if he would allow them to elect him to Parliament.

[rachel]

Do we think this is the words of a real man, or do we think it is manipulative bullshit created on demand for someone who can purchase "The News"?

Mr Spector, they are not subtle about it, are they?

https://www.dailymail.co.uk/news/articl ... anged.html

If assisted suicide was legal in Britain I wouldn't be doing this: Damning interview from father - just one day before he flew to Dignitas to die
26 May 2015

A father who killed himself in Switzerland said he was forced to die ‘too early’ because his assisted suicide would have been illegal in Britain, it was revealed yesterday.

Advertising executive Jeffrey Spector, 54, said he would have waited longer and tried further high-risk treatment if assisted suicide was legal in this country – but felt he was forced to ‘jump the gun’.

The married father of three said he would not risk surgery to remove the tumour on his spine as it could leave him paralysed and unable to travel to Dignitas in Zurich.

Instead, he paid around £8,400 to die at the Swiss clinic on Friday. In his final days he called for a change in the law on assisted suicide in Britain, saying: ‘I am going too early because of the law in the UK … If the law was changed I would not be doing it today.’

It comes as Lord Falconer confirmed plans to re-introduce his assisted dying Bill in this Parliament.

The 1.4in (3.5cm) tumour growing inside and around Mr Spector’s spinal cord meant any operation to remove it carried a high risk of leaving him paralysed from the neck down.

But as it continued to grow Mr Spector said he was losing the use of his hands, raising the prospect that he could find himself with no control of his arms and legs and be left trapped inside his own body as his condition deteriorated further.

In a frank and moving interview with his local British newspaper from Zurich on Thursday, the executive said: ‘I know if I become worse I could not cope.

'The disease could stabilise but I do not know that – I can’t take that chance.’

The Daily Mail told yesterday how the businessman shared a final meal in Switzerland with his family and friends, before he killed himself with barbiturates just 16 hours later.

His devastated wife Elaine, 53, and their daughters Keleigh, 21, Courtney, 19, and 15-year-old Camryn said they had been overwhelmed by ‘a real outpouring of support’ since their heartbreaking ordeal was made public.

In a family statement, they thanked their supporters for messages about Mr Spector’s ‘selfless and brave decision’, adding: ‘We are prouder than ever today of our wonderful husband, father, brother and friend.’

His decision to end his life at the controversial Dignitas centre last week has fuelled debate about right-to-die laws in Britain – particularly because his condition was not believed to be a terminal illness.

I see Mr Spector had one of those freakishly overlong plastic necks. And we see confirmation part way down, it's not actually a news story, it's an advert. The column space purchased by Lord Falconer ahead if his 2015 Assisted Dying bill to drum up pretend demand to legalise murder in hospitals...oh, I mean assisted dying. Doctors and nurses given immunity against prosecution for ending people's lives with say Midazolam.

Guessing this site was also part of the tender requirements. Safe and effective don't you know.

https://www.dignityindying.org.uk/news/ ... ted-dying/

...Exactly the same legislation written into the UK Government's Coronavirus Act, the bill that was passed through the House of Commons and House of Lords into law in just one day. I wonder who paid for that?