SHTF is a conspiracy to divide and conquer the sheeple, scatter the fearful off into the hinterlands where they can be used as target practice for drones if they don’t shoot themselves first or die from insects or animal bite exotic diseases maybe spread by the CIA.
Sheeple have been predicting the end of the world or the second coming for thousands of years but have been 100% wrong. Winners will continue to be winners. Losers will continue to be losers. History a guide to the future. As Taylor Swift says you can’t change human nature… the haters gonna hate, hate, hate, hate, hate … Shake it Off. Live up to your responsibilities.
There was a cable TV program “doomsday preppers” play to terror, greed.. win fiat money by selling imported junk to cowards. Be brave and ignore appeals to fear.
TV radio internet is a major clue of conspiracies set up decades ago and taught to media students in better colleges since the 1960s:
McLuhan is known for coining the expressions the medium is the message and the global village, and for predicting the World Wide Web almost thirty years before it was invented. he was a fixture in media discourse in the late 1960s, McLuhan’s The Gutenberg Galaxy: The Making of Typographic Man is a pioneering study in the fields of oral culture, print culture, cultural studies, and media ecology. Throughout the book, McLuhan takes pains to reveal how communication technology (alphabetic writing, the printing press, and the electronic media) affects cognitive organization, which in turn has profound ramifications for social organization. His episodic history takes the reader from pre-alphabetic tribal humankind to the electronic age. According to McLuhan, the invention of movable type greatly accelerated, intensified, and ultimately enabled cultural and cognitive changes that had already been taking place since the invention and implementation of the alphabet
The Global Village
In the early 1960s, McLuhan wrote that the visual, individualistic print culture would soon be brought to an end by what he called “electronic interdependence”: when electronic media replace visual culture with aural / oral culture. In this new age, humankind will move from individualism and fragmentation to a collective identity, with a “tribal base.” McLuhan’s coinage for this new social organization is the global village. Instead of tending towards a vast Alexandrian library the world has become a computer, an electronic brain.
As our senses have gone outside of us, Big Brother goes inside of us. So, unless aware of this dynamic, we shall at once move into a phase of panic terrors, exactly befitting a small world of tribal drums, total interdependence, and superimposed co-existence. […] Terror is the normal state of any oral society, for in it everything affects everything all the time. […] In our long striving to recover for the Western world a unity of sensibility and of thought and feeling we have no more been prepared to accept the tribal consequences of such unity than we were ready for the fragmentation of the human psyche by print culture.
Though the World Wide Web was invented almost thirty years after The Gutenberg Galaxy, McLuhan prophesied the web technology seen today as early as 1962: The next medium, whatever it is—it may be the extension of consciousness—will include television as its content, not as its environment, and will transform television into an art form. A computer as a research and communication instrument could enhance retrieval, obsolesce mass library organization, retrieve the individual’s encyclopedic function and flip into a private line to speedily tailored data of a saleable kind.
Furthermore, McLuhan coined and certainly popularized the usage of the term “surfing” to refer to rapid, irregular and multidirectional movement through a heterogeneous body of documents or knowledge, e.g., statements like “Heidegger surf-boards along on the electronic wave
Marshall McLuhan a Canadian philosopher of communication theory and a public intellectual. His work is viewed as one of the cornerstones of the study of media theory, as well as having practical applications in advertising and media.
Derrida was familiar with the work of Marshall McLuhan, and since his early 1967 writings, he speaks of language as a “medium,” of phonetic writing as “the medium of the great metaphysical, scientific, technical, and economic adventure of the West.” He expressed his disagreement with McLuhan in regard to what Derrida called McLuhan’s ideology about the end of writing. In a 1982 interview, he said: I think that there is an ideology in McLuhan’s discourse that I don’t agree with, because he’s an optimist as to the possibility of restoring an oral community which would get rid of the writing machines and so on. I think that’s a very traditional myth which goes back to… let’s say Plato, Rousseau… And instead of thinking that we are living at the end of writing, I think that in another sense we are living in the extension – the overwhelming extension – of writing. At least in the new sense… I don’t mean the alphabetic writing down, but in the new sense of those writing machines that we’re using now. And this is writing too. And in his 1972 essay he said: As writing, communication, if one insists upon maintaining the word, is not the means of transport of sense, the exchange of intentions and meanings, the discourse and “communication of consciousnesses.” We are not witnessing an end of writing which, to follow McLuhan’s ideological representation, would restore a transparency or immediacy of social relations; but indeed a more and more powerful historical unfolding of a general writing of which the system of speech, consciousness, meaning, presence, truth, etc., would only be an effect, to be analyzed as such. It is this questioned effect that I have elsewhere called logocentrism.
Jacques Derrida a French Jew philosopher born in Algeria. Derrida is best known for developing a form of semiotic analysis known as deconstruction. He is one of the major figures associated with post-structuralism and postmodern philosophy. During his career Derrida published more than 40 books, together with hundreds of essays and public presentations. He had a significant influence upon the humanities and social sciences, including—in addition to philosophy and literature—law, anthropology, historiography, linguistics, sociolinguistics, psychoanalysis, political theory, religious studies, feminism, and gay and lesbian studies. His work still has a major influence in the academe of Continental Europe, South America and all other countries where continental philosophy is predominant, particularly in debates around ontology, epistemology (especially concerning social sciences), ethics, aesthetics, hermeneutics, and the philosophy of language. He also influenced architecture (in the form of deconstructivism), music, art, and art criticism. Particularly in his later writings, Derrida frequently addressed ethical and political themes in his work. Many critics consider Speech and Phenomena (1967) to be his most important work. These writings influenced various activists and political movements. He became a well-known and influential public figure, while his approach to philosophy and the notorious difficulty of his work made him controversial. Derrida was born in Algeria into a Sephardic Jewish family originally from Toledo that became French in 1870 when the Crémieux Decree granted full French citizenship to the indigenous Arabic-speaking Jews of Algeria.