Αγορά Πολιτών

Τρόπος Συμμετοχής


Πολίτες στην Αγορά

Έχουμε 446 επισκέπτες συνδεδεμένους

Framing Dissidents



Location: Berlin, Germany

Only send SMS +41762833777

Citizen Band Radio:

- Call-channel: 1 FM (frequency modulation)

- Call-sign: EB-1142

CIA's Child Sex Slaves


Πατριώτη S.O.S.


Greek Dissidents Political Persecution


A Greek Government In Exile


60+ Trillion Euros Dispute for Greece's Minerals


21/06/2020 International Protests


Robbed at Copenhagen


George Bobolas


Prespes-Agreement Superimposed-Reality Ruthless-Propaganda





Mielke - Chrisochoidis


O/L to British P/M


O/L to E. Macron


Accountability-Free Genocides


Militarized "psychiatry"


The Absolute Evil


Gang-stalking Greeks


Byzantine Atrocities


European Dissidents ALARM


Human Rights' Court


The used up men


Dissidents - USG RICO crimes


Open Letter to Theresa May


Open Letter to António Guterres UN's SG


Triangulation - Zersetzen


Open Letter to Andrew Parker, MI5


Πράξεις ποταπές - Despicable choices



My father's death


Cavitation damage


Burglary and vandalism


Dry mini submarine


Message to Bundeswehr 2


Message to Bundeswehr 1


“Tough” guys and TOUGH guys


Μοναδική λύση, το Χόλιγουντ




Zeppelin: Beyond Gravity


Foreign intervention in Greece?


Η ανελεύθερη Ελλάδα


Η Ελλάδα καταγώγιο;


Αν.Επ. Π. Παυλόπουλο


Intangible prisons


Plausible deniability


Images of German w & s


Crimes against Humanity


"Chimera" - "Bellerophon"


pr. Donald Trump



Legal Notice 87


Βδέλλες, αποικιοκρατικές


Being a German


Legal Notice 84


Dirty colonial methods


Georgi Markov, BG - KGB


Samples of Barbarity


Ελλάδα - αποκόλληση


Έλληνες, στο έλεος...


Harvester's log 16/3/17



Legal Notice 66




Legal Notice 62



My story






Η Εστία μου



Why so untidy?






Εξόντωση Ελλήνων αντιφρονούντων;



Ζήτημα εμπιστοσύνης






Ανοικτή Επιστολή πρέσβη ΗΠΑ

Αφορμή, U2RIT vs Ελλάδα;


A request to U2RIT

Colonial aggression - 2

Open Letter to UN S.G.

Open Letter to p.C. & p. O.

Δήλωση πρόθεσης επαναπατρισμού


Ο "εφιάλτης" της Νυρεμβέργης

Συλλογή Φωτογραφιών

Αίτημα προστασίας, προς Ιταλία

Chroma key, background removal

Science and Ethics

Να συμβάλει και η U2RIT

Θα ξαναφτιάξουν πολλές φορές Άουσβιτς και Zyclon B


Split-Screen effect

Η Ζωή είναι Ωραία.

Βόρεια Κορέα

Λευτεριά στους Έλληνες, εξανα- γκαστικά "Εξαφανισμένους"


Μυστικές δίκες;


Πολιτισμό, ή, απληστία;

Ακραία Στυγνότητα

Η Τέχνη της Επιβίωσης

Political Asylum 3

Επιστροφή στις ρίζες

The Human Cost of Torture

An urgent appeal for solidarity

More obvious than the Sun

Western "culture"

Political Asylum

Έννομη Προστασία

Μια μήνυση που εγείρει ερωτηματικά




Honor your father...


Creative Greeks

A pair of Dictatorships

Monsieur Cannibale, je ne veux plus partir PDF Εκτύπωση E-mail
Αξιολόγηση Χρήστη: / 0
Συνεννόηση για Δράση - Απόψεις
Συντάχθηκε απο τον/την Χρήστος Μπούμπουλης (Christos Boumpoulis)   
Τρίτη, 06 Αύγουστος 2013 02:02


Sacha Distel ( Monsieur Cannibale ) 1966

Seeing him out of his truck
Chase the butterflies of Africa
The cannibals, calling him a spy
The stopped unceremoniously on
He tried to talk English
Spanish, Portuguese, Chinese
But seeing their jaws
Which opened
He screamed with fright

Oh, Mr. Cannibal
I do not wanna die
Mr. Cannibal
Let me go

He showed them his lighter, his pen
His watch and photos of his wife
They sang an air from Gounod
Adamo’s songs, no nothing!
He showed them the Paris newspapers
Nobody reacts, either
Desperate he left journals
Filled with naked girls, and said:


When the great chief saw these reviews
He saw all these naked girls, he laughs!
But in his mind a strange idea
A crazy idea arises
In a case where his harem
He dragged himself the guy
Seeing women who throw themselves upon him
With such appetite, shouted:


For eight days he remained shut
And had to share, in vain
And as already it was not very big
He lost twenty pounds, at least
The moment arrived when the great leader
Explained to him by gesture, Go!
Take your truck and go home
The poor man cried: Never!

Mr. Cannibal, I do not want to leave
Mr. Cannibal, I would rather die!










If you want a description of our age here is one the civilization of means without ends”. Richard Livingstone

Problems with both biosphere and sociosphere indicate that social and political development based on instrumental rationality alone is not sustainable”. [Bent Flyvbjerg, Making social science matter, Cambridge university press, 2001, p. 53].

Social cannibal

A social cannibal is a person, usually a friend, who is a friend when it's just you (and other friends in your group, this can have multiple victims at once but is not as effective the more friends he cannibalizes at once) around but as soon as he's around other people, friend or not, if he needs to he will feed off a friend's or multiple friends' faults to better himself socially. Usually it involves heavily over exaggerating stuff about said friends. The cannibal will usually deny doing this. It also counts if the person changes opinions and views on things based off the person they're around, things that you both agree with that he can turn around and accuse you of agreeing with that opinion.

Bi-stander: Yeah so people who play guitar are so gay.
Cannibal: Yeah! You're right! I hate guitar players
Friend: But dude, we both PLAY guitar
Cannibal: Uh, dude I used to but then I saw how stupid guitar is.
Friend: But dude just yesterday you where saying how you love guitar.
Cannibal: I didn't say that! By that I mean't I actually hate it.

Friend: dude you're SUCH a social cannibal.
Cannibal: no I'm not dude? what do you mean?


Social cannibalism

Have you ever caught yourself enjoying a bit of bad news about another person? Perhaps you felt a competitive spirit toward someone and you took delight in her “unfortunate” mistake.

Since you knew that outright gloating would make you appear evil, you publically feign concern over her failure while inwardly finding pleasure. You didn’t think she deserved to be honored in the first place and really wanted the honor for yourself or someone who mattered more to you.

I agree with the author who suggested that this kind of behavior, “shows us human antagonism in one of its basest and most unheroic forms” (Cornelius Plantinga Jr.). This is a sin of the heart that is detestable to God.

Why are we drawn to bad news about others? Could it be a subtle diversionary tactic to make us feel better about our own righteousness? We must guard against this deep sinful tendency to enjoy bad news about another.

Social Cannibals

Let’s call those who habitually enjoy bad news about others social cannibals.

Social cannibals take pleasure in the problems, difficulties and failures of others. They feed on weaknesses in others to elevate themselves. It’s dangerous to be in their company because you might end up in their pot.

This tendency starts early as siblings tattle on each other and find pleasure in seeing brothers or sisters get in trouble. Some parents foolishly fail to correct these tendencies because they display the same behavior themselves.

Don’t think for a moment that this behavior is left behind with childhood. Adults are just as guilty — albeit in more refined ways. Sometimes they nurture social cannibalism in the way they talk about those who “compete” with their children.

Here is a predatory form of behavior that can be found in every culture and class of people. Although cannibal sounds like a jungle term, social cannibalism is often more prevalent among refined and ostensibly religious people.

The Germans call the behavior schadenfreude. It’s a twisted and sadistic pleasure of the heart at the misfortune of others. It threatens all good relationships. Look more closely:

Schadenfreude: (shäd’n-froi’də) a compound German word (lit. “damage-joy). It refers to malicious joy in the misfortunes of others. From “schaden”– damage, harm, injury + “freude”–joy.

When bad things happen to people (or they suffer the consequences of the bad they do), there never seems to be a shortage of those willing to gloat over them. If your life is public and you enjoy some measure of success, expect people to want to see bad things happen to you. Sometimes they will even spread slanderous rumors to feed their desire to see you fall.

But why find satisfaction in the misfortune of others? Does it make us feel better about ourselves? Are we really that insecure? Is our goal to redirect the light from our own sins on to those of others? We all have to battle this tendency to one extent or another.

Here we find one of the deepest evidences of evil and it’s more universal than most admit. Some hide their schadenfreude behind a hypocritical veneers of concern. Openly gloating over another is bad, but it’s more detestable to appear publically sympathetic while privately gloating. Some speak of the failures of others with sneering smugness; others act publically concerned while privately feeding a sense of moral superiority and malicious delight. Both responses come from deeply depraved hearts—no matter how much one feigns religious or spiritual concern.

Have you ever transparently shared a personal misfortune with another only to feel that she found a kind of pleasure in your circumstances? Perhaps she lets out a little laugh and you’re not sure if indicates a strange enjoyment in what you shared.

This is what the Germans call schadenfreude (i. e. enjoyment obtained from the trouble of others). Envy is a close cousin.

People who find pleasure in the misfortune of others also tend to be equally displeased by the good fortune of others (envious). Here are two evils feeding off each other: schadenfreude and envy.

These behaviors reflect the depths of human antagonism and destroy true love.

“Wherever we find envy, we find the wreckage of human and Christian community. Envious people backbite. They deliver congratulations with a smile that, in another light, might be taken for a sneer” (Cornelius Plantinga Jr., Not the Way It’s Supposed to Be).

“The envier gossips. He saves up bad news about others and passes it around like an appetizer at happy hour. The envier grumbles. He murmurs. He complains that all the wrong people are getting ahead. Spite, bitterness, discord which undoes all friendships, accusation, malignity—all these things flow from envy and together turn friendship and good fellowship into a rancorous sham bles” (Ibid).

Whatever the motive for gloating, we’re told to resist it. “Do not gloat when your enemy falls; when he stumbles, do not let your heart rejoice” (Proverbs 24:17). “A heart at peace gives life to the body, but envy rots the bones” (Proverbs 14:30). Love “…does not delight in evil” (I Corinthians 13:5-6).

Perhaps the one easiest to gloat over is an enemy. When those who hurt us suffer, it’s tempting to enjoy their pain. But Jesus taught his followers to, “Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27-28).

A man or woman of godly character refuses to stoop to social cannibalism. People who claim to be Christians and engage in the evils of schadenfreude and envy must see their attitudes and actions as profound contradictions of the gospel

The gospel tells us that God loved us when we were his enemies. “God demonstrates his own love for us in this: While we were still sinners, Christ died for us. When we were God’s enemies, we were reconciled to him through the death of his Son” (Romans 5:8,10).

Cannibalistic behaviors like schadenfreude and envy will not find a home in hearts filled with God’s love.



Social meta-cannibalism

Cannibalistic behaviors, exactly as any other behaviors, can be forced externally by various means. The person or the group who forces, openly or insidiously, social cannibalistic behaviors to an other person or group, is a social meta-cannibal.

Examples of social meta-cannibalism are some civil wars and various transactional analysis games of the third degree.


Personal and Social Prosperity

Personal and social prosperity springs from ανθρωπιά and θεοσέβεια.

Ανθρωπιά and θεοσέβεια presupposes, a sufficient language, a sufficient tradition and people able to perform an initiation.

For one who does not embodies ανθρωπιά and θεοσέβεια, it is absolutely impossible to evaluate them, since, realistic evaluation presupposes a prior embodying them.

That means that the only possible way for reaching ανθρωπιά and θεοσέβεια is by reaching that kind of knowledge which coincides to one or more personal relationships with persons who embodies them.

Terminating the suffering and the social cannibalism and meta-cannibalism, all over the world, is not obligatory.

Personal and Social Prosperity is, respectively, the personal and the collective choice, which is able to protect as from unavoidably having to say, some time in the future,

Monsieur Cannibale, je ne veux plus partir.

Υ.Γ.: Οι φωτό κ.λπ.
















Τελευταία Ενημέρωση στις Κυριακή, 13 Μάρτιος 2016 06:29