Showing posts with label bardic. Show all posts
Showing posts with label bardic. Show all posts

Thursday 26 May 2016

I Reversed the Polarity of the Neutron Flow




Why did this particular piece of technobabble become so iconic?

Why did it ressonate?

What was it about this particular meme with caused it to become self-sustaining, self-replicating, and which gave it life..?

How did it become Mantra..?

Well, one reason we do know about and can prove for certain is that in a break from his usual habit of complaints and dissatisfaction with the lines he had to memorise, Jon Pertwee absolutely adored that line the first time that he read it, realising and immediately declaring that he could sing it to the tune of the Sailor's Hornpipe, which he did, and thereafter immediately started insisting that the entire cast and any/all membets the production staff within earshot or on the studio floor should all participate in doing so together as a daily ritual at the start of every work day.

It taps into the bardic traditions of ancient magick.

It may be nonsense, but it's catchy nonsense.

But is it actually nonsense...?

Neutrons are not polarised particles, by definition, but beyond any question, they certainly do move move all the time in this or that direction or the other, depending on what forces are acting on then and the energy they already has at any given instant.


To produce changes whereby instead, they a begin to move in the precise OPPOSITE direction, for the direction of flow to be reversed means that time would have had to be made to run backwards.

So, time is now running backwards.

This quite likely has already happened more than once.
 
I would suggest continuously, as the natural structuring of time in the material universe - which is quite different of course in character to the way in which we experience consciousness, which is all linear, and flowing in a single direction.

Which is why backmasking magick spells and incantations work.



“. . .train himself to think BACKWARDS by external means, as set forth here following.

(a) Let him learn to write BACKWARDS. . .
(b) Let him learn to walk BACKWARDS. . .
(c) Let him. . . listen to phonograph records REVERSED
(d) Let him practise speaking BACKWARDS. . .
(e) Let him learn to read BACKWARDS. . .”


(Crowley, Aleister. Magick: Liber ABA, book four, 1994 Ordo Templi Orientis edition, p. 639)

Wednesday 11 May 2016

God is in The TV






"This is verifiable. 

People have been telling us about this for thousands of years. 
The Tibetans have been telling us about this. 
The Mesopotamians have been telling us about this. 

And why has it been made ‘occult’?

Because: Coca-Cola have got the secret.

What you do is you create a sigil.

Coca-Cola is a sigil. 

The McDonalds “M” is a sigil.

These people are basically turning the world into themselves, using sigils.

And if we don’t reverse that process, and turn the world into us using sigils, we’re going to be living in fucking McDonalds.

But McDonalds have no more power than us, apart from the fact – like what Doug [Rushkoff] said earlier – they’ve got some money.

Fuck it; who cares?

At the top levels of this stuff, no one’s using money anyway."


The Bardic Tradition of Magick

The Spear-Shaker, the Golem of Avon, he who shakes his spear of truth in the face of ignorance, is known universally as 
"The Bard."

Shakes-Spear is written as rhythmic verse, in Iambic Pentameter;

It is chanted, or entoned, like a mass or Gregorian prayers.

That which is chanted, must also be enchanted.

Like Logopolitan mathematics.



DOCTOR
As a matter of fact, they don't use computers, they use word of mouth. 

ADRIC
Is that another expression? 

DOCTOR
No. 

ADRIC
They speak it? 

DOCTOR
Mutter. Entone

ADRIC:
 Entone the computations? 

DOCTOR
Yes. 

ADRIC
Why? 

DOCTOR
[Pause
I've wondered that myself....
 I never quite had the nerve to ask them...




 "The connection of speech and reason is the organizing principle of Plato's dialogues and of all the literature based on them, through St. Augustine to the Italian Renaissance. The theater of Marlowe, Shakespeare, and Schiller represents a continuation of this tradition in a slightly different form. 

We must also recall that the classical poetry of Homer, Dante, and Chaucer was meant to be spoken or sung aloud."

" In the Book of Genesis, Adam creates language under the direct tutelage of God by giving names to animals and other objects."


"The destruction of reason with deconstruction thus revealed as a slyly disguised form of destruction , the next question is to determine what is to be destroyed. Derrida wants the destruction of reason, the deconstruction of the logos, which he identifies as the central point of the Judeo-Christian philosophical tradition. That tradition is what the deconstructionists are attacking when they rail against "western metaphysics." Derrida is anti-western because he regards the line of development from Socrates and Plato through Gottfried Leibniz as "ethnocentric" and racist. When he attacks "metaphysics," he means human reason itself. 


Derrida writes: "The 'rationality' -but perhaps that word should be abandoned for reasons that will appear at the end of this sentence-which governs a writing is thus enlarged and radicalized , no longer issues from a logos. Further, it inaugurates the destruction, not the demolition but the de-sedimentation, the de-construction, of all the significations that have their source in that of the logos . Particularly the signification of truth. All the metaphysical determinations of truth, and even the one beyond metaphysical onto-theology that Heidegger reminds us of, are more or less immediately inseparable from the instance of the logos, or of a reason thought within the lineage of the logos, in whatever sense it is understood: in the pre-Socratic or the philosophical sense, in the sense of God ' s infinite understanding or in the anthropological sense, in the pre-Hegelian or the post-Hegelian sense" (OfGrammatology, pp . 1 0- 1 1 ) . 

And again: "This absolute logos was an infinite creative subjectivity in medieval theology: The intelligible face of the sign remains turned toward the word and the face of God" (OfGrammatology, p. 13). 

How then can reason and the logos be destroyed? 


Heidegger had already given the example of attempt this by mystifying the concepts having to do with language: ''Thinking collects language into simple speaking . Language is therefore the language of being , just as the clouds are the clouds of the heavens . In speaking , thinking plows simple furrows into language . These furrows are even simpler than those plowed with slow steps by the farmer. " 'The death of civilization of the book' For Derrida, using a terminology that is borrowed from the linguist Ferdinand de Saussure , language is at first the realm of "sign" and "signified . " "The difference between sign and signifier belongs in a profound and implicit way to the totality of the great epoch covered by the history of metaphysics, and in a more explicit and more systematically articulated way to the narrower epoch of Christian creationism and infinitism when these appropriate the resources of Greek conceptuality. This appurtenance is essential and irreducible; one cannot retain . . . the scientific truth . . . without also bringing with it all its metaphysico-theological roots" (Of Grammatology, p. 13). 

In other words, Platonic Christianity is the basis for modem science, and that is the enemy Derrida seeks to liquidate by destroying language. The scientific tradition "begins its era in the form of Platonism, it ends in infinitist metaphysics . " (Here Derrida is probably targeting Georg Cantor and the transfinite numbers.) Derrida is fully conscious that the exhaustion of language will bring with it nothing less than the "death of speech" and the "death of the civilization of the book" (Of Grammatology, p . 8). 




Again following his Nazi guru Heidegger, Derrida focuses his destructive attention on the "metaphysics of presence" as this relates to language . The "presence" amounts to a solid grounding for certain knowledge, for the certitude that something exists . Derrida is at pains to point out that "presence" of this kind is required as a pre-condition for the conceptual apparatus of western philosophy from the time of the Greeks on down: "It could be shown that all names related to fundamentals, to principles, or to the center have always designated an invariable presence-eidos [action], arche [principle or first cause], telos [purpose], energeia, ousia (essence, existence, substance, subject), aletheia, [truth] transcendentality, consciousness, God, man, and so forth" ("Structure, Sign and Play in the Discourse of the Human Sciences," pp. 279-280). In language, "the metaphysics of presence" is equated with a "transcendental signified" or "ultimate referent," which would function as the ultimate guarantee of meaning.

We see that for Derrida, all western languages are "metaphysical," since their key words and concepts are permeated by Christian Platonism. They are also metaphysical, he thinks, because the only way to be sure of the meaning of "Send over a pizza," presupposes the Christian Platonic foundations of the whole civilization. Derrida therefore sets out to destroy Platonism by destroying language, while hoping to destroy the civilization along with both. Reason and speech Derrida asserts that the western languages are "logocentric," that they are based on reason in this way. Logos can mean reason, but also lawfulness or ordering principle, but also word, discourse, argument, and speech. "With this logos," says Derrida, "the original and essential link to the phone [sound] has never been broken." In other words, human reason and human speech are inextricably bound up together. The connection of speech and reason is the organizing principle of Plato's dialogues and of all the literature based on them, through St. Augustine to the Italian Renaissance. The theater of Marlowe, Shakespeare, and Schiller represents a continuation of this tradition in a slightly different form. We must also recall that the classical poetry of Homer, Dante, and Chaucer was meant to be spoken or sung aloud.

 If "the scar on the paper," were to replace all this, colossal cultural damage would of course be the result. Western language is therefore not only logocentric, but also phonocentric: that is to say, western language recognizes the primacy of the spoken language over the written language. 

"The system of language associated with phoneticalphabetic writing is that within which logocentric metaphysics, determining the sense of being as presence, has been produced" (OfGrammatology, p. 43). 

Derrida obviously cannot deny that spoken language "came first." He also cannot escape the fact that while the spoken word (parole) is a sign, the written word (mot) is the sign of a sign. He tries to go back to a mythical form of writing in general that might have existed before Socrates and Plato came on the scene, calling this arche-ecriture , (arch-writing) but this is plainly nothing but a crude deus ex machina hauled in to substantiate a thesis that has nothing going for it. 

In the Book of Genesis, Adam creates language under the direct tutelage of God by giving names to animals and other objects. But Derrida is hell-bent on reducing everything to writing and texts as the only sense data the individual gets from the world. Black marks on white paper In order to attack the logos and reason through the spoken word, Derrida sets against them his notion of writing: l' ecriture . Derrida explains that what he means by writing is "a text already! written, black on white" (Dissemination , p. 203). That means a text already written, black on white. Black marks on white paper, plus excruciating attention to spaces, numbers, margins, paragraphs, typefaces, colophons, copyright notices, plus patterns, groups, repetitions of all of the above and so on in endless fetishism. Since it is probably clear by now that Derrida, posing as the destroyer of western metaphysics, is only spinning out very bad metaphysics in the process, we can feel free to say that Derrida attempts to establish the ontological priority of writing over language and speech. Nothing in the way of proof is offered in favor of this absurd idea: The argument proceeds through a "we say" and ends by lamely hinting that the computer revolution will also help reduce all spoken words to black marks on the page: 

"The entire field covered by the cybernetic program will be the field of writing" (Of Grammatology, p. 9).

Monday 19 January 2015

Magick and The Bard


"There is some confusion as to what magic actually is. I think this can be cleared up if you just look at the very earliest descriptions of magic. Magic in its earliest form is often referred to as “the art”.  I believe this is completely literal.  I believe that magic is art and that art, whether it be writing, music, sculpture, or any other form is literally magic.  Art is, like magic, the science of manipulating symbols, words, or images, to achieve changes in consciousness.  The very language about magic seems to be talking as much about writing or art as it is about supernatural events.  A grimmoir for example, the book of spells is simply a fancy way of saying grammar.  Indeed, to cast a spell, is simply to spell, to manipulate words, to change people's consciousness.   And I believe that this is why an artist or writer is the closest thing in the contemporary world that you are likely to see to a Shaman. 

 I believe that all culture must have arisen from cult.  Originally, all of the faucets of our culture, whether they be in the arts or sciences were the province of the Shaman.  The fact that in present times, this magical power has degenerated to the level of cheap entertainment and manipulation, is, I think a tragedy.  At the moment the people who are using Shamanism and magic to shape our culture are advertisers.   Rather than try to wake people up, their Shamanism is used as an opiate to tranquilize people, to make people more manipulable.  Their magic box of television, and by their magic words, their jingles can cause everyone in the country to be thinking the same words and have the same banal thoughts all at exactly the same moment.  


In all of magic there is an incredibly large linguistic component.  The Bardic tradition of magic would place a bard as being much higher and more fearsome than a magician.  A magician might curse you.  That might make your hands lay funny or you might have a child born with a club foot.  If a Bard were to place not a curse upon you, but a satire, then that could destroy you.  If it was a clever satire, it might not just destroy you in the eyes of your associates; it would destroy you in the eyes of your family.  It would destroy you in your own eyes.  And if it was a finely worded and clever satire that might survive and be remembered for decades, even centuries.  Then years after you were dead people still might be reading it and laughing at you and your wretchedness and your absurdity.  Writers and people who had command of words were respected and feared as people who manipulated magic.  In latter times I think that artists and writers have allowed themselves to be sold down the river.  They have accepted the prevailing belief that art and writing are merely forms of entertainment.  They’re not seen as transformative forces that can change a human being; that can change a society.  They are seen as simple entertainment; things with which we can fill 20 minutes, half an hour, while we’re waiting to die.  It’s not the job of the artist to give the audience what the audience wants.  If the audience knew what they needed, then they wouldn’t be the audience.  They would be the artists.  It is the job of artists to give the audience what they need.  "

-Alan Moore



Sunday 18 January 2015

The Illusion of Free Speech



"[Anti-Semitism] maintains conspiracy theories that spread without limits. Conspiracy theories that have, in the past, led to the worst "(...)" [The] answer is to realize that conspiracy theories are disseminated through the Internet and social networks. Moreover, we must remember that it is words that have in the past prepared extermination. 

We need to act at the European level, and even internationally, so that a legal framework can be defined, and so that Internet platforms that manage social networks are held to account and that sanctions be imposed for failure to enforce" 

President François Hollande
Remarks at the Shoah Memorial
January 27 2015 



"The Bardic tradition of magick would place a bard as being much higher and more fearsome than a magician.  A magician might curse you.  That might make your hands lay funny or you might have a child born with a club foot.  

If a Bard were to place not a curse upon you, but a satire, then that could destroy you.  

If it was a clever satire, it might not just destroy you in the eyes of your associates; it would destroy you in the eyes of your family.  It would destroy you in your own eyes.  

And if it was a finely worded and clever satire that might survive and be remembered for decades, even centuries.  

Then years after you were dead people still might be reading it and laughing at you and your wretchedness and your absurdity.  

Writers and people who had command of words were respected and feared as people who manipulated magic. "

- Alan Moore


French President François Hollande has condemned the violence, calling France’s commitment to freedom of expression "non-negotiable".


“There are tensions abroad where people don’t understand our attachment to freedom of speech,” Hollande said.



Image of a French police officer wearing a kepi at the Pithiviers deportation camp. 

This shot was censored in the original version of the film, Night and Fog (1955)

Image of a French police officer at the Pithiviers deportation camp. 

His kepi has been obscured by a wooden beam, at the behest of the French film censors. 

This shot appeared in the original version of the film Night and Fog (1955)

I Quote The Enemy:

"After the film was complete, producer Dauman told Resnais that he was "delighted to have produced the film", but that he guaranteed that "It will never see a theatrical release".

In December 1955, French censors wanted some scenes cut from Night and Fog.

The end of the film shows scenes of bodies being bulldozed into mass graves. These were considered too violent to be allowed in the film. Another point of contention was that Resnais had included photographs of French officers guarding a detention center, operated by the Vichy government and located in central France, where Jews were gathered before Deportation. 

This scene prompted a call demanding that the shot be cut because it "might be offensive in the eyes of the present-day military".

Resnais resisted this censorship, insisting that images of collaboration were important for the public to see.

When Resnais refused to cut the scene with the officer, the censors pressured that they would cut off the last ten minutes of his film.

Finally, to compromise, Resnais stated that obscuring the scene wouldn't change the meaning of the film to him, and he painted a beam that obscured the képi the officer was wearing.

In exchange, Resnais would be allowed to show the bodies at the end of the film, which was restored to its original form for a 2003 DVD release.

The second act of censorship in the film was a huge scandal with the German embassy in France asking for the film to be withdrawn from the Cannes Film Festival.

The French press reacted against the proposed withdrawal, noting that Cayrol and Resnais were very cautious in defining the difference between the Nazi criminals and the German people.

Articles were written in French magazines including Libération and L'Humanité, protesting any censorship of the film at Cannes.

One of the few writers who supported the withdrawal, Jean Dutourd, felt that Auschwitz and other concentration camps should be forgotten."

Dieudonne is living under daily threat of death from the French Branch of the Jewish Defence League (JDL) - recognised as so fascist that they are banned in the United States, and in Israel, following a failed assassination attempt on Congressman Darryl Issa (R-Ca.) in 2002.

But not in France.

Goddamn Vichyssoises...





LAW No 90-615 to repress acts of racism, anti-semitism and xenophobia (1990)
MODIFICATIONS OF THE LAW OF JULY 29, 1881 ON THE FREEDOM OF THE PRESS Art 8. - Article 24 of the Law on the Freedom of the Press of 29 July 1881 is supplemented by the following provisions: In the event of judgment for one of the facts envisaged by the preceding subparagraph, the court will be able moreover to order: Except when the responsibility for the author of the infringement is retained on the base for article 42 and the first subparagraph for article 43 for this law or the first three subparagraphs for article 93-3 for the law No 82-652 for July 29, 1982 on the audio-visual communication, the deprivation of the rights enumerated to the 2o and 3o of article 42 of the penal code for imprisonment of five years maximum;
Art 9. – As an amendment to Article 24 of the law of July 29, 1881 on the freedom of the press, article 24 (a) is as follows written: <<Art. 24 (a). - those who have disputed the existence of one or more crimes against humanitysuch as they are defined by Article 6 of the statute of the international tribunal military annexed in the agreement of London of August 8, 1945 and which were a carried out either by the members of an organization declared criminal pursuant to Article 9 of the aforementioned statute, or by a person found guilty such crimes by a French or international jurisdiction shall be punished by one month to one year's imprisonment or a fine.
Art 13. - It is inserted, after article 48-1 of the law of July 29, 1881 on the freedom of the press, article 48-2 thus written: <<Art. 48-2. - publication or publicly expressed opinion encouraging those to whom it is addressed to pass a favourable moral judgment on one or more crimes against humanity and tending to justify these crimes (including collaboration) or vindicate their perpetrators shall be punished by one to five years' imprisonment or a fine.
In France, the Gayssot Act, voted for on July 13, 1990, makes it illegal to question the existence of crimes that fall in the category of crimes against humanity as defined in the London Charter of 1945, on the basis of which Nazi leaders were convicted by the International Military Tribunal at Nuremberg in 1945-46. 

When the act was challenged by Robert Faurisson, the Human Rights Committee upheld it as a necessary means to counter possible antisemitism. 

In 2012, the Constitutional Council of France ruled that to extend the Gayssot Act to the Armenian Genocide denial was unconstitutional because it violated the freedom of speech.


Interesting that the court ruled that Armenian Genocide Denial is an issue of "personal expression" (I.e. "Art"), rather than "freedom of speech" (dissemination of information) - the clear implication being that if you are conscious that you are MASSIVELY LYING about something that matters to relatively few people, that's protected speech and cannot be messed with, whereas telling the uncomfortable truth about an unpalatable truth that daily impacts on millions of lives in the Middle East and beyond assumes the mantle of State Secrecy.

Who understands The French, after all...?



On 23 December 2013, French President François Hollande said "We will act, with the government led by prime minister Jean-Marc Ayrault, to shake the tranquility which, under the cover of anonymity, facilitates shameful actions online. But also we will fight against the sarcasm of those who purport to be humorists but are actually professional anti-Semites."

In a statement on 27 December 2013, France's Interior Minister Manuel Valls said he would consider "all legal means" to ban Dieudonné's "public meetings," given that he "addresses in an obvious and insufferable manner the memory of victims of the Shoah."




JORF n° 0162 du 14 juillet 1990 page 8333 



LOI 

Loi n° 90-615 du 13 juillet 1990 tendant à réprimer tout acte raciste, antisémite ou xénophobe 


NOR: JUSX9010223L
ELI: Non disponible 
L'Assemblée nationale et le Sénat ont délibéré,
L'Assemblée nationale a adopté,
Le Président de la République promulgue la loi dont la teneur suit:

Art. 1er. - Toute discrimination fondée sur l'appartenance ou la non-appartenance à une ethnie, une nation, une race ou une religion est interdite.
L'Etat assure le respect de ce principe dans le cadre des lois en vigueur.

Art. 2. - Le 21 mars de chaque année, date retenue par l'Organisation des Nations Unies pour la Journée internationale pour l'élimination de toutes les formes de discrimination raciale, la Commission nationale consultative des droits de l'homme remet au Gouvernement un rapport sur la lutte contre le racisme. Ce rapport est immédiatement rendu public.

TITRE Ier


MODIFICATIONS DU CODE PENAL


Art. 3. - Il est inséré, après l'article 51 du code pénal, un article 51-1 ainsi rédigé:
<<Art. 51-1. - Dans les cas prévus par la loi, le tribunal pourra ordonner, aux frais du condamné, soit la publication intégrale ou partielle de sa décision, soit l'insertion d'un communiqué informant le public des motifs et du dispositif de celle-ci dans le Journal officiel de la République française ou dans un ou plusieurs journaux ou écrits périodiques qu'il désignera.
<<Le tribunal déterminera, le cas échéant, les extraits de la décision qui devront être publiés; il fixera les termes du communiqué à insérer.>>  

Art. 4. - Il est inséré, après l'article 187-2 du code pénal, un article 187-3 ainsi rédigé:
<<Art. 187-3. - En cas de condamnation prononcée en application des articles 187-1 ou 187-2, le tribunal pourra ordonner:

<<1o La privation des droits mentionnés aux 2o et 3o de l'article 42, pour une durée de cinq ans au plus;
<<2o L'affichage de sa décision dans les conditions prévues par l'article 51;
<<3o La publication de celle-ci ou l'insertion d'un communiqué dans les conditions prévues par l'article 51-1, sans que les frais de publication ou d'insertion puissent excéder le maximum de l'amende encourue.>>  

Art. 5. - Le dernier alinéa de l'article 416 du code pénal est abrogé.

Art. 6. - Il est inséré, après l'article 416-1 du code pénal, un article 416-2 ainsi rédigé:
<<Art. 416-2. - En cas de condamnation prononcée en application des articles 416 et 416-1, le tribunal pourra ordonner:
<<1o La privation des droits mentionnés aux 2o et 3o de l'article 42, pour une durée de cinq ans au plus;
<<2o L'affichage de sa décision dans les conditions prévues par l'article 51;
<<3o La publication de celle-ci ou l'insertion d'un communiqué dans les conditions prévues par l'article 51-1, sans que les frais de publication ou d'insertion puissent excéder le maximum de l'amende encourue.
<<Toutefois, en cas de condamnation en application des dispositions de l'article 416 relatives à l'état de santé ou au handicap, l'affichage ou la publication de la décision, ou l'insertion d'un communiqué, ne pourront comporter l'identité de la victime qu'avec son accord ou celui de son représentant légal.>> 

TITRE II


MODIFICATIONS DE LA LOI DU 29 JUILLET 1881
SUR LA LIBERTE DE LA PRESSE


Art. 7. - Il est inséré, après l'article 13 de la loi du 29 juillet 1881 sur la liberté de la presse, un article 13-1 ainsi rédigé:
<<Art. 13-1. - Le droit de réponse prévu par l'article 13 pourra être exercé par les associations remplissant les conditions prévues par l'article 48-1, lorsqu'une personne ou un groupe de personnes auront, dans un journal ou écrit périodique, fait l'objet d'imputations susceptibles de porter atteinte à leur honneur ou à leur réputation à raison de leur origine ou de leur appartenance ou de leur non-appartenance à une ethnie, une nation, une race ou une religion déterminée.
<<Toutefois, quand la mise en cause concernera des personnes considérées individuellement, l'association ne pourra exercer le droit de réponse que si elle justifie avoir reçu leur accord.
<<Aucune association ne pourra requérir l'insertion d'une réponse en application du présent article dès lors qu'aura été publiée une réponse à la demande d'une des associations remplissant les conditions prévues par l'article 48-1.>>  

Art. 8. - L'article 24 de la loi du 29 juillet 1881 sur la liberté de la presse est complété par les dispositions suivantes:
<<En cas de condamnation pour l'un des faits prévus par l'alinéa précédent, le tribunal pourra en outre ordonner:
<<1o Sauf lorsque la responsabilité de l'auteur de l'infraction est retenue sur le fondement de l'article 42 et du premier alinéa de l'article 43 de la présente loi ou des trois premiers alinéas de l'article 93-3 de la loi no 82-652 du 29 juillet 1982 sur la communication audiovisuelle, la privation des droits énumérés aux 2o et 3o de l'article 42 du code pénal pour une durée de cinq ans au plus;

<<2o L'affichage de sa décision dans les conditions prévues par l'article 51 du code pénal;
<<3o La publication de sa décision ou l'insertion d'un communiqué dans les conditions prévues par l'article 51-1 du code pénal, sans que les frais de publication ou d'insertion puissent excéder le maximum de l'amende encourue.>>  

Art. 9. - Il est inséré, après l'article 24 de la loi du 29 juillet 1881 sur la liberté de la presse, un article 24 bis ainsi rédigé:
<<Art. 24 bis. - Seront punis des peines prévues par le sixième alinéa de l'article 24 ceux qui auront contesté, par un des moyens énoncés à l'article 23, l'existence d'un ou plusieurs crimes contre l'humanité tels qu'ils sont définis par l'article 6 du statut du tribunal militaire international annexé à l'accord de Londres du 8 août 1945 et qui ont été commis soit par les membres d'une organisation déclarée criminelle en application de l'article 9 dudit statut, soit par une personne reconnue coupable de tels crimes par une juridiction française ou internationale.
<<Le tribunal pourra en outre ordonner:
<<1o L'affichage de sa décision dans les conditions prévues par l'article 51 du code pénal;
<<2o La publication de celle-ci ou l'insertion d'un communiqué dans les conditions prévues par l'article 51-1 du code pénal, sans que les frais de publication ou d'insertion puissent excéder le maximum de l'amende encourue.>>  

Art. 10. - L'article 32 de la loi du 29 juillet 1881 sur la liberté de la presse est complété par les dispositions suivantes:
<<En cas de condamnation pour l'un des faits prévus par l'alinéa précédent, le tribunal pourra en outre ordonner:
<<1o L'affichage de sa décision dans les conditions prévues par l'article 51 du code pénal;
<<2o La publication de celle-ci on l'insertion d'un communiqué dans les conditions prévues par l'article 51-1 du code pénal, sans que les frais de publication ou d'insertion puissent excéder le maximum de l'amende encourue.>>  

Art. 11. - L'article 33 de la loi du 29 juillet 1881 sur la liberté de la presse est complété par les dispositions suivantes:
<<En cas de condamnation pour l'un des faits prévus par l'alinéa précédent, le tribunal pourra en outre ordonner:
<<1o L'affichage de sa décision dans les conditions prévues par l'article 51 du code pénal;
<<2o La publication de celle-ci ou l'insertion d'un communiqué dans les conditions prévues par l'article 51-1 du code pénal, sans que les frais de publication ou d'insertion puissent excéder le maximum de l'amende encourue.>>  

Art. 12. - Dans le premier alinéa de l'article 48-1 de la loi du 29 juillet 1881 sur la liberté de la presse, après les mots: <<de combattre le racisme>> sont insérés les mots: <<ou d'assister les victimes de discrimination fondée sur leur origine nationale, ethnique, raciale ou religieuse>>.

Art. 13. - Il est inséré, après l'article 48-1 de la loi du 29 juillet 1881 sur la liberté de la presse, un article 48-2 ainsi rédigé:
<<Art. 48-2. - Toute association régulièrement déclarée depuis au moins cinq ans à la date des faits, qui se propose, par ses statuts, de défendre les intérêts moraux et l'honneur de la Résistance ou des déportés peut exercer les droits reconnus à la partie civile en ce qui concerne l'apologie des crimes de guerre, des crimes contre l'humanité ou des crimes ou délits de collaboration avec l'ennemi et en ce qui concerne l'infraction prévue par l'article 24 bis.>>  

TITRE III


DISPOSITIONS DIVERSES


Art. 14. - L'article 6 de la loi no 82-652 du 29 juillet 1982 sur la communication audiovisuelle est complété par un paragraphe II ainsi rédigé:
<<II. - Les associations remplissant les conditions fixées par l'article 48-1 de la loi du 29 juillet 1881 sur la liberté de la presse peuvent également exercer le droit de réponse prévu par le présent article dans le cas où des imputations susceptibles de porter atteinte à l'honneur ou à la réputation d'une personne ou d'un groupe de personnes à raison de leur origine, de leur appartenance ou de leur non-appartenance à une ethnie, une nation, une race ou une religion déterminée auraient été diffusées dans le cadre d'une activité de communication audiovisuelle.
<<Toutefois, quand les imputations concerneront des personnes considérées individuellement, l'association ne pourra exercer le droit de réponse que si elle justifie avoir reçu leur accord.
<<Aucune association ne pourra requérir la diffusion d'une réponse en application du présent article dès lors qu'aura été diffusée une réponse à la demande d'une des associations remplissant les conditions prévues par l'article 48-1 précité.>> 

Art. 15. - I. - Le deuxième alinéa de l'article 8 de la loi no 85-699 du 11 juillet 1985 tendant à la constitution d'archives audiovisuelles de la justice est complété par la phrase suivante:
<<Toutefois, la reproduction ou la diffusion, intégrale ou partielle, de l'enregistrement des audiences d'un procès pour crime contre l'humanité peut être autorisée dès que ce procès a pris fin par une décision devenue définitive.>> II. - Les procès dont l'enregistrement aura été autorisé au jour de la promulgation de la présente loi pourront être reproduits ou diffusés en suivant la procédure prévue par l'article 8 modifié de la loi no 85-699 du 11 juillet 1985 précitée.

La présente loi sera exécutée comme loi de l'Etat.
Fait à Paris, le 13 juillet 1990.
FRANCOIS MITTERRAND
Par le Président de la République:
Le Premier ministre,
MICHEL ROCARD

Le ministre d'Etat, ministre des affaires étrangères,
ROLAND DUMAS
Le garde des sceaux, ministre de la justice,
PIERRE ARPAILLANGE

Le ministre de la défense,
JEAN-PIERRE CHEVENEMENT
Le ministre de l'intérieur,
PIERRE JOXE

Le ministre de la culture, de la communication,
des grands travaux et du Bicentenaire,
JACK LANG
Le ministre délégué auprès du ministre de la culture,
de la communication, des grands travaux
et du Bicentenaire, chargé de la communication,

CATHERINE TASCA
(1) Travaux préparatoires: loi no 90-615.



Assemblée nationale:



Proposition de loi no 43;

Rapport de M. François Asensi, au nom de la commission des lois, no 1296;

Discussion et adoption le 2 mai 1990.



Sénat:



Proposition de loi, adoptée par l'Assemblée nationale, no 278 (1989-1990);

Rapport de M. Charles Lederman, au nom de la commission des lois, no 337 (1989-1990);

Discussion et rejet le 11 juin 1990.



Assemblée nationale:



Proposition de loi, rejetée par le Sénat, no 1433;

Rapport de M. François Asensi, au nom de la commission des lois, no 1488;

Discussion et adoption le 28 juin 1990.



Sénat:



Proposition de loi, adoptée par l'Assemblée nationale en deuxième lecture,

no 451 (1989-1990);

Rapport de M. Charles Lederman, au nom de la commission des lois, no 454 (1989-1990);

Discussion et rejet le 29 juin 1990.



Assemblée nationale:



Rapport de M. François Asensi, au nom de la commission mixte paritaire, no 1571.



Sénat:



Rapport de M. Charles Lederman, au nom de la commission mixte paritaire, no 456 (1989-1990).



Assemblée nationale:



Proposition de loi, rejetée par le Sénat en deuxième lecture, no 1570;

Rapport de M. François Asensi no 1572;

Discussion et adoption le 29 juin 1990.



Sénat:



Proposition de loi, adoptée avec modifications par l'Assemblée nationale en nouvelle lecture, no 458 (1989-1990);

Rapport de M. Charles Lederman, au nom de la commission des lois, no 459 (1989-1990);

Discussion et rejet le 30 juin 1990.



Assemblée nationale:

Proposition de loi, rejetée par le Sénat en nouvelle lecture, no 1574;

Rapport de M. François Asensi, au nom de la commission des lois, no 1575;

Discussion et adoption le 30 juin 1990.