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A publication of short communist literature by Lesley Zore

Year 3, release 8 – March-April 2021;  the Author is Lesley Zore.

THE SETTING OF CAPITAL –   8 –   Lesley Zore (they/them, she/her, ze/zer)

Special edition:  

"Falling rate of profit prevails"



Degrees of A Social Construct (English)


Lesleyist-Marxist Analysis: the society of the Hunger Games (English)


The "Hard" Problem: Blah, blah, blah (English)


Valuta 6 - poems by Lesley Zore (Slovenian)


Poetic translations from Slovenian into English (English)


Directions for enchantments of security in Slovenian education. (English)


Writer by Lesley Zore .py (English - Python)


The Commune in Ljubljana (English)



Discord: Lesley Zore#0828

YouTube: Lesley Zore



Degrees of A Social Construct - by Lesley Zore

Recognizing how social constructs overlay with each other - through intersectionality and self-perpetuation mechanics - obviously shows their dependence on the Social Power and other constructs. It is thus unacceptable the study of the constructs has not yet derived at the seperation of social constructs according to their dependencies.

We can first confirm through our glorious tools named relativism, but-why-ism, etc., that all we have to interpret the environment with is empiricism. Whatever we materialistically or consequentially derive from the interactive structure of empiricism is thus a social construct: whatever information we process and then develop through communication must be a construct.

We can thus say concepts derived from empiricism are social constructs simply because empiricism is commonly developed, regardless of the present existance of state hierarchy and society in large.

We can thus allow for basic empiricist concepts we experience to be social constructs. This point has been derived by various philosophical factions already, and as the lack of truth becomes an accepted academic concept, this point empirically prevails.

We can thus conclude the concept of time is a social construct, and is furthermore independent of the present or future existence of the environment, though dependent on past development of empiricism by society.

Time, as Juan Posadas derived, is dependent on material conditions of the observer. When our travel speeds increase, as production is sped up, and cultural progress accelerated, less time is necessary for social goals to be both accomplished and revised, either for a community or an individual. Time thus changes its form depending on the conditions of the observer, one of them the empiricist concept of time being.

However, is it possible to arrive at a social construct not dependent on material conditions either, but on empiricism only, ignoring the possibility of access to empiricism being a material condition itself?

There is the concept of being. While not everyone can afford to ask themselves whether they exist, everyone can empirically say they exist, regardless of metaphysical and etymological validity of their existence. This empirical self-awareness is constructed through our understanding of the self - it is the most basic line of a social construct, necessary for other social nets to develop.

Lesleyism names social constructs, dependent on nothing but direct empiricism, and no (other) material conditions, a primary social construct.

From this very base of existence, we can return to the more problematic concept of time. Is it truly only empiricism and societal material conditions which determine time? Is our perception of time not dependent on our social position, granting diverging conditions of self-experience, time portrayal and logistics? We must thus move time a step further, while we examine a true secondary social construct: that, derived only through societal material conditions and empiricism.

One such construct is the distribution of economic sectors. We know how personal material conditions and social power influence the power hierarchy - social, economic and cultural. But much more interesting to this question is how the proportion of economic sectors does not change to accomodate the wealthy: it goes the other way around. Of course, those with social power may attempt to move production towards the third or even fourth economic sector, but that will only work for as long as societal material conditions are appropriate and comfort is plenty. Furthermore, those with social power cannot decelerate the redistribution of economic sectors, as this concept will then simply move forward on its own and remove those who will not adapt.

Distribution of economy into sectors (First - resources, second - production from resources, third - service from products, fourth - work of the intelligentsia and the governing from those products) is thus a secondary social construct: it depends on empiricism and societal material conditions, but not also on personal material conditions.

We could now group all social constructs which depend on personal material conditions into the tertiary group, however, one issue remains.

Personal social power of the self affects social constructs that have to do with us differently than social power of others does.

For example, the very existence of a state is dependent, other than on empiricism and societal material conditions, also on the personal material conditions of the ones with extensive social power - thus on the existence of social power itself. In the meanwhile, my position within a state is furthermore dependent on my personal conditions - whether or not I hold the social power, whether or not my personal conditions are those of the ones with social power.

We can derive the difference between Existence of Social Power, Conditions of those with Social Power, and Personal Conditions relative to Social Power - all these are crucial factors, and different, though not fully independent, ones.

An example of a social construct with all secondary social construct requirements, but also with the ones of the Existence of Social Power, is the very Existence of power hierarchies - social, economic, cultural. While their forms depend on the needs of those with social power, thus their material conditions, the existence of these power hierarchies depends on the existence of social power.

Thus, the existence of a state, of unequal economic structures, and of cultural oppression against minorities, persists, whether or not its form changes. As the material conditions of those in power changed in the transition from feudalism to capitalism, so did the class structure; but classes did not disappear; if anything, they polarized. This is because, as said, the existence of power hierarchy is not dependent on material conditions of those who already have power: but on empiricism of understanding material conditions, on societal material conditions, and of this allowing for social power to be strong enough to exist at all.

The very existence of the suppressive-class state apparatus, of class divisions, of cultural oppression (against minorities and limiting the public access to knowledge) is a tertiary social construct.

Discussing the quaternary degree of social constructs, we arrive at the question of the separation of personal material conditions of those with social power and of personal material conditions of each individual. While they absolutely are not the same thing - that we have already addressed - they are closely linked. However, they are not of the same level. It is the material conditions, and those the needs, of those with social power, that dictate others' material conditions. Those with social power absolutely are reliant on societal material conditions, thus on societal productivity, but not on individual's interactionism. We can thus conclude that while quaternary social constructs must depend on all the factors tertiary social constructs do, they as well depend on the material conditions of those with social power.

An example of quaternary social construct can thus be both the contents and the very existence and form of religion, morality, ethics, values, norms which are accepted in the culture the social power in question interacts with extensively. Cultural views on common values are of course dependent on the needs of the powerful few, and through socialization force the masses to perpetuate them without contributing their own unique criticism. Only with the cracks in the whole system, as cultural criticism of the social power is rising, does the structure tremble. But the unification of the red and the black banner, which is to threaten the powerful few, is a whole different question.

Thus we can name societal values the fourth degree of a, thus a quaternary, social construct.

What is however dependent on the personal material conditions of the individual is their interaction. The influence of the environment, be it constructive, violent, educative, crippling or otherwise, will always be dependent on the material propper describing the individual, for as long as material conditions are different individual-to-individual. It has been shown a number of times how economic power, social status, and sociocultural capital, together with other factors, always affect one's operation within a society, thus social effects on that very person, forming personal social constructs, such as are the social construction of gender, of binarization (from bimodalization) of sexual characteristics, personal views, et cetera. This is a social construct. However, is it pentary? Or is there something between a quaternary social construct and something like gender?

What is thus to separate the degree of social construct of, for example, gender and race? Are they not both as much of a social construct? They are, though their dependencies are not the same.

Race and gender are both formed through person-society interaction and are dependent on personal material conditions. Oppression defines them both: racial and gendered differences. Both required oppression to form: the antagonism of classes created social influences on gender following the Neolithic Revolution and developed them to their modern form, while antagonism of classes created extreme racial inequality through its needs of colonialism etc. Race does not exist but in the mode of oppression. One who is white is just one who is affected by whiteness: lack of racial oppression. Thus if there is no interest in the oppression of those disadvantaged on the basis of race, race falls. It is not behavioural (except in some fringe concepts, which are all a result of oppression, and resolve themselves as soon as the hand of the oppressed is forced no more). However, gender persists in living individuals once social power is retracted, once oppression is retracted, for gender affects all behavioural, self-perception and hierarchical self-perception. If we remove racial oppression completely, though hard to achieve, whiteness will be demolished, gladly. However, abolition of gender requires more. It requires for the living individuals' identity to slowly fade away: though gender is fluid, and may decrease once no longer enforced, one who has been gendered, will have a hard time behaviourally and cognitively being gender neutral. While behavioural differences on racial lines only exist in the relation to the power hierarchy, behavioural differences, those same changes, on gender lines, exist within all interactions of a human being.

While both gender and race are a social construct, we can see race is only dependent on: empiricism of existence, societal material conditions, existence of social power, material conditions of social power, personal material conditions. Race is a pentary social construct. In the meanwhile, gender is further dependent on behavioural internalized tendencies, which race is not dependent on. Race is only dependent on internalization for as long as momentary self-perpetuation goes, but has no empirical behavioural internalization. In the meanwhile, gender does: even without oppression, one who was gendered due to living within oppression in the past, can have empirical behavioural internalization. Thus the further effect through the sixth degree of a social construct is empirical behavioural internalization (which as shown persists for as long as the individual who was gendered within a power hierarchy exists, unless they undergo a lengthy change of social gender and self-perception).

We can thus name the following degrees of a social construct.

 - First Degree. Based on societal empiricism. Ex.: empirical existence.

 - Second Degree. Based on societal empiricism and societal material conditions. Ex.: distribution of economic sectors.

 - Third Degree. Based on societal empiricism, societal material conditions, and the existence of social power. Ex.: the existence of a state hierarchy.

 - Fourth Degree. Based on societal empiricism, societal material conditions, existence of social power, and material conditions of social power. Ex.: societal values.

 - Fifth Degree. Based on societal empiricism, societal material conditions, existence of social power, material conditions of social power, and personal material conditions. Ex.: race.

 - Sixth Degree. Based on societal empiricism, societal material conditions, existence of social power, material conditions of social power, personal material conditions and empirical behavioural internalization. Ex.: gender.

There may be more degrees of social constructs but these are the divisions Lesleyism interests in. They are useful at describing results of antagonisms of classes, of internal class antagonism, of oppression, and of workers' and minority liberation. They are the useful analytical division, the division to describe the overlap of class conflict, interactionism and intersectionality. They are the Lesleyist Degrees of Social Construct. They are the degrees of social construct derivable through dialectical materialism.

Lesleyist - Marxist analysis: the society of the Hunger Games - by Lesley Zore

Please stick to the end of the video as there is an important announcement right there.

This video mentions acts of war and violence, which may be uncomfortable to some viewers.

A quick disclaimer before we get into the video. The trilogy of the hunger games has lately been expanded into a prequel, which I have not yet read since I've already dismissed it as a marketing perk. We are to analyze the three parts of the story which I have read and watched a number of times, as they are accessible both as a book and a movie. Let us now dive into the book. Know as well, that this talk will be full of spoilers, so, beware.

In 2008, a dystopian sci-fi post-doomsday novel hit the markets. Titled Hunger Games, it presents a society over a century ahead, which has endured a civilisational collapse and a number of insurrections. In the North American country titled Panem, the only known political entity, a totalitarian system appears to prevail. In the politological center, there is the city of the Capitol. Rich people live there; they have inherited their place. On the contrary, there are 12 districts where materials are created or processed. In these districts, people have worked for decades - de facto enslaved, subjugated.

This state of affairs came to be following an ancient war between a centralized state and its districts. As comrades turned on eachother, the Institutionalized Armies prevailed. From then onwards, one could not move out from their district, but instead had to work there to survive. Regardless of this victory, Panem lacked the strength to capture one position: District 13. That is, District 13 was the City of Nuclear Production. To prevent mutually assured destruction an invasion would provoke, the area was blocked off and the citizens of Panem made unaware of its existence, as the central government promoted a lie, saying the District had been blown up.

Throughout the story, we can observe how the Capitol colonizes the Districts: each of them is a place of exploitation through extraction and production, while the Capitol is a place of consumption and services. This goes so far as to make a distinction between the districts which supply natural resources and those who process them: certain more disadvantaged districts are occupied with agriculture, mining or woodchopping. Some are centered on electricity, fashion or other industries. This clear projection of the Global South is elegantly divided into two: those who extract, and those who produce. This may be an exarragation, but is certainly true of our perception of the colonized countries: The Congo extracts diamonds, but does not polish them. Yemen exports oil, but it's not Yemen who controls the refineries there.

How is this countered in the Hunger Games? Later in the story, there is a rebellion in Panem. Minor clashes of dissatisfied workers with so-called "Peacekeepers" happen. District 13 secretly breaks into Panem with an airship, escorting the rebellious protagonist who's managed to spark some hatred towards the Panem Order using her uniqueness.

District 13 then allies with a number of Districts, responsible for supplying the Central Government. Soon, a number of Districts are under the Rebels' control. The hydroelectric plant is bombarded. The supplies are cut off. Some time later, they march into the Capitol, collapsing the Imperialist Regime reigning there.

At the execution of the former president, which is to be carried out by the story's protagonist, the weapon is instead directed against the President of District 13. Though the Empire has been taken down, our protagonist recognizes the new president is but a copy of the former.

Until this point, quite a few were able to name the previous regime Totalitarian-Imperialist, rebels pseudo Anti-Imperialist and protagonist's action Liberal.

However, is this correct?

Was Panem truly totalitarian? To answer that, we must first draw a line between authoritative and totalitarian systems. Authoritarianism is a system, where brute force is applied with little rule of law to secure political power for those with social power. This is absolutely a pattern present in Panem. Totalitarianism, on the other hand, is a system, where those with social and political power manage details in the lives of the plenty to enforce their religious, monetary, structural, ideological and academic goals or limitations. This is not a feature of Panem. Religion is not a concept in the story. We can see all such social constructs changed, if not abolished. Monetary control is present, but only in an exploitative, not in a directive sense. Structural execution is plenty, though home rule is allowed wherever the state has no interest. Ideological-academic freedom is allowed, whereas propaganda and orwellian revisionism only affect it enough for the powerful few to hold on to their positions. I can safely conclude Panem is not in any way, shape or form Totalitarian, though it is Authoritarian.

Are the rebels truly anti-imperialist? In essence, yes. Even in the books, they are described as those, who are to use the "instability of the supply chain" in their advantage. They cut off the Global North from the Global South in order to collapse the system momentarily. However, when the New President declares the New Panem, our protagonist knows well she is not only to outsource labour from the districts unfairly, but has also treated rebel-held territories with neglect, and used them as military and imperial outposts to her Rebellious District 13.

In this respect, the rebels are not counter-imperialist. They are only collective-imperialist: that is, they fight for the Empire of the Party, not of the Few. If I've shown Panem to be authoritarian, those rebels are furthermore totalitarian: they go around arbitrarily regulating food rations, directing people's free-time activities, managing everything about their lives. Instead of spreading awareness of the enemy and "what is to be done", the state forces its citizens into abiding by the Anti-Panem norms. All this for the president to attempt to consolidate power over all of the known civilisation after the revolution comes to a close.

The rebels simply possess a higher understanding of imperialist relations than the old order did.

The protagonist manages to see through this plot. Yet, they critically support the rebellion, using its weakest point to dismantle its bad effects. The protagonist allows for this to take place, for the old Panem to collapse, but as well counters this new totalitarian threat. That's not necessarily done to oppose both, but more importantly to build a truly free society, free of imperialism: a new society, whose self-governance is stateless, classless and moneyless; its means of production are controlled by the people of Panem democratically and commodification has been abolished. Gender roles are bound to disappear with the end of the Global North; racism and other fascist tendencies seem to have been abolished through time. A new era may begin. The. protagonist. Is. A. Communist.

Though these parallels are never described, we could name the sides as follows: Capitol Panem is Western-Imperialist. District 13 is Eastern-Imperialist. The protagonist is an anarchist-communist rebel. This presents a DIRECT parallel to Orwell's 1984. Eastern and Western imperialist powers, one painted as slightly better to the protagonist, clash. It is only the individual who has an idea of a better world. Only the outcomes, the ends of the two stories differ.

Of course, Suzanne Collins has never expressed this interpretation of the Hunger Games. Suzanne Collins may even not be an anarchist. However, I do believe this to be a perfect interpretation of their work. 

Hey, Suzanne. You subject the protagonist to a mass murder, harrasment, repetition of the mass murder, but intensified, making her a mass murderer, make her experience electricity, bombardments, a number of family loses, getting shot in her chest, strangling, multiple sieges and fighting mutants. Two things, Collins. First, how the fuck does she end up with only PTSD? I don't believe anyone would be that strong. I'd be willing to let this go, was it not for a deep psychological focus of the story. Think about that the next time you write a book. Second of all, Collins, are you alright? It is not rare for one to write a book of terror, of destruction, of violence… But this often is a resonation of the internal… You know what I mean, Collins. Given that the book is either Anarcho-Trotskyist or Anarcho-Communist, our community will be more than willing to help you with a talk or two… We would be happy to help you… Had you not sold the authorship of your works for… Wait… What's your net worth? 80 fucking million US dollars? Get yourself some professional help, you're more autistic than I am, for Vladimir Lenin's sake!

Another aspect of the story I wish to address is the Panem's Cynic Politics. But first, what are Cynic Politics within our post-modern society?

In August of 1991, there was a putsch in the USSR. The military occupied the Kremlin and declared themselves the leadership for three days. The group was soon ousted, but this destabilization presented the final move for the collapse of the Union. Within months, the RSFSR would declare independence and Russia would become a country. With it, Boris Yeltsin assumed power in the new country. Failing to complete Perestroika, he lost control of the economy. The newly unrestricted market exploded and the finances of the country itself plummeted. 1990 through 1996, Russia lost over 50% of its GDP, crushing its population. Further collapse occurred with a localized economic crisis in 1998. The population was heavily dissatisfied, and change was necessary.

At that very moment, Vladislav Surkov, heavily educated in theater and in economy, saw an opportunity in this situation. Joining Putin's campaign, he promoted political movements throughout Russia. After helping Putin rise to power, he was THE one to sponsor queer rights groups at one time and neonazis at the other. This all was done not to help them, but to confuse them: to make them counter one another. At the same time, Putin managed to secure economic growth and stabilize the country. He cracked down on corruption and increased faith in the government. However, as good-intended as this all may sound, its secret was in confusion, not wellness. Its strength was cynicism, not cultural liberalism. Furthermore, while Russia does use repression, it is often based on confusion, not on using power against the plenty, instead reserving force for fighting the rebelling few.

We can see a similar issue in the Hunger Games. Capital does not pursue elimination of vast swaths of population to gain dominance; it instead tricks them into infighting and insecurity to extract their worth. It must defend itself from being cut off not through bombing its suppliers, but by tricking them into cooperation. Furthermore, it plays on the citizens of the Capitol itself, the privileged class. During the class war that the uprising is, the people in the Capitol seemingly experience destruction and evil for the first time in their lives. However, they know what fear and violence mean. 

Hunger Games, the title of the trilogy, refers to a yearly event organized in Panem. It is when two young delegates from each district are transferred to the Capitol to fight to their death. They are chosen by luck, in a system where the poorest are more probable to be chosen. This display of death is not only necessary to instill fear in the Districts, but also to confuse the population of the Global North, that is, the capitol. Through this, their exploitation of Southern poverty is not only delivered production-wise, but economically as well. It is a constant reminder. Today, we not only exploit The Congo for diamonds; we simultaneously organize "Hunger games" in Tigray, in the Central African Republic, in Libya, in Syria and elsewhere, murdering millions of people.

We live in Panem.

Furthermore, the Rebels use our Protagonist to divert a class war into a domination of the working class by the Vanguard. The rebels are a form of Capitalism where the economy is democratized a bit more for as long as those in power may remain in their position. The rebels deceive the population and the most rebellious elements completely through appropriation of anti-establishment populism and symbolism. They are the Red Fascists, that is, they are no different from the established Panem itself. The Rebels are State Capitalists.

But isn't Panem itself a State Capitalist, possibly even an Authoritarian Socialist State? No. Though we know Capitol extracts production from the Districts, we don't know whether this is directed by private or centralized initiatives from the Capitol. We don't know whether the state attacks against the Districts are done to defend the private initiatives like it happens modern-day, or are done to defend a monarch's wealth. Furthermore, Panem is absolutely not Socialist, as this would require democratic control over the means of production, which is obviously absent. This looks like an iteration of capitalism, where institutionalized elites are the ones to hold power: whether this happens through some form of a Party in the Capitol, or through elite self-recruitment like in the modern-day. Anyways, Panem is equivalent to modern-day Capitalism, Rebels are equal to State Capitalism. Both dangerous, both deceiving their population, one only making the organization of the working class, which is a common theme in the movie, even harder.

Fuck. The. Vanguard! Long. Live. Free. Association. And. Organisation!

Workers of the world, unite! You have nothing to lose but your chains!

A quick message - I've opened my own website, hosting my ideology - Lesleyism. Quickly visit to take a look at my texts.


they/them, ze/zer, she/her

Taking a closer look at the "hard" problem of consciousness and producing a critique of the very question.

A human is but ideological. It is a problem to derive a purely biological, evolutionary definition of one as neither life (see - viruses) nor species have exact definitions. However, is it possible to ever define life?

Since our measurement of the world around us is subject to errors and our own illusions, a number of measurements and verifications need to be taken before we conclude something exists as described. The amount of verification necessary varies; to confirm there is a chair in front of you, your own sight is usually enough. To witness an anti-dialectical "miracle," however, this is not enough. Empiricism, its scientific method, and their standards, are thus the basis of all social constructs, of all knowledge to bring into human interaction. On it, we build further ideas.
Thus the barrier between nothingness and "life" in the process of abiogenesis is not clear. It is but a gradient of life and death in the spectrum of the whole process. 

Be our determination of what is life arbitrary, are we not prone to make mistakes in our treatment of simple organisms, for life is sacred? No. A 1930s TV set is much more complicated than the simple life one may imagine. A WW2 car is much more capable and profound than the simple LUCA cell we hypothesise we all descend from. Life is thus not a thing, it is but an unfair standard which must be met by a number of molecules to be considered different from all the other processes. Life does not exist.

A definition of life may develop at some point in time. We might arbitrarily say - "any mechanism with more than (unit) complexity is alive." However, that is not life as we know it. When we say "life" we don't mean something defined by a definition which we do not agree with yet. If in the future, we make an all-stretching definition of complexity necessary to constitute life, we won't all of a sudden "realize" these things (like cars) are alive. They will fit in the definition of life, but we won't all of a sudden think they "have" life that their companions have.

As we've seen "life" is very much non-existent. Life is not a thing. 
However, is anything a thing? Of course, we cannot measure enough to be 100% sure we've correctly established something is in front of us, but as we all know, all discussions must intrinsically assume our calculations are correct unless specified otherwise.

Is anything a thing, following what we know? Well, yes, as much as life can exist. I do not deny the process of life is a thing, I simply deny its a separate thing from other processes. IT's just another clashing of atoms. In the way life is not separable from what it is derived from, other things can never be defined, but only approximated. An example of this is machine learning: we can only approximate how a human is meant to look.


What are humans? As we've already shown, we cannot simply say "they are forms of life, evolved to the point of…" To the point of what? Some other animals are at least slightly cognitive - but not dialectical.

A commonly referred-to biological definition is humans being a form of life which "has developed the ability to re-use tools and think about its existence in its environment in a critical sense." However, we'll see all these definitions fall back to materialist and post-materialist philosophy, not to biology. They are only supported by biology.

A human may thus be defined using some of the following descriptions:

 - "A human is an animal, capable of re-using tools and thinking of itself communally."

 - "A human is an animal which struggles with its own critical thinking."

 - "A human is an animal capable of playing a role in a society where civilisation is a thing and class interests are necessary; it is aware of its own and strikes back against those oppressing it."

However, all these definitions fall back to one key description.

"A human is a pile of information, capable of dialectic and cognitive consciousness."

This reduction is necessary since life is not a thing; animals are not a thing; objective information has to be emitted in favour of information; ability to use tools, to carry of its own, are but dialectics.

This conclusion carries serious weight, however.

Following it, we must understand certain things controversy perceived as "human" are that no more. To rule what is cognitively self-aware and what not, we must first know how to rule something cognitive.

The problem is the existence of consciousness itself. If it exists only in the way life does, can we really set a clear determinant of something being cognitive? It is not necessary since we've used it as an adjective, not a noun. It is not about cognitivity being present, it's about self-awareness in a cognitive sense. It's about self-awareness reflective of consciousness as being somewhere on its gradient; not necessarily about it reaching a certain level. We can thus say subjects/objects with self-awareness, which can be discussed in relation to cognitivity and dialectics are humans.

Thus, children before 18 months of age are not humans.

Thus, brain-dead patients are not humans.

Thus, anti-dialectical enemies of ours are not humans.

Thus, would-be-humans infants are not humans.

How can we measure self-awareness, though? Simple. We need only to take a psychological test or two. Sure, we cannot objectively say the measurement is objective, but that's alright. As we said, we do anyways come from the preposition we allow our measurements to be only as verified as socially expected. We don't need to be correct to say one thing is factually and correctly not self-aware.

However, then comes the "hard" question of awareness.

The human being, capable of cognitive and dialectical consciousness, must somehow transform its perceived data into experience; information into a seal covering the net of their mindfulness.

This transition of information into experience is something which appears to trouble many. It is deemed "the hard problem of consciousness." But is it one? All the bright minds of psychology, neurology and philosophy in one room could not derive a good answer to the question, for its implications are inherently flawed.

By questioning the production of experience within awareness, it implies awareness exists.

It recognizes all the sensory inputs are translated into neural signals. But it begs the question of how can it become an experience inside the brain? Well, that's quite simple, isn't it? It doesn't.

You see, once your brains receive information in a neural or chemical form, they accept it. That's all. They may process it, do some electric calculations on it, and store it. They may find some pattern in it, causing the brain to release some brain-chem called "feelings." This is nothing but the information we receive. Experience as a mode of process different to its existence does not exist, and there is no need for it to. Experience is only the very sensation, there is no experience of that sensation. Experience is the action of accepting and processing some information, not some kind of magic sky daddy soul eternal consciousness building an experience out of it. Saying "science cannot describe how information becomess awareness" is as stupid and as much of a misunderstanding and a strawman as saying "science cannot describe how our awareness becomes soul and then go to heaven." That is, science does not claim there is some special awareness.

As for feelings, etc, you see….

You can already do a "signal.emit()" in programming. Get the fuck away, romantic dreamers who think feelings and awareness exist. Get the fuck off science talks. Get lost. You are not philosophy, you are simply bourgeoisie fucks, trying to calm down everyone into a sleepy "we'll never know, it's something bigger than us" state.

Lesley Zore

VALUTA 6 - Poems by Lesley Zore


Enotnost smrti.

Enotnost enotnosti.

Enotnost enote.


Dehtenje lip pod težo snega

Les-fašistični ideali

in lanski sneg

lanski sneg

in do vratu je snega

in do neba je snega

in sneg je vse naokoli

.... . .-.. .--.

Komunistični manifest

(sonet za šalo)

Do koder rdeča sežejo kladiva,

kjer srpi srhli žanjejo pšenico,

ovrženo že družbeno resnico:

prihodnost lesleyizma svetla seva.

Kjer ni več dela, ni več zlega prava,

ki vladalo pod muko je, krivico,

razglašalo po svoje si kraljico,

ki v mestu svinca, jekla, je še zdrava.

Izza gora zasije zora topla

in sile srčne človečanstva rine;

v tunelu prednjo, klaso, luč je svetla.

Do dandanašnji polje družbe: mine;

kjer roka delavstva je že garala

pasti zavzame naj v odporne roke.


Tresljaji, tresljaji.

Zagreb - 6,4

Delavska stranka marksistične združitve


Sonce - pff - pff.

Odrešitev - balkanizacija.


V Sarajevu trese se ustava.

V Ljubljani trese se pravica.

Tudi meni le tresljaji. Krči. Kjer

smrt prebiva,

tam je moja domovina.


Kjer Lena se razliva med ledene,

kjer medved bel se rine v bolje-čase,

tam ostrovidni orel žrtev pase:

na krempljih kri njegovih hladne vrane.

Borovja, tajge bele so planine,

Yakutsk, tam se pričnejo krajske Krase,

Zariše topost človečanstva rase,

meandre reka Lena mednje rine.

V vrtincih otrok taplja se v potoku,

v magestnem veletoku dihe števa,

vodene golta vdihe truden k zraku.

Temá med misli že zaide, zeva.

Glej zdaj, i ti si na vrtincih vlaku,

obraz tvoj spanec večni razodeva.


Slovenian -> English

Translations by - LESLEY ZORE - poems by:

Srečko Kosovel, Kajetan Kovič, Tomaž Šalamun, Aleš Debeljak, Josip Osti, Lesley Zore

SREČKO KOSOVEL (1904-1926)


To the mechanics! (A manifesto)

(Mechanics and drivers!)

I. Machinery cannot die, for it has no soul. A paradox is not of understanding to an operator, as it stretches beyond the boundaries of the machine-world. The transition of the mechanism into life is itself but a paradox. The paradox is alive as electricity is, but electricity is not mechanical. Thus, we must not be mechanical but electrical.

II. A connection of electrically charged wires produces a spark. So does the connection between two fresh sources. That is an electric flame. As a cause for shortcuts and burnings of whole machines, it presents a danger to the engineer. A shortcut can inflame any machine. We arrive to break the mechanisms. Human-machine will be demolished. Chanting: Human-machine is to end!

III. Lightning rods are no use. The bolt needs to shake the soul. Let it be struck, let it burn! We must demolish all circuits. We have thus declared a state of war in our struggle against the machines! This is the first declaration of war in the State of SHS (executors rest in Slovenia). War against all the machines!

IV. It's dawning! Do y'all feel this dazzle? No peoples remain and no nations and no humanity. One singlet stands in the center of the globe, one lone human, crowned with a wreath of white thorns. Above them stands the silver glory of humanity. (Was it storms and death alone?) One person is; and all who stand around him are only variations of his face. (Was this human a miner or an engineer or a bearer or a bauer or an administrator or a writer or an intellectual or a vagrant - I cannot say. Were they a Slovenian or a German or a Russian or were they French, I do not know; I only know one thing - I love them, I have warm love for them, whoever they are, whatever they are.) I do not know this person - they are themselves - I am satisfied with one: I love them!

V. A new humanity awakens. What if it comes from the lowlands? It has been dishonoured! What if it comes from the depths? Desecrated. What if it brings tempests and thunder? It has been degraded!

As long as… As long as it comes, let it come! So what, if it crosses fields of corpses? It carries the weight of life. The force countering our deaths.

Open the windows, unlock the doors: A new human arrives. (All machines must die! A new human arrives!)

Bow to its struggle, bow to its sorrow, hail its push. (To it, all the pain - happiness, decay - glory, needs - was but a renaissance.)

All gearings must collapse!  A   n e w   s e l f   a r r i v e s!

    VI. Let me welcome it too!

A sorrow person

Aurora, aurora shone

into his shredful eyes.

How come you walk on the side,

sing with us!

Sing as well, joy,

for you live, for you are wealthy,

for you are alive, feel it,

you are our kin.

I'd sing, I'd sing with y'all,

but I would know:

even with all of you by me,

I'd still tremble.

On a grave

It is some easy air,

pace thy tomb

centered in the swerd

like a church,

a white kirk

in the midst of a field.

Cons No. 4516

Felice Kosovel

Entrata - Uscita - Latrine.

Voi siete barbari.

A syphilitic captain

carries silvery stars.

A chicken is smarter than they are.

We are healthy.

Karst is not syphillic.

Our word is decisive and poetic.


Humanity, approach thy goal,

as dust I shatter, rust…

Inflamed with forces be my soul,

unfulfilled I now shall rest.

Inferno burns my mindset tight,

will never burn through the skin of mine,

I'm manic, yet I'm resting, right,

when time comes I shall for so whine.

Rain waters autumn fields

Rain shall find the fields of autumn in a wink

[sorrow, where have you gone?],

as cripples sound wind, in it tremble,

I see it smile or so I think.



we sink into a darkened moontime.

We shift the lamp;

                        our vessels carry no blood,

as if it was an empty herz,

sickened eyes smother in a frenzy.

Sickened, we sleep,

blinded by a bandage.

By a crucifix we oath:

"Our vater… consecrated!"

                        Exhausted we falter

                        into the golden chasm of the night,

                    selves now quiet

                    in a fulgent dawn,

                    it's been an epoch since we

                    passed away.

Oh dogmatics

Oh dogmatics,

oh ideologues,

oh unusual, irrational critics,

oh you pale children of ration!

Yet I bleed

from the midst of my heart

and know is to live

in the middle of a gray road,

in the empty heart there's pain,

and before you say it,

to die.

The Laughter of The King Dada

Issue - numeral 35:

It's been uncovered

how the red sky of the evening

endangers the statehood.

Thus the setting aura,

whenever, wherever,

sinking in the black sea,

encases its rooftop.

A glaring red dawn

sparkles over, wherever,

sinking in the black sea,

encases its roofton the golden mosaic

of a tomb-yard.

A lonely pegasus strides

the fields.

The magic of a dawn!

The horse is melancholic.


Gendarmes are people of the lowest quality.

Serfs of the lordness.

I am foreign to the greenery-field.

Played as a snake, simple as a tomb.

To live. All expatrés ask but to live.

Surviving a dignified humanhood.

Aurora hangs in a tower.

G R E E N   P A R L I A M E N T   O F


I live in a land

of European wild cats.

The symmetry is appealing.

Politics' evildoers have been liberated!


The League of Nations - a lie.

I have seen our people: dying,

half a million awaiting the darkness,

half a million, half a million.

For half a million there's no safety,

crushed by the many feet of the Evil,

half a million, half a million.

The very much famed delegates of ours,

weak-minded and bearded,

lobbied and shot after.

But they have no clue: only one thing,

there's but one thing that matters,

to live.

That is: the struggle for justice.

All who are just need but some jail,

alt they are silenced,

their hearts broken.


The martyr of thought.

A watery sea.

A stoney jail.

A soldier pricks the thoughts 

of graveness with a bayonet

by the window.

Pardon. "Don't you worry."


Eine Edison.

I feel the widened sea,

trenching my skull


Not Quite Yet Midnight

Not quite yet midnight.

Struggles are dying away in the cup.

The flame has faded.

Vida Majestic, it is graveness

crystallized in your memories.

The crashes of a seawave.

Oh, to hold 'lone for five minutes.

Trieste the heart is sickened.

Thus Trieste is glazeful.

Pain blossoms, fronting.

Preceding Capitulations

The final communion.

The imaginary humanitarian league

of nations - the association of divergent

uniquenesses - of Geneva.

Sterile parlamentarism.

Secret diplomacy.

America. Golden dollars.

The spirit is faster than Orient-Express.

Neron sits in his bloody coat.

Some Human pleads: Humanhood!

The Speech of Some Delegate Wilfan in Geneva

We're that sorry for being a nation,

oh, we bow to the French,

the saviours of Morals, of the Nation.

Oh, we bow down to the English.

We are in love with the Russians, fellow Slavs.

Oh, pardon us for being a nation.

We want no more rights

we want no right by nurture,

God's word is enough.

Our nation is serf-full and catiffy,

our nation sorrows over its fate.

Our nation: a white goat by a number of wolves.


I tossed the serfdom its gray wide path,

thus its struggle will be harsh,

to fight for the freedoms of the youth,

glazing in the eyeballs Europea.

An Evening Dialogue

Our windows - barred.

White barricades.

Indians don't have a clue

about gravity.

Dynamite explodes, however.

In the Welt Novae as well.

The lord with an Astrakhan!

There is no arithmetic middle

between the New and the Old World.

A human can be old or young.

A golden ship down the stream.

The laws of nature = ethics???

You know universalis,

there is no lack of physics.

Corpses hang

off telegram posts.

Entry fee: one ruble.

It's raining.

The human is talking to the universe.

There is a barn by the window.

The Hurricane of An Autumn

The autumn wildwind on the seas.

Into a red chaos,

entering through some nothing.

A cosmic experience:

traveling this silver autumn road

you shall experience it.

Black forests.

The century is mechanising.

The sky is not mistic,

it is spacial instead.

In the attic hunger be my comrade,

be my bitter daily bread.

The autumn of a white balcony.

Genius = idea + reason.

A dark, icy fall-moontime.

The wind of the autumn.

The air is freezier than is rain of the 

mysterious September 

moonlight of Karst.

A bottle in the corner

Houses are being built.

There is a bottle in the corner

uncovering more than

a collection of empty rhimes.

Stereotypical naturalism.

Realism smells

like wall-color.

I sit on the terrass,

observing green


The clouds

are grey,

like some graveyard

in November.

My face

How come you groom in me' face?

My face is not to be framed,

that's its high quality.

Every life is illogical.




Black buffalos travel the dried-out steppas.

They thunder 'cross the pharaoh's lands.

dust settles on their sticky temples of sweat.

THey blunder into the river, taking out thirst.

In the linen calm pyramides sink.

Quietly bambus and era disassemble.

A black garrison of buffalos comes over the river.

To a distant peak its dark traces stretch.

Thus an aimless immortal flock travels.

As rare wormwoods blossom by its path,

its spirit observes the darkness of jungles, of swards.

A great, sooty buffalo heads.



I think the bombs will avoid my house in an arc

Hide in the bunker

why so when no bomb is arriving

you think bombs knock on doors

I do not think they do

I know exactly they come from aircraft

hide in the shelter

why; there is no bombardment

you think there would be an announcement

to cleanse the least

I know exactly there will be no declaration

to cleanse as many

hide in the shelter

why so if there is peacetime

you think the bombs will avoid your house in an arc

I think the bombs will in an arc miss my




The storm is coming.

A Russian greyhound has since ceased barking. Icy tiles slip

downwards the stream. The broken toy no watchmaker

compiles. The rust has touched the sword. Villas by the banks grasp.

The great river undermines them piece by piece and even a nun

wanders into the fog. Going home you

halt for the light within you to shatter. A lark

sings quietly. Now it's gone. It's disappeared, overflying the city,

affected by his feels, for curses and legends do not suffice.

You. having fought through the waves of Jordan, discreetly step under

the insignias, aging on the many facades. You no more hear the 

Greek mass, echoing throughout. easing strangers, scarring you. Your

hands shake as you pass the tyrannic tomb, which will have been

visited by your grandchildren accidentally. Tonight its guard

is a young mother, whose only child has sunk into the ground.




If only I can sleep tight and do not ever

wake again, I shall miss

death also.

A shadow

I only think of death when it's all so dark…

Death thinks of me all the time.

One further letter of farewell

I'm scribing the last words of farewell, for

every poem of mine is an ending's note.

Saddening, of course. I was given birth in sorrow,

you told me once and again, mother. Sad.

Too sad. I was bitter throughout my

childhood. Was and remain throughout

my life. I smiled, quite often,

for real. I laughed. Abruptly.

But for no good I would try to mask sorrow 

with laughter. Huge sorrow. Too big. Hurting. Damaging

and harming. Chronic. I cannot take it no

more, mother. I shan't deny: the sunlight of

Karst warms me.

I'm again calmed by the odors of mediterian

flora: sage, lavender, rosemary…

A cat in my arms. A glass of red wine… Though

I cannot take it any longer, I cannot, I cannot. Even in

Tomaj, I was, mother, met by Sarajevo

rain. There is no place to shelter.

Nowhere to run. It's raining,

mother, it's raining, it doesn't stop, day

through night, this everlasting, lengthy,

fractured, fatal Sarajevo rain. I cannot.

I am tired of hiding. Tired

of running. I cannot, I cannot do it anymore. I'm tired,

mother. Too tired. Deadly tired,

as was - deadly tired - my sister:

Marina Cvetajeva.

Karst haiku or a title on a family tombstone


------- (A mirror.)

Everything is but an illusion

I stamped on a slow worm, thinking it's a poisonous

snake. Will someone murder me, thinking I am

a person, doing evil everywhere with no control?


You've been crying

I took a glance at your eyes.

Herman Göring standing behind you...

Europe yells.

Escaldries of the esotery

of cultural fascists

fly their branches.

The deafening panic

of the battle cries

of the Republic of Slovenia.

It covers my face

and cuts it in half.

September knives

and my neck and confusion.

The litanies of a mass burial:

mine does not blossom.

A proposal: Directions for enchantments of security settings in Slovenian education. BY LESLEY ZORE.

2.4.2021, 11:01 CEsT - Lesley Zore


This document discusses violence of different forms in education.

Throughout Slovenia, educational security and stability assurance is especially high. I am not to argue it is dangerous for the Slovenian education to continue functioning as it is on the state-security level. Slovenian schools are well-prepared to discourage hostage or shooting crises, and terror levels are especially low.

It is, however, worrying to hear of unsustainable rates of peer-on-peer violence and of teacher-on-student abuse in place.

Though clearances cannot be presented for there is no official estimate run-through for the problem, it can be noted both on case studies and low-sample analysis the issue persists regardless of the efforts to cancel it out.


It is as of now relatively unknown how insufferable the current situation is to the pupils. It is impossible to rule whether or not the position is sustainable or will this collapse.

Anonymous surveys have to be conducted in Slovenian schools to track the frequency and toughness of ongoing abuse and insecurity. Better response teams and report systems would as well clear statistics up. There is only this much I can say with little clear knowledge; until then my rulings will be conducted on case studies and other non-efficient tools.


Cameras are to be installed in all sections of the school to film all areas of the building with the exception of all toilet-cabinet.

Entries into toilet-cabinets are to be supervised by cameras.

Recordings are to be stored at the local court.

Noone affiliated with the school in question may access the recordings without a court degree.

All recordings are stored for 60 days. Based on an anonymous request from any one person, any single recording may be stored indefinitely until three judges from different cities, including the local one, dismiss the request.

If a recording storage extension request is dismissed, the recording is kept for 30 days after the dismissal occurs. Then, another request may happen.

Existing recordings are transferred to the judicial and policing institution based on the requests from the latter.

If the recording is used as evidence in a trial where the persecutor so agrees, the recording is made public and stored indefinitely.

Recordings of sections not publicly accessible (small lockable rooms etc.) are stored for 120 days.

Recordings of entries into toilets are stored for 360 days.

Recordings can be stored for 3 years longer than described in this chapter if and only if the storage for video material permits such storage of videos.

All video tapes are to be taken in color and according to other permissible specifications.

Illegal leaks of the recordings are to be sanctioned with up to 2 years in prison. If a party within the recording so requests, the prison sentence may extend up to 5 years in prison. If inappropriate material is included, the sentence may include up to 20 years in prison. If seriously inappropriate material is included, the sentence may include a death penalty.

The school guard is to have a live screen access to cameras filming the following spaces:

 - any chemical laboratory or a functionally similar place  which contains usable flammable and/or explosive material,

 - any biological cabinet or a functionally similar place which contains dangerous, disgusting or specifically legally protected animals, which are non-human,

 - the school's central cabinets for internal electric, heating and water supply.


Toilets are to be non-gendered: so-called "male" and "female" units are to be unified.

Teachers have seperate toilets. Teachers are disallowed from entering students' toilets.

Toilet cabins are to be improved by the following measures:

 - the doors are to be formed in a way where peeking below or above the door is not possible,

 - the doors are to be enchanted by steal and their mechanisms better maintained: it is to be made practically impossible for them to be taken down by one's force,

 - all doors need to include both a lock and a bolt/bar system not openable from the outside,

 - all bolt/bar systems for doors are to be made of a material which cannot be affected by a magnet,

 - in practice, the doors can still be opened from the outside only and exclusively by a saw / other tools,

 - all cabins are to include an SOS system based on two-factor confirmation, where the door opens automatically. The SOS option must include a 5-second timer for the door opening. There must also be a similar way of alerting the school guard to open the door by force,

 - SOS for forceful door-opening is to be revertable through a confirmation by a fingerprint authentication by the very person who triggered it.

 - recordings of cabins entries 20 minutes before and 10 minutes after an SOS is pulled are to be stored for 720 days.

Pisuaries are to be removed.


If a student (or students) is alone with a teacher and the recording of their interaction is not filmed, the student is to be believed.

If somebody enters an occupied toilet cabin, the one first in the cabine is to be believed.

Teachers may get up to 5 years in prison for not responding to calls to resolve or report on examples of peer-on-peer violence.

Teachers may get up to 11 years in prison for not responding to calls to investigate and report on teacher-on-peer violence.

Violence by teachers is implied to be calculated, intentional and cold-blooded.


The school guard is to be armed with a knife and have a contact to: 

 - a heavily armed security team,

 - a well-prepared psychology experts' team.

Which must arrive in front of the school at most 4 minutes after they are called.

The security team may only enter the school under approval and directions of the psychology team.

The two teams may only be called in the following situations:

 - to apprehend a sexually-violent person,

 - to resolve a hostage crisis or a rampage,

 - to disarm the school guard.

The school principal, the school accountant, or three teachers may call for the psychological team to arrive, which can only then also summon the security team.

The psychological team members are to be held legally responsible for unnecessary violence by the security team which the psychological team was able to prevent or mitigate more. This is true only in the example of serious violence being committed by any of the security team members. The psychological team cannot be held responsible for activity by the security team they could not influence.


As classes last 45 minutes each, and the break lasts 5 minutes, this should be further coordinated.

Assuming the school currently begins operating at 8:00 o'clock, in basic education, breaks should be coordinated as follows:

 - year 1-3: start at  8:30, their classes and breaks all follow the current pattern of timeframes,

 - year 4-6: start at 8:15, their classes and breaks all follow the current pattern of timeframes,

- year 7-9: start at 8:00, their classes and breaks all follow the current pattern of timeframes.

Assuming the school currently begins operating at 8:00 o'clock, in high schools, breaks should be coordinated as follows:

 - year 1-2: start at  8:20, their classes and breaks all follow the current pattern of timeframes,

 - year 2-4: start at 8:00, their classes and breaks all follow the current pattern of timeframes.

Thus, the chance of people of different years meeting in the hallways is reduced and the crowds are minimised. This has two important effects:

 - one can observe any conflicts as there are less people,

 - different age groups do not fight one another (less old-on-young violence, and also less interactions leading to later violence).


"Teachers" includes teachers which teach a person, teachers in the same school, and all other employees or contract-workers of a school.

This paper refers only and exclusively to interactions between students of teachers which operate within the same school either at a time or at any number of points in time.
Death penalty is allowed for the perpetrating party for some forms of violence (that is, violence in some form which is sexual or sexual-related), based on the request of any party heavily affiliated with the event(s).

There has to be a way for information to reach Lesley Zore for updates to this system to be made. Contact to forward any requests. Updates will only be noted in archives, old versions of the document and the published literature remain as such.


It is worrying to see the low readiness of Slovenian education to respond both to internal and external disasters. Evacuation practices are conducted once every school-year; in my high school, we haven't had one for three years now.

Emergency readiness exercises should take place as follow:

 - imminent (conventional) bombardment - once every three weeks (once every two weeks in all cities with the population above 20'000 or with a strategic resource/base nearby),

 - delayed nuclear bombardment - once every two months,

 - water supply poisoning - once every two months,

 - a biochemical attack (aerial or all-out) - once every month,

 - a school hijak / rampage - once every two months,

 - a fire alarm - once every two weeks,

 - an earthquake - once every three weeks,

 - a right-wing or reactionary coup d'etat - once every month,

 - a flood - once every two months (may be more common in some endangered areas).

The testing of the emergency evacuation system should be declared two days in advance and it should last 20 minutes. Those who have a dislike for processing these kinds of situations are to be allowed either not to come to the school that day, or to leave 15 minutes before the practice and return 15 minutes after it finishes. Other time-frames may be agreed upon according to individual situations.

Those in-school during the exercise are not to be pressured or forced into conducting the exercise, but should not be allowed to partake in its disruption.


Additional to the guard, every school with 180 or more students is to have a medical expert. If it has less than 180 students, it may have no medical expert, if another school of any type in the radius of at most 500 meters has one, or if there is a hospital or a local health center within 300 meters. If a remote expert needs to be assigned, the local guard and the school principal need to have an instant-communication device to summon the remote expert.

Each school is to have one first-aid kit in each classroom. There must be an Automated External Defibrillator at the school guard or at the main entrance, depending on the logistical make-up of the school.

Medical check-ups for all students and employees of the school - general, dental and psychological - are to take place every two months. They are not mandatory.

Sports are to be made non-mandatory. Of those who participate, actions, violent or dangerous to them, are not expected.

Derailing of students by usage of coerced hospitalisation as a response to psychological tension is to be eliminated.


Independent committees belonging to no school are to be formed where students can report all types of violence, peer-on-peer or otherwise.

Within each school, a Student Syndicate is to be formed, where students may collectively - sociocraticaly/platformistically - request adaptations to the school's functions. All its demands must be fully accepted for as long as they meet state and local legislature. Furthermore, the Students' Syndicate is to become overhead to the subordinate Student's Council.

The Student's Syndicate must function in a way where it cooperates with independent experts (from outside the school) to discuss and address tensions between students themselves. This is to be used to lower aggitations and violence.

Writer by Lesley Zore .py


import os

import random

mainpath = os.path.realpath(__file__)

maindir = mainpath[:-9]

samogl = ["a", "e", "i", "o", "u"]

sentencepar = []

sentence = ""

lasttype = ""

sverb = "unused"


def getword(t):

    global lasttype

    allin = t

    goodwtypes = maindir+t+"/"

    wtypes = [goodwtypes]

    for y in range(len(wtypes)):

        allin = os.listdir(wtypes[y])

        fields = []

        for x in range(len(allin)):

            if os.path.isdir(wtypes[y]+allin[x]):


    goodfields = [fields[random.randint(0, len(fields)-1)]]


    for z in range(len(fields)):

        allin = os.listdir(fields[z])

        groups = []

        for x in range(len(allin)):

            if os.path.isfile(fields[z]+allin[x]):


    goodgroups = [groups[random.randint(0, len(groups)-1)]]


    for w in range(len(groups)):

        groupfile = open(groups[w], 'r')

        family = groupfile.readlines()

        selection = family[random.randint(0, len(family)-1)]

    if goodwtypes[0][47:-1] == "noun":


        for x in range(len(samogl)):    

            if selection[0] == samogl[x]:


        sentencepar.append(" ")


    lasttype = t


outline = ""

repeats = int(raw_input("Please tell me how many sentences you want -->"))

if repeats<=20:

    print("Thank you. Let's begin!")


    repeats = 20

    print("I can do max 20 sentences at once, thereby your number has been adjusted.")

for k in range(repeats):

    samogl = ["a", "e", "i", "o", "u"]

    sentencepar = []

    sentence = ""

    lasttype = ""

    sverb = "unused"

    useds = 0


    #selecting the first word    

    allin = ["adjective", "noun"]

    wtypes = []

    for x in range(len(allin)):

        if os.path.isdir(maindir+allin[x]):


    goodwtypes = [wtypes[random.randint(0, len(wtypes)-1)]]


    for y in range(len(wtypes)):

        allin = os.listdir(wtypes[y])

        fields = []

        for x in range(len(allin)):

            if os.path.isdir(wtypes[y]+allin[x]):


    goodfields = [fields[random.randint(0, len(fields)-1)]]


    for z in range(len(fields)):

        allin = os.listdir(fields[z])

        groups = []

        for x in range(len(allin)):

            if os.path.isfile(fields[z]+allin[x]):


    goodgroups = [groups[random.randint(0, len(groups)-1)]]


    for w in range(len(groups)):

        groupfile = open(groups[w], 'r')

        family = groupfile.readlines()

        selection = family[random.randint(0, len(family)-1)]

    coin = random.randint(1,2)

    if goodwtypes[0][47:-1] == "noun":

        if coin == 2:

            lastnum = "plural"


            lastnum = "singular"

    if (goodwtypes[0][47:-1] == "noun") and (lastnum == "singular"):


        for x in range(len(samogl)):    

            if selection[0] == samogl[x]:


        sentencepar.append(" ")


    elif goodwtypes[0][47:-1] == "noun":



    if goodwtypes[0][47:-1] == "adjective":


    sentencepar.append(" ")

    lasttype = goodwtypes[0][47:-1]



    senlen = random.randint(3,10)

    for part in range(senlen):

        if lasttype == "adjective":

            newword = getword("noun")

            coin = random.randint(1,2)

            if coin == 2:


                lastnum = "plural"


                lastnum = "singular"

                if len(sentencepar)>3:

                    sentencepar[-4] = sentencepar[-4]+("a")

                    for l in range(len(samogl)):

                        if sentencepar[-3][0] == samogl[l]:

                            sentencepar[-4] = sentencepar[-4]+("n")

                    sentencepar[-4] = sentencepar[-4]+(" ")

                if len(sentencepar)==3:

                    sentencepar[0] = "a "+sentencepar[0]

                    for l in range(len(samogl)):

                        if sentencepar[0][2] == samogl[l]:

                            sentencepar[0] = "an "+sentencepar[0][2:]


                    sentencepar[-2] = sentencepar[-2]+(" ")

        elif lasttype == "noun":

            if part+2<senlen:

                newword = getword("verb")

                if sverb == "unused":

                    coin = random.randint(1,2)


                    coin = 2

                if (coin == 2) and ((part+1>senlen) or (sverb == "used")):        

                        if len(sentencepar[-1]) > 3:

                            for l in range(len(samogl)-1):

                                if sentencepar[-1][-2] == samogl[l]:





                    if lastnum != "plural":


                    sverb = "used"

        elif lasttype == "verb":

            newword = getword("adjective")

        sentencepar.append(" ")


    #compiling and printing the whole sentence    

    for x in range(len(sentencepar)):

        sentence = sentence+sentencepar[x]

    while sentence.find("\n")>(-1):

        position = int(sentence.find("\n"))

        sentence = sentence[0:position]+sentence[position+1:]

    while sentence.find("  ")>(-1):

        position = int(sentence.find("  "))

        sentence = sentence[0:position]+sentence[position+1:]

    if sentence[0] == " ":

        sentence = sentence[1:]

    if sentence[0] == " ":

        sentence = sentence[1:]

    sentence = sentence[0].upper()+sentence[1:]

    coin = random.randint(1,100)

    if (coin > 0) and (coin<=65):

        mark = "."

    if (coin > 65) and (coin<=74):

        mark = "!"

    if (coin > 74) and (coin<=80):

        mark = "?"

    if (coin > 80) and (coin<=93):

        mark = "..."

    if (coin > 93) and (coin<=100):

        mark = "!?!"

    if sentence[-1] == " ":

        sentence = sentence[:-1]

    if sentence[-1] == " ":

        sentence = sentence[:-1]

    if sentence[-1] == " ":

        sentence = sentence[:-1]

    sentence = sentence+mark



The Commune in Ljubljana - by Lesley Zore

I love the Ljubljana Commune; Lesley Zore is the Goddess of the Anarchic goddesslessness of the the united federation of the kingdom of confederated democratic-republican isle nations of the idle people's communion of the platformist sociocratic nihilist movement of the anarcho-syndicalist technocratic governoate of the coersion monopoly of the longist corporate protectorate of the fully automated luxurious queer space communist utopia of the cyberspace anarchitecture as jungle-war of the 101010(2) bread-pilled Baku commisars of the commisariates of the Volfa-German decendants' Republic of the soviets of the sailors, soliders and fortress-builders of the Naisaar emigrees to the Kronstadt-related gender accelerationist Lachian empire of the international-intergalactic-interuniversal seccession of the total autocracy of the neoliberal Lesleyist pansexual trans-supremacist ultranationalist neomarxist post-modernist All-stars Gucci post-posadist neo-left-culturalist anti-pedophillic shock doctrine of the McDonald's fast-wood-distributive communal anarcho capitalist DeLeonist peaceloving counter-reactionary revolutionary conservative neo-Bismarkian Marxist-Leninist-Maoist clique of the Southern Russian provisional Cis-Caucasian anti anarcho-banditist anti-antifascist Cynthian horde of the Chechen organ harvesting South Ossetian federation of the social state of the commune of Ljubljana.