One word game or whatever it's called

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Re: One word game or whatever it's called.

Postby flight control » Tue Sep 03, 2013 7:36 pm

Least
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Re: One word game or whatever it's called.

Postby capt1972 » Tue Sep 03, 2013 7:36 pm

expected
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Re: One word game or whatever it's called.

Postby Flightstopper » Tue Sep 03, 2013 7:42 pm

Dicks
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Re: One word game or whatever it's called.

Postby capt1972 » Tue Sep 03, 2013 7:43 pm

get
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Re: One word game or whatever it's called.

Postby Woody » Tue Sep 03, 2013 9:08 pm

How
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Re: One word game or whatever it's called.

Postby capt1972 » Tue Sep 03, 2013 9:08 pm

many
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Re: One word game or whatever it's called.

Postby Woody » Tue Sep 03, 2013 9:09 pm

Screw it...

Is this thread still going?
Have you ever wondered why your dick still looks brand new, but your face is starting to look like an aging pirate?
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Re: One word game or whatever it's called.

Postby capt1972 » Tue Sep 03, 2013 9:17 pm

Woody wrote:Screw it...

Is this thread still going?

yup
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Re: One word game or whatever it's called.

Postby The Duck Hammer » Tue Sep 03, 2013 9:50 pm

Yuuuuuuuuuup!
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Re: One word game or whatever it's called.

Postby The Duck Hammer » Mon Sep 09, 2013 5:11 pm

Red


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Re: One word game or whatever it's called.

Postby flight control » Mon Sep 09, 2013 5:22 pm

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Re: One word game or whatever it's called.

Postby The Duck Hammer » Mon Sep 09, 2013 5:28 pm

A


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Re: One word game or whatever it's called.

Postby Mornin Beef » Mon Sep 09, 2013 6:59 pm

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Re: One word game or whatever it's called.

Postby capt1972 » Mon Sep 09, 2013 8:28 pm

with
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Re: One word game or whatever it's called.

Postby The Duck Hammer » Mon Sep 09, 2013 8:56 pm

Boot


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Re: One word game or whatever it's called.

Postby assateague » Mon Sep 09, 2013 10:06 pm

You are all sonsabitches.
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Re: One word game or whatever it's called.

Postby The Duck Hammer » Mon Sep 09, 2013 10:08 pm

Assa


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Re: One word game or whatever it's called.

Postby The Duck Hammer » Mon Sep 09, 2013 10:09 pm

Is


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Re: One word game or whatever it's called.

Postby The Duck Hammer » Mon Sep 09, 2013 10:09 pm

Angry


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Re: One word game or whatever it's called.

Postby The Duck Hammer » Mon Sep 09, 2013 10:09 pm

Again.


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Re: One word game or whatever it's called.

Postby The Duck Hammer » Mon Sep 09, 2013 10:10 pm

:(


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Re: One word game or whatever it's called.

Postby assateague » Mon Sep 09, 2013 10:10 pm

Reader, thou hast here the beginning and end of a discourse concerning
government; what fate has otherwise disposed of the papers that should
have filled up the middle, and were more than all the rest, it is not
worth while to tell thee. These, which remain, I hope are sufficient to
establish the throne of our great restorer, our present King William; to
make good his title, in the consent of the people, which being the only
one of all lawful governments, he has more fully and clearly, than any
prince in Christendom; and to justify to the world the people of
England, whose love of their just and natural rights, with their
resolution to preserve them, saved the nation when it was on the very
brink of slavery and ruin. If these papers have that evidence, I flatter
myself is to be found in them, there will be no great miss of those
which are lost, and my reader may be satisfied without them: for I
imagine, I shall have neither the time, nor inclination to repeat my
pains, and fill up the wanting part of my answer, by tracing Sir Robert
again, through all the windings and obscurities, which are to be met
with in the several branches of his wonderful system. The king, and body
of the nation, have since so thoroughly confuted his Hypothesis, that I
suppose no body hereafter will have either the confidence to appear
against our common safety, and be again an advocate for slavery; or the
weakness to be deceived with contradictions dressed up in a popular
stile, and well-turned periods: for if any one will be at the pains,
himself, in those parts, which are here untouched, to strip Sir Robert's
discourses of the flourish of doubtful expressions, and endeavour to
reduce his words to direct, positive, intelligible propositions, and
then compare them one with another, he will quickly be satisfied, there
was never so much glib nonsense put together in well-sounding English.
If he think it not worth while to examine his works all thro', let him
make an experiment in that part, where he treats of usurpation; and let
him try, whether he can, with all his skill, make Sir Robert
intelligible, and consistent with himself, or common sense. I should not
speak so plainly of a gentleman, long since past answering, had not the
pulpit, of late years, publicly owned his doctrine, and made it the
current divinity of the times. It is necessary those men, who taking on
them to be teachers, have so dangerously misled others, should be openly
shewed of what authority this their Patriarch is, whom they have so
blindly followed, that so they may either retract what upon so ill
grounds they have vented, and cannot be maintained; or else justify
those principles which they preached up for gospel; though they had no
better an author than an English courtier: for I should not have writ
against Sir Robert, or taken the pains to shew his mistakes,
inconsistencies, and want of (what he so much boasts of, and pretends
wholly to build on) scripture-proofs, were there not men amongst us,
who, by crying up his books, and espousing his doctrine, save me from
the reproach of writing against a dead adversary. They have been so
zealous in this point, that, if I have done him any wrong, I cannot hope
they should spare me. I wish, where they have done the truth and the
public wrong, they would be as ready to redress it, and allow its just
weight to this reflection, viz. that there cannot be done a greater
mischief to prince and people, than the propagating wrong notions
concerning government; that so at last all times might not have reason
to complain of the Drum Ecclesiastic. If any one, concerned really for
truth, undertake the confutation of my Hypothesis, I promise him either
to recant my mistake, upon fair conviction; or to answer his
difficulties. But he must remember two things.
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Re: One word game or whatever it's called.

Postby assateague » Mon Sep 09, 2013 10:11 pm

TO understand political power right, and derive it from its
original, we must consider, what state all men are naturally in, and
that is, a state of perfect freedom to order their actions, and dispose
of their possessions and persons, as they think fit, within the bounds
of the law of nature, without asking leave, or depending upon the will
of any other man.

A state also of equality, wherein all the power and jurisdiction is
reciprocal, no one having more than another; there being nothing more
evident, than that creatures of the same species and rank, promiscuously
born to all the same advantages of nature, and the use of the same
faculties, should also be equal one amongst another without
subordination or subjection, unless the lord and master of them all
should, by any manifest declaration of his will, set one above another,
and confer on him, by an evident and clear appointment, an undoubted
right to dominion and sovereignty.

Sect. 5. This equality of men by nature, the judicious Hooker looks upon
as so evident in itself, and beyond all question, that he makes it the
foundation of that obligation to mutual love amongst men, on which he
builds the duties they owe one another, and from whence he derives the
great maxims of justice and charity. His words are,

/#
The like natural inducement hath brought men to know that it is no
less their duty, to love others than themselves; for seeing those
things which are equal, must needs all have one measure; if I
cannot but wish to receive good, even as much at every man's hands,
as any man can wish unto his own soul, how should I look to have
any part of my desire herein satisfied, unless myself be careful to
satisfy the like desire, which is undoubtedly in other men, being
of one and the same nature? To have any thing offered them
repugnant to this desire, must needs in all respects grieve them as
much as me; so that if I do harm, I must look to suffer, there
being no reason that others should shew greater measure of love to
me, than they have by me shewed unto them: my desire therefore to
be loved of my equals in nature as much as possible may be,
imposeth upon me a natural duty of bearing to them-ward fully the
like affection; from which relation of equality between ourselves
and them that are as ourselves, what several rules and canons
natural reason hath drawn, for direction of life, no man is
ignorant, Eccl. Pol. Lib. 1.
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Re: One word game or whatever it's called.

Postby assateague » Mon Sep 09, 2013 10:11 pm

But though this be a state of liberty, yet it is not a state of
licence: though man in that state have an uncontroulable liberty to
dispose of his person or possessions, yet he has not liberty to destroy
himself, or so much as any creature in his possession, but where some
nobler use than its bare preservation calls for it. The state of nature
has a law of nature to govern it, which obliges every one: and reason,
which is that law, teaches all mankind, who will but consult it, that
being all equal and independent, no one ought to harm another in his
life, health, liberty, or possessions: for men being all the workmanship
of one omnipotent, and infinitely wise maker; all the servants of one
sovereign master, sent into the world by his order, and about his
business; they are his property, whose workmanship they are, made to
last during his, not one another's pleasure: and being furnished with
like faculties, sharing all in one community of nature, there cannot be
supposed any such subordination among us, that may authorize us to
destroy one another, as if we were made for one another's uses, as the
inferior ranks of creatures are for our's. Every one, as he is bound to
preserve himself, and not to quit his station wilfully, so by the like
reason, when his own preservation comes not in competition, ought he, as
much as he can, to preserve the rest of mankind, and may not, unless it
be to do justice on an offender, take away, or impair the life, or what
tends to the preservation of the life, the liberty, health, limb, or
goods of another.

Sect. 7. And that all men may be restrained from invading others rights,
and from doing hurt to one another, and the law of nature be observed,
which willeth the peace and preservation of all mankind, the execution
of the law of nature is, in that state, put into every man's hands,
whereby every one has a right to punish the transgressors of that law to
such a degree, as may hinder its violation: for the law of nature would,
as all other laws that concern men in this world 'be in vain, if there
were no body that in the state of nature had a power to execute that
law, and thereby preserve the innocent and restrain offenders. And if
any one in the state of nature may punish another for any evil he has
done, every one may do so: for in that state of perfect equality, where
naturally there is no superiority or jurisdiction of one over another,
what any may do in prosecution of that law, every one must needs have a
right to do.

Sect. 8. And thus, in the state of nature, one man comes by a power over
another; but yet no absolute or arbitrary power, to use a criminal, when
he has got him in his hands, according to the passionate heats, or
boundless extravagancy of his own will; but only to retribute to him, so
far as calm reason and conscience dictate, what is proportionate to his
transgression, which is so much as may serve for reparation and
restraint: for these two are the only reasons, why one man may lawfully
do harm to another, which is that we call punishment. In transgressing
the law of nature, the offender declares himself to live by another rule
than that of reason and common equity, which is that measure God has set
to the actions of men, for their mutual security; and so he becomes
dangerous to mankind, the tye, which is to secure them from injury and
violence, being slighted and broken by him. Which being a trespass
against the whole species, and the peace and safety of it, provided for
by the law of nature, every man upon this score, by the right he hath to
preserve mankind in general, may restrain, or where it is necessary,
destroy things noxious to them, and so may bring such evil on any one,
who hath transgressed that law, as may make him repent the doing of it,
and thereby deter him, and by his example others, from doing the like
mischief. And in the case, and upon this ground, EVERY MAN HATH A RIGHT
TO PUNISH THE OFFENDER, AND BE EXECUTIONER OF THE LAW OF NATURE.
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Re: One word game or whatever it's called.

Postby assateague » Mon Sep 09, 2013 10:12 pm

I doubt not but this will seem a very strange doctrine to some
men: but before they condemn it, I desire them to resolve me, by what
right any prince or state can put to death, or punish an alien, for any
crime he commits in their country. It is certain their laws, by virtue
of any sanction they receive from the promulgated will of the
legislative, reach not a stranger: they speak not to him, nor, if they
did, is he bound to hearken to them. The legislative authority, by which
they are in force over the subjects of that commonwealth, hath no power
over him. Those who have the supreme power of making laws in England,
France or Holland, are to an Indian, but like the rest of the world, men
without authority: and therefore, if by the law of nature every man hath
not a power to punish offences against it, as he soberly judges the case
to require, I see not how the magistrates of any community can punish an
alien of another country; since, in reference to him, they can have no
more power than what every man naturally may have over another.

Sect, 10. Besides the crime which consists in violating the law, and
varying from the right rule of reason, whereby a man so far becomes
degenerate, and declares himself to quit the principles of human nature,
and to be a noxious creature, there is commonly injury done to some
person or other, and some other man receives damage by his
transgression: in which case he who hath received any damage, has,
besides the right of punishment common to him with other men, a
particular right to seek reparation from him that has done it: and any
other person, who finds it just, may also join with him that is injured,
and assist him in recovering from the offender so much as may make
satisfaction for the harm he has suffered.

Sect. 11. From these two distinct rights, the one of punishing the crime
for restraint, and preventing the like offence, which right of punishing
is in every body; the other of taking reparation, which belongs only to
the injured party, comes it to pass that the magistrate, who by being
magistrate hath the common right of punishing put into his hands, can
often, where the public good demands not the execution of the law, remit
the punishment of criminal offences by his own authority, but yet cannot
remit the satisfaction due to any private man for the damage he has
received. That, he who has suffered the damage has a right to demand in
his own name, and he alone can remit: the damnified person has this
power of appropriating to himself the goods or service of the offender,
by right of self-preservation, as every man has a power to punish the
crime, to prevent its being committed again, by the right he has of
preserving all mankind, and doing all reasonable things he can in order
to that end: and thus it is, that every man, in the state of nature, has
a power to kill a murderer, both to deter others from doing the like
injury, which no reparation can compensate, by the example of the
punishment that attends it from every body, and also to secure men from
the attempts of a criminal, who having renounced reason, the common rule
and measure God hath given to mankind, hath, by the unjust violence and
slaughter he hath committed upon one, declared war against all mankind,
and therefore may be destroyed as a lion or a tyger, one of those wild
savage beasts, with whom men can have no society nor security: and upon
this is grounded that great law of nature, Whoso sheddeth man's blood,
by man shall his blood be shed. And Cain was so fully convinced, that
every one had a right to destroy such a criminal, that after the murder
of his brother, he cries out, Every one that findeth me, shall slay me;
so plain was it writ in the hearts of all mankind.
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Re: One word game or whatever it's called.

Postby assateague » Mon Sep 09, 2013 10:12 pm

By the same reason may a man in the state of nature punish the
lesser breaches of that law. It will perhaps be demanded, with death? I
answer, each transgression may be punished to that degree, and with so
much severity, as will suffice to make it an ill bargain to the
offender, give him cause to repent, and terrify others from doing the
like. Every offence, that can be committed in the state of nature, may
in the state of nature be also punished equally, and as far forth as it
may, in a commonwealth: for though it would be besides my present
purpose, to enter here into the particulars of the law of nature, or its
measures of punishment; yet, it is certain there is such a law, and that
too, as intelligible and plain to a rational creature, and a studier of
that law, as the positive laws of commonwealths; nay, possibly plainer;
as much as reason is easier to be understood, than the fancies and
intricate contrivances of men, following contrary and hidden interests
put into words; for so truly are a great part of the municipal laws of
countries, which are only so far right, as they are founded on the law
of nature, by which they are to be regulated and interpreted.

Sect. 13. To this strange doctrine, viz. That in the state of nature
every one has the executive power of the law of nature, I doubt not but
it will be objected, that it is unreasonable for men to be judges in
their own cases, that self-love will make men partial to themselves and
their friends: and on the other side, that ill nature, passion and
revenge will carry them too far in punishing others; and hence nothing
but confusion and disorder will follow, and that therefore God hath
certainly appointed government to restrain the partiality and violence
of men. I easily grant, that civil government is the proper remedy for
the inconveniencies of the state of nature, which must certainly be
great, where men may be judges in their own case, since it is easy to be
imagined, that he who was so unjust as to do his brother an injury, will
scarce be so just as to condemn himself for it: but I shall desire those
who make this objection, to remember, that absolute monarchs are but
men; and if government is to be the remedy of those evils, which
necessarily follow from men's being judges in their own cases, and the
state of nature is therefore not to be endured, I desire to know what
kind of government that is, and how much better it is than the state
of nature, where one man, commanding a multitude, has the liberty to be
judge in his own case, and may do to all his subjects whatever he
pleases, without the least liberty to any one to question or controul
those who execute his pleasure? and in whatsoever he doth, whether led
by reason, mistake or passion, must be submitted to? much better it is
in the state of nature, wherein men are not bound to submit to the
unjust will of another: and if he that judges, judges amiss in his own,
or any other case, he is answerable for it to the rest of mankind.

Sect. 14. It is often asked as a mighty objection, where are, or ever
were there any men in such a state of nature? To which it may suffice as
an answer at present, that since all princes and rulers of independent
governments all through the world, are in a state of nature, it is plain
the world never was, nor ever will be, without numbers of men in that
state. I have named all governors of independent communities, whether
they are, or are not, in league with others: for it is not every compact
that puts an end to the state of nature between men, but only this one
of agreeing together mutually to enter into one community, and make one
body politic; other promises, and compacts, men may make one with
another, and yet still be in the state of nature. The promises and
bargains for truck, &c. between the two men in the desert island,
mentioned by Garcilasso de la Vega, in his history of Peru; or between a
Swiss and an Indian, in the woods of America, are binding to them,
though they are perfectly in a state of nature, in reference to one
another: for truth and keeping of faith belongs to men, as men, and not
as members of society.
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Re: One word game or whatever it's called.

Postby assateague » Mon Sep 09, 2013 10:12 pm

To those that say, there were never any men in the state of
nature, I will not only oppose the authority of the judicious Hooker,
Eccl. Pol. lib. i. sect. 10, where he says,

/#
The laws which have been hitherto mentioned, i.e. the laws of
nature, do bind men absolutely, even as they are men, although they
have never any settled fellowship, never any solemn agreement
amongst themselves what to do, or not to do: but forasmuch as we
are not by ourselves sufficient to furnish ourselves with competent
store of things, needful for such a life as our nature doth desire,
a life fit for the dignity of man; therefore to supply those
defects and imperfections which are in us, as living single and
solely by ourselves, we are naturally induced to seek communion and
fellowship with others: this was the cause of men's uniting
themselves at first in politic societies.


#/

But I moreover affirm, that all men are naturally in that state, and
remain so, till by their own consents they make themselves members of
some politic society; and I doubt not in the sequel of this discourse,
to make it very clear.




CHAPTER. III.

OF THE STATE OF WAR.


Sect. 16. THE state of war is a state of enmity and destruction: and
therefore declaring by word or action, not a passionate and hasty, but a
sedate settled design upon another man's life, puts him in a state of
war with him against whom he has declared such an intention, and so has
exposed his life to the other's power to be taken away by him, or any
one that joins with him in his defence, and espouses his quarrel; it
being reasonable and just, I should have a right to destroy that which
threatens me with destruction: for, by the fundamental law of nature,
man being to be preserved as much as possible, when all cannot be
preserved, the safety of the innocent is to be preferred: and one may
destroy a man who makes war upon him, or has discovered an enmity to his
being, for the same reason that he may kill a wolf or a lion; because
such men are not under the ties of the commonlaw of reason, have no
other rule, but that of force and violence, and so may be treated as
beasts of prey, those dangerous and noxious creatures, that will be sure
to destroy him whenever he falls into their power
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Re: One word game or whatever it's called.

Postby assateague » Mon Sep 09, 2013 10:13 pm

And hence it is, that he who attempts to get another man into
his absolute power, does thereby put himself into a state of war with
him; it being to be understood as a declaration of a design upon his
life: for I have reason to conclude, that he who would get me into his
power without my consent, would use me as he pleased when he had got me
there, and destroy me too when he had a fancy to it; for no body can
desire to have me in his absolute power, unless it be to compel me by
force to that which is against the right of my freedom, i.e. make me a
slave. To be free from such force is the only security of my
preservation; and reason bids me look on him, as an enemy to my
preservation, who would take away that freedom which is the fence to it;
so that he who makes an attempt to enslave me, thereby puts himself into
a state of war with me. He that, in the state of nature, would take away
the freedom that belongs to any one in that state, must necessarily be
supposed to have a design to take away every thing else, that freedom
being the foundation of all the rest; as he that, in the state of
society, would take away the freedom belonging to those of that society
or commonwealth, must be supposed to design to take away from them every
thing else, and so be looked on as in a state of war.

Sect. 18. This makes it lawful for a man to kill a thief, who has not in
the least hurt him, nor declared any design upon his life, any farther
than, by the use of force, so to get him in his power, as to take away
his money, or what he pleases, from him; because using force, where he
has no right, to get me into his power, let his pretence be what it
will, I have no reason to suppose, that he, who would take away my
liberty, would not, when he had me in his power, take away every thing
else. And therefore it is lawful for me to treat him as one who has put
himself into a state of war with me, i.e. kill him if I can; for to that
hazard does he justly expose himself, whoever introduces a state of war,
and is aggressor in it.

Sect. 19. And here we have the plain difference between the state of
nature and the state of war, which however some men have confounded, are
as far distant, as a state of peace, good will, mutual assistance and
preservation, and a state of enmity, malice, violence and mutual
destruction, are one from another. Men living together according to
reason, without a common superior on earth, with authority to judge
between them, is properly the state of nature. But force, or a declared
design of force, upon the person of another, where there is no common
superior on earth to appeal to for relief, is the state of war: and it
is the want of such an appeal gives a man the right of war even against
an aggressor, tho' he be in society and a fellow subject. Thus a thief,
whom I cannot harm, but by appeal to the law, for having stolen all that
I am worth, I may kill, when he sets on me to rob me but of my horse or
coat; because the law, which was made for my preservation, where it
cannot interpose to secure my life from present force, which, if lost,
is capable of no reparation, permits me my own defence, and the right of
war, a liberty to kill the aggressor, because the aggressor allows not
time to appeal to our common judge, nor the decision of the law, for
remedy in a case where the mischief may be irreparable. Want of a common
judge with authority, puts all men in a state of nature: force without
right, upon a man's person, makes a state of war, both where there is,
and is not, a common judge.
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assateague
 
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Re: One word game or whatever it's called.

Postby assateague » Mon Sep 09, 2013 10:13 pm

But when the actual force is over, the state of war ceases
between those that are in society, and are equally on both sides
subjected to the fair determination of the law; because then there lies
open the remedy of appeal for the past injury, and to prevent future
harm: but where no such appeal is, as in the state of nature, for want
of positive laws, and judges with authority to appeal to, the state of
war once begun, continues, with a right to the innocent party to destroy
the other whenever he can, until the aggressor offers peace, and desires
reconciliation on such terms as may repair any wrongs he has already
done, and secure the innocent for the future; nay, where an appeal to
the law, and constituted judges, lies open, but the remedy is denied by
a manifest perverting of justice, and a barefaced wresting of the laws
to protect or indemnify the violence or injuries of some men, or party
of men, there it is hard to imagine any thing but a state of war: for
wherever violence is used, and injury done, though by hands appointed to
administer justice, it is still violence and injury, however coloured
with the name, pretences, or forms of law, the end whereof being to
protect and redress the innocent, by an unbiassed application of it, to
all who are under it; wherever that is not bona fide done, war is made
upon the sufferers, who having no appeal on earth to right them, they
are left to the only remedy in such cases, an appeal to heaven.

Sect. 21. To avoid this state of war (wherein there is no appeal but to
heaven, and wherein every the least difference is apt to end, where
there is no authority to decide between the contenders) is one great
reason of men's putting themselves into society, and quitting the state
of nature: for where there is an authority, a power on earth, from which
relief can be had by appeal, there the continuance of the state of war
is excluded, and the controversy is decided by that power. Had there
been any such court, any superior jurisdiction on earth, to determine
the right between Jephtha and the Ammonites, they had never come to a
state of war: but we see he was forced to appeal to heaven. The Lord the
Judge (says he) be judge this day between the children of Israel and the
children of Ammon, Judg. xi. 27. and then prosecuting, and relying on
his appeal, he leads out his army to battle: and therefore in such
controversies, where the question is put, who shall be judge? It cannot
be meant, who shall decide the controversy; every one knows what Jephtha
here tells us, that the Lord the Judge shall judge. Where there is no
judge on earth, the appeal lies to God in heaven. That question then
cannot mean, who shall judge, whether another hath put himself in a
state of war with me, and whether I may, as Jephtha did, appeal to
heaven in it? of that I myself can only be judge in my own conscience,
as I will answer it, at the great day, to the supreme judge of all men.
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Re: One word game or whatever it's called.

Postby 3legged_lab » Mon Sep 09, 2013 10:16 pm

I'm not reading all that. Can you you cut it down to one word? Maybe even a couple?
Bootlipkiller wrote: all the mallards I killed today had boners do to my epic calling.
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