יאיר, ניו יורק, הבלוג

[10]
ריצ'ארד ליקי, 'מקור התבונה'
Richard Leakey, ‘The Origin of Humankind’ (1994). For short Hebrew translation see http://lib.cet.ac.il/Pages/item.asp?item=12125

[11]
http://isu1.indstate.edu/rgennaro/papers/JohnBenjintro.doc

[12]

http://www.haayal.co.il/story?id=1249&NewOnly=2&LastView=2008-04-20%2013:30:38

[13]
Chomsky about human moral instinct: while the principles of our moral nature have been poorly understood, “we can hardly doubt their existence or their central role in our intellectual and moral lives” (Chomsky, 1971, n.p., 1988; 2005, p. 263

[14]
Britannica, ‘slavery’
Slavery existed in a large number of past societies whose general characteristics are well-known. It was rare among primitive peoples, such as the hunter-gatherer societies, because for slavery to flourish, social differentiation or stratification was essential. Also essential was an economic surplus, for slaves were often consumption goods who themselves had to be maintained rather than productive assets who generated income for their owner. Surplus was also essential in slave systems where the owners expected economic gain from slave ownership.
Ordinarily there had to be a perceived labour shortage, for otherwise it is unlikely that most people would bother to acquire or to keep slaves. Free land, and more generally, open resources, were often a prerequisite for slavery; in most cases where there were no open resources, non-slaves could be found who would fulfill the same social functions at lower cost. Last, some centralized governmental institutions willing to enforce slave laws had to exist, or else the property aspects of slavery were likely to be chimerical. Most of these conditions had to be present in order for slavery to exist in a society; if they all were, until the abolition movement of the 19th century swept throughout most of the world, it was almost certain that slavery would be present. http://www.britannica.com/eb/article-9109538/slavery

[15]
Bernhard J. Stern, Encyclopaedia of the Social Sciences, slavery

[16] ויר גורדון צ'ילד
http://en.wikipedia.org/wiki/V._Gordon_Childe

[17]

 ג'ארד דיאמונד, 'רובים חיידקים ופלדה'
Diamond, Jared (1999), Guns, Germs, and Steel: The Fates of Human Societies.
Diamond, Jared (2002), Evolution, Consequences and Future of Plant and Animal Domestication. Nature Magazine, Vol 418

[18]
Sanderson Beck, HISTORY OF ETHICS, http://www.san.beck.org/EC3-Sumer.html

[19]

 לגבי ביורוקרטיות ההשקאה:
Wittfogel came up with an analysis of the role of irrigation works in Asia, the bureaucratic structures needed to maintain them and the impact that these had on society. In his view many societies, mainly in Asia, relied heavily on the building of large-scale irrigation works. To do this, the state had to organize forced labor from the population at large. This required a large and complex bureaucracy staffed by competent and literate officials. This structure was uniquely placed to also crush civil society and any other force capable of mobilizing against the state. Such a state would inevitably be despotic, powerful, stable and wealthy’. http://en.wikipedia.org/wiki/Karl_Wittfogel

[20]

 קן וילבור, תיאור השלב השלישי, 'האדום', בדינמיקה הספיראלית של התאוריה האינטגרלית שלו
http://www.nrg.co.il/online/15/ART/886/137.html and http://fertilesoil.net/docs/waves.pdf

[21]
Stephen Sanderson defines the state as “a form of sociopolitical organization that has achieved a monopoly of the means of violence within a specified territory” ("Social Transformations. A General Theory of Historical Development. Expanded Edition, Page 56)

[22]

 הקודקס של חמורבי
http://he.wikipedia.org/wiki/%D7%97%D7%95%D7%A7%D7%99_%D7%97%D7%9E%D7%95%D7%A8%D7%91%D7%99

[23]

 סנדרסון בק לגבי תקופת הפירמידות הגדולות:
Sanderson Beck, HISTORY OF ETHICS
His successor, Khufu, was less liked but autocratically commanded obedience by promising fine tombs for royal family and high officials in a cemetery next to his pyramid at Giza. His administration built the largest pyramid with 2,300,000 blocks averaging two and a half tons each. At 480 feet it is not the highest building ever, but it is the most massive structure ever built. Herodotus, the Greek historian from the 5th century BC, calculated that it must have taken a hundred thousand workers, and he castigated these kings as cruel tyrants. Archaeologists have argued that not that many men could have worked effectively at the same time and that at certain times of the year agricultural workers would have been otherwise unemployed. Nevertheless the crowded mud-brick and thatched barracks of the workers compared to the large and commodious houses of the rich indicate the economic and social injustice of the time.
…Then Khafre built another pyramid almost as large and had the famous sphinx carved out of the rock. It is not surprising that both Khufu and Khafre were remembered in tradition as having been hard and difficult.
http://www.san.beck.org/EC4-Egypt.html

[24]

 'עברים' ('חבירו') מוכרים בכל רחבי הקשת הפוריה המזרח תיכונית באמצע האלף השני לפנה"ס. 'ישראל' היה אחת היחידות האתניות העבריות, והאיזכור החוץ מקראי הראשון שלו הוא באסטלה של מרנפתח ב 1220 לפנה"ס. המונח 'יהודים' מאוחר יותר (לא לפני תקופת בית ראשון)

[25]

 סנדרסון בק על המהפך האתי:
as the basis of the Jewish religion and, in combination with the New Testament, also as the scripture of Christianity (in addition to being revered by Islam and others), the Bible is probably the most influential book on the ethics of civilization in human history. Sanderson Beck, HISTORY OF ETHICS, http://www.san.beck.org/EC5-Israel.html

[26]

 על 'החורים' באג'נדה האתית החדשה ראה בין השאר אצל אליצור, במאמרו 'זכר עמלק וטעם החזיר'
http://a-c-elitzur.co.il/site/siteArticle.asp?ar=90 and Sanderson Beck, HISTORY OF ETHICS, http://www.san.beck.org/EC5-Israel.html

[28]

 תאור הביקורת על זכות הלילה הראשון של גילגמש - סנדרסון בק
http://www.san.beck.org/EC3-Sumer.html#5

[28א]

 שמואל א' ח', י-יח

[29]

 ההקדמה לקוד חמורבי:
‘to cause justice to prevail in the country, to destroy the wicked and the evil, that the strong may not oppress the weak’
"Code of Hammurabi" Prologue, I, 32-39 quoted in Roux, p. 190.

[30]
Sanderson Beck, HISTORY OF ETHICS
‘The actual precedents of real cases, which made up the code, will show us more clearly what his concept of justice was. The code referred to three classes of people: awelu who were free, mushkenum or commoners who were dependent on the state, and wardu who were slaves. Crimes against awelu were more severely punished, but an awelu also was expected to be more responsible….the laws reflected the social and economic inequalities as well as the penchant for using retaliatory violence as a reaction to problems…’. http://www.san.beck.org/EC3-Sumer.html

[31]

 ראה הערך 'דרור' באנציקלופדיה המקראית

[32]
Encyclopædia Britannica, The history of Western ethics > Ancient civilizations to the end of the 19th century > The ancient Middle East and Asia > The Middle East
The earliest surviving writings that might be taken as ethics textbooks are a series of lists of precepts to be learned by boys of the ruling class of Egypt, prepared some 3,000 years before the Christian Era. In most cases, they consist of shrewd advice on how to live happily, avoid unnecessary troubles, and advance one’s career by cultivating the favour of superiors. There are, however, several passages that recommend more broadly based ideals of conduct, such as the following: rulers should treat their people justly and judge impartially between their subjects; they should aim to make their people prosperous; those who have bread should share it with the hungry; humble and lowly people must be treated with kindness; one should not laugh at the blind or at dwarfs.
Why, then, should one follow these precepts? Did the ancient Egyptians believe that one should do what is good for its own sake? The precepts frequently state that it will profit a man to act justly, as in the maxim “Honesty is the best policy.” They also emphasize the importance of having a good name. These precepts were intended for the instruction of the ruling classes, however, and it is not clear why helping the destitute should have contributed to an individual’s good reputation among this class. To some degree, therefore, the authors of the precepts must have thought that to make people prosperous and happy and to be kind to those who have least is not merely personally advantageous but good in itself.
The precepts are not works of ethics in the philosophical sense. No attempt is made to find any underlying principles of conduct that might provide a more systematic understanding of ethics. Justice, for example, is given a prominent place, but there is no elaboration of the notion of justice or any discussion of how disagreements about what is just and unjust might be resolved. Furthermore, there is no probing of ethical dilemmas that may occur if the precepts should conflict with one another. The precepts are full of sound observations and practical wisdom, but they do not encourage theoretical speculation.
The same practical bent can be found in other early codes or lists of ethical injunctions. The great Code of Hammurabi is often said to have been based on the principle of “an eye for an eye, a tooth for a tooth,” as if this were some fundamental principle of justice, elaborated and applied to all cases. In fact, the code reflects no such consistent principle. It frequently prescribes the death penalty for offenses that do not themselves cause death — e.g., for robbery and for accepting bribes. Moreover, even the eye-for-an-eye rule applies only if the eye of the original victim is that of a member of the patrician class; if it is the eye of a commoner, the punishment is a fine of a quantity of silver. Apparently such differences in punishment were not thought to require justification. At any rate, there are no surviving attempts to defend the principles of justice on which the code was based…..
…The Greeks and Romans — and indeed thinkers such as Confucius — did not conceive of a distinctively moral realm of conduct. For them, everything that one did was a matter of practical reasoning, in which one could do either well or poorly. In the more legalistic Judeo-Christian view, however, falling short of what the moral law requires was a much more serious matter than, say, failing to do the household budgets correctly. This distinction between the moral and the nonmoral realms now affects every question in Western ethics, including the way the questions themselves are framed. http://www.britannica.com/eb/article-252517/ethics

[33]
http://he.wikipedia.org/wiki/%D7%94%D7%9E%D7%91%D7%95%D7%9C

[34]

 הקודקס החיתי, חוק 24:
‘If a male or female slave run away, he at whose hearth his master finds him or her, shall give fifty half-shekels of silver a year’. http://www.fordham.edu/halsall/ancient/1650nesilim.html. (From: Oliver J. Thatcher, ed., The Library of Original Sources (Milwaukee: University Research Extension Co., 1901), Vol. III: The Roman World, pp. 9-11)

[35]
http://www.wsu.edu/~dee/TEXT/gilgamesh.rtf

[36]
Peter Kropotkinת, Mutual Aid, 1972, p. 57; 1902 “… under any circumstances sociability is the greatest advantage in the struggle for life. Those species which willingly abandon it are doomed to decay… Species cooperation provided an evolutionary advantage, a “natural” strategy for survival”

[37]

 ריצ'רד דוקינס, 'הגן האנוכי'

http://en.wikipedia.org/wiki/The_Selfish_Gene

[38]
http://www.britannica.com/eb/article-60003/ethics

[39]
http://www.mentalhelp.net/poc/view_doc.php?id=835&type=book&cn=21 and
http://www.haayal.co.il/story?id=1249&NewOnly=2&LastView=2008-04-20%2015:27:35

[40]
http://www.writing.upenn.edu/~afilreis/50s/freud-civ.html, and http://www.haayal.co.il/story_2019

[41]

 הניסוי של סטנלי מילגרם
The experiment of Stanley Milgram, http://en.wikipedia.org/wiki/Milgram_experiment and
http://he.wikipedia.org/wiki/%D7%94%D7%A0%D7%99%D7%A1%D7%95%D7%99_%D7%A9%D7%9C_%D7%9E%D7%99%D7%9C%D7%92%D7%A8%D7%9D

[42]

 הניסוי של זימברדו
The experiment of Zimbardo, http://www.prisonexp.org/ and http://he.wikipedia.org/wiki/%D7%A0%D7%99%D7%A1%D7%95%D7%99_%D7%94%D7%9B%D7%9C%D7%90_%D7%A9%D7%9C_%D7%96%D7%99%D7%9E%D7%91%D7%A8%D7%93%D7%95

[43]

 ראה למשל את האספקט הזה של השקפות ריצ'ארד דוקינס
http://he.wikipedia.org/wiki/%D7%A8%D7%99%D7%A6'%D7%A8%D7%93_%D7%93%D7%95%D7%A7%D7%99%D7%A0%D7%A1

[44]

 להלן הגדרה רחבה יותר:
‘Scapegoating is a discrediting routine by which people move blame and responsibility away from themselves and towards a target person or group. It is also a practice by which angry feelings and feelings of hostility may be projected, via inappropriate accusation, towards others. The target feels wrongly persecuted and receives misplaced vilification, blame and criticism; he is likely to suffer rejection from those who the perpetrator seeks to influence. Scapegoating has a wide range of focus: from “approved” enemies of very large groups of people down to the scapegoating of individuals by other individuals. Distortion is always a feature.’
http://www.greenspun.com/bboard/q-and-a-fetch-msg.tcl?msg_id=001ZNP

[45]

 על המקור החייתי של תקיפת החלשים בקבוצה ראה למשל בספר
Dario Maestripieri, Macachiavellian Intelligence: How Rhesus Macaques and Humans Have Conquered the World
http://www.sciencedaily.com/releases/2007/10/071024144314.htm

ועוד על כך
M. Gruter and R.D. Masters:
ethological studies of animal behavior have shown the complex interaction between cooperation, competition, and exclusion; particularly among nonhuman primates, phenomena like “scapegoating” and shunning seem to play an integral role in the maintenance of social order (de Waal; Raleigh and McGuire; Goodall; Lancaster;
http://en.wikipedia.org/wiki/Ren%C3%A9_Girard

[47]

 ראה למשל חוק 199 בקודקס החיתי, כיצד כבשה חייבת להיות מוקרבת כדי לכפר על החטא של בעליה. לחטא, עם זה, כפי שעולה בבירור מן הטקסט, בהחלט אין שום קונטקסט אתי מודרני...
‘If anyone have intercourse with a pig or a dog, he shall die. If a man have intercourse with a horse or a mule, there is no punishment. But he shall not approach the king, and shall not become a priest. If an ox spring upon a man for intercourse, the ox shall die but the man shall not die. One sheep shall be fetched as a substitute for the man, and they shall kill it. If a pig spring upon a man for intercourse, there is no punishment’. http://www.fordham.edu/halsall/ancient/1650nesilim.html

[48]
"וסמך אהרון את שתי ידו על ראש השעיר החי, והתודה עליו את כל עוונות בני ישראל ואת כל פשעיהם לכל חטאתם, ונתן אותם על ראש השעיר ושלח ביד איש עתי המדברה. ונשא השעיר עליו את כל עוונתם אל ארץ גזרה ושילח את השעיר במדבר" (ויקרא טז, כא-כב)

[49]
http://a-c-elitzur.co.il/site/siteArticle.asp?ar=90

[50]
Robert Trivers, The Elements of a Scientific Theory of Self-Deception
anthro.rutgers.edu/index.php?option=com_docman&task=doc_download&gid=245

[52]
על הסכנות ההישרדותיות של הדיכאון:
PSYCHOLOGICAL DISORDERS ONLINE RESEARCH
When emotions are low and the individual is sad, hopeless, despondent and discouraged, often overcome with feelings of guilt or worthlessness, we call this MAJOR DEPRESSION. Other symptoms are becoming withdrawn, apathetic and unresponsive while losing physical stamina, weight and motivation. Many experience a diminished ability to think, concentrate or make decisions. The despondent mood, loss of interest and pleasure in activities and/or feelings of emptiness and worthlessness often lead to thoughts of suicide. SUICIDE can result from depression. Most people who commit suicide were depressed. http://inst.sfcc.edu/~mwehr/psyclab/11WDisor.html

על חיוניות האינטגרציה הפנים אישיותית ועל תפקיד מנגנוני ההגנה בהשגת האינטגרציה, ראה, בין השאר:
Otto Kernberg, Borderline Personality Organisation, http://en.wikipedia.org/wiki/Otto_Kernberg

אי הרצון לחוות בושה

אי הרצון לחוות בושה מתואר כמקור התכחשות לפעולות הלא מוסריות של 'האני' על ידי נאסו

ההבדל בין פרויד, שעבורו אשמה נובעת מקונפליקט פנימי, ובובר, שעבורו אשמה קשורה לנזקים ממשיים שהאדם גורם
Sigmund Freud described this as the result of a struggle between the ego and the superego parental imprinting. Guilt and its causes, merits, and demerits are common themes in psychology and psychiatry. It is often associated with depression.
Martin Buber underlined the difference between the Frreudian notion of guilt, based on internal conflicts, and existential guilt, based on actual harm done to others. Buber, M. (1957), Guilt and guilt feelings, Psychiatry. May; 20(2): 114-29.

[54]

 'תרבויות בושה' מול 'תרבויות אשמה'
http://en.wikipedia.org/wiki/Shame_society
http://en.wikipedia.org/wiki/Guilt_society
Paul Hiebert characterizes the guilt society as follows: Guilt is a feeling that arises when we violate the absolute standards of morality within us, when we violate our conscience. A person may suffer from guilt although no one else knows of his or her misdeed; this feeling of guilt is relieved by confessing the misdeed and making restitution. True guilt cultures rely on an internalized conviction of sin as the enforcer of good behavior, not, as shame cultures do, on external sanctions. Guilt cultures emphasize punishment and forgiveness as ways of restoring the moral order; shame cultures stress self¬denial and humility as ways of restoring the social order. (Hiebert 1985, 213).

[55]
Heidegger …distinguishes it as the ingredient of finitude configuring in advance our power to act. The potential to be guilty thereby marks the finite allocation of… capacity to act (Schalow, 1995)
http://www.bth.se/fou/cuppsats.nsf/all/51e677dbd543e896c125727a005c0e10/$file/NIJOLE_Tezes_Svedijai_references.pdf

[56]
From PERSONALITY THEORY AND ASSESSMENT
The SUPEREGO also includes an internalized punisher, the CONSCIENCE, developed in early childhood. The CONSCIENCE controls through GUILT about real or imagined acts. The EGO-IDEAL, an image of what we should be, derived from the expectations of others learned at home, church, school or from social standards expressed in media such as movies and television, also lies in the SUPEREGO. http://inst.sfcc.edu/~mwehr/StudyGM/MOD3.htm

[57]
From PERSONALITY THEORY AND ASSESSMENT
The SUPEREGO is generally in INTRAPSYCHIC CONFLICT with the ID. The SUPEREGO chastises the ID, questioning motives creating "moral anxiety" and trying to rein in the lustful, selfish, wild impulsive desires of the ID. The SUPEREGO is incessantly talking to us in our mind and is sometimes called the INTERNALIZED
PARENT as it tells us what to do, judges our guilt and administers punishment for our transgressions.
http://inst.sfcc.edu/~mwehr/StudyGM/MOD3.htm

[58]
the “goal” of personality is to “reduce anxiety” and “intrapsychic conflict” by “maximizing pleasure of the id while avoiding punishment and guilt from the superego”. http://inst.santafe.cc.fl.us/~mwehr/sgword4.pdf

[59]
Buber show that guilt is an essential factor in the person’s relations to others and that it performs the necessary function of leading him to desire to set these relations to rights.
http://www.religion-online.org/showchapter.asp?title=459&C=391

[60]
DEFENSE MECHANISMS are mental maneuvers that attempt to lower anxiety, tension or guilt by denying or distorting the stress-producing situation. The ego defends itself from unpleasant reality by unconsciously concealing the source of anxiety from itself or others. According to Freudian theory your ego may feel MORAL ANXIETY when the SUPEREGO attempts to make you feel guilty about a real or imagined transgression or inferior as compared to an idealized image or ego ideal. The ego may also feel NEUROTIC ANXIETY as the selfish instinctual lustful desires of the ID demand satisfaction. The ego often cannot find a way to satisfy the id or assuage the superego in the real world so the ego resorts to defense mechanisms to reduce anxiety by denying the real situation or distorting the truth
http://inst.santafe.cc.fl.us/~mwehr/sgword4.pdf

[61]
Izrad: Guilt, one of the common negative emotions, has a great deal of generality across people and cultures (Izard,1977). Izard, C. E. Human emotions
http://etd.lib.fsu.edu/theses/available/etd-07102006-182334/unrestricted/xiaowangdissertation.pdf

[62]
http://www.jstor.org/pss/2210932

[63]

 פרויד רואה את חוסר היכולת לפשר בין הסופר אגו והאיד כמצב נורמלי, והשאיפה שלו היא בסך הכל להעביר את הדיסוננס מרמה של נאורוזה לרמה נסבלת. אליס מילר לא מסכימה שדיסוננס הוא הכרחי, אך גם היא מסכימה שבפועל בעולם, כולל במימסדים הטיפוליים, הדיכוי הוא דומיננטי. ראה בספריה
‘Banished Knowledge’, ‘Breaking Down the Wall of Silence’

ראה מקורות רבים באתר שמוקדש אקסלוסיבית לאיתור, הבנה, וטיפול בתופעה
The Scapegoat Society, http://www.scapegoat.demon.co.uk/index.htm

לגבי סקייפגואטינג במקומות העבודה:
Scapegoats at work, Joseph Cutler & John Dycman, http://www.scapegoatsatwork.com/authors.html

ולגבי אי נמנעות הסקייפגואטינג ברמה הקבוצתית
Thomas Jordan: An important conclusion of this discussion is that scapegoats and archenemies are needed in order to stabilize fragile identity systems. If this is true, prejudice and enmity cannot be eliminated by information and education alone. http://www.trinstitute.org/ojpcr/1_2jordan.htm

[64]
Alice Miller, For Your Own Good: Hidden Cruelty in Child-Rearing and the Roots of Violence, 1983

[65]

 ההתעללות בילדים שמעסיקה את אליס מילר היא במידה רבה וורסיה של מנגנון הסקייפגואטינג אותו אנו מתארים. לדעתה נאורוזות, פסיכוזות, פשיעה והתמכרויות הם כולם תוצאה של התעללויות שלא עובדו כהלכה בילדים

http://en.wikipedia.org/wiki/Alice_Miller_%28psychologist%29

[66]

 מטרת הטיפול, על פי פרויד, אינה הפסקת הסבל האנושי אלא המרתו ממצב נאורוטי למצב נורמלי
Freud famously said he wanted to transform "neurotic misery into ordinary unhappiness" http://www.mindhacks.com/blog/2007/09/index.html

[67]

 '1984', 'חוות החיות', ומאמרים רבים. ראה למשל על חוסר האוטנטיות וה'מאשימנות' של האינטלקטואלים השמאליים של אנגליה
The mentality of the English left-wing intelligentsia can be studied in half a dozen weekly and monthly papers. The immediately striking thing about all these papers is their generally negative querulous attitude, their complete lack at all times of any constructive suggestion. There is little in them except the irresponsible carping of people who have never been and never expect to be in a position of power. http://maverickphilosopher.powerblogs.com/posts/1148348566.shtml

[68]

 קאמי על סארטר
http://www.thenation.com/doc/20040405/jacoby

[69]
Bernard-Henri Levy , Barbarism with a Human Face

[70]
Euston manifesto:
http://www.eustonmanifesto.org/joomla/translations/manifesto/il/euston_manifesto.html

[71]

 יוסי גורביץ, היסטוריה קצרה של בגידת האינטלקטואלים
http://friendsofgeorge.blogli.co.il/archives/207

[72]

 יאיר צמרת, הפסאודו שמאל
http://israblog.co.il/blogread.asp?blog=497672&blogcode=8068822

[73]

 ראה למשל
Alice Miller, ‘Banished Knowledge’

[74]
EVIATAR ZERUBAVEL, The Elephant in the Room: Silence and Denial in Everyday Life

[75]
Simon Crosby , The Scapegoat Society: “The perpetrator's drive to displace and transfer responsibility away from himself may not be experienced with full consciousness - self-deception is often a feature… In so far as the process is unconscious it is more likely to be denied by the perpetrator. In such cases, any bad feelings - such as the perpetrator's own shame and guilt - are also likely to be denied…”. http://www.scapegoat.demon.co.uk/index.htm

Marcia Wehr, ‘Mastering Psychology’: Defense mechanisms are LARGELY UNCONSCIOUS, DENY AND DISTORT REALITY and are SELF PERPETUATING. We must continue to use the defense to keep threatening information from our awareness. http://inst.santafe.cc.fl.us/~mwehr/sgword4.pdf

[76]
Alice Miller, ‘Breaking Down the Wall of Silence’

[77]
http://www.britannica.com/magazine/article?query=moral+code&id=2#AN0016765480-7

[78]

 אליס מילר, בהקדמה לספר 'הדרמה של הילד המחונן':
‘Experience has taught us that we have only one enduring weapon in our struggle against mental illness: the emotional discovery and emotional acceptance of the truth in the individual and unique history of our childhood’
Miller, Alice (2001). El drama del niño dotado. Barcelona: TusQuets, 15.

[79]
http://www.scapegoat.demon.co.uk/undoing.htm

[80]

 יאיר צמרת, 'רשת החוות החינוכיות ג'וי'
http://israblog.co.il/blogread.asp?blog=497672&blogcode=8601159

 [81]

 דוגמא מובהקת לפסאודו שמאל שכזה - 'השמאל החדש' המערבי של המחצית השניה של המאה העשרים