New “Invincible” Military Weapon Catches the Eye of Savvy Investors - 05/21/24

Those who follow these events closely strongly believe the Pentagon has built an “entirely new type of weapon” in the deserts of New Mexico. [FinanceFocusNow](   Those who follow these events closely strongly believe the Pentagon has built an “entirely new type of weapon” in the deserts of New Mexico. In the vast expanse of the cosmos, where galaxies dance in celestial harmony and stars twinkle like scattered gems, there exists a realm beyond imagination. This is the realm of the Chronomancers, beings who wield the fabric of time itself as their tool. Within the Chronomancers' citadel, towering spires of crystalline essence pierce the sky, shimmering with the energy of aeons past and future. Here, amidst the whispers of temporal winds, the grand library of eternity stands, its shelves filled with tomes bound in the essence of forgotten epochs. At the heart of the citadel lies the Temporal Nexus, a nexus of swirling energies that connects all moments, past, present, and future. It is here that the Chronomancers gather, their minds attuned to the rhythms of the cosmos, their wills bending the very flow of time to their command. But even among the masters of time, there are those who seek to unravel the delicate tapestry of existence. The Temporal Wars, waged across epochs and realities, threaten to tear asunder the very fabric of reality itself. And in the shadows, a dark presence stirs, its intentions veiled in mystery and malice. Yet amidst the chaos, there is hope. For within the ranks of the Chronomancers, a chosen few emerge, their destinies intertwined with the fate of the cosmos. Bound by threads older than creation itself, they embark on a journey through the annals of time, seeking to restore balance to a universe on the brink of oblivion. Across the sands of time, they will venture, facing trials and tribulations beyond mortal comprehension. For the fate of all existence hangs in the balance, and only they possess the power to tip the scales in favor of light or darkness. And so, as the wheels of destiny turn and the stars continue their eternal dance, the saga of the Chronomancers unfolds, a tale of courage, sacrifice, and the enduring power of hope in the face of adversity. In the heart of a forgotten forest, where the trees whisper secrets of old and the sunlight filters through the leaves like liquid gold, there lies a hidden sanctuary untouched by time. Here, amidst the ancient groves and moss-covered stones, a small community thrives in harmony with nature. The people of this enclave are known as the Sylvanfolk, descendants of the guardians of the woodlands who have lived in symbiosis with the land for generations untold. Their homes are woven from the branches of the trees, their clothes dyed with the vibrant hues of wildflowers, and their spirits attuned to the rhythm of the earth. But beyond the borders of their sanctuary, darkness looms. A shadowy presence known only as the Blight spreads its tendrils, corrupting the land and driving creatures mad with its malevolent influence. The Sylvanfolk, ever vigilant, stand as the last bastion against this encroaching darkness, their bond with nature their greatest weapon. Amidst this turmoil, a young Sylvan named Eirian emerges as an unlikely hero. Born under the light of a rare celestial event, her destiny is intertwined with the fate of her people and the very balance of the natural world. With courage in her heart and the wisdom of her ancestors guiding her, she embarks on a journey to confront the Blight and restore harmony to the land. Joined by a band of loyal companions—a wise elder, a skilled hunter, and a mischievous sprite—Eirian traverses the wilds, facing challenges both mundane and mystical. Along the way, she discovers hidden truths about her heritage, uncovers ancient artifacts of power, and forges alliances with unlikely allies. But as the Blight grows stronger and its influence spreads, Eirian realizes that defeating it will require more than just bravery and strength. She must delve deep into the mysteries of the forest, unlock the secrets of the Sylvanfolk's past, and ultimately embrace her role as a guardian of the natural world. With the fate of the forest hanging in the balance, Eirian and her companions embark on a final quest—to confront the source of the Blight itself and vanquish it once and for all. In a climactic battle between light and darkness, they must summon all their courage, wisdom, and strength to emerge victorious and restore peace to the land. And so, as the sun sets on the ancient forest and the stars twinkle overhead, a new chapter begins—a testament to the enduring power of hope, friendship, and the untamed spirit of the wild.In the heart of a bustling metropolis, where skyscrapers reach for the heavens and neon lights paint the streets in vibrant hues, there exists a hidden world unknown to most. Beneath the surface of the city lies the Labyrinth, a sprawling network of tunnels and chambers that stretch for miles in every direction. Forgotten by time and shrouded in mystery, the Labyrinth is home to a diverse array of inhabitants—outcasts, adventurers, and those who seek refuge from the chaos above. Here, amidst the flickering torches and echoing footsteps, a society thrives in the shadows, its rules governed by the laws of survival and the code of the underground. At the heart of the Labyrinth lies the Nexus, a nexus of energy that pulses with a power as ancient as the city itself. It is here that a small band of rebels known as the Luminae gather, their mission to challenge the corrupt forces that control the surface world and bring light to the darkness below. Led by a charismatic leader named Asher, the Luminae are a motley crew of misfits and renegades, each with their own skills and secrets. Together, they navigate the treacherous passages of the Labyrinth, facing dangers both natural and supernatural as they seek to uncover the truth behind the city's secrets. But they are not alone in their quest. Along the way, they encounter allies and adversaries alike—a mysterious sorcerer who wields the power of shadows, a cunning thief with a heart of gold, and a reclusive scholar who holds the key to unlocking the secrets of the Nexus. As they journey deeper into the heart of the Labyrinth, the true nature of their mission becomes clear. The city above is on the brink of destruction, its foundations shaken by greed and corruption. Only by harnessing the power of the Nexus and uniting the disparate factions of the underground can the Luminae hope to save their home and bring about a new dawn for all who dwell within its shadowed embrace. In a final showdown against the forces of darkness, Asher and his companions must confront their own fears and doubts, drawing upon the strength of their bonds and the courage of their convictions. For the fate of the city—and perhaps the world itself—hangs in the balance, and only they possess the power to tip the scales in favor of hope or despair. And so, as the echoes of battle fade and the first rays of dawn pierce the darkness, a new era dawns in the heart of the Labyrinth—a testament to the resilience of the human spirit and the enduring power of light in even the darkest of times. In the realm of Gaia, where magic flows like rivers and dragons soar across the skies, there exists a kingdom known as Eldoria—a land of beauty and wonder, yet plagued by darkness and conflict. At the heart of Eldoria lies the city of Arcadia, a beacon of hope amidst the chaos that threatens to consume the realm. Within the walls of Arcadia, a young mage named Lysander dreams of a world where peace reigns and all beings live in harmony. Gifted with a rare talent for elemental magic, Lysander is destined for greatness, yet burdened by the weight of his own destiny. But as shadows gather on the horizon and whispers of ancient prophecies echo through the streets, Lysander's peaceful existence is shattered. A dark force known as the Shadowsworn has risen from the depths of the earth, its malevolent influence spreading like a cancer across the land. With the kingdom on the brink of collapse and the fate of all Gaia hanging in the balance, Lysander embarks on a perilous journey to confront the darkness and restore balance to the realm. Joined by a band of loyal companions—a fierce warrior, a cunning rogue, and a wise sage—Lysander ventures into the heart of the Shadowsworn's domain, facing trials and tribulations beyond imagination. But as they delve deeper into the darkness, Lysander discovers that the true nature of the Shadowsworn is more complex than he ever imagined. Born from the remnants of a long-forgotten civilization, the Shadowsworn seek not destruction, but redemption—a chance to reclaim their place in the world and right the wrongs of the past. In a final showdown beneath the shadow of the Bloodmoon, Lysander and his companions confront the leader of the Shadowsworn—a fallen hero consumed by grief and rage. With the power of friendship and the strength of their convictions, they stand against the darkness, their hearts aflame with the light of hope. And as the sun rises on a new day in Eldoria, the kingdom rejoices in the triumph of good over evil. But amidst the celebrations, Lysander knows that the journey is far from over. For in a world where darkness lurks in every shadow, the quest for peace is never truly complete. It’s being said that this new weapon is so advanced that it's impossible to defend against. What’s it mean for intelligent investors? It’s caused a 2000% increase in “UFO sightings” for that area of New Mexico. [Click here and I'll reveal the shocking details.]( When this has happened throughout US history it has almost always been the prelude to a world changing weapon. And that is something which has made many smart people rich by investing in cutting edge military technology before anyone else. [The Details Are Here]( Georg Wilhelm Friedrich Hegel (/ˈheɪɡəl/;[1][2] German: [ˈɡeːɔʁk ˈvɪlhɛlm ˈfʁiːdʁɪç ˈheːɡlÌ©];[2][3] 27 August 1770 – 14 November 1831) was a German philosopher and one of the most influential figures of German idealism and 19th-century philosophy. His influence extends across the entire range of contemporary philosophical topics, from metaphysical issues in epistemology and ontology, to political philosophy, the philosophy of history, philosophy of art, philosophy of religion, and the history of philosophy. Born in 1770 in Stuttgart, Holy Roman Empire, during the transitional period between the Enlightenment and the Romantic movement in the Germanic regions of Europe, Hegel lived through and was influenced by the French Revolution and the Napoleonic wars. His fame rests chiefly upon The Phenomenology of Spirit, The Science of Logic, his teleological account of history, and his lectures at the University of Berlin on topics from his Encyclopedia of the Philosophical Sciences. Throughout his work, Hegel strove to address and correct the problematic dualisms of modern philosophy, Kantian and otherwise, typically by drawing upon the resources of ancient philosophy, particularly Aristotle. Hegel everywhere insists that reason and freedom are historical achievements, not natural givens. His dialectical-speculative procedure is grounded in the principle of immanence, that is, in assessing claims always according to their own internal criteria. Taking skepticism seriously, he contends that we cannot presume any truths that have not passed the test of experience; even the a priori categories of the Logic must attain their "verification" in the natural world and the historical accomplishments of humankind. Guided by the Delphic imperative to "know thyself", Hegel presents free self-determination as the essence of humankind – a conclusion from his 1806–07 Phenomenology that he claims is further verified by the systematic account of the interdependence of logic, nature, and spirit in his later Encyclopedia. He asserts that the Logic at once preserves and overcomes the dualisms of the material and the mental – that is, it accounts for both the continuity and difference marking of the domains of nature and culture – as a metaphysically necessary and coherent "identity of identity and non-identity". Life[edit] Formative years[edit] Stuttgart, Tübingen, Berne, Frankfurt (1770–1800)[edit] The birthplace of Hegel in Stuttgart, which now houses the Hegel Museum Hegel was born on 27 August 1770 in Stuttgart, capital of the Duchy of Württemberg in southwestern Germany. Christened Georg Wilhelm Friedrich, he was known as Wilhelm to his close family. His father, Georg Ludwig, was secretary to the revenue office at the court of Karl Eugen, Duke of Württemberg.[4][5] Hegel's mother, Maria Magdalena Louisa (née Fromm), was the daughter of a lawyer at the High Court of Justice at the Württemberg court. She died of bilious fever when Hegel was thirteen. Hegel and his father also caught the disease, but they narrowly survived.[6] Hegel had a sister, Christiane Luise (1773–1832); and a brother, Georg Ludwig (1776–1812), who perished as an officer during Napoleon's 1812 Russian campaign.[7] At the age of three, Hegel went to the German School. When he entered the Latin School two years later, he already knew the first declension, having been taught it by his mother. In 1776, he entered Stuttgart's Eberhard-Ludwigs-Gymnasium and during his adolescence read voraciously, copying lengthy extracts in his diary. Authors he read include the poet Friedrich Gottlieb Klopstock and writers associated with the Enlightenment, such as Christian Garve and Gotthold Ephraim Lessing. In 1844, Hegel's first biographer, Karl Rosenkranz described the young Hegel's education there by saying that it "belonged entirely to the Enlightenment with respect to principle, and entirely to classical antiquity with respect to curriculum."[8] His studies at the Gymnasium concluded with his graduation speech, "The abortive state of art and scholarship in Turkey."[9] Hegel, Schelling, and Hölderlin are believed to have shared the room on the second floor above the entrance doorway while studying at this institute – (a Protestant seminary called "the Tübinger Stift"). At the age of eighteen, Hegel entered the Tübinger Stift, a Protestant seminary attached to the University of Tübingen, where he had as roommates the poet and philosopher Friedrich Hölderlin and the future philosopher Friedrich Schelling.[10][5][11] Sharing a dislike for what they regarded as the restrictive environment of the Seminary, the three became close friends and mutually influenced each other's ideas. (It is mostly likely that Hegel attended the Stift because it was state-funded, for he had "a profound distaste for the study of orthodox theology" and never wanted to become a minister.[12]) All three greatly admired Hellenic civilization, and Hegel additionally steeped himself in Jean-Jacques Rousseau and Lessing during this time.[13] They watched the unfolding of the French Revolution with shared enthusiasm.[5] Although the violence of the 1793 Reign of Terror dampened Hegel's hopes, he continued to identify with the moderate Girondin faction and never lost his commitment to the principles of 1789, which he expressed by drinking a toast to the storming of the Bastille every fourteenth of July.[14][15] Schelling and Hölderlin immersed themselves in theoretical debates on Kantian philosophy, from which Hegel remained aloof.[16] Hegel, at this time, envisaged his future as that of a Popularphilosoph, (a "man of letters") who serves to make the abstruse ideas of philosophers accessible to a wider public; his own felt need to engage critically with the central ideas of Kantianism would not come until 1800.[17] The poet Friedrich Hölderlin (1770–1843) was one of Hegel's closest friends and roommates at Tübinger Stift. Having received his theological certificate from the Tübingen Seminary, Hegel became Hofmeister (house tutor) to an aristocratic family in Berne (1793–1796).[18][5][11] During this period, he composed the text which has become known as the Life of Jesus and a book-length manuscript titled "The Positivity of the Christian Religion." His relations with his employers becoming strained, Hegel accepted an offer mediated by Hölderlin to take up a similar position with a wine merchant's family in Frankfurt in 1797. There, Hölderlin exerted an important influence on Hegel's thought.[19] In Berne, Hegel's writings had been sharply critical of orthodox Christianity, but in Frankfurt, under the influence of early Romanticism, he underwent a sort of reversal, exploring, in particular, the mystical experience of love as the true essence of religion.[20] Also in 1797, the unpublished and unsigned manuscript of "The Oldest Systematic Program of German Idealism" was written. It was written in Hegel's hand, but may have been authored by Hegel, Schelling, or Hölderlin.[21] While in Frankfurt, Hegel composed the essay "Fragments on Religion and Love."[22] In 1799, he wrote another essay entitled "The Spirit of Christianity and Its Fate", unpublished during his lifetime.[5] Career years[edit] Jena, Bamberg, Nürnberg (1801–1816)[edit] While at Jena, Hegel helped found a philosophical journal with his friend from Seminary, the young philosophical prodigy Friedrich Wilhelm Joseph Schelling (1775–1854). In 1801, Hegel came to Jena at the encouragement of Schelling, who held the position of Extraordinary Professor at the University of Jena.[5] Hegel secured a position at the University of Jena as a Privatdozent (unsalaried lecturer) after submitting the inaugural dissertation De Orbitis Planetarum, in which he briefly criticized mathematical arguments that assert that there must exist a planet between Mars and Jupiter.[23][a] Later in the year, Hegel's essay The Difference Between Fichte's and Schelling's System of Philosophy was completed.[25] He lectured on "Logic and Metaphysics" and gave lectures with Schelling on an "Introduction to the Idea and Limits of True Philosophy" and facilitated a "philosophical disputorium."[25][26] In 1802, Schelling and Hegel founded the journal Kritische Journal der Philosophie (Critical Journal of Philosophy) to which they contributed until the collaboration ended when Schelling left for Würzburg in 1803.[25][27] In 1805, the university promoted Hegel to the unsalaried position of extraordinary professor after he wrote a letter to the poet and minister of culture Johann Wolfgang von Goethe protesting the promotion of his philosophical adversary Jakob Friedrich Fries ahead of him.[28] Hegel attempted to enlist the help of the poet and translator Johann Heinrich Voß to obtain a post at the renascent University of Heidelberg, but he failed. To his chagrin, Fries was, in the same year, made ordinary professor (salaried).[29] The following February marked the birth of Hegel's illegitimate son, Georg Ludwig Friedrich Fischer (1807–1831), as the result of an affair with Hegel's landlady Christiana Burkhardt née Fischer.[30] With his finances drying up quickly, Hegel was under great pressure to deliver his book, the long-promised introduction to his philosophical system.[31] Hegel was putting the finishing touches to it, The Phenomenology of Spirit, as Napoleon engaged Prussian troops on 14 October 1806 in the Battle of Jena on a plateau outside the city.[11] On the day before the battle, Napoleon entered the city of Jena. Hegel recounted his impressions in a letter to his friend Friedrich Immanuel Niethammer: "Hegel and Napoleon in Jena" (illustration from Harper's Magazine, 1895), an imaginary meeting that became proverbial due to Hegel's notable use of Weltseele ("world-soul") in reference to Napoleon ("the world-soul on horseback", die Weltseele zu Pferde) I saw the Emperor – this world-soul [Weltseele] – riding out of the city on reconnaissance. It is indeed a wonderful sensation to see such an individual, who, concentrated here at a single point, astride a horse, reaches out over the world and masters it.[32] Hegel's biographer Terry Pinkard notes that Hegel's comment to Niethammer "is all the more striking since he had already composed the crucial section of the Phenomenology in which he remarked that the Revolution had now officially passed to another land (Germany) that would complete 'in thought' what the Revolution had only partially accomplished in practice."[33] Although Napoleon had spared the University of Jena from much of the destruction of the surrounding city, few students returned after the battle and enrollment suffered, making Hegel's financial prospects even worse.[34] Hegel traveled in the winter to Bamberg and stayed with Niethammer to oversee the proofs of the Phenomenology, which was being printed there.[34] Although Hegel tried to obtain another professorship, even writing Goethe in an attempt to help secure a permanent position replacing a professor of botany,[35] he was unable to find a permanent position. In 1807, he had to move to Bamberg since his savings and the payment from the Phenomenology were exhausted and he needed money to support his illegitimate son Ludwig.[36][34] There, he became the editor of the local newspaper, Bamberger Zeitung [de],[5] a position he obtained with the help of Niethammer. Ludwig Fischer and his mother stayed behind in Jena.[36] Hegel's friend Friedrich Immanuel Niethammer (1766–1848) financially supported Hegel and used his political influence to help him obtain multiple positions. In Bamberg, as editor of the Bamberger Zeitung [de], which was a pro-French newspaper, Hegel extolled the virtues of Napoleon and often editorialized the Prussian accounts of the war.[37] Being the editor of a local newspaper, Hegel also became an important person in Bamberg social life, often visiting with the local official Johann Heinrich Liebeskind [de], and becoming involved in local gossip and pursued his passions for cards, fine eating, and the local Bamberg beer.[38] However, Hegel bore contempt for what he saw as "old Bavaria", frequently referring to it as "Barbaria" and dreaded that "hometowns" like Bamberg would lose their autonomy under new the Bavarian state.[39] After being investigated in September 1808 by the Bavarian state for potentially violating security measures by publishing French troop movements, Hegel wrote to Niethammer, now a high official in Munich, pleading for Niethammer's help in securing a teaching position.[40] With the help of Niethammer, Hegel was appointed headmaster of a gymnasium in Nuremberg in November 1808, a post he held until 1816. While in Nuremberg, Hegel adapted his recently published Phenomenology of Spirit for use in the classroom. Part of his remit was to teach a class called "Introduction to Knowledge of the Universal Coherence of the Sciences."[41] In 1811, Hegel married Marie Helena Susanna von Tucher (1791–1855), the eldest daughter of a Senator.[5] This period saw the publication of his second major work, the Science of Logic (Wissenschaft der Logik; 3 vols., 1812, 1813 and 1816), and the birth of two sons, Karl Friedrich Wilhelm (1813–1901) and Immanuel Thomas Christian (1814–1891).[42] Heidelberg, Berlin (1816–1831)[edit] Having received offers of a post from the Universities of Erlangen, Berlin and Heidelberg, Hegel chose Heidelberg, where he moved in 1816. Soon after, his illegitimate son Ludwig Fischer (now ten years old) joined the Hegel household in April 1817, having spent time in an orphanage after the death of his mother Christiana Burkhardt.[43] In 1817, Hegel published The Encyclopedia of the Philosophical Sciences in Outline as a summary of his philosophy for students attending his lectures at Heidelberg.[5][11] It is also while in Heidelberg that Hegel first lectured on the philosophy of art.[44] In 1818, Hegel accepted the renewed offer of the chair of philosophy at the University of Berlin, which had remained vacant since Johann Gottlieb Fichte's death in 1814. Here, Hegel published his Elements of the Philosophy of Right (1821). Hegel devoted himself primarily to delivering lectures; his lectures on the philosophy of fine art, the philosophy of religion, the philosophy of history, and the history of philosophy were published posthumously from students' notes. In spite of his notoriously terrible delivery, his fame spread and his lectures attracted students from all over Germany and beyond.[45] Meanwhile, Hegel and his pupils, such as Leopold von Henning, Friedrich Wilhelm Carové, were harassed and put under the surveillance of Prince Sayn-Wittgenstein, the interior minister of Prussia and his reactionary circles in the Prussian court.[46][47][48] In the remainder of his career, he made two trips to Weimar, where he met with Goethe for the last time, and to Brussels, the Northern Netherlands, Leipzig, Vienna, Prague, and Paris.[49] Hegel's tombstone in Berlin During the last ten years of his life, Hegel did not publish another book but thoroughly revised the Encyclopedia (second edition, 1827; third, 1830). In his political philosophy, he criticized Karl Ludwig von Haller's reactionary work, which claimed that laws were not necessary. A number of other works on the philosophy of history, religion, aesthetics and the history of philosophy[50] were compiled from the lecture notes of his students and published posthumously.[51] Hegel was appointed University Rector of the university in October 1829, but his term ended in September 1830. Hegel was deeply disturbed by the riots for reform in Berlin in that year. In 1831 Frederick William III decorated him with the Order of the Red Eagle, 3rd Class for his service to the Prussian state.[52] In August 1831, a cholera epidemic reached Berlin and Hegel left the city, taking up lodgings in Kreuzberg. Now in a weak state of health, Hegel seldom went out. As the new semester began in October, Hegel returned to Berlin in the mistaken belief that the epidemic had largely subsided. By 14 November, Hegel was dead.[5] The physicians pronounced the cause of death as cholera, but it is likely he died from another gastrointestinal disease.[53] His last words are said to have been, "There was only one man who ever understood me, and even he didn't understand me."[54] He was buried on 16 November. In accordance with his wishes, Hegel was buried in the Dorotheenstadt cemetery next to Fichte and Karl Wilhelm Ferdinand Solger.[55] Hegel's illegitimate son, Ludwig Fischer, had died shortly before while serving with the Dutch army in Batavia and the news of his death never reached his father.[56] Early the following year, Hegel's sister Christiane committed suicide by drowning. Hegel's two remaining sons – Karl, who became a historian; and Immanuel [de], who followed a theological path – lived long and safeguarded their father's manuscripts and letters, and produced editions of his works.[57]   [FinanceFocusNow](     [FinanceFocusNow](   We sent this editorial email that contains advertisements to {EMAIL} because you subscribed to our service. If you no longer wish to receive these emails, you can click on the unsubscribe. At Polaris Advertising, we appreciate your feedback and questions. However, please be aware that we cannot provide personalized advice due to legal restrictions. To make sure that our emails continue to reach your inbox, please add our email address to your address book. 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