Prof. Peter Redpath, Saint John's University, New York (2009-11-21)Jaka przysz 2;ość mediów katolickich w USA w XXI wieku?Prof. Peter Redpath, Saint John's University, New York (2009-11-21)Inna audycjas 2;uchajzapisz
Dr. Redpath is a Full Professor of Philosophy at St. John's University; has received numerous awards and honors for his work in philosophy; was appointed to the Board of Trustees of the Institute for Advanced Philosophical Research in 1988; has made over 70 public program appearances on philosophical topics; has authored numerous books, monographs, and published articles; and has edited two philosophy books. He is a member of the Board of Editors of Editions Rodopi. Dr. Redpath is a Director of The Great Books Academy and Chairman of The Angelicum Academy.
During the twentieth century, totalitarian political systems externally threatened the American democratic concept. In the face of these systems, America generally defended itself through a combination of physical force, free market competition, pragmatic arguments about the superiority of the American way of life, and the moral conviction of the American people about the just nature of their cause and the goodness of their society. At this time in our history, while we still have external enemies, America faces another, more pernicious, internal threat, that we cannot defeat through physical force, the free market, or pragmatic slogans about the superiority of the American way of life: the inability rationally to justify the truth and moral goodness of American society.
Educationally, sophistry reigns supreme in America today. Since 1983, millions of Americans have reached high school senior year without learning the basics of reading, mathematics, and U.S. history. Millions of teenagers have dropped out of high school.1 Today, an average student, even at better American colleges and universities, cannot think abstractly or read a difficult book without individual proctor-ing.2 Many faculty members are illiterate, and, especially in the social sciences, cannot explain the nature of their subject matter, the method their discipline uses, the origin of their principles, or what makes their principles scientific. The State arbitrarily undermines parental authority in favor of "enlightened" social causes. Our public schools cannot teach the philosophical and moral principles that sustain the authority of our political institutions. These schools are crime-ridden. We have reached a point in public education where we cannot agree on curricula, especially in areas of history, ethics, and politics. We are graduating increasing numbers of illiterate students, often warehoused for years by incompetent teachers. Yet our most successful politicians tend to graduate from, and send their children to, private schools.
In politics, we increasingly remove moral principles and truth from the domain of public life. Irrationally and sophistically, we identify the sphere of public life with the secular realm, and justice with the domain of the Machiavellian will-of-the-stronger. Often we judge deceit, selfishness, and subordination of the common good in order to win political office, as hallmarks of wisdom.
States come into being through, are the creation of, other mediating institutions, like families, churches, synagogues, schools, private businesses, and so on. Collections of individuals do not found States as collective wills to which we become serfs. Through representatives, people, as social beings (with skills and factional interests), and as moral agents (with natural rights and duties), and members of communities, establish States as limited, mediating agencies, through which we self-govern ourselves in pursuit of our common good: the more perfect union we achieve through political peace and justice.
The notion of limited government did not begin with modernity or the European Enlightenment. Moses adhered to this principle in his dealings with Pharaoh. The ancient Greeks recognized this principle in their articulation of the four cardinal moral virtues: prudence, justice, temperance, and courage. And St. Thomas Aquinas, referring to St. Augustine, explicitly appeals to this principle in his treatment of the variety of human law in Question 91 of I-II of his Summa Theologiae. 3
Principally and primarily, the State is a peace officer, not a parent, nurturer, clothier, guardian, educator, nor chief economist.
The proper subject of State governance is human freedom. States exist because human freedom exists. States exist to regulate human freedom within the bounds of justice and State competence in order to promote the common good of civic peace and friendship. States exist principally and primarily to regulate human freedom in relation to human exchanges, to maintain peace and order within these exchanges. They do not exist principally and primarily to establish and operate schools, or to run motels, real estate agencies, businesses, hospitals,or restaurants. 4
States come into being because we hu-man beings have a natural desire, and a moral obligation, to pursue our own happiness through exercise of our choices. To pursue our happiness, we must exercise our freedom. To exercise freedom, we need conducive circumstances. The State exists principally and primarily as a peace officer to facilitate the circumstances under which we can justly exercise our political freedom. 5
Freedom is proper to man's nature. In our actions, we have a moral right to exercise our freedom virtuously relative to our personal welfare, and a political right to exercise it justly relative to the common good.
The principal right to reward people for virtue and punish them for vice lies with God, not individual human beings, or the State. Hence, in our dealings with others, we have to be cautious not to overstep the bounds of our moral authority. God has the moral authority to command and reward all acts of virtue and to punish all vice. Individual human beings do not. God's moral authority prohibits all human evils. Individual moral authority only extends to communities over which individuals can exercise competent judgment and influence. For human beings, the domain of any moral authority is always the sphere of the humanly possible relative to some human good. No one, including States or God, has a right to command the impossible, which is what States do when they overextend their authority.
As parents, we cannot outlaw all wrongdoing by our children, and we cannot justly command of them impossible acts of virtue. As human beings, children have a right to exercise their freedom within the bounds of justice and household peace. When they overstep these bounds parents have a moral right to punish them.
Similarly, in the political domain, private morality is the dimension of human freedom related to the pursuit of personal welfare, inasmuch as this has no detrimental impact on civic peace and friendship. From a political perspective, in our private lives, we have a moral jurisdiction that allows us to be as intemperate, cowardly, foolish, and unjust as we please in our dealings with others, until our actions start to undermine civic peace and friendship. The domain of public morality, from which we derive our public moral principles, should not be merely the dimension of secular behavior � the arena of a public secular religion, where only secular reason has a right to speak and where truth is measured by an "enlightened" intellectual elite and governmental bureaucrats. 6
While many people derive their moral principles from religion, others do not. Many people, such as atheists and agnostics, derive their moral principles from personal experience at living, from tradition, or from philosophy. Other people derive their moral principles from revelation. To demand that such people adopt a secular religion before they can enter political debate that involves a common good to which they contribute and common threats by which they are endangered violates human and Constitutional rights to freedom for religion and speech.
Essentially, morality has two domains: our duties toward other people and our duties toward God. Religion is a moral obligation we have toward God. As such, it presupposes, it does not essentially generate, moral principles. God, not religion, is the source of moral principles. God imbeds these principles in human nature, in the voice of conscience, and freely gives this voice to theists, atheists, and agnostics. Religion arises as a reaction in some people to the voice of conscience. The voice of conscience does not arise as an act of religion.
Public morality is the domain of freedom involving personal exchanges that impact on the common good of civic peace and friendship: the domain of civic justice and public safety. As soon as a human action enters this arena, it passes from morally private to morally public jurisdiction, the arena of public safety regulable by just, not unlimited, tolerance. In this arena, all citizens have a right to a public voice. In this domain, moral responsibility and irresponsibility impact on all citizens regardless of religious or non-religious affiliation. In this arena, the domain of justice and freedom, where human actions impact upon our common good and threaten us with common dangers:
(1) all human beings, by natural possession of a conscience, are competent judges and have a natural right to speak; and,
(2) justice, relative to the common good, establishes the limits of tolerance. Here, the voice of conscience, philosophy, personal experience, and religious traditions all have something to contribute.
Philosophy and the Common Good
For several decades, through increasing identification of the State with the Body Politic, and sophistic appeal to the secularly religious grounds of the State's public morality, we have steadily diminished parental authority over the education of children and decreased the public voice of ordinary citizens, religious leaders, and classical philosophers in political debates that affect our common good and public welfare. The net result of this effort has been an increasing erosion of American educational and political institutions.
Like every constitutional political order, American society came into being through a conventional agreement made by representatives of political factions to unite in the pursuit of a common political good, a more perfect political union. The American government did not create this political vision of the common good. The government's existence presupposed, and arose from, this common goal articulated in the Constitution. The American government exists to preserve, protect, and defend this common good and the principles that sustain it.
The American vision of the common good is historically rooted in Western philosophical and theological convictions about human nature and destiny that the American founders considered to be self-evident. Without familiarity with these convictions, we cannot grasp the nature or meaning of our political institutions and political lives.
We become like strangers wandering amidst foreign and unfamiliar surroundings. We erroneously start to believe that our own self-definition grounds our freedom and political principles.
Central to the Western vision of the common good is a philosophical conviction about the fundamental rationality and dignity of human nature and the theological conviction that human life is guided by a providential creator. The major ancient Greek philosophers never deviated in their judgment that our universe is an intelligible order inhabited by a gradation of beings, each with its own non-relative identity, culminating in human nature, a social animal endowed with the faculty to reason.
The ancient Greek philosophers thought we were born with the natural ability to survey the physical world around us and to extract from our everyday observations of the behavior of physical things the rules whereby we develop our arts, sciences, morals, law, and politics. For these philosophers, inclinations in this organic faculty of reason, whereby we moderate our use of freedom in pursuit of our own welfare and act with reasonable tolerance toward others, constitute the voice of reason - conscience - the locus of the universal moral principles that determine moral normalcy. They thought that to ignore, or to behave contrary to, reason's dictates was vicious, made us less human and more beastly, and eventually led to our emotional, intellectual, and social corruption.7
Medieval Jewish, Muslim, and Christian thinkers inherited and preserved the Greek philosophical view of nature, the arts, and sciences, and built around them our Western cultural, educational, theological, legal, and political traditions. For several centuries, but especially within the past several decades, the ancient Greek understanding of philosophy and human nature has decreased in some of these traditions. Wherever this has occurred, disaster has resulted. Philosophy is the only rational knowledge by which we can judge the principles of demonstration in our arts and sciences, evaluate the worth of our knowledge, identify and evaluate our criteria of truth, distinguish sound from unsound arguments, and unify our sciences into an order of higher learning. And philosophical reflection upon the behavior of human beings, understood as rational animals, is the only means we have to establish a rationally justified ethics and a concept of the person that can sustain democratic government.
Democratic government presupposes a specific vision of the common human good. And our concept of a common human good necessarily contains our concept of human nature. Democratic government is a type of government naturally best suited for achieving the common good of rational animals, not of irrational animals or angels. Totalitarianism suits beasts. Theocracy befits angels.
At present, we Americans find ourselves in a state of educational and political decay because we have lost our understanding of the nature of classical philosophy and the essential role it plays in integrating all our branches of knowledge, our cultural and political institutions, in justifying our common vision of our common political good, and rationally articulating the jurisdictional lines of private and public morality. Having lost our understanding of the nature of this subject, we can no longer find rational arguments to justify and sustain our different educational and religious institutions and the principles that sustain us in our common convictions about our common good. The existence of these institutions essentially depends upon, and can only be rationally justified by, philosophical arguments that presuppose that we are rational animals. Having lost this conviction, we have lost our ability to think philosophically. Thus, we can no longer rationally justify American culture.
Transmission of the principles that justify a culture's vision of the common good is the work of theologians and philosophers. American culture is theologically pluralistic. For this reason alone, it can never theologically justify a unified vision of the democratic common good to its own people, much less to people of different theological traditions who would attack America externally.
Philosophy is not a lowest common theology, a secular religion from which we get our public morality, or any specific system or body of knowledge. It is a method of rational investigation that involves use of sense observation, abstract conceptualization, and logical reasoning, a natural mode of higher level inquiry employed by human beings, rational animals. This understanding of human nature and philosophy is common to our Western theological traditions and to ordinary human beings in all parts of the world. And it was the general understanding that prevailed in the West when universities first arose during the Middle Ages.
Some Immediate Steps to Take
Universities are the main source from which America draws its institutional leaders. If America's universities are intellectually and morally weak, American institutions will not long remain intellectually and morally strong. America's universities are intellectually and morally weak. Hence, American institutions cannot long remain intellectually and morally strong.
Currently, philosophy is required at perhaps, no more than twenty-five percent of American colleges and univer sities. Even at those schools that require philosophy, what passes for philosophy is often sophistry, having little resemblance to the mode of abstract reasoning that the ancient Greeks considered to be natural to rational animals. The decline of classical philosophy at our universities helps explain the widespread inability of contemporary American college students to think abstractly, reason logically, maintain their attention span, distinguish sound from fallacious arguments, and read difficult books.
A morally vicious and intellectually gullible citizenry cannot sustain democratic government. Loss of our ability to reason well corrupts our democratic institutions, places them in the hands of sophists, and makes us dupes to the persuasive force of ideological slogans and sound bites. We cannot turn to contemporary social scientists, psychologists, political and cultural theorists, literary critics, or contemporary philosophers to remedy our current educational, cultural, and political problems. Generally, their theories are the sophistry that lie at the source of our decay. To seek help from them resembles asking incendiaries to fight a forest fire.8
To renew our nation, we must renew our institutions. To renew our institutions, we must renew our universities. To renew our universities, we need a renaissance of classical philosophical and theological education, from the ground up as well as from the top down. The huge and growing "homeschooling" movement presents an opportunity to initiate this classical philosophical and theological educational renaissance, starting in the elementary and secondary levels and then reaching into the colleges and universities.
Homeschoolers heavily favor those colleges where classical philosophical and theological education still exists (for example, the student body of Thomas Aquinas College is now about 30% homeschooled). These colleges, especially those with a component of traditional theology, are rapidly expanding. Homeschooling is increasing at a rate of approximately 15% per year. Already, competition for these students is exerting tremendous pressure on college administrations to hire faculty and alter their curricula in that direction. This trend will doubtlessly increase.
Many universities, which previously shunned homeschoolers, now actively recruit them. New colleges geared toward homeschoolers and their traditional and classical yearnings are already on the drawing boards (for example, Patrick Henry College, The Great Books University College, Yorktown University). We need to encourage this trend.
Western culture and theological traditions inherited their philosophical principles from the ancient Greek conviction that the world is intelligible to unaided natural reason and that the highest form of human education lies in becoming an independent learner. The Delphic oracle's prescription to "know thyself" captures the motivating principle behind the ancient Greek pursuit of philosophy. As Socrates well understood, principally and primarily, all learning is self-teaching.
To become highly educated, we must facilitate this self-teaching through apprenticeship with great discoverers (of being, truth, unity, goodness, and beauty) and tutoring from masters of the liberal arts of learning: those people who can challenge us to develop the discipline whereby we can acquire the principles for reading great books. In this way, we can enter into conversation with the great discoverers, most of whom are long dead. Hopefully, through life-long conversation with these great intellects, we can ourselves become independent learners and great discoverers, and can pass on to posterity the principles that sustain our culture, those discovered and taught by the great discoverers and teachers of the past and set down in their great books, including Scriptural texts.
Unhappily, public, and most private, education in the United States today inverts the classical order of learning. Our public and private educational systems have lost the Greek understanding that the first and most essential teacher is the student, next comes the great discoverer, and last comes the classroom teacher, whose main task should be to help students learn the liberal art of reading difficult classic books. It should not be to masquerade as a great discoverer oneself. As Mortimer J. Adler is fond of saying, "A classroom teacher is only a better student."
Homeschooling, as most homeschooled students soon discover, is, after the first few years of coaching in the liberal arts (which are best taught one-on-one � hence at home), very largely self-teaching. If we equate self-teaching with the current practical expression of that concept, homeschooling, we can see that the ancient Greeks well understood what our culture is being forced to concede reluctantly: all learning is essentially self-teaching. The superior academic performance of homeschoolers, now widely known and admitted, provides objective evidence of this fact. We best encourage and support self-teaching by preparing students for, and guiding them to, the classic works of the great discoverers, at home, close to the loving arms of parents, who are more likely to be able to give them the one-to-one tutoring attention that professional educators constantly tell us is essential to maximizing student achievement.
Genuine higher education (in the sense of developing the higher intellectual virtues such as understanding and wisdom, and not just the memory) begins when we start to take control over our self-teaching, when we no longer need an auxiliary teacher's help to discover the principles by which to learn. Contemporary public and private educational systems largely invert and undermine this classical view of learning and higher education. While they often give lip-service to developing independent learners, and one-to-one tutoring, the educational practices they employ actually do the opposite: cripple the ability of students to think abstractly and become self-teachers.
Our educational institutions have largely abolished the Socratic method of using discussions and disputations among student-learners to encourage abstract thinking and deepen understanding of difficult and lofty concepts, traditionally called the "Great Ideas." Thus, secondary educational institutions neglect the one area that might be especially helpful to us for promoting abstract thought, higher education, and independent learning. More than any other institutions, our contemporary public and private educational systems sustain and propagate the sophistic educational mindset that has undermined the Greek educational vision that, for centuries, has supported Western culture and our democratic republic. To overturn this mindset, we must restore the classical view that learning is chiefly accomplished by homeschooling (that is, self-teaching) with the help of the great discoverers.
At this juncture in American history, homeschooling (especially classical homeschooling, leading to the study of Western civilization's great books), and efforts to develop ways to support the secondary liberal education of homeschoolers (including the organization of Socratic discussion groups) is one of our best hopes to halt our culture's decline. These homeschoolers now stream into our universities. Soon they will flood them. In my opinion, this is the irrepressible wave of the future. This Homeschool Renaissance may well be the West's last, large-scale, educational reform movement, and so our nation's best practical hope to halt what others have called this twilight of civilization from fading into another Dark Age of ignorance and chaos.
Notes, Redpath
1. "A Nation at Risk," in Policy Review, 90 (July/August 1998) 23-24.2. Mortimer J. Adler noted this problem as far back as 1940. See Mortimer J. Adler, How to Read a Book: The Art of Getting a Liberal Education, New York: Simon and Schuster, Inc., 1940) 11.3. Peter A. Redpath, "What's Wrong with Government Schools?", in Social Justice Review 89 (November/December, 1998) no. 11-12, 164. St. Thomas Aquinas, Summa Theologiae, I-II, q. 91, a.4, respondeo. See, also, Plato, Republic, Bk. 1, 334C-354B, and Gorgias, 491D-500D.4. Redpath, "What's Wrong with Government Schools?", 164.5. Ibid.6. Peter A. Redpath, "Private Morality and Public Enforcement," in Curtis L. Hancock and Anthony O. Simon, eds., Freedom, Virtue, and the Common Good (Notre Dame, Ind.: American Maritain Association, distributed by University of Notre Dame Press, 1995) pgs. 332-341.7. Etienne Gilson, The Unity of Philosophical Experience (New York: Charles Scribner's Sons, 1965) 272-293. Peter A. Redpath, "The New World Disorder: A Crisis of Philosophical Identity," in Contemporary Philosophy, 16 (November/December 1994) no. 6, 19-24.8. Peter A. Redpath, "Dirty Dancing: Higher Education as Enlightened Swindling," in Peter A. Redpath, Masquerade of the Dream Walkers: Prophetic Theology from the Cartesians to Hegel (Amsterdam andAtlanta: Editions Rodopi, B.V., 1998). I thank Curtis L. Hancock for calling my attention to this simile.
Wold Bank in Washington and Africa and the World
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Story of IRAQ Money and Corporations
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Sabaton 40-1 720 Polish fought for 3 days against 42 000 German soldiers and their support.
Videoclip for 40-1,Sabaton's song.It is about Battle of Wizna.In September 1939 German XIX Armeekorps(42 000 soldiers) was approaching to Warsaw.720 Polish soldiers commanded by captain W 2;adys 2;aw Raginis have stood on his way.They were protecting strategic bridge on the river Narew.This battle is called Polish Thermophyles.720 Polish fought for 3 days against 42 000 German soldiers and their support.VULGAR COMMENTS WILL BE DELETED!!!
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Donald Trump Does Not Like Bush
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Voytek Soldier Bear archive film Wojtek Niedźwiedź Żo 2;nierz Dedication of a statue to the memory of Wojtek the Polish soldier Bear
Wojtek with officers
Awaiting embarkation on the MS Batory (Polish merchant ship) at Alexandria, Egypt. Transporting the polish army to Taranto Italy.
Boarding the MS Batory, Alexandria
Wojtek with Stanislaw Krol
318 Mobile canteen Company Polish womens Army (PWAS). The X marks Irena Swiertok-Sawka who supplied this photo. In the foreground is Wojtek with Peter Prendys. Palestine October 1943 (click picture for larger view)
Dedication of a statue to the memory of Wojtek the Polish soldier Bear, this is a mermorial to the Polish and Scottish soldiers who fought and died together, let us remember them.
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Niedźwiedź - Żo 2;nierz - film archiwalny ) Gladiators Of World War 2 - Free Polish Forces Wojtek (ur. w 1941 w pobliżu Hamadan w Iranie, zm. w grudniu 1963 w Edynburgu)- syryjski niedźwiedź brunatny adoptowany przez żo 2;nierzy 22 Kompanii Zaopatrywania Artylerii w 2 Korpusie Polskim dowodzonym przez gen. Andersa. Niedźwiedź bra 2; udzia 2; w bitwie pod Monte Cassino, gdzie wed 2;ug opowieści nosi 2; skrzynie z amunicją.Wojtek(1942-1963) usually spelt Voytek in Britain, was a Syrian Brown Bear cub adopted by soldiers of the 22 Kompania Zaopatrywania Artylerii ('2nd. Artillery Supply Company') of the Polish II Corps. During the Battle of Monte Cassino, Wojtek helped to move ammunition.
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'Soldier Bear' was adopted in the Middle East by Polish troops in 1943 - IRAN
<object width="425" height="344"><param name="movie" value="http://www.youtube.com/v/mIg1pZgMGRk&hl=en_US&fs=1&"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/mIg1pZgMGRk&hl=en_US&fs=1&" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="425" height="344"></embed></object>'Soldier Bear' was adopted in the Middle East by Polish troops in 1943 - IRANHonour sought for 'Soldier Bear' was adopted in the Middle East by Polish troops in 1943 - IRANVoytek was billeted in the Borders (Imperial War Museum) Archive footage A campaign has been launched to build a permanent memorial to a bear which spent much of its life in Scotland - after fighting in World War II. The bear - named Voytek - was adopted in the Middle East by Polish troops in 1943, becoming much more than a mascot. The large animal even helped their armed forces to carry ammunition at the Battle of Monte Cassino. Voytek - known as the Soldier Bear - later lived near Hutton in the Borders and ended his days at Edinburgh Zoo. He was found wandering in the hills of Iran by Polish soldiers in 1943. He liked a cigarette, he liked a bottle of beer - he drank a bottle of beer like any man Augustyn Karolewski They adopted him and as he grew he was trained to carry heavy mortar rounds. When Polish forces were deployed to Europe the only way to take the bear with them was to "enlist" him. So he was given a name, rank and number and took part in the Italian campaign. He saw action at Monte Cassino before being billeted - along with about 3,000 other Polish troops - at the army camp in the Scottish Borders. The soldiers who were stationed with him say that he was easy to get along with. "He was just like a dog - nobody was scared of him," said Polish veteran Augustyn Karolewski, who still lives near the site of the camp. "He liked a cigarette, he liked a bottle of beer - he drank a bottle of beer like any man." When the troops were demobilised, Voytek spent his last days at Edinburgh Zoo. Mr Karolewski went back to see him on a couple of occasions and found he still responded to the Polish language. "I went to Edinburgh Zoo once or twice when Voytek was there," he said. "And as soon as I mentioned his name he would sit on his backside and shake his head wanting a cigarette. "It wasn't easy to throw a cigarette to him - all the attempts I made until he eventually got one." Voytek was a major attraction at the zoo until his death in 1963. Eyemouth High School teacher Garry Paulin is now writing a new book, telling the bear's remarkable story. 'Totally amazing' Local campaigner Aileen Orr would like to see a memorial created at Holyrood to the bear she says was part of both the community and the area's history. She first heard about Voytek as a child from her grandfather, who served with the King's Own Scottish Borderers. "I thought he had made it up to be quite honest but it was only when I got married and came here that I knew in fact he was here, Voytek was here," she said. "When I heard from the community that so few people knew about him I began to actually research the facts. "It is just amazing, the story is totally amazing." Story from BBC NEWS:http://news.bbc.co.uk/go/pr/fr/-/2/hi/uk_news/scotland/south_of_scotland/7208505.stmPublished: 2008/01/25 11:21:26 GMT17:29 گرينويچ - شنبه 26 ژانويه 2008 - 06 بهمن 1386خرس ایرانی، سرباز ارتش لهستان در دوران جنگ جهانی دوم بیشتر از 3000 سرباز لهستانی نزدیک شهر هاتن در کنار مرز اسکاتلند مستقر بودند که در میان این سربازها یکی شان بیشتر مورد توجه قرار داشت، او "وویچک"، خرس ایرانی بود. این خرس در جنگ های مختلف در اروپا و خاورمیانه همراه دیگر سربازان شرکت داشت. این خرس را سربازان لهستانی در سال 1943 در کوه دره های ایران یافته و برای حمل خمپاره های سنگین آموزش داده بودند. وقتی نیروهای مسلح لهستانی برای جنگ در اروپا مستقر شدند، تنها راهی که می توانستد وویچک را با خود به اروپا ببرند این بود که رسماً این خرس را برای خدمت در ارتش ثبت نام کنند. بنابراین، به او نام و درجه و نمره مخصوص ارتشی دادند و بعد او را سوار کشتی و روانه ایتالیا کردند. پس از شرکت در نبرد موته کازینو در ایتالیا به او نشان افتخار (سربازی) لهستان دادند. اگوستین کارولوفسکی، کهنه سرباز لهستانی که در زمان جنگ جهانی دوم همراه با وویچک در پایگاهی نظامی نزدیک مرز اسکاتلند مستقر بوده، خاطرات خوبی از او دارد. یکی از آن خاطرات این است که کسی از وويچک واهمه نداشت، او خیلی با سربازان براحتی انس می گرفت، حتی وویچک گاه گداری با سربازان آبجو می نوشید و سیگار هم می کشید. بعد از پایان جنگ، وویچک را به باغ وحش شهر ادینبورگ، پایتخت اسکاتلند منتقل کردند و او تا هنگام مرگش در سال 1963، مورد توجه بازدیدکنندگان از باغ وحش بود.The hero bear who went to war (and loved a smoke and a beer)By BETH HALE - More by this author »Last updated at 22:23pm on 25th January 2008Comments Like any soldier, he loved to relax with a cigarette and a bottle of beer when out of the firing line. But in the heat of battle, he became an inspiring figure - bravely passing ammunition along to supply the guns. All the men in the Second Polish Transport Company agreed that the recruit they called Voytek was the perfect comrade. Scroll down for more ... Voytek in the zoo: He soldiered on there until 1963 As for Voytek, he was just happy to be part of the unit... ever ready to lend a helping paw. The 250lb brown bear, standing more than 6ft tall, was possibly the most remarkable combatant of the Second World War, seeing action amid the hell of Monte Cassino in Italy. After the war, he and his fellow troops were billeted in Scotland and he lived out his days in Edinburgh Zoo, dying in 1963. Now a campaign is under way to build a permanent memorial to the remarkable animal who fought so valiantly for the Allied forces. Voytek was just a tiny bundle of fur when he was discovered wandering in the hills of Iran by the Poles when they were driving towards Palestine in 1943. Having lost his mother, he attached himself to the men, who fed him on condensed milk and gave him an old washing up bowl to sleep in. Voytek soon took on many human characteristics, crying when left alone and covering his eyes with his paws if chastised. As he grew, he became a key member of the unit, being trained to carry mortar shells. In the heat of summer, he reportedly learned to work the shower of the unit's bath hut. On one occasion, Voytek was delighted to find the door ajar - and discovered an Arab who was spying for a raiding party. The intruder confessed all, and the enemy were rounded up. Hailed a hero, Voytek was given two bottles of beer and allowed to spend all morning splashing happily in the bath hut. When the Poles were deployed to Italy in 1944 to supply Allied troops with desperately-needed food and ammunition, the only way to take their furry friend with them was to officially enlist him - so he was given a name, rank and number. As the bitter battle for the monastery of Monte Cassino was fought, the bear travelled in the munitions trucks, his head hanging out of the window, ignoring almost constant shellfire. Cradling 25lb shells or boxes of ammunition in his arms, he would effortlessly pass them down the line. Off-duty, he loved a bottle of beer, a cigarette and to wrestle with the men - in between raids on the cookhouse. At the end of the war, the transport company was stationed in the village of Hutton, Berwickshire, where Voytek became a local legend. "He was like a big dog, no one was scared of him," said Polish veteran Augustyn Karolewski, 82, who still lives near the site of the camp. "He liked a cigarette, he liked a bottle of beer - he drank a bottle of beer like any man." When the troops were demobilised, Voytek moved to Edinburgh Zoo. Mr Karolewski went to see him and found he still responded to the Polish language. "As soon as I mentioned his name, he would sit on his backside and shake his head, wanting a cigarette. "It wasn't easy to throw a cigarette to him - I made several attempts until he got one." Teacher Garry Paulin has written a book, Voytek - The Soldier Bear, which will be published next month. Aileen Orr, who lives in Hutton, is campaigning for a memorial. "The story is totally amazing and it would be good if we could have some memorial in Scotland, perhaps at Holyrood, to celebrate the bear's life," she said. And like any other combatant, he is even said to have had an official name, rank and number. Now a campaign is underway to build a permanent British memorial to the remarkable bear who fought so valiantly for the Allied forces and lived out his final days in Edinburgh Zoo. Voytek was just a tiny bundle of fur when he was discovered wandering in the hills of Iran by the Second Polish Transport Company when they were driving through Persia towards Palestine in 1943. Having lost his mother, he immediately attached himself to the men who fed him on condensed milk and gave him an old washing-up bowl to sleep in. Voytek was found by soldiers when he was just a cub but he soon became attached to the troopsVoytek soon took on many human characteristics, including crying like a baby whenever his master left him and covering his eyes with his great paws when he was chastised. Little wonder that the troops adopted him, and soon found he could be a useful addition. As he grew he was trained to carry heavy mortar rounds. Story has it that in the heat of summer he learned to work the shower, and used it so often that the Nissen hut had to be locked to prevent him exhausting the water supply. On one occasion, Voytek was delighted to find the door ajar. Entering the bear discovered a cowering Arab who had come to spy out the lie of the land for a raiding party, intending to steal all the weapons and ammunition. The spy confessed all, the raiding party were rounded up, and Voytek became a hero. He was given two bottles of beer and allowed to spend all morning splashing happily in the bath hut. Voytek the 'soldier bear' was a secret weapon used by the Polish troops in World War IIWhen Polish forces were deployed to Europe the only way to take the bear with them was to enlist him. He was given a name, rank and number and when the Polish II Corps arrived in Italy in 1944 to supply their own and British frontline soldiers with desperately needed ammunition and food, Voytek was their secret weapon. Despite almost constant heavy fire, Voytek travelled in the munitions trucks, his head hanging out of the window. He helped the supply side by cradling 25lb shells or boxes of ammunition in his arms and passing them down the line. Off-duty, he loved nothing more than a bottle of beer, a cigarette and to wrestle with the men - in between raids on the cookhouse. By the end of the war, Voytek had become a symbol of ursine courage, but his country was under Soviet domination, so he travelled with other Polish troops to Scotland and the Berwickshire village of Hutton. Soldiers who were stationed with him say that he was easy to get along with. Polish veteran Augustyn Karolewski, 82, who still lives near the site of the camp in Berwickshire, said: 'He was like a big dog, no-one was scared of him. "He liked a cigarette, he liked a bottle of beer - he drank a bottle of beer like any man." When the troops were demobilised, Voytek spent his last days at Edinburgh Zoo, where died in 1963. Mr Karolewski went back to see him on a couple of occasions and found he still responded to the Polish language. He explained: "I went to Edinburgh Zoo once or twice when Voytek was there. "As soon as I mentioned his name he would sit on his backside and shake his head wanting a cigarette. "It wasn't easy to throw a cigarette to him - all the attempts I made until he eventually got one." Teacher Garry Paulin has written a book Voytek -The Soldier Bear, which will be published next month. Campaigner Aileen Orr, who lives in the village of Hutton, said she first heard about Voytek as a child from her grandfather who served with the King's Own Scottish Borderers. She said: "I thought he had made it up to be quite honest but it was only when I got married and came here that I knew in fact he was here, Voytek was here. "It is just amazing, the story is totally amazing and it would be good if we could have some memorial in Scotland, perhaps at Holyrood, to celebrate the bear's life."
The cure for Cancer and more is there since long time ago Dr. Gerson
Gerson Institute is dedicated to healing and preventing chronic and degenerative diseases based on the vision, philosophy and successful work of Max Gerson, MD. The Gerson Therapy is a powerful, natural treatment that activates the body's own healing mechanism through consuming organic vegetarian foods and juices, detoxification and natural supplements. We do not own or operate treatment facilities but we license clinics and practitioners to ensure patients receive true Gerson care.We provide current, accurate information to people who are considering, and healing with the Gerson Therapy through:
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Max Gerson, M.D. was born in Wongrowitz, Germany (1881). He attended the universities of Breslau, Wuerzburg, Berlin, and Freiburg. Suffering from severe migraines, Dr. Gerson focused his initial experimentation with diet on preventing his headaches. One of Dr. Gerson’s patients discovered in the course of his treatment, that the “migraine diet” had cured his skin tuberculosis. This discovery led Gerson to further study the diet, and he went on to successfully treat many tuberculosis patients. His work eventually came to the attention of famed thoracic surgeon, Ferdinand Sauerbruch, M.D.
Under Sauerbruch’s supervision, Dr. Gerson established a special skin tuberculosis treatment program at the Munich University Hospital. In a carefully monitored clinical trial, 446 out of 450 skin tuberculosis patients treated with the Gerson diet recovered completely. Dr. Sauerbruch and Dr. Gerson simultaneously published articles in a dozen of the world’s leading medical journals, establishing the Gerson treatment as the first cure for skin tuberculosis.
At this time, Dr. Gerson attracted the friendship of Nobel prize winner Albert Schweitzer, M.D., by curing Schweitzer’s wife of lung tuberculosis after all conventional treatments had failed. Gerson and Schweitzer remained friends for life, and maintained regular correspondence. Dr. Schweitzer followed Gerson’s progress as the dietary therapy was successfully applied to heart disease, kidney failure, and finally – cancer. Schweitzer’s own Type II diabetes was cured by treatment with Gerson’s therapy.
In 1938, Dr. Gerson passed his boards and was licensed to practice in the state of New York. For twenty years, he treated hundreds of cancer patients who had been given up to die after all conventional treatments had failed.
In 1946, Gerson demonstrated recovered patients before the Pepper-Neely Congressional Subcommittee, during hearings on a bill to fund research into cancer treatment. Although only a few peer-reviewed journals were receptive to Gerson’s then “radical” idea that diet could effect health, he continued to publish articles on his therapy and case histories of healed patients.
In 1958, after thirty years of clinical experimentation, Gerson published A Cancer Therapy: Results of 50 Cases. This medical monograph details the theories, treatment, and results achieved by a great physician. Gerson died in 1959, eulogized by long-time friend, Albert Schweitzer M.D.: “...I see in him one of the most eminent geniuses in the history of medicine. Many of his basic ideas have been adopted without having his name connected with them. Yet, he has achieved more than seemed possible under adverse conditions. He leaves a legacy which commands attention and which will assure him his due place. Those whom he has cured will now attest to the truth of his ideas.”
US Aid to Israel Documentary on what is really going on in Palestine
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Obama turn down this Cuban blockade Pope Visits Cuba
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Watching now life Hillary Clinton in Berlin Anniversary of the end of the Berlin Wall
Thank You Mrs. Clinnton Thank you! from all Polish Americans
Thank you to say today in Berlin about the Polish Pope Papa John Paul II Karol Wojtyla
God bless You Mrs. Clinton and god bless America
German Chancellor Angela Merkel, right, welcomes U.S. Secretary of State Hillary Rodham Clinton in Berlin, Germany, Monday, Nov. 9, 2009. Clinton takes part in the commemorations of the 20th anniversary of the fall of the Berlin Wall. (AP Photo/Herbert Knosowski)
Barack Obama Speech from Berlin, Germany
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Peaceful the only way to cut it as our Pope John Paul 2 did
Extranormal, El Papa Juan Pablo II
http://www.youtube.com/watch?v=2vL99dv5Ltk
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The Pope With Fidel Castro greeting with snake hands sign
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Karol Wojtyla, the unpublished images - part 1 (1942-1956)
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Karol Wojtyla, the unpublished images - part 2 (1962-1970)
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Iohannes Paulus II
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why the Zionist attacking Polish people and Poland?
after what Poland did to help for 1000 years to save the jews
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Address to the Polish Parliament in Warsaw
July 7, 1994
Thank you very much. Mr. President, Mr.
Prime Minister, Marshal Oleksy, Mr. Speakers,
and representatives of the people of Poland: I
am honored to stand before you today in this
chamber, at the heart of Poland’s democracy.
I know that you have extended your session
in order to hear me today, and I am very grateful
for your hospitality.
We gather today to honor a friendship that
is as old as my Nation. And we honor ties that
grow stronger every day. We admire the contributions
that Polish-Americans, millions of
them, have made and are making to our Nation’s
strength. And we celebrate the cultural
ties that bind our peoples. But at this moment
of decision in history, in this time of renewal
for Poland and for the United States, Poland
has come to mean something even greater, for
your success is crucial to democracy’s future in
Central and Eastern Europe, and indeed, all
across the globe.
It has been said that if it were not for the
people of Poland, democracy might have perished
on the continent of Europe a half-century
ago. For it was the Polish mathematicians from
the laboratories of Poznan who broke the secrets
of the Enigma Code, what Winston Churchill
called the most important weapon against Hitler
and his armies. It was these code-breakers who
made possible the great Allied landings at Normandy,
when American, English, French, Canadian,
and yes, Free Polish forces joined together
to liberate this continent, to destroy one terrible
tyranny that darkened our century.
Yet, alone among the great Allied armies who
fought in Normandy, the Poles did not return
to a liberated land. Your fathers instead returned
to a nation that had been laid waste by its invaders.
Then one would-be conqueror gave way
to another, and an Iron Curtain fell across your
borders, a second foreign tyranny gripped your
people and your land.
It was here in Poland that all those who believe
communism could not stand, first found
their hopes fulfilled; here that you began to
hammer on the Iron Curtain and force the first
signs of rust to appear; here that brave men
and women, workers and citizens, led by
nor economics can be ordered from above;
here that you showed the peoples of Central
and Eastern Europe that with hearts and hands
alone, democracy could triumph.
But I come here today not simply to recall
the events of 50 years past or even to rejoice
at those of 5 years ago, for others have done
that and done it very well. Instead, I come to
the heart of a new, democratic Central Europe
to look ahead, to speak of how we can reverse
the legacies of stagnation and oppression, of fear
and division; how we can eradicate the artificial
lines through Europe’s heartland imposed by
half a century of division, and how we can help
chart a course toward an integrated Europe of
sovereign free nations.
The challenges our generation faces are different
from those our parents faced. They are
problems that in many cases lack pressing
drama. They require quiet and careful solutions.
They will not yield easily. And if we meet them
well, our reward will not be stunning moments
of glory but gradual and real improvement in
the lives of our people.
http://www.reuters.com/article/pressRelease/idUS256725+29-Oct-2009+PRN20091029http://www.foxnews.com/entertainment/2009/10/28/catholic-league-blasts-larry-david-curb-episode-urinates-jesus/
America Needs Fatima (www.americaneedsfatima.net)
Comedian Larry David pushed the mocking of religion over the edge in latest episode of his HBO show, critics say.
Comedian Larry David is under attack from critics who say he pushed the mocking of religion and Christian belief in miracles over the edge in the latest episode of his HBO series "Curb Your Enthusiasm," which the cable network defended as "playful."
On the show's most recent installment, which aired Sunday, David urinates on a painting of Jesus Christ, causing a woman to believe the painting depicts Jesus crying.
Deal Hudson, author and publisher of InsideCatholic.com, said he doesn't find any humor in the episode.
"I don't think it's funny," Hudson told Foxnews.com. "Why is it that people are allowed to publicly show that level of disrespect for Christian symbols? If the same thing was done to a symbol of any other religions -- Jewish or Muslim -- there'd be a huge outcry. It's simply not a level playing field."
Hudson said an apology from the show's producers and writing team should be issued.
"Somebody should [apologize]," Hudson said. "When is it going to stop? When is common sense going to dictate that people realize this willingness of artists to do to Christianity what they would never do to Judaism or Islam?"
In a statement to Foxnews.com, HBO downplayed the controversy.
"Anyone who follows Curb Your Enthusiasm knows that the show is full of parody and satire," the statement read. "Larry David makes fun of everyone, most especially himself. The humor is always playful and certainly never malicious."
Bill Donohue, president of the Catholic League, also criticized the episode, saying David should "quit while he's ahead," and that the show is proof that the comedian's best years are behind him.
"Was Larry David always this crude? Would he think it's comedic if someone urinated on a picture of his mother?" Donohue said in a statement. "This might be fun to watch, but since HBO only likes to dump on Catholics (it was just a couple of weeks ago that Sarah Silverman insulted Catholics on 'Real Time with Bill Maher') and David is Jewish, we'll never know."
During Sunday's episode, David, who created, wrote and produced "Seinfeld," visits a bathroom in his assistant's home and splatters urine on a picture of Jesus. Instead of wiping it off, David leaves the restroom. Minutes later, David's assistant enters the bathroom and concludes that Jesus is crying. She then summons her mother to the bathroom, where both women kneel in prayer.
"When David and Jerry Seinfeld (playing himself) are asked if they ever experienced a miracle, David answers, 'every erection is a miracle,' Donohue's statement continued. "That's what passes for creativity these days."
The episode, "The Bare Midriff," primarily revolves around David's assistant and her belly-revealing attire. According to the show's Web site, a "new pill" increased David's urine flow, leading to the "misunderstanding about a miraculously weeping Jesus."
HBO promoted the controversial scene on the show's site, complete with a "squirm-o-meter" that ranked the urine incident ahead of David's confronting his assistant about her exposed midriff.
Polskie Radio w KatowicachCo tydzie 4;, w każdą niedzielę o godzinie 8:15 na antenie Polskiego Radia w Katowicach gości Lwowska Fala, prowadzona przez Danutę Skalską.
Poniżej lista nadajników i częstotliwości Polskiego Radia w Katowicach:
Poza tym, możliwy jest odbiór audycji poprzez internet, bezpośrednio ze strony internetowejPR w Katowicach.Adres strony: http://www.radio.katowice.pl/
Audycje archiwalneNa naszej stronie zamieszczamy audycje archiwalne zapisane w streofonicznych plikach dźwiękowych w formacie Ogg Vorbis.Do ods 2;uchu audycji w Systemach MS Windows będzie potrzebny dodatkowy program, który potrafi obs 2;użyć format ogg. Takim programem jest np. Winamp, darmowy program do ods 2;uch plików muzycznych. Audycje zosta 2;y zsamplowane w systemie Linux Ubuntu 7.10 przy użyciu oprogramowania typu Open Source opartego na licencjach GNU/GPL.
Lwowska Fala 2009-10-25 08:10:00
Audycja nie zosta 2;a jeszcze skatalogowana.
Wielkość pliku: 15.05 MB
Pobierz plik
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Szczepko i To 4;ko śpiewają pieś 4; o niewątpliwie najlepszym polskim mieście, "Tylko we Lwowie" w filmie "W 2;óczęgi" z 1939 roku.
gdy nie wroce niechaj z wiosna
role moja sieje brat
kosci moje mchem porosna
i uzyznia ziemi szmat
na snop zyta dlonie zloz
i ucaluj jak kochanka
ja zyc bede w kloskach zboz
mysle ze sie tekst przyda;D
we wsi gdzies szczekaja psy
a nie pomysl sobie czasem
ze do innej teskno mi
kiedy wroce znow so ciebie
dobrze bedzie nam jak w niebie
pocalunkow dasz mi moc
zaraz ide w nocy mrok,
w mgel utonie prozno wzrok
po coz ci kochanie wiedziec
ze do lasu ide spac
dluzej tu nie moge siedziec
na mnie czeka lesna brac
Pamietamy i nigdy nie zapomniemy.
Armia Krajowa , sól naszej ziemi
http://www.youtube.com/watch?v=pZpUwblF024
Piosenka z okresu powstania warszawskiego wys 2;awiająca odwagę Warszawian
http://www.youtube.com/watch?v=jFYnEfg7tl4
Warszawianka
http://www.youtube.com/watch?v=rokFImgexGk
Przekazuje gorace Podziekowania dla Pani Professor ze Zwiazku Harcerstwa Polskiego pani Alicji 1;ukasiewicz z Krasnika w Lubelskim.
To co zrobiliscie to wspaniala rzecz.
"By 2;ismy dzisiaj na cmentarzu u swoich bliskich. Zaswieci 2;ismy lampkę i postawi 2;ilismy kwiatki z szarfą o treści: "Wujkowi - Lech Bajan". Grob jest zadbany , stoja kwiaty i swieca sie znicze.
Przepraszam za jakość zdjecia, ale mia 2;am zajeta karte w lepszym aparacie.
Jesli chodzi o ZHP to nie ma w Krasniku struktur organizacyjnych i nie ma szans na ich reaktywowanie. "
A moze jednak mozemy razem!
" Mayn Shtetele Belz", famous Jewish song in Yiddish Polish Adam Aston 1934
Mayn Shtetele Belz", famous Jewish song in Yiddish (by poetess Agnieszka Osiecka described as „Main sztete 2;e Be 2;z") and in Poland known as "Miasteczko Be 2;z" is an expression of remembrance of happy childhood spent in that little town. The song became with years more and more legendary and the town itself - semi-mythical. All sources from thirties that I know present names: Burstein, Lith-Frey, Roman as original authors of the song. The added name Roman on Polish records may denote the author of Polish lyrics. Here -- recording made by Adam Aston in 1935, the little falters in his breath may account for true emotion of the interpreter during this great performance.
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Adam Aston, who was a Jew by origin (Adolf Lowensohn born in Warsaw, recorded also the whole series of Jewish tangos, lullabies and romances, sung in a nostalgic, charming, called "typical East European Jewish" style. He was usually accompanied by Syrena Rekord Dance Orchestra led by the famous composer (and the musical director of "Syrena-Electro") Henryk Wars - also of a Jewish origin. "Nikodem" is one of the results of their collaboration. Besides this one, there are many other pre-war Polish-Jewish hits, which in the pass of time (and thru many many international performances) have became so popular in the world, that nowadays are considered "original Jewish folk songs" e.g. "Miasteczko Belz" (Stet'l Belz), "Rebeka", "Srulek" and many others. This recording is by "Syrena-Electro" in 1933, with Syrena Rekord Dance Orchestra dir. by Henryk Wars.
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SKRZYPEK NA DACHU Jerry Bock / Joseph Stein
Musical Skrzypek na dachu w naszych czasach sta 2; się symbolem teatralnego powodzenia. Jest wystawiany w teatrach dramatycznych, operetkach, teatrach operowych i w ko 4;cu od dziesięcioleci obecny w sztuce filmowej z niezapomnianym Chaimem Topolem w roli Tewiego. Warunkiem sukcesu jest mistrzowska realizacja i aktorstwo na znakomitym poziomie. W naszym przypadku Emil Weso 2;owski gwarantuje jako inscenizator i choreograf talent, doświadczenie i udzia 2; szeregu realizacji Skrzypka na polskich scenach. Scenograf Ryszard Kaja z nielicznymi wyjątkami zaprojektowa 2; Anatewkę w niemal wszystkich polskich premierach tego tytu 2;u.Od kilkunastu lat publiczność, krytycy i artyści pytają mnie kiedy przywrócimy Skrzypka Gmachowi pod Pegazem. Niech dzisiejszy spektakl będzie odpowiedzią na to pytanie i na przysz 2;ość zabezpieczeniem naszej sceny gwarantowanym sukcesem kasowym! OBSADATewieZbigniew MaciasGo 2;daBarbara KubiakCajtla Magdalena Wilczy 4;skaHudelNatalia PuczniewskaChawaMonika MychMotelTomasz PiluchowskiJentaGabriela KlimaPerczykJaromir TrafankowskiLejzorMarian Kępczy 4;skiMordkaBart 2;omiej SzczeszekRabinKarol Bocha 4;skiMendelWitold NowakBabcia CajtlaWies 2;awa WizaAbramKrzysztof SzanieckiFruma SaraTatiana PożarskaFiedkaMarek Szyma 4;skiSaszaDymitr FomenkoPolicjantRafa 2; KorpikNaumPiotr BróździakSkrzypekEliza Schubert-PietrzakKlarnecistaKazimierz Budzikchór, balet i orkiestraDyrygent Aleksander Gref
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From Solidarity to Freedom to Poland and entire Eastern Europe
http://video.google.com/videoplay?docid=-4028573143130940318&hl=en#
The War profitiering criminals in Iraq where is the money? part1
Rozbój w bia 2;y dzie 4; (1/5) (lektor pl)
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Rozbój w bia 2;y dzie 4; (2/5) (lektor pl)
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Rozbój w bia 2;y dzie 4; (3/5) (lektor pl)
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Rozbój w bia 2;y dzie 4; (4/5) (lektor pl)
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By Jane Corbin BBC News Waxman: "It may well turn out to be the largest war profiteering in history."
A BBC investigation estimates that around $23bn (£11.75bn) may have been lost, stolen or just not properly accounted for in Iraq.
The BBC's Panorama programme has used US and Iraqi government sources to research how much some private contractors have profited from the conflict and rebuilding.
A US gagging order is preventing discussion of the allegations.
The order applies to 70 court cases against some of the top US companies.
War profiteering
While Presdient George W Bush remains in the White House, it is unlikely the gagging orders will be lifted.
To date, no major US contractor faces trial for fraud or mismanagement in Iraq.
The president's Democratic opponents are keeping up the pressure over war profiteering in Iraq.
Henry Waxman, who chairs the House committee on oversight and government reform, said: "The money that's gone into waste, fraud and abuse under these contracts is just so outrageous, it's egregious.
"It may well turn out to be the largest war profiteering in history."
In the run-up to the invasion, one of the most senior officials in charge of procurement in the Pentagon objected to a contract potentially worth $7bn that was given to Halliburton, a Texan company which used to be run by Dick Cheney before he became vice-president.
Unusually only Halliburton got to bid - and won.
Missing billions
The search for the missing billions also led the programme to a house in Acton in west London where Hazem Shalaan lived until he was appointed to the new Iraqi government as minister of defence in 2004.
Judge Radhi al Radhi: "I believe these people are criminals."He and his associates siphoned an estimated $1.2bn out of the ministry. They bought old military equipment from Poland but claimed for top-class weapons.
Meanwhile they diverted money into their own accounts.
Judge Radhi al-Radhi of Iraq's Commission for Public Integrity investigated.
He said: "I believe these people are criminals.
"They failed to rebuild the Ministry of Defence, and as a result the violence and the bloodshed went on and on - the murder of Iraqis and foreigners continues and they bear responsibility."
Mr Shalaan was sentenced to two jail terms but he fled the country.
He said he was innocent and that it was all a plot against him by pro-Iranian MPs in the government.
There is an Interpol arrest warrant out for him but he is on the run - using a private jet to move around the globe.
He stills owns commercial properties in the Marble Arch area of London.
