School essays

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@m0ss26
I got one abt the nuremberg/tokyo trials, dirlewanger brigade, unit 731, and the milgram experiment
One abt the armenia azerbaijan conflict and Russian imperialism

One abt the book ‘memory wall’ by Anthony doerr
And then a few mini in class essays:
Abt handwriting being taught in schools
Sonia sotomayor on Puerto Rican culture in the US
A claim by sm author abt the community vs the individual

 

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And one abt stem education

 

[iaia]

@m0ss26
I got one abt the nuremberg/tokyo trials, dirlewanger brigade, unit 731, and the milgram experiment
One abt the armenia azerbaijan conflict and Russian imperialism

One abt the book ‘memory wall’ by Anthony doerr
And then a few mini in class essays:
Abt handwriting being taught in schools
Sonia sotomayor on Puerto Rican culture in the US
A claim by sm author abt the community vs the individual

im going to learn colours in two hours

 

[m0ss26]

Dirlewanger brigade I’ve never heard of I would read

Also memory wall book essay I would read

 

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im going to learn colours in two hours

Whats that

 

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Dirlewanger brigade I’ve never heard of I would read

Also memory wall book essay I would read

The Nuremberg and Tokyo Trials were post-WWII military tribunals prosecuting Axis leaders for war crimes. The Nuremberg Trials (1945-1946) targeted Nazi officials for crimes against humanity, war crimes, and crimes against peace, sentencing twelve to death. The Tokyo Trials (1946-1948) prosecuted Imperial Japanese leaders for similar offenses, executing seven. These trials set the precedent for international law, establishing that individuals, including heads of state, could be held accountable for wartime atrocities. The Nuremberg and Tokyo Trials exposed a fundamental human tendency to justify violence through legal, ideological, and social frameworks—mechanisms that enable individuals to commit atrocities while dissociating from personal moral responsibility.

The defense of “just following orders” was not unique to Axis war criminals but reflected a broader psychological and structural phenomenon, one that also applied to Allied forces whose crimes were excused by victorious legalism. Fascism, in particular, exemplifies this dynamic as an ideology that not only permits but sanctifies violence, discrimination, and domination—reframing what is traditionally seen as unethical or immoral as a collective duty. By embedding cruelty within a rigid ideological structure, fascist rhetoric provided individuals with both the justification and opportunity to express callous desires without social or moral consequence, dissolving personal culpability into the machinery of the state. The fascist ideological structure consists of a reversal of moral civilization, in which criminal endeavours are justified through nationalist and supremacist rhetoric, inverting the values deemed unethical by the humanist standard of society into those worthy of appraisal by the epistemic foundation of the state. However, the reversal of humanist morals applies exclusively to the hegemonic ethnicity: the Aryans of Nazi Germany, the Japanese of Imperial Japan. Members of these dominant racial castes were often justified in purporting criminal acts, for example: Aryans committing crimes such as theft, property destruction, arson, and murder during Kristallnacht in 1938 or the Nazi occupation of countries like Poland, Belarus, etc. The Japanese, too, performed many such crimes against humanity without legal consequence, notably during the Rape of Nanjing in China. Contradictorily to this inverted moral legislation, those not belonging to the ethnic estate deemed superior, continued to suffer the consequences of criminal enterprises. In Nazi Germany, Jews were accused of betraying the German nation in the notorious Stab-in-the-back myth, a socially dishonorable, criminal act and form of treason. This exposes the paradox of fascist ideology, in which the state deconstructs, rearranges, and revises, according to what is temporally deemed necessary, the structure of humanist, moral civilization in favor of the uninhibited, absolute ontological authority of ethnonationalist supremacy.

The crimes committed within Unit 731 and by the Dirlewanger Brigade exemplify two opposite, but fundamental mechanisms of systematic violence: dehumanization and sadism. In Unit 731, doctors and soldiers of the Japanese Imperial Army conducted brutal human experiments and justified them through a ruse of scientific advancement. Prisoners, often Chinese civilians and Allied POWs, were subjected to vivisections without anesthesia, biological warfare testing, and other forms of human experimentation. The perpetrators justified their actions by reducing their victims to inhuman test subjects, removing the moral concern of causing them harm. Officially, the subjects were referred to as “logs” owing to the facility’s profession to the lumber industry, hiding the reality of the situation from local Chinese authorities. However, the dehumanization of the victims of Unit 731 is epistemically paradoxical. How can human experimentation be performed on those who, by essence, are not human? The members of Unit 731’s justification of their crimes through dehumanization was the product of their own cognitive dissonance. Former member of Unit 731, Yoshio Shinozuka, “confessed and apologized” for the crimes he witnessed and committed in China, demonstrating the ethico-epistemic atonality of dehumanization. They were aware of the immorality of their actions, and thus employed the instrument of dehumanization in order to substantiate their moral wrongdoings. Perhaps this eased the minds of some, whereas others merely utilized it as a means of satisfying their sadistic desires.

In Germany, the Dirlewanger Brigade performed brutal crimes against humanity. The unit was composed primarily of former criminals and commanded by the alcoholic, convicted pedophile, and WWI veteran, Oskar Dirlewanger. During the Nazi occupation of Poland and Belarus, the Dirlewanger Brigade was notorious for plundering and burning villages, massacring and raping civilians, and torturing whoever they pleased. There are even instances in which they beat or killed each other. The constituents of the Dirlewanger Brigade were merciless in their violence regardless of the race or allegiance of their victims; their characters completely devoid of any moral concerns. This exhibits the wholly sadistic nature of Dirlewanger and his men, they were interested only in satisfying their callous ambitions, and in this sense, did not embody the logical dissonance of Nazi ideology or that of Unit 731. The Dirlewanger Brigade demonstrated its own ideology, one of exhaustively unbridled sadism. Although their criminal activities were justified under the guise of “anti-partisan operations,” this rationalization was predominantly employed by senior officials in the SS or Wehrmacht rather than by Dirlewanger and his men. The behaviours of the members of Unit 731 and the Dirlewanger Brigade display two dichotomous, but essential instruments of machinized violence: dehumanization and sadism.

The Milgram Experiment embodied the human tendency to justify violence through authoritative hierarchy and dissociate from individual moral responsibility. The experiment tested obedience to authority by instructing participants to administer increasingly painful electric shocks to a “learner” (actor) when they provided an incorrect answer to a given question, as a means of punishment. Though no real shocks were delivered, the learner pretended to be in pain. Despite distress, 65% of participants obeyed orders and dealt the maximum voltage shock. The study revealed that ordinary people can commit harmful acts when pressured by authoritative figures. In the experiment, the authoritative figures did not hold any actual authority, but displayed a semblance of power through the conviction and urgency of their orders. Notwithstanding, many participants continued to follow these orders, without bearing the ethical burden of their actions. One participant repeated the phrase “I am not responsible,” as he administered the shocks. At the Nuremberg and Tokyo trials several defendants excused their crimes by stating, “I was just following orders.” This is eerily similar to the justifications of the Milgram participants, further revealing the human propensity to legitimize harm, criminality, and violence through the hierarchical devolution of authority.

The Nuremberg and Tokyo Trials, the atrocities committed by Unit 731 and the Dirlewanger Brigade, and the psychosocial discoveries of the Milgram Experiment collectively expose a fundamental human truth: human beings possess a capacity to justify violence through socially structured mechanisms. Whether through the legal architecture of fascist regimes, the cognitive dissonance of dehumanization, or the abdication of personal moral responsibility to hierarchical authority, individuals and institutions have repeatedly found ways to rationalize barbarism. The paradox of Nazi moral inversion, where criminality is exalted for the dominant ethic caste but condemned for the oppressed, establishes how power can manipulate ethical structures to serve its interests. How power can dismantle and reconfigure socioethical axioms as a means of sanctioning and conducting the proliferation of corrosive indulgence. Likewise, the contrast between Unit 731’s clinical dehumanization and the Dirlewanger Brigade’s unrestrained, libertine sadism emphasizes the binate courses through which violence is executed: systematic justification or pure brutality. The Milgram Experiment further exemplifies how ordinary individuals can become complicit or even recursive in enacting harm when obedience translates into duty. Ultimately, these cases reveal the fragility of moral responsibility under structures of power, indicating that atrocity is not an aberration of history, but a latent potential within human society, a phantom waiting only for the appropriate conditions to materialize.

 

[girthygirt]

damn what class is giving u all these essays. AP world history?

 

[m0ss26]

Book marked, thanks bro. Will be reading in class tomorrow

 

[girthygirt]

Book marked, thanks bro. Will be reading in class tomorrow

book marked as well just to read later tho

 

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damn what class is giving u all these essays. AP world history?

World history honors and ap english and comp last year

 

[iaia]

Whats that

joking around about my school being fairly easy, i go to a professional school

 

[girthygirt]

World history honors and ap english and comp last year

im in world history rn but its so boring the teacher just makes us do random geography projects but AP next year at least

 

[registerfasterusing]

Book marked, thanks bro. Will be reading in class tomorrow

I think u would have to read the book for it to entirely make sense but here it is anyway:

In “Memory Wall” Doerr evokes ancestry and universal lineage to accentuate memory's role in human identity and relative perspective. Since its inception, life on Earth has persistently been motivated to preserve itself, by any means necessary. Whether this takes place in the form of mutual cooperation between species or by violence and exploitation, the ultimate goal is always to survive, to preserve the bloodline. In the story, Doerr indicates this by depicting Harold’s interpretation of fossils, Alma’s reliance upon memory cartridges, and Roger’s exploitation of Luvo.


As humans, we are aware of our own mortality. We know that we cannot live forever. Therefore, we procreate, we perpetuate our lineage. Harold is conscious of this truth. He is familiar with those who came not only before him, but before even the forefathers of the human race. When studying the gorgon fossil in the museum, he reflects upon this reality, “‘These were our ancestors, too,’ Harold whispered. Alma could hardly bear to look at them: They were eyeless, fleshless, murderous; they seemed engineered only to tear one another apart” (9). These primitive creatures, their form empty of any moral concerns, were the terminal manifestation of the inherent desire within all living beings to perpetuate, to endure at all costs, through savagery and barbarism.NICE These are the ancestors from whom we inherit our drive to live, the very impulse through which our species is fundamentally defined. Roger’s exploitation of Luvo demonstrates this intrinsic drive, illustrating its continual potency. He extracts all that he can from Luvo in the interest of paying off a debt. He knowingly sacrifices the potential longevity of Luvo’s life by installing memory ports into Luvo’s brain at an inexpensive price. Roger inherits these manipulative qualities from the ancestral gorgon he aches to obtain the fossil of.


Again, Harold acknowledges the impermanence of man, that “‘Nothing lasts,’ [that] for a fossil to happen is a miracle. One in fifty million. The rest of us? We disappear into the grass, into beetles, into worms. Into ribbons of light’” (71). As humans awake to our mortality, we reproduce, endowing the drive to live to our kin. Determined to avoid being forgotten by time and history, it is our kin through which we live once we are dead.


To forget is to end existence as it is known. The memory of those who came before and the anticipation of those to come after is what defines the present. To lose consciousness of our position in time, of the necessity of perpetuation, is to lose the will to live. Alma’s dementia causes her to lose purpose in life. She is desperate to recover the memories of her past, repeatedly reliving them through memory cartridges. Frantically attempting to preserve her self-identity, she salvages the memories extincted by dementia in the form of memory cartridges. Deprived of the capacity to produce new memories, her identity as a human is dead. She reincarnates and maintains her identity by rekindling the memories by which she once identified. After observing many of Alma’s memories himself, Luvo recognizes Alma’s situation, “Remember a memory often enough, Luvo thinks. Maybe it takes over. Maybe the memory becomes new again” (71). Alma’s re-remembering is essentially parallel to the procreation and sustentation of life, as they are both means through which identity is preserved.

 

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im in world history rn but its so boring the teacher just makes us do random geography projects but AP next year at least

Yeah we never did geography, apart from basic stuff like naming countries

 

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I think u would have to read the book for it to entirely make sense but here it is anyway:

In “Memory Wall” Doerr evokes ancestry and universal lineage to accentuate memory's role in human identity and relative perspective. Since its inception, life on Earth has persistently been motivated to preserve itself, by any means necessary. Whether this takes place in the form of mutual cooperation between species or by violence and exploitation, the ultimate goal is always to survive, to preserve the bloodline. In the story, Doerr indicates this by depicting Harold’s interpretation of fossils, Alma’s reliance upon memory cartridges, and Roger’s exploitation of Luvo.


As humans, we are aware of our own mortality. We know that we cannot live forever. Therefore, we procreate, we perpetuate our lineage. Harold is conscious of this truth. He is familiar with those who came not only before him, but before even the forefathers of the human race. When studying the gorgon fossil in the museum, he reflects upon this reality, “‘These were our ancestors, too,’ Harold whispered. Alma could hardly bear to look at them: They were eyeless, fleshless, murderous; they seemed engineered only to tear one another apart” (9). These primitive creatures, their form empty of any moral concerns, were the terminal manifestation of the inherent desire within all living beings to perpetuate, to endure at all costs, through savagery and barbarism.NICE These are the ancestors from whom we inherit our drive to live, the very impulse through which our species is fundamentally defined. Roger’s exploitation of Luvo demonstrates this intrinsic drive, illustrating its continual potency. He extracts all that he can from Luvo in the interest of paying off a debt. He knowingly sacrifices the potential longevity of Luvo’s life by installing memory ports into Luvo’s brain at an inexpensive price. Roger inherits these manipulative qualities from the ancestral gorgon he aches to obtain the fossil of.


Again, Harold acknowledges the impermanence of man, that “‘Nothing lasts,’ [that] for a fossil to happen is a miracle. One in fifty million. The rest of us? We disappear into the grass, into beetles, into worms. Into ribbons of light’” (71). As humans awake to our mortality, we reproduce, endowing the drive to live to our kin. Determined to avoid being forgotten by time and history, it is our kin through which we live once we are dead.


To forget is to end existence as it is known. The memory of those who came before and the anticipation of those to come after is what defines the present. To lose consciousness of our position in time, of the necessity of perpetuation, is to lose the will to live. Alma’s dementia causes her to lose purpose in life. She is desperate to recover the memories of her past, repeatedly reliving them through memory cartridges. Frantically attempting to preserve her self-identity, she salvages the memories extincted by dementia in the form of memory cartridges. Deprived of the capacity to produce new memories, her identity as a human is dead. She reincarnates and maintains her identity by rekindling the memories by which she once identified. After observing many of Alma’s memories himself, Luvo recognizes Alma’s situation, “Remember a memory often enough, Luvo thinks. Maybe it takes over. Maybe the memory becomes new again” (71). Alma’s re-remembering is essentially parallel to the procreation and sustentation of life, as they are both means through which identity is preserved.

I dont rly agree w this in its whole but it is what it is school is school

 

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@MogsGymMaxx id like to hear ur thoughts too when u get a chance

 

[Mogs Me]

@MogsGymMaxx id like to hear ur thoughts too when u get a chance

Okay I’ll read it tommorow

 

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@m0ss26 @girthygirt @MogsGymMaxx what did u think

 

[m0ss26]

@m0ss26 @girthygirt @MogsGymMaxx what did u think

Ur essays are good bro

I liked all ur WW2 stuff, very interesting

Ur writing style is unique, good use of rhetorical questions too

 

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Ur essays are good bro

I liked all ur WW2 stuff, very interesting

Ur writing style is unique, good use of rhetorical questions too

Thanks

 

[m0ss26]

Thanks

Sorry I didn’t respond during school

Is hard to use org because teachers and normies peeping my iPad

 

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Sorry I didn’t respond during school

Is hard to use org because teachers and normies peeping my iPad

Np

 

[looksmaxxed]

forcing you to write essays about irrelevant brown people in a favorable light is part of the psychological torture mechanism of academia

also forcing you to rehash anti german propaganda based on fabricated jewish documents and records back to them to make sure the propaganda is sticking.

evil

 

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forcing you to write essays about irrelevant brown people in a favorable light is part of the psychological torture mechanism of academia

Did u go to school

 

[looksmaxxed]

Did u go to school

yes, i have first hand experience with the over socialization process. it's almost impossible for people with strong resistance to propaganda to tolerate public education. it's just so obviously a compliance test for future suitability as a slave. this effect is amplified if you have access to the internet i imagine(i didn't)

 

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yes, i have first hand experience with the over socialization process. it's almost impossible for people with strong resistance to propaganda to tolerate public education. it's just so obviously a compliance test for future suitability as a slave. this effect is amplified if you have access to the internet i imagine(i didn't)

I go to a private school
But ngl i do hate it
Its js retarded