Subject: A st-0ck T0 Get Ahead 0f the Cr0 vvd

From: "zt tt" <[email-masked]>
Date: Jan, 15 Oct 2006 23:07:33 +0300

STOCK TRADER ALERT!

MONDAY OCTOBER 16, 2006

GLOBEX INC.

ETHANOL PLAY

Symbol: GLXI

Price: .29

WHILE PAST PERFORMANCE IS NEVER INDICATIVE OF FUTURE RESULTS, ON AUGUST
4TH

THIS STOCK WENT FROM $.70 TO $1.18. CAN IT RUN AGAIN???

GO READ THE NEWS!! ARE ALL SIGNS SHOWING GLXI IS READY TO POP?

COULD THIS ONE BE MORE PROFITABLE THAN BANK ROBBERY?

RADAR IT RIGHT NOW FOR MONDAY. DON"T TAKE YOUR EYES OFF IT....

__________

Information within this report contains forward looking statements
within

the meaning of Section 27A of the Securities Act of 1933 and Section 21B of

the SEC Act of 1934. Statements that involve discussions with respect to

projections of future events are forward looking. Don"t rely on them. This

company doesn"t report. Past performance is never indicative of future results.

We received 150,000 free trading shares in the past. All those shares have

been sold. We have received an additional 230,000 free trading shares now.

The two tranches were from different third parties, not officers, directors or

affiliates. We intend to sell all 230,000 shares now, which could cause the stock

to go down. This company has: nominal cash and no revenues in its most recent
quarter.

It is not an operating company. These factors raise substantial doubt about its
ability

to continue as a going concern. A failure to finance could cause the company to
go out

of business. This is a high risk security. This report shall not be construed
as any kind

of investment advice or solicitation.

In the human sciences, psychology and sociology vie with each other for supremacy. Against these hostile brothers (basing their explanations on conscious or / and unconscious motives, or on interpersonal relations, the biology of social relations) sociobiology and the neurology of psychic behaviour (neurosociology) proclaim their own supremacy. The traditional humanities (linguistics, hermeneutical sciences, history and law) investigate man as a signifier, bearer of and producer of meaning. We propose the search for the unity of man (in his biological, historical, social and psychical nature).
He who wants to have a future-oriented global view of the history of humanity needs a world model and an action model that enable him to make reliable prognoses. For example, the explosion of the world population is clearly a problem that has ecological, political and ethical implications. How can we construct a meaningful opinion about this problem, if we do not know the capacity of the earth and the origin of this explosion? One who seeks a world explanation needs a world description. A global world model is impossible without a place for man, who knows, acts and evaluates. And as we remarked already, the acting subject becomes more and more the whole of humanity. Every evaluation for the sake of action implies a knowledge of the present situation. A global action model presupposes a world model, and it also needs a model of the instruments, materials and possibilities. For example, can a project to populate other planets as a possible solution for the population explosion be taken seriously or is it pure speculation? Constantly one needs a confrontation between new insights and traditional models of interpretation. For example, are we sure that chemical agriculture and even chemical medicine solve more problems than they will eventually create?
The greater unification of humanity and the interaction between cultures, with the expansion of science and the increase of our technical capabilities, mean that our life plans are more and more determined by our relations to larger groups. We are confronted cognitively and emotionally with the whole universe, and with questions about the role of humanity in this greater whole. Ecological problems related to the survival of humanity on this planet have more and more become the concern of everyone. And yet, it has become increasingly difficult to elaborate a life plan, because it is very difficult to take into account the complexity of this whole.
As humanity increases its impact on its environment, as it enlarges this environment, and as the same humanity acquires more and more power over itself, the species disturbs the equilibria in which it lives. Cultural and political movements try to restore earlier equilibria or to promote higher equilibria on a more global scale. Theoretical and applied ecology, including human ecology, offer a theoretical framework. New facts and theories have to be developed (a theory about the self-regulation of the global biosphere or the total planet is needed). New values are discovered (the intrinsic worth of non-human species and of physical landscapes). Old and new values enter into conflict with each other (ecocentrism versus anthropocentrism).
The medical sciences belong to praxiology. Contemporary Western medicine has selected as its quasi exclusive aspect the human body, and has applied the analytic scalpel of the anatomist to each aspect of the body fragmenting it into numerous parts. Marginal activities, like preventive medicine, behavioural medicine, and epidemiology do not belong completely to these trends. The fundamental sciences on which medicine is based, point towards fragmentation. The anatomist analyses the dead body and the biochemist eliminates the structure and investigates the chemical reactivity of its components. As a result of all these divisions, a multitude of dualisms appear: mind-body, individual-group, organ-organism. The acting physician, to the contrary, is confronted by a living total human being, as much by a network of serial relations and by a field of physical states as by a physical body. The fragmented sciences offer him only a partialised image of man and his world, preventing him from accepting the patient as a suffering totality. No obvious solutions exist for this predicament.
And each one to his office when he wakes.
First, there is the North-South conflict, which is one of the major macro-problems of our time. Opinions of individuals and groups on this problem are quite divergent. Questions of how to evaluate the level of development of a society, as well as differing visions of possible interactive mechanisms among societies, play crucial roles in the analysis of this situation. Let us briefly and provisionally examine some of these conflicting views, so we can see just how such seemingly practical issues are effectively connected to profound questions of a global nature. We will consider two sets of opposite views (views A and B, and views 1 and 2), each connected to very different world views.
We will not elaborate on these questions here. Our intent is to illustrate the relevance of world views to present human problems. This seems sufficient to enable us to conclude that one needs a frame of reference that allows, not only the relationship of one to the other, but also to see the interconnection of problems that arise in relation to international, inter-economic and inter-cultural relations. These problems range from the world population explosion to evolution and molecular biology; they involve views of the nature and the role of man. These frames of reference are world views. They offer a model that allows us to coordinate different aspects of the world in a meaningful way.
In the human sciences, psychology and sociology vie with each other for supremacy. Against these hostile brothers (basing their explanations on conscious or / and unconscious motives, or on interpersonal relations, the biology of social relations) sociobiology and the neurology of psychic behaviour (neurosociology) proclaim their own supremacy. The traditional humanities (linguistics, hermeneutical sciences, history and law) investigate man as a signifier, bearer of and producer of meaning. We propose the search for the unity of man (in his biological, historical, social and psychical nature).
Communism and various types of socialism have developed in the prolongation of a dialectical materialism that cannot be separated from Hegel. Contractual liberalism, in the wake of market economy, presupposes the natural harmony of the invisible hand of the market. Various nationalisms (among them national socialism) are inspired by (doubtful) biological theories about species and social Darwinism. Present-day political ecology depends both on a science (ecology) and a world view (one of the many eco-sophies). We propose the study of the most influential political projects of the 20th century to examine their ontological scientific presuppositions with a view to the construction of political projects that take the most adequate and complete scientific information into account.
beef: neer ask me what raiment Ill wear; for I
The former proposals remain on a theoretical level. However, we look for the unity of the universe in order to discover the meaning of life. Value problems, the relation of ethics, politics, action and reality cannot be avoided. The proposals connected with praxiology, psychiatry, the interaction of language games, the ontology of the various ethical, political and religious systems incorporate this need.
Can general decision theory help us in this field to delineate rational decision methods for solving ill-posed problems in semi-unknown environments?