Monday, August 31, 2009

MovieSaver 2.0 Free Download all possible Videos

There are thousands and thousands of videos in internet uploaded in sites like google, youtube, videotube, metacafe. e.t.c.....Many videos of them comes from commrades, spiritual friends, activists, thinkers, undergound movements and collectives of the global resistance, they created by all of us, they belong to all of us...Void Network hear accomodates the link of free programme MovieSaver 2.0, a fine way to download in your computer, share with everybody and use for public shows allmost all interesting videos that you can find in internet...We hope you will use this link for your personal pleasure as also for producing many info shows, documentaries film shows and extraordinary public events...

Description of the programme:

Millions of videos with no end in sight … First there was YouTube, then MySpace, then MyVideo (or was it the other way round?) and now it's the turn of MovieSaver. What is so special about it?

No wrench is absurd enough, no spot is too funny, no visualized idea too bizarre. MovieSaver loads them down from the Net and stores them on your hard disc - for the hours and days without Internet connection

MovieSaver is a so-called video downloader, which - once fed with a URL that links to a video - loads and stores it on the home computer. Addictive factor? Very high, because once one has a small collection of the YouTube and Co. treasures one soon wants to have more.

Even better, the best small freeware on this side of Texas also provides a media filter that clicks into the system and henceforth allows the reproduction of flash files with all software players, which use the Microsoft DirectShow-interface, for instance the Windows Media Player.

Get the latest cult films onto your computer with MovieSaver 2.0!

The most important credit points:

- Freeware! developed by Engelmann Media GmbH

- Compatible to FLV-files (Flash videos).

- No flash player for reproduction required (even if your browser refuses to work you can copy the video address and load down and watch the video with MovieSaver).

- Extremely easy handling per Drag & Drop or Copy & Paste.

- Works with Youtube, Google Video, Veoh, Clipfish, MyVideo, VideoTube, myspace, metacafe, sevenload, ifilm, and dailymotion.

System Requirements:

Windows 2000/XP/Vista with NET 2 Framework (will be automatically installed, if not available).

PC with Pentium compatible CPU and 256 MB RAM, Mouse.

Download the MovieSaver 2.0 here:

Wednesday, August 26, 2009

The Tyranny Of The Clock by George Woodcock

George Woodcock (1912-1995)

In no characteristic is existing society in the West so sharply distinguished from the earlier societies, whether of Europe or the East, than in its conception of time. To the ancient Chinese or Greek, to the Arab herdsman or Mexican peon of today, time is represented by the cyclic processes of nature, the alternation of day and night, the passage from season to season. The nomads and farmers measured and still measure their day from sunrise to sunset, and their year in terms of seedtime and harvest, of the falling leaf and the ice thawing on the lakes and rivers. The farmer worked according to the elements, the craftsman for as long as he felt it necessary to perfect his product. Time was seen as a process of natural change, and men were not concerned in its exact measurement. For this reason civilizations highly developed in other respects had the most primitive means of measuring time: the hour glass with its trickling sand or dripping water, the sun dial, useless on a dull day, and the candle or lamp whose unburnt remnant of oil or wax indicated the hours. All these devices were approximate and inexact, and were often rendered unreliable by the weather or the personal laziness of the tender. Nowhere in the ancient or mediaeval world were more than a tiny minority of men concerned with time in the terms of mathematical exactitude.
Modern, western man, however, lives in a world which runs according to the mechanical and mathematical symbols of clock time. The clock dictates his movements and inhibits his actions. The clock turns time from a process of nature into a commodity that can be measured and bought and sold like soap or sultanas. And because, without some means of exact time keeping, industrial capitalism could never have developed and could not continue to exploit the workers, the clock represents an element of mechanical tyranny in the lives of modern men more potent than any individual exploiter or than any other machine. It is therefore valuable to trace the historical process by which the clock influenced the social development of modern European civilization.
It is a frequent circumstance of history that a culture or civilization develops the device that will later be used for its destruction. The ancient Chinese, for example, invented gunpowder, which was developed by the military experts of the West and eventually led to the Chinese civilization itself being destroyed by the high explosives of modern warfare. Similarly, the supreme achievement of the craftsmen of the medieval cities of Europe was the invention of the clock which, with its revolutionary alteration of the concept of time, materially assisted the growth of the middle ages.
There is a tradition that the clock appeared in the eleventh century, as a device for ringing bells at regular intervals in the monasteries which, with the regimented life they imposed on their inmates, were the closest social approximation in the middle ages to the factory of today. The first authenticated clock, however, appeared in the thirteenth century, and it was not until the fourteenth century that clocks became common as ornaments of the public buildings in German cities.
These early clocks, operated by weights, were not particularly accurate, and it was not until the sixteenth century that any great reliability was attained. In England, for instance, the clock at Hampton Court, made in 1540, is said to have been the first accurate clock in the country. And even the accuracy of the sixteenth-century clocks is relative, for they were equipped only with hour hands. The idea of measuring time in minutes and seconds had been thought out by the early mathematicians as far back as the fourteenth century, but it was not until the invention of the pendulum in 1657 that sufficient accuracy was attained to permit the addition of a minute hand, and the second hand did not appear until the eighteenth century. These two centuries, it should be observed, were those in which capitalism grew to such an extent that it was able to take advantage of the techniques of the industrial revolution to establish its economic domination over society.
The clock, as Lewis Mumford has pointed out, is the key machine of the machine age, both for its influence on technics and for its influence on the habits of men. Technically, the clock was the first really automatic machine that attained any importance in the life of man. Previous to its invention, the common machines were of such a nature that their operation depended on some external and unreliable force, such as human or animal muscles, water or wind. It is true that the Greeks had invented a number of primitive automatic machines, but these were used, like Hero’s steam engine, either for obtaining "supernatural" effects in the temples or for amusing the tyrants of Levantine cities. But the clock was the first automatic machine that attained public importance and a social function. Clock-making became the industry from which men learnt the elements of machine-making and gained the technical skill that was to produce the complicated machinery of the Industrial Revolution.
Socially the clock had a more radical influence than any other machine, in that it was the means by which the regularization and regimentation of life necessary for an exploiting system of industry could best be assured. The clock provided a means by which time -- a category so elusive that no philosophy has yet determined its nature --could be measured concretely in the more tangible terms of space provided by the circumference of a clock dial. Time as duration became disregarded, and men began to talk and think always of "lengths" of time, just as if they were talking of lengths of calico. And time, being now measurable in mathematical symbols, was regarded as a commodity that could be bought and sold in the same way as any other commodity.
The new capitalists, in particular, became rabidly time-conscious. Time, here symbolizing the labour of the workers, was regarded by them almost as if it were the chief raw material of industry. "Time is money" was one of the key slogans of capitalist ideology, and the time keeper was the most significant of the new types of official introduced by the capitalist dispensation.
In the early factories the employers went so far as to manipulate their clocks or sound their factory whistles at the wrong times in order to defraud the workers of a little of this valuable new commodity. Later such practices became less frequent, but the influence of the clock imposed a regularity on the lives of the majority of men that had previously been known only in the monasteries. Men actually became like clocks, acting with a repetitive regularity which had no resemblance to the rhythmic life of a natural being. They became, as the Victorian phrase put it, "as regular as clockwork." Only in the country districts where the natural lives of animals and plants and the elements still dominated existence, did any large proportion of the population fail to succumb to the deadly tick of monotony.
At first this new attitude to time, this new regularity of life, was imposed by the clock-owning masters on the unwilling poor. The factory slave reacted in his spare time by living with a chaotic irregularity which characterized the gin-sodden slums of early nineteenth-century industrialism. Men fled to the timeless worlds of drink or Methodist inspiration. But gradually the idea of regularity spread downwards and among the workers. Nineteenth-century religion and morality played their part by proclaiming the sin of "wasting time." The introduction of mass-produced watches and clocks in the 1850’s spread time-consciousness among those who had previously merely reacted to the stimulus of the knocker-up or the factory whistle. In the church and the school, in the office and the workshop, punctuality was held up as the greatest of the virtues.
Out of this slavish dependence on mechanical time which spread insidiously into every class in the nineteenth century, there grew up the demoralizing regimentation which today still characterizes factory life. The man who fails to conform faces social disapproval and economic ruin -- unless he drops out into a nonconformist way of life in which time ceases to be of prime importance. Hurried meals, the regular morning and evening scramble for trains or buses, the strain of having to work to time schedules, all contribute, by digestive and nervous disturbance, to ruin health and shorten life.
Nor does the financial imposition of regularity tend, in the long run, to greater efficiency. Indeed, the quality of the product is usually much poorer, because the employer, regarding time as a commodity which he has to pay for, forces the operative to maintain such a speed that his work must necessarily be skimped. Quantity rather than quality becoming the criterion, the enjoyment is taken out of the work itself, and the worker in his turn becomes a "clock-watcher," concerned only with when he will be able to escape to the scanty and monotonous leisure of industrial society, in which he "kills time" by cramming in as much time-scheduled and mechanical enjoyment of cinema, radio and newspaper as his wage packet and his tiredness will allow. Only if he is willing to accept the hazards of living by his faith or his wits can the man without money avoid living as a slave to the clock.
The problem of the clock is, in general, similar to that of the machine. Mechanized time is valuable as a means of coordinating activities in a highly developed society, just as the machine is valuable as a means of reducing unnecessary labour to a minimum. Both are valuable for the contribution they make to the smooth running of society, and should be used in so far as they assist men to co-operate efficiently and to eliminate monotonous toil and social confusion. But neither should be allowed to dominate men’s lives as they do today.
Now the movement of the clock sets the tempo of men’s lives -- they become the servants of the concept of time which they themselves have made, and are held in fear, like Frankenstein by his own monster. In a sane and free society such an arbitrary domination of man’s functions by either clock or machine would obviously be out of
the question. The domination of man by man-made machines is even more ridiculous than the domination of man by man. Mechanical time would be relegated to its true function of a means of reference and co-ordination, and men would return again to a balanced view of life no longer dominated by time-regu1ation and the worship of the clock. Complete liberty implies freedom from the tyranny of abstractions as well as from the rule of men.

>>>the essay originaly found in the amazing archive site Lust For Life:

Monday, August 24, 2009

The "Society of the Spectacle" English digital Translation

Guy Debord's THE SOCIETY OF THE SPECTACLE, originally published in 1967, is easily the most important radical book of the twentieth century. Contrary to popular misconceptions, Debord's book is neither an ivory tower "philosophical discourse" nor an impulsive "rant" or "protest." It is an effort to clarify the nature of the situation in which we find ourselves and the advantages and drawbacks of various methods for changing it. It examines the most fundamental tendencies and contradictions of the present society -- what is really going on behind the spectacular surface phenomena that we are conditioned to perceive as the only reality. This means that it needs to be reread many times, but it also means that it remains as pertinent as ever while countless radical and intellectual fads have come and gone. As Debord noted in his later "Comments on the Society of the Spectacle" (1988), in the intervening decades the spectacle has become more pervasive than ever, to the point of repressing virtually any awareness of pre-spectacle history or anti-spectacle possibilities: "Spectacular domination has succeeded in raising an entire generation molded to its laws." Debord's strategy is to cut through the mass of false solutions so as to open the way for real ones. His method may seem negative and abstract, but his aim is positive and concrete. No matter how many times you read his book, you will never really understand it until you use it. Which means using your imagination and experimenting for yourself. The purpose of the book is to help you do just that.

Ken Knabb's translation of THE SOCIETY OF THE SPECTACLE is online at
The translation is also available in book form
A new PDF version is online at
Debord also made a film of his book, which is available in various formats --

Related texts by Debord and other members of the Situationist International are online at

“Guy DEBORD. Calls himself a filmmaker. Member of the Situationist International, of which he was one of the founders in 1957. For a long time, the responsible party for the publications of the SI in France. Also now and then involved in the different activities of this organization in several countries where situationist agitation was propagated, notably in Germany, England and Italy (sometimes calling himself Gondi or Decayeux). In 1967 published The Society of the Spectacle. The following year, a figure among the leaders of the most extreme current at the time of the troubles of May 1968. Following these events, his theses acquired a great influence in European and American ultra-Leftism. French. Born in 1931, in Paris.”
Autobiographical note in detourned style for the Champ Libre edition of The Society of the Spectacle.

“In societies dominated by modern conditions of production, life is presented as an immense accumulation of spectacles. Everything that was directly lived has receded into a representation. The images detached from every aspect of life merge into a common stream in which the unity of that life can no longer be recovered. Fragmented views of reality regroup themselves into a new unity as a separate pseudoworld that can only be looked at. The specialization of images of the world evolves into a world of autonomized images where even the deceivers are deceived.
The spectacle is a concrete inversion of life, an autonomous movement of the nonliving. The spectacle presents itself simultaneously as society itself, as a part of society, and as a means of unification. As a part of society, it is the focal point of all vision and all consciousness. But due to the very fact that this sector is separate, it is in reality the domain of delusion and false consciousness: the unification it achieves is nothing but an official language of universal separation.
The spectacle is not a collection of images; it is a social relation between people that is mediated by images. Understood in its totality, the spectacle is both the result and the goal of the dominant mode of production. It is not a mere decoration added to the real world. It is the very heart of this real society’s unreality. In all of its particular manifestations — news, propaganda, advertising, entertainment — the spectacle represents the dominant model of life. It is the omnipresent affirmation of the choices that have already been made in the sphere of production and in the consumption implied by that production.”
– Excerpts from the film , translated by Ken Knabb

Monday, August 17, 2009

The Potentiality of Storming Heaven / a film about Greek December 2008 Social Insurrection

Void Network and Void Mirror international blog accomodates maybe the most important short film about the social insurrection that took place in Greece in December 2008 after the assasination of 15 years old Alexis Grigoropoulos by Greek Police...
The film is a creative work of Direct History and analysis,
is a live history written by the same real people who were actualy fighting among the creators of these stories, created from social fighters among the fighters of these struggles

Saturday, August 8, 2009

...And War Has Just Yet Party Imaginaire

Void Network shares with all friends through Void Mirror blog the important short film
...And War Has Just Yet Party Imaginaire

The 18' film is a romantic and cruel political/philosophical analysis through a poetic narration of every day life
filmic fragments mixed with moments of riots

Party Imaginaire is a ghost, a dream, a secret plan, a rumour, a weapon of imagination and critical mind in the hands of 21st century revolutionaries

The film following the filmic steps of Society of The Spectacle and other films of Guy Debbord continues the work of the situationists, of the dreamers, the plotters of the Great Attack against all our fears, against all authorities and against all social limitations

for more essays, films and info about Invisible Comitee, Party Imaginaire and future anonymous revolutionaries navigate: