Provocateur…lets troll the dictionaries.
An agent provocateur (plural: agents provocateurs, French language, “inciting agent”) is a person who secretly disrupts a group’s activities from within the group. Agents provocateurs typically represent the interests of another group, or are agents directly assigned to provoke unrest, violence, debate, or argument by or within a group while acting as a member of the group.
An agent provocateur is often a police officer that encourages suspects to carry out a crime under conditions where evidence can be obtained; or who suggests the commission of a crime to another, in hopes they will go along with the suggestion, so they may be convicted of the crime. These are sometimes called sting operations.
One common use of Agents provocateurs is to investigate consensual or victimless crimes; since each participant in such crimes are willing participants, it is difficult for the authorities to discover such crimes without the use of undercover agents.
Agents provocateurs are also used against political opponents. Here, it has been documented that provocateurs deliberately carry out or seek to incite counter-productive and/or ineffective acts, in order to foster public disdain for the group and provide a pretext for aggression; and to worsen the punishments its members are liable for. Terrorists sometimes act as agents provocateurs when they seek to provoke government repression that they hope will alienate their potential constituency from the government in question, and thus increase support for themselves (as the opponents of the government in question). In this sense, provocation may be combined with endorsement terrorism. from wikipedia.com
Wow, what a word ha?
From…provoke:
1. To incite to anger or resentment.
2. To stir to action or feeling.
3. To give rise to; evoke: provoke laughter.
4. To bring about deliberately; induce: provoke a fight.
[Middle English provoken, from Old French provoquer, from Latin prvoc
re, to challenge : pr
Synonyms: provoke, incite, excite, stimulate, arouse, rouse, stir1
These verbs mean to move a person to action or feeling or to summon something into being by so moving a person. Provoke often merely states the consequences produced: “Let my presumption not provoke thy wrath” Shakespeare. “A situation which in the country would have provoked meetings” John Galsworthy.
To incite is to provoke and urge on: Members of the opposition incited the insurrection.
Excite implies a strong or emotional reaction: The movie will fail; the plot excites little interest or curiosity.
Stimulate suggests renewed vigor of action as if by spurring or goading: “Our vigilance was stimulated by our finding traces of a large … encampment” Francis Parkman.
To arouse means to awaken, as from inactivity or apathy; rouse means the same, but more strongly implies vigorous or emotional excitement: “In a democratic society like ours, relief must come through an aroused popular conscience that sears the conscience of the people’s representatives” Felix Frankfurter. “The oceangoing steamers … roused in him wild and painful longings” Arnold Bennett.
To stir is to cause activity, strong but usually agreeable feelings, trouble, or commotion: “It was him as stirred up th’ young woman to preach last night” George Eliot. “I have seldom been so … stirred by any piece of writing” Mark Twain. See Also Synonyms at annoy.
The definition of provocateur has a similar meaning with that of Sophism, the one who uses argumentative reason with emotional intelligence.
The definition of provocare in latin from etimologia:
Being, time, and Dasein
Heidegger’s philosophy is essentially an attempt to marry two insights.
The first of these is Heidegger’s intuition that, in the course of over two thousand years of history, philosophy has attended to all the beings that can be found in the world (including the “world” itself), but has forgotten to ask what “Being” itself is. This is Heidegger’s “question of being,” and it is Heidegger’s fundamental concern throughout his work from the beginning of his career until its end. One crucial source of this insight was Heidegger’s reading of Franz Brentano’s treatise on Aristotle’s manifold uses of the word “being,” a work which provoked Heidegger to ask what kind of unity underlies this multiplicity of uses. Heidegger opens his magnum opus, Being and Time, with a citation from Plato’s Sophist indicating that the forgetting of being in Western philosophy is a consequence of the fact that it has been treated as obvious, rather than as worthy of question. Heidegger’s intuition about the question of being is thus a historical argument, which in his later work becomes his concern with the “history of being,” that is, the history of the forgetting of being, which according to Heidegger requires that philosophy retrace its footsteps through a productive “destruction” of the history of philosophy.
The second intuition animating Heidegger’s philosophy derives from the influence of Edmund Husserl, a philosopher largely uninterested in questions of philosophical history. Rather, Husserl argued that all that philosophy could and should be a description of experience (hence the phenomenological slogan, “to the things themselves”). But for Heidegger, this meant understanding that experience is always already situated in a world and in ways of being (Husserl’s “intersubjectivity”). Thus Husserl’s understanding that all consciousness is “intentional” (in the sense that it is always intended toward something, and is always “about” something; intentionality has been called the “aboutness” of things) is in Heidegger’s philosophy transformed, becoming the thought that all experience is experience of “care.” This is the basis of Heidegger’s “existential analytic,” as he develops it in Being and Time. Heidegger argues that to be able to describe experience properly means finding the being for whom such a description might matter. Heidegger thus conducts his description of experience with reference to “Dasein” (German Da—there/here; Sein—being or its; Dasein—existence), the being for whom being is a question, a being who is not man but who is nothing other than man. In the course of his existential analytic, Heidegger argues that Dasein, thrown into the world, is therefore thrown into its possibilities, including the possibility and inevitability of one’s own mortality. The need for Dasein to assume these possibilities, that is, the need to be responsible for one’s own existence, is the basis of Heidegger’s notions of authenticity and resoluteness—that is, of those specific possibilities for Dasein which depend on escaping the “vulgar” temporality of calculation and of public life.
How are all these connected:
Final definition
After having solved all these puzzles, that is to say the interrelation between being, not-being, difference and negation, as well as the possibility of the ‘appearing and seeming but not really being’, Plato can finally proceed to define the sophistry. In other words, sophistry is a productive art, human, of the imitation kind, copy-making, of the appearance-making kind, uninformed and insincere in the form of contrary-speech-producing art.
The art of manipulating terms begins with the agents provocauters, needed for our daily consumption along with milk, coffee, cigarettes and toilet. Some troll for fun, others for salary, and others for Eros