going schizo

[Plug Drugs]

i do not care about lisa, give me some feedback on my physics ideas

i do not care about lisa, give me some feedback on my physics ideas

your a fuckng retard lol

[sex with dead people]

i do not care about lisa, give me some feedback on my physics ideas

How much cum do you think you could ingest before the amount becomes too much for your stomach to contain and you feel the need to expel it back out of your mouth?

[maks]

i do not care about lisa, give me some feedback on my physics ideas

what kind of force + acceleration is necessary to make you leave this forum forever

[blumpkin blownuts]

Postmodernism is a term which describes the postmodernist movement in the arts, its set of cultural tendencies and associated cultural movements. It is in general the era that follows Modernism. It frequently serves as an ambiguous overarching term for skeptical interpretations of culture, literature, art, philosophy, economics, architecture, fiction, and literary criticism. It is often associated with deconstruction and post-structuralism because its usage as a term gained significant popularity at the same time as twentieth-century post-structural thought.One of the most well-known postmodernist concerns is "deconstruction", a concern for philosophy, literary criticism, and textual analysis developed by Jacques Derrida. The notion of a "deconstructive" approach implies an analysis that questions the already evident deconstruction of a text in terms of presuppositions, ideological underpinnings, hierarchical values, and frames of reference. A deconstructive approach further depends on the techniques of close reading without reference to cultural, ideological, moral opinions or information derived from an authority over the text such as the author. At the same time Derrida famously writes: "Il n'y a pas de hors-texte (there is no such thing as outside-of-the-text)." Derrida implies that the world follows the grammar of a text undergoing its own deconstruction. Derrida's method frequently involves recognizing and spelling out the different, yet similar interpretations of the meaning of a given text and the problematic implications of binary oppositions within the meaning of a text. Derrida's philosophy influenced a postmodern movement called deconstructivism among architects, characterized by the intentional fragmentation, distortion, and dislocation of architectural elements in designing a building. Derrida discontinued his involvement with the movement after the publication of his collaborative project with architect Peter Eisenmann in Chora L Works: Jacques Derrida and Peter Eisenman.

Structuralism was a philosophical movement developed by French academics in the 1950s, partly in response to French Existentialism. It has been seen variously as an expression of Modernism, High modernism, or postmodernism. "Post-structuralists" were thinkers who moved away from the strict interpretations and applications of structuralist ideas. Many American academics consider post-structuralism to be part of the broader, less well-defined postmodernist movement, even although many post-structuralists insisted it was not. Thinkers who have been called structuralists include the anthropologist Claude Lévi-Strauss, the linguist Ferdinand de Saussure, the Marxist philosopher Louis Althusser, and the semiotician Algirdas Greimas. The early writings of the psychoanalyst Jacques Lacan and the literary theorist Roland Barthes have also been called structuralist. Those who began as structuralists but became post-structuralists include Michel Foucault, Roland Barthes, Jean Baudrillard, Gilles Deleuze. Other post-structuralists include Jacques Derrida, Pierre Bourdieu, Jean-François Lyotard, Julia Kristeva, Hélène Cixous, and Luce Irigaray. The American cultural theorists, critics and intellectuals they influenced include Judith Butler, John Fiske, Rosalind Krauss, Avital Ronell, and Hayden White.

Post-structuralism is not defined by a set of shared axioms or methodologies, but by an emphasis on how various aspects of a particular culture, from its most ordinary, everyday material details to its most abstract theories and beliefs, determine one another. Post-structuralist thinkers reject Reductionism and Epiphenomenalism and the idea that cause-and-effect relationships are top-down or bottom-up. Like structuralists, they start from the assumption that people's identities, values and economic conditions determine each other rather than having intrinsic properties that can be understood in isolation. Thus the French structuralists considered themselves to be espousing Relativism and Constructionism. But they nevertheless tended to explore how the subjects of their study might be described, reductively, as a set of essential relationships, schematics, or mathematical symbols. (An example is Claude Lévi-Strauss's algebraic formulation of mythological transformation in "The Structural Study of Myth"[5]). Post-structuralists thinkers went further, questioning the existence of any distinction between the nature of a thing and its relationship to other things.

Post-Structuralists generally reject the notion of formulations of “essential relations” in primitive cultures, languages, or descriptions of psychological phenomena being forms of Aristotelianism, Rationalism, or Idealism. Another common thread among thinkers associated with the Post-Structuralist movement is the criticism of the absolutist, quasi-scientific claims of Structuralist theorists as more reflective of the mechanistic bias[6] inspired by bureaucratization and industrialization than of the inner-workings of actual primitive cultures, languages or psyches. Generally, Post-structuralists emphasize the inter-determination and contingency of social and historical phenomena with each other and with the cultural values and biases of perspective. Such realities were not to be dissected, in the manner of some Structuralists, as a system of facts that could exist independently from values and paradigms (either those of the analysts or the subjects themselves), but to be understood as both causes and effects of each other. For this reason, most Post-structuralists hold a more open-ended view of function within systems than did Structuralists and were sometimes accused of circularity and ambiguity. Post-structuralists countered that, when closely examined, all formalized claims describing phenomena, reality, or truth, rely on some form of circular reasoning and self-referential logic that is often paradoxical in nature. Thus, it was important to uncover the hidden patterns of circularity, self-reference and paradox within a given set of statements rather than feign objectivity, as such an investigation might allow new perspectives to have influence and new practices to be sanctioned or adopted. In this latter respect, Post-structuralists were, as a group, continuing the philosophical project initiated by Martin Heidegger, who saw themselves as extending the implications of Friedrich Nietzsche's work.

Post-structuralist writing tends to connect observations and references from many, widely varying disciplines into a synthetic view of knowledge and its relationship to experience, the body, society and economy - a synthesis in which it sees itself as participating. Structuralists, while also somewhat inter-disciplinary, were more comfortable within departmental boundaries and often maintained the autonomy of their analytical methods over the objects they analyzed. Post-structuralists, unlike Structuralists, did not privilege a system of (abstract) "relations" over the specifics to which such relations were applied, but tended to see the notion of “the relation” or of systemization itself as part-and-parcel of any stated conclusion rather than a reflection of reality as an independent, self-contained state or object. If anything, if a part of objective reality, theorization and systemization to Post-structuralists was an exponent of larger, more nebulous patterns of control in social orders – patterns that could not be encapsulated in theory without simultaneously conditioning it. For this reason, certain Post-structural thinkers were also criticized by more Realist, Naturalist or Essentialist thinkers of anti-intellectualism or anti-Philosophy. Post-structuralists, in contrast to Structuralists, tend to place a great deal of skepticism on the independence of theoretical premises from collective bias and the influence of power, and reject the notion of a "pure" or "scientific" methodology in social analysis, semiotics or philosophical speculation. No theory, they said – especially when concerning human society or psychology – was capable of reducing phenomena to elemental systems or abstract patterns, nor could abstract systems be dismissed as secondary derivatives of a fundamental nature: systemization, phenomena, and values were part of each other.

[blumpkin blownuts]

Laundry is the washing of clothing and linens. Laundry processes are often done in a business, room or area in a home or apartment building, reserved for that purpose; this is also sometimes referred to as a laundry. The material that is being washed, or has been laundered is also generally referred to as laundry.

Laundry was first done in watercourses, letting the water carry away the materials which could cause stains and smells. Laundry is still done this way in some less industrialized areas and rural regions. Agitation helps remove the dirt, so the laundry is often rubbed, twisted, or slapped against flat rocks. Wooden bats or clubs could be used to help with beating the dirt out. These were often called washing beetles or bats and could be used by the waterside on a rock (a beetling-stone), on a block (battling-block), or on a board. They were once common across Europe and were also used by settlers in North America. Similar techniques have also been identified in Japan.

When no watercourses were available, laundry was done in water-tight vats or vessels. Sometimes large metal cauldrons were filled with fresh water and heated over a fire; boiling water was even more effective than cold in removing dirt. Wooden or stone scrubbing surfaces set up near a water supply or portable washboards, including factory-made corrugated metal ones, gradually replaced rocks as a surface for loosening soil.

Once clean, the clothes were wrung out — twisted to remove most of the water. Then they were hung up on poles or clotheslines to air dry, or sometimes just spread out on clean grass.

The Industrial Revolution completely transformed laundry technology.

The wringer was developed in the 19th century — two long rollers in a frame and a crank to revolve them. A laundry-worker took sopping wet clothing and cranked it through the mangle, compressing the cloth and expelling the excess water. The mangle was much quicker than hand twisting. It was a variation on the box mangle used primarily for pressing and smoothing cloth.

Meanwhile 19th century inventors further mechanized the laundry process with various hand-operated washing machines. Most involved turning a handle to move paddles inside a tub. Then some early 20th century machines used an electrically powered agitator to replace tedious hand rubbing against a washboard. Many of these were simply a tub on legs, with a hand-operated mangle on top. Later the mangle too was electrically powered, then replaced by a perforated double tub, which spun out the excess water in a spin cycle.

Laundry drying was also mechanized, with clothes dryers. Dryers were also spinning perforated tubs, but they blew heated air rather than water.