Re: Let's see how many pages we can make this thread.
Let's see if we can hit fifty.
If this thread reaches fifty pages i will get myself banned on the fiftieth page
if we multiquote that shit will go ultra fast.
Hey, I know you all wanted me to copy and paste some information on the philosophy of boredom, so here ya go!:
Boredom is a condition characterized by perception of one's environment as dull, tedious, and lacking in stimulation. This can result from leisure and a lack of aesthetic interests. Labor, however, and even art may be alienated and passive, or immersed in tedium (see Marx's theory of alienation). There is an inherent anxiety in boredom; people will expend considerable effort to prevent or remedy it, yet in many circumstances, it is accepted as suffering to be endured. Common passive ways to escape boredom are to sleep or to think creative thoughts (daydream). Typical active solutions consist in an intentional activity of some sort, often something new, as familiarity and repetition lead to the tedious.
Boredom also plays a role in existentialist thought. In contexts where one is confined, spatially or otherwise, boredom may be met with various religious activities, not because religion would want to associate itself with tedium, but rather, partly because boredom may be taken as the essential human condition, to which God, wisdom, or morality are the ultimate answers. Boredom is in fact taken in this sense by virtually all existentialist philosophers as well as by Schopenhauer. Heidegger wrote about boredom in two texts available in English, in the 1929/30 semester lecture course The Fundamental Concepts of Metaphysics, and again in the essay What is Metaphysics? published in the same year. In the lecture, Heidegger included about 100 pages on boredom, probably the most extensive philosophical treatment ever of the subject. He focused on waiting at train stations in particular as a major context of boredom. In Kierkegaard's remark in Either/Or, that "patience cannot be depicted" visually, there is a sense that any immediate moment of life may be fundamentally tedious.
Without stimulus or focus, the individual is confronted with nothingness, the meaninglessness of existence, and experiences existential anxiety. Heidegger states this idea nicely: "Profound boredom, drifting here and there in the abysses of our existence like a muffling fog, removes all things and men and oneself along with it into a remarkable indifference. This boredom reveals being as a whole." Arthur Schopenhauer used the existence of boredom in an attempt to prove the vanity of human existence, stating, "...for if life, in the desire for which our essence and existence consists, possessed in itself a positive value and real content, there would be no such thing as boredom: mere existence would fulfil and satisfy us."
Erich Fromm and other similar thinkers of critical theory speak of bourgeois society in terms similar to boredom, and Fromm mentions sex and the automobile as fundamental outlets of postmodern boredom. Above and beyond taste and character, the universal case of boredom consists in any instance of waiting, as Heidegger noted, such as in line, for someone else to arrive or finish a task, or while one is travelling. Boredom, however, may also increase as travel becomes more convenient, as the vehicle may become more like the windowless monad in Leibniz's monadology. The automobile requires fast reflexes, making its operator busy and hence, perhaps for other reasons as well, making the ride more tedious despite being over sooner.
and some history of the condom!:
The early nineteenth century saw contraceptives promoted to the poorer classes for the first time. Writers on contraception tended to prefer other methods of birth control. Feminists of this time period wanted birth control to be exclusively in the hands of women, and disapproved of male-controlled methods such as the condom. Other writers cited both the expense of condoms and their unreliability (they were often riddled with holes, and often fell off or broke), but they discussed condoms as a good option for some, and as the only contraceptive that also protected from disease.
Legal obstacles to manufacture and promotion of contraceptives were passed in many countries. Still, condoms were promoted by traveling lecturers and in newspaper advertisements, using euphemisms in places where such ads were illegal. Instructions on how to make condoms at home were distributed in the United States and Europe. Despite social and legal opposition, at the end of the nineteenth century the condom was the Western world's most popular birth control method.
A World War I-era U.S. military poster promoting abstinence.
Beginning in the second half of the nineteenth century, American rates of sexually transmitted diseases skyrocketed. Causes cited by historians include effects of the American Civil War, and the ignorance of prevention methods promoted by the Comstock laws. To fight the growing epidemic, sexual education classes were introduced to public schools for the first time, teaching about venereal diseases and how they were transmitted. They generally taught that abstinence was the only way to avoid sexually transmitted diseases. Condoms were not promoted for disease prevention; the medical community and moral watchdogs considered STDs to be punishment for sexual misbehavior. The stigma on victims of these diseases was so great that many hospitals refused to treat people who had syphilis.
The German military was the first to promote condom use among its soldiers, beginning in the later 1800s. Early twentieth century experiments by the American military concluded that providing condoms to soldiers significantly lowered rates of sexually transmitted diseases. During World War I, the United States and (at the beginning of the war only) Britain were the only countries with soldiers in Europe who did not provide condoms and promote their use.
In the decades after World War I, there continued to be social and legal obstacles to condom use in place in the U.S. and Europe. Founder of psychoanalysis Sigmund Freud opposed all methods of birth control on the grounds that their failure rates were too high. Freud was especially opposed to the condom because it cut down on sexual pleasure. Some feminists continued to oppose male-controlled contraceptives such as condoms. In 1920 the Church of England's Lambeth Conference condemned all "unnatural means of conception avoidance." London's Bishop Arthur Winnington-Ingram complained of the huge number of condoms discarded in alleyways and parks, especially after weekends and holidays.
However, European militaries continued to provide condoms to their members for disease protection, even in countries where they were illegal for the general population. Through the 1920s, catchy names and slick packaging became an increasingly important marketing technique for many consumer items, including condoms and cigarettes. Quality testing became more common, involving filling each condom with air followed by one of several methods intended to detect loss of pressure. Worldwide, condoms sales doubled in the 1920s.
and cheese graters!
A grater is a kitchen utensil used to grate foods into fine strips or crumbs. Several types of graters boast different sizes of grating slots, and can therefore aid in the preparation of a variety of foods. They are commonly used to grate cheese and lemon or orange peel (to create zest), and can also be used to grate other soft foods. They are commonly used in the preparation of toasted cheese, Welsh rarebit, and macaroni and cheese.
In Slavic cuisine, graters are commonly used to grate potatoes, for preparation of, e.g., draniki or potato babka.
In tropical nations, graters are also used to grate coconut meat. In Jamaica, a coconut grater is used as a traditional musical instrument  (along with drums, fife, and other instruments) in the performance of kumina, jonkanoo, and sometimes mento.
They are also known as shredders in Eastern America.